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.

PROVERBS.

CHAP. I.

THe Proverbs of Solomon the sonne of David, King * 1.1 of Israel; To know wisdome, and instruction, &c. Of the name of Solomon enough hath been spoken in the Preface, for the knowing of more touching him; see his History, 1 King. 1, &c. Lavater thinketh, that * 1.2 these Proverbs were not written, but only dictated by him, and by others written and gathered together into one, because it is probable, if he had written them, that he would have done it in order. But to me this seemeth rather a reason, that he wrot them, some at one time, and some at another, as he was by the Spirit of God inspired and moved to doe, and so left them to all posterities, without digesting them into a method, that they might be taken the rather for pure Spirituall, and Dictates of Gods Spirit through him; yea, it is expresly said, Chap. 22. 20. Have not I written to thee excellent things, in counsel and knowledge? For the division of this Book he also makes three parts; 1. Of larger Discourses, and exhortations, one having some dependance upon another, to Ch. 12. The second of short Sentences, from thence, to Chap. 24. The third of other new Sentences, ga∣thered by the men of Hezekiah, from thence to Chap. 30. where the sayings of Agur and Lemuel are added. And although there be no Coherence betwixt the Sentences, yet by reducing them to certaine Heads, he hath made them so to co∣here, that by the helpe hereof a man may readily finde all things spoken touching one matter under one Head, and touching another under another: So that I thinke it may be very usefull before I goe any further to insert it here, with some little necessary alternation, having regard to the Alphabet.

The whole Booke of the Proverbs, and Ecclesiastes, consist altogether of Common places, Miscellany, Morall, Oeconomicall, Politicall, Theologicall.

Miscellany common places are of divers things, which cannot come under one Head.

1. Of the affection of feare.

PRov. 3. 24. When thou lyest down thou shalt not be afraid, vers. 25. Be not afraid of sudden feare. ch. 29. 25. Feare is a snare.

2. Conjunction with good men or evill.

Prov. 1. 14. Walke not in the way with them, ch. 29. 27. An unjust man is an abomination to the just, and the upright in the way an abomination to the wicked. 28. 19. He that followeth the idle shall want. 14. 7. Goe from the foolish man 4. 14. Goe not in the way of the wicked, 24. 1, 2. With evill men desire not to be. v. 19, 20. c. 3. 31. 12. 11. 22. 24 13. 20.

3. Things disagreeing.

Prov. 25. 20. He that sings a song to the afflicted, is like him that puts off a garment in a cold day, and as vinegar, &c. ch. 26. 9. As a thorne in the hand of a drunkard, so is a Parable in the mouth of a foole. 19. 10. It becommeth not a servant to rule over a Prince. 26. 1. c. 7. 8. As snow in summer, and raine in har∣vest, so doth not glory agree to a foole. 17. 7. An excellent tongue not comely to a foole, much lesse a lying tongue to a Prince. Ch. 18. 14. 15. 13. 17. 21.

4. Of a good Conscience.

Prov. 15. 15. A continuall feast.

5. Of fame and favour.

Prov. 22. 1. Good fame more precious then gold. ch. 10. 7. The name of the wicked shall rot, Eccles. 7. 2. A good name as a precious oyntment. c. 15. 30. Prov. 31. 30. Favour deceitfull. 11. 22. A faire woman wanting discretion ••••ke a gold ring in a swines snout.

6. Of the living and dead.

Eccles. 9. 4. A living Dogge better then a dead Lion. Also v. 5, 6.

7. Of a Messenger bringing good newes.

Prov. 25. 25. As cold water to a thirsty soule.

Of mourning, Eccles. 7. 3. 5.

8. Of Orphans and Widdowes.

Prov. 23. 10, 11. Into the field of Orphans enter not. ch. 15. 25. God hath set the bound of the Widdow.

9. Of old age and youth.

Prov. 16. 31. A crowne of glory, a gray head in the way of righteousnesse, ch. 20. 29. The glory of young men their fortitude, Eccles. 12. 1. Remember ••••y Creator in thy youth.

10. Of Riches and Poverty.

Prov. 10. 22. The blessing of God makes rich. ch. 24. 14. Riches the crowne of wise men. 21. 5. The thoughts of the solicitous tend to abundance, but he ha∣steneth to poverty. 13. 22. Riches of sinners reserved for the just. 22. 7. The rich rule over the poore, and the borrower is a servant to the lender. 19. 4. Ri••••es joyne many friends, but poverty separateth friends. 13. 8. The redemption of a mans life are his riches. 18. 11. The riches of a rich man are his strong City. 24. 4. By knowledge a house is filled with goods. 11. 16. The valiant get riches. 27. 24. Riches endure not for ever. 23. 4. Labour not to be rich. v. 5. For riches have wings, and fly away as an Eagle. 28. 20. He that hastens to be rich, not innocent. 22. A man of an evill eye hasteneth to be rich. 20. 21. An inheri∣tance hastily gotten not blessed in the end. 21. 6. Treasures gathered by lying, va∣nity. 10. 1. 11. 4. Treasures gathered by iniquity profit not. 22. 16. He that takes from the poore to encrease his owne, or that giveth to the rich, shall be poore. 21. 7. The rapine of the wicked shall destroy them. 11. 4. Riches 〈◊〉〈◊〉 not profit in the day of wrath. 13. 11. Riches comming of vanity shall be di∣minished. 12. 27. The deceitfull rosteth not his Venison. 10. 4. A deceitfull hand makes poore, the diligent rich. 12. 24. The hand of the solicitous shall rule. 28. 3. The poor robbing the poor, a raging floud. v. 19. He that followeth the idle shall be poore. 24. 30. c. 30. 7. Give me neither riches nor poverty. 23. 21. A drunkard and glutton shall be poore. 21. 17. He that loveth wine and oyle not rich. 22. 2. The rich and the poore meet together. 14. 20. The poore odious to his friends, many honour the rich. 15. 16. A little better with the feare of God, then great riches with contention. 17. 1. A dry morsell with peace, is better then a house full. 16. 8. A little better with righteousnesse then riches. Eccles. 4. 6. Better is one handfull with quiet. Prov. 19. 22. A poore man is better then a Lyar. 28. 6. A poore man walking in his perfection. 19. 1. is better then the rich perverse in his wayes. v. 7. All the Brethren of the poo••e hate him. 18. 23. The poore speake by intreaty, the rich harshly. 17. 5. He that mocks at the poore reproaches his maker. 11. 18. He that trusteth to his riches shall fall. 14. 31. He that hath mercy on the poore honours God. Eccles. 5. 12. There

is an evill under the sun, riches kept to the hurt of their owners. ch. 2. 24. There is no good of a mans labour, 5. 17. 18. but that he eat and drinke, chap. 3. 12. 13. 22.

11. Of Praise to be placed before riches and poverty.

Prov. 27. 14. He that praiseth his friend with open mouth. ch. 28 4. The wicked praise the wicked. 27. 2. Let another praise thee, and not thy own lips. 21. 8. A man is praised according to his wit. 27. 21. As the furnace to gold, so the mouth of him that praiseth another.

Morall Common-places.

1. Of Adultery.

PRov. 2. 16. From the strange woman, wisdome will deliver thee, v. 17. 18, 19. ch. 5. 3. The lips of a strange woman drop honey. v. 19. c. 7. 22. Keep from the strange woman. 7. 7. 10. I saw amongst the simple ones, and a woman met him. 1. 11. 12. &c.

2. Of Chastisement.

Prov. 12. 1. He that loveth chastisement, loveth knowledge. ch. 15. 32. The eare that heareth reproof, is wise. 10. Correction troublesome to him that goeth out of the path, he that hates it shall dye. 29. 15. Correction and the rod give wis∣dome. v. 19. A servant will not be corrected with words. 26. 3. As the whip for an horse, so a rod for a fool. 22. 15. Folly driven out by the rod. 19. 25. Smite a scorner, and the simple understands. 15. 33. He that neglecteth discipline hates his soule. 13. 18. Poverty and reproach to correction-haters. 28. 23. He that reproveth a m••n, findes more favour at last, then he that flattereth. 29. 1. A man reproved that hardens his neck. 9. 7, 8, 9. He that reproveth the wicked is spotted. 4. 13. Keep nurture, for it is thy life. 20. 30. Wounds a medicine to an evill man. Eccles. 7. 6. It is better to hear the reproof of the wise, then the song of a fool. Prov. 17. 10. Correction entreth into one that understands, more then a hundred stripes into a fool. 3. 11, 12. The chastening of the Lord refuse not. ••••. 20. Hear counsell, and receive correction. 25. 12. As a golden ear-ring is cor∣rection to the wise that heareth it. 27. 5, 6. Plain reproof, and open, better then 〈…〉〈…〉t love. 10. 17. To hold correction the path to life. 4. 13.

3. Of Contempt of the word.

Prov. 13. 13. It is perdition.

4. Of Covetousnesse.

Prov. 27. 20. Hell and grave not satisfied. ch. 1. 19. Covetousnesse takes the soule of its Master. 15. 27. He troubleth his own house that's covetous. 28. 16. He ••••••t hates covetousnesse prolongs his dayes. 21. 26. One coveteth all the day, but the righteous giveth and spareth not. 30. 15. The horse-leech hath two daughters that cry, give, give, yea foure not satisfied. 23. 6. Eat not the morsels of the co∣vetous.

5. Of Contentions.

Prov. 3. 30. Contend not without cause. ch. 20. 3. To cease from strife a glory. 25. 8. Fall not to strife hastily.

6. Of Concord.

Prov. 16. 7. When a mans wayes please the Lord, even his enemies are made his friends. ch. 30. 27. The locusts have no Captaine, yet they go out in troops.

7. Of Credulity.

Prov. 14. 15. The simple beleeves every thing.

8. Of drunkennesse and temperance.

Prov. 23. 29. To whom is woe and wounds without cause. ch. 21. 17. He that loveth wine shall not be rich. 23. 20. Sit not with drinkers of wine. 20. 1. Wine makes one a mocker, and to tumultuate. 31. 4. It is not for Kings to drinke wine.

9. Of Detraction.

Prov. 10. 18. He that brings forth detraction, a fool. ch. 11. 13. 20. 19, He that

reveals a secret, walks deceitfully. 16. 28. A whisperer separateth Princes. 6. 19. That makes quarrels amongst brothers, hated of God.

10. Of Friendship.

Prov. 11. 12. He that is without an heart despiseth his friend, but the under∣standing man is silent. ch. 17. 17. A friend loveth at all times, but a brother is for the day of adversity. 19. 6. Every one a friend to a man of gifts. 3. 29. Against thy friend thinke not evill. 18. 14. A friend nearer then a brother. 23. 1. The friend∣ship of the mighty dangerous. 27. 10. Thy friend, and fathers friend leave not. 21. 10. The friend of the wicked not accepted. 19. 4. Many friends added by riches. 17. 9. He that hides a mans sin, seeks his friendship. 25. 17. Hold thy foot from thy neighbours house, left being satiated he hate thee.

11. Of Flattery.

Prov. 26. 25. When he speaks flatteringly to thee beleeve him not, he hath seven abominations in his heart. ch. 27. 6. The kisses of him that hateth are hard. 29. 5. He that flatters with his friend, spreads a net before his feet. 26. 28.

12. Of Folly.

Prov. 19. 3. Folly perverts a mans wayes. ch. 23. 9. In the ears of a fool speak not, for he will contemne. 14. 9. Fools speak sin, amongst upright there is good will. 24. 7. Wisdome is high to a fool, he opens not his mouth. 18. 2. A fool is not pleased in his understanding till that he hath opened his heart. 27. 22. Bray a fool in a morter, and his folly will not depart from him. 17. 12. One had better meet a Bear robbed of her whelps. 15. 21. Folly is a joy to him that was a heart. 26. 4. Answer not a fool according to his folly.

13. Of Hatred, Envy, and Love.

Prov. 25. 21. If thy hater be hungry feed him. ch. 26. 26. Hatred hideth it selfe by deceit. v. 24. He that hateth, prefers another with his lips, but in his inward parts is deceit. 27. 4. Cruelty is in wrath, but who can stand before every. 23. 6. Eat not the bread of the envious. 14. 30. Envy is rottenesse to the bones.

14. Of Humility and Pride.

Prov. 25. 6. Magnifie not thy selfe before the King, and stand not in the place of great ones: It is better it be said to thee, Come up, &c. ch. 30. 13. There is a ge∣neration of haughty eyes. 29. 23. Pride humbleth a man, but humility glo∣rifieth. 11. 2. When pride commeth, reproach commeth, 6. 17. Haughty eyes one of six which God hateth. 16. 18. 18. 12. The heart is lifted up before attrition. 13. 10. The proud maketh strife. 15. 25. The Lord pulls down the house of the proud. 16. 5. The stout in heart an abomination to the Lord. 22. 4. For humility, riches, glory, and life. 15. 34. Humility goes before glory. 16. 19. Bet∣ter to be humble, then to divide the spoyls with the proud. 24. To the humble he giveth grace.

15. Of Idlenesse, and Labour.

Prov. 6. 6. Go to the Pismire. ch. 19. 15. Sluggishnesse causeth sleep, and the idle person shall suffer hunger. 16. 26. He that laboureth, laboureth for himselfe, his mouth bends it self to it. 8. 9. He that is idle in his work, is brother to a waster. 24. 30. I went by the field of the slothfull &c. 20. 13. Love not sleep, lest thou be poor. 15. 19. The way of the slothfull is like a thorny hedge. 22. 13. The slothfull saith, a Lion is abroad. 26. 13, 14. &c. 19. 24. The slothfull puts his hand in his bosome. 20. 4. He will not plow in winter, therefore he begs. 21. 24. The desire of the slothfull killeth him. 10. 5. He that gathereth in Summer is wise, 12. 11. He that tilleth his ground shall be satisfied. 14. 23. In all labour there is abundance, 28. 19. 22. 29. A man diligent in work stands before Princes. Eccles. 9. 10. Do what thou findest with all thy might. c. 4. 5. The fool folds his hands, and eats his owne flesh. 5. 11. The sleep of the labourer is sweet. 10. 18. Through slothfulnesse an house is ruined.

16. Of joy for other mens harms.

Prov. 24. 17. When thy enemy falleth rejoyce not. ch. 17. 5. He that joyeth at anothers danger, not unpunished.

17. Of Knowledge, and Wisdome, Counsell, and Prudence.

Prov. 7. 24. Wisdome appeareth in the sight of the knowing. c. 14. 33. Wisdome resteth in the heart of knowers. 2. 6. The Lord giveth wisdome. 22. 12 13. 20. He that goeth with the wise, shall be wise. 17. 16. A price in the hand of a fool to buy wisdome. 23. 23. Buy the truth and wisdome, sell it not. 18. 15. The knowing heart attaineth science. 14. 6. The scorner seeks wisdome, and findes it not. 20. 5. Counsell in a mans heart as deep waters. 18. 4. As an overslowing spring wisdome. 28. 5. He that seeks God, knows all things. 14. 8 The wisdome of the wise is to know his own way. 13. 16. The wise doe all things with knowledge. 22. 3. 27. 12. The wise seeth the plague, and hideth himselfe, but the fool goeth on. 12. 16. He that covereth ignominy done to him, is wise. v. 23. 10 14. He hideth knowledge. 24 3. An house is built by wisdome, and established. 14. 16. The wise feareth, and goeth from evill. 15. 14. The heart of the wise seeks knowledge. 16. 16. To get wisdome more then to get silver. 13. 15. Good knowledge giveth grace to a man. 19. 8. He that loves his soule keepeth know∣ledge. 16. 22. Knowledge is a veine of life. 14. 18. The just shall be crowned with knowledge. 16. 20. He that hath knowledge findes good. 28. 26. He that walks wisely escapes dangers. Eccles. 2. 13. Wisdome better then folly, as light then darknesse. c. 1. 18. In much wisdome there is much wrath 8. 1. Wisdome makes the face to shine. 7. 20. Wisdome strengthneth the wise more then ten Princes. 9. 15. A poore wise man in a City saved it. 2. 16. Wisdome is better then fortitude, v. 17. 18. 10. 1. As dead flyes make pretious oyntment to stinke, so a little folly the wise. v. 2. The heart of the wise is at his right hand. 7. 12. Wis∣dome is good with an inheritance. v. 13. In the shadow of wisdome a man resteth. Prov. 8. 14. With me is counsell, saith Wisdome. 11. 14. 24. 6. 20. 18. In many counsellours is safety. 13. 10. With the advised is wisdome. 20. 5. Counsell is as deep waters, the wise draw it out. 12. 5. The counsels of the wicked, deceit. v. 15. 12. 20. In the heart of them that counsell, peace, joy. 19 20. Hear counsell that thou mayest be wise. 27. 9. The counsell of a friend like pretious oyntment. 11. 14. Where there is no counsell, the people perish.

18. Of lying, and truth speaking.

Prov. 12. 19. The lip that speaks truth is established for ever, but the lying tongue is but for a moment. ch. 26. 28. A lying tongue hateth the afflicted by it. 1••. 21. Lying lips are an abomination to the Lord. 6. 17. A lying tongue, one of the for which God hateth. 13. 5. The just hates a lying word. 30. 8. Lying and vanity keep from me. 3. 3. Let not truth forsake thee. 23. 6. True speakers rare. 16. 6. By truth iniquity is purged.

19. Of Liberality and Mercy.

Prov. 3. 3. Let not mercy and truth forsake thee. ch. 11. 17. The mercifull man recompenceth his owne soul. 21. 13. He that stops his ears at the cry of the poor not heard. 11. 24. There is that scattereth, and yet aboundeth, but he that spares more then heeds, comes to poverty. v. 25. He that satisfyeth, shall be satisfied. 16. 6. By mercy and truth iniquity is purged. 14. 21. He that hath mercy on the poor is blessed. 28. 27. He that gives to the poore shall have no want. 19. 17. He that gives to the poor lends to the Lord. 5. 15. 21. 21. To mercy and justice, life and glory. 22. 9. That gives of his bread to the hungry, blessed. 20. 28. Mercy pre∣serveth Kingdomes. 31. 20. The vertuous woman good to the poore. Eccles. 11. 1, 2, &c. Cast thy bread upon the waters, give a portion to sixe, and to seven.

20. Of Moderation.

Prov. 25. 16. If thou findest honey, eat so much as sufficeth, lest thou be glutted. ch. 4. 27. Turn not to the right hand, or to the left. 25. 27. To eat much honey is not good. 27. 7. The full stomach despiseth the honey-comb. Eccles. 7. 17. Be not just overmuch, nor over wicked. Prov. 4. 1. Above all keepings, keep thy heart. v. 25. Let thy eye-lids direct thee right.

21. Of Malediction or cursing.

Prov. 26. 2. The curse causelesse shall not come.

22. Of righteousnesse.

14. 34. It exalts a Nation. 10. 2. 12. 4. Righteousnesse delivers from death.

23. Of unjust Slaughters.

Prov. 29. 10. Bloud-thirsty men hate the upright. ch. 12. 6. The words of the wicked are a laying waite for bloud-shed. 1. 11. Come, let us lay waite for bloud; consent not with them. v. 16. They make haste to shed bloud. 6. 15. The hands shedding bloud hated of God.

24. Of security.

Prov. 27. 1. Boast not of to morrow, thou knowest not what a day may bring forth.

25. Of speaking much.

Prov. 10. 19. Many words not without sin. ch. 17. 27. He that is wise refraines from much talking, v. 28. Even a fool seems wise when he is silent. Eccl. 6. 11. Many words multiply vanity. Prov. 25. 9. Secrets not to be revealed. ch. 13. 20. 15.

26. Of the tongue good or evil.

Prov. 13: 4. Soundnesse in the tongue a tree of life, ch. 15. 7. The lips of the wise spread knowledge. 10. 21. The lips of the just feed many. 27. 9. As a sweet per∣fume, the sweetnesse of a friend. 10. 20. The tongue of the just, as choyse silver. 20. 15. As gold, and a precious stone, the lip of the wise. 25. 11. As apples of gold, &c. a word spoken in season. 15. 23. There is joy to a man in the answer of his mouth. 4. 24. Put from thee an evil tongue. 12. 18. There are words like the piercing of swords. 30. 14. Whose teeth are like swords and knives. 29. 11. A foole uttereth his whole spirit. 14. 3. The rod of pride in the mouth of a foole. 25. 18. An evil tongue like an hammer. 13. 2. Of the fruit of his lips one shall eate good. 12. 14. 18. 20. Of the fruit of the mouth, the belly satisfied. 18. 21. Life and death in the hand of the tongue. 21. 23. 13. 3. He that keeps his mouth keeps his soule. 18. 7. The mouth of the wicked, destruction to him. 10. 34. The mouth of the just brings forth wisdome. 17. 20. The perverse tongue shall fall into evil. 10. 14. The mouth of a foole destruction of old. 12. 23. In the tongues prevarication is a snare. Eccles. 10. 11. As a Serpent being charmed but bitech, so an unruly tongue, vers. 12, 13, 14. Prov. 16. 23. The heart of a wise man makes his words so. 24. Sweet speeches as an Hony-combe. 22. 11. For the grace of thy lips the King thy friend. 15. 2. The tongue of the wise decores his knowledge. 16. 21. The sweetnesse of the lips gives doctrine.

27. Of wrath and patience.

Prov. 15. 18. The wrathfull man maketh strife, but the slow to anger allayes it. ch. 14. 17. He that is soone angry committeth folly. 21. 24. He that in his wrath doth his proud workes, is proud, haughty, and scornful. 14. 29. 19. 11. A mans wisdome makes him slow to wrath. 12. 16. Fooles are knowne in the day of wrath. 22. 24. Make no friendship with the wrathful. 16. 32. The slow to an∣ger better then a valiant man, and he that refrains his spirit, then a conqueror. 15. 1. Harsh words kindle strife, but a soft answer putteth away wrath. 27. 3. A fools wrath heavier then stone, or sand. Eccles. 7. 3. Wrath is better then laughter, v. 8. The slow to wrath better then the proud. v. 9. Anger rests in the bosome of fooles.

28. Of revenge in wrath.

Prov. 17. 13. Evil shall not goe from his house, that renders evil for evil. ch. 20. 22. Say not, I wil render evil, expect God. 24. 29. Say not, I wil doe, as he hath done to me.

Oeconomicall common places.

1. Of Cattel-getting, and other necessaries.

PRov. 27. 23. Consider diligently the state of thy Cattel. ch. 12. 10. The righ∣teous man mercifull to his beast. 15. 6. In the house of the just a great trea∣sure. 21. 20. Things desirable in the just mans house. 29. 3. The some that feeds Whoores destroyes his substance.

2. Of Children good or bad.

Prov. 15. 20. 10. 1. A wise son makes his father glad, but the foolish, &c. ch. 23. 15. My sonne, if thy heart be wise I shall be glad. 25. 14. He that begets a wise sonne exults in him. 17. 6. Childrens children the crowne of old men. 19. 13. A foolish sonne contrition to his father. v. 26. He that putteth his Parents to shame destroyes them. 20 20. The light of him that curseth father, or mother, shal be put out. v. 30. 11. 17. 28. 24 He robs father or mother, and saith &c. 9. 3. He that loves wisdome rejoyceth his father. 22. 6. Instruct a childe in his way, and he wil not, &c. 19. 18. Chastise thy son whilst there is hope. 29. 15. The rod and reproof give wisdome, but a childe left to himself shames his mother, v. 17. 22. 15. Iniquity in the heart of a childe, the rod of correction drives it away. 23. 13. With-draw not correction from a childe. 15. 5. A foole despiseth his fathers correction. 13. 23. He that with-drawes his rod, hates his childe. 6. 18. My soone, receive the instruction of thy father. 1. 8. My soone, heare the instruction of thy father and mother. 4. 1. Children, heare the discipline of fathers. 23. 22. Obey thy father that begat thee, &c. 13. 1. A wise soone heares his fathers in∣struction.

3. Of Husbands and Wives.

Prov. 18. 22. He that findes a woman, findes a good thing. ch. 14. 1. A wise woman buildeth her house. 11. 16. A gracious woman shal attaine glory. 19. 14. A wise woman preferred before Land. 12. 4. A wise woman is the crowne of her Husband. 31, 10. Her price is above the pearles, v. 11, &c. 21. 9. 25. 14. Better to be in the corner of an house, then in a wide house with a contentious wo∣man. 21. 19. Better to dwell in a Wildernesse, then with her. 19. 13. 27. 15. A contentious woman a continuall dropping. 30. 23. The hated married, intollera∣ble. Eccles. 7. 29. One man just I have found, but not a woman. Prov. 5. 15. Drinke water out of thy owne cisterne. See also ver. 16, 17, 18. 19.

4. Of Servants.

Eccles. 7. 22. Least thou heare thy servant cursing, Prov. 17. 2. A wise ser∣vant shall rule over a sonne foole. 14. 35. A King hath pleasure in a wise ser∣vant. 29. 19. A servant not instructed by words. 29. 21. He that delicately u∣seth his servant shal have, &c. 30. 23. The earth is moved at a maid servant, an heire. 19. 10. It becomes not a servant, to rule over free, 11. 29. The foole a servant to the wise in heart. 27. 18. He that waits on his Master shal be honoured.

5. Of the preservation or overthrow of houses.

Prov. 1••. 12. The house of the wicked shall be overthrowne. ch. 22. 33. A curse in the house of the wicked. 2. 7. The house of the righteous shal stand. 24. 3. An house is established by wisdome. 15. 27. A covetous man troubles his owne house. 11. 29. He that troubles his house inherits the wind.

Politicall common places.

1. Of counsell and warre.

PRov. 24. 5. A wise man is strong. ch. 24. 6. By counsel make war. 21. 31. A horse prepared for battel, but safety, &c. 28. 10. Cogitations confirmed by coun∣sell, 21, 22. The wise goeth into the City of the strong. 15. 22. Cogitations dis∣persed, when no counsell. 21. 14. Where no counsel, the people fall.

2 Of the preservation of Kingdomes.

Prov. 14. 34. Righteousnes exalts a Nation. ch. 28. 2. For the sins of a Land many rulers. 29. 4. The King by justice establisheth the land. 16. 12. Abomination for Kings to doe iniquity. 20. 28. Mercy and truth keepe the King. 28. 16. A Prince without understanding multiplies rapine. 29. 18. Where union is not, the people perish. 29. 5. Remove the wicked from the King, &c. 11. 11. For the blessing of the upright a City is exalted, but by the wicked overthrowne. 28. 28. When the wicked are exalted men hide themselves. 29. 2. When the righteous rule, the people rejoyce.

3. Of Kings and Princes.

Prov. 30. 22. Against Subjects domineering over Kings, c. 19. 10. 31. 4. It is not for Kings to drinke wine. 29. 7. The just knoweth the cause of the poore. 16. 10. 13. A divination in the lips of the King. 17. 7. A lying tongue mis-be∣commeth a King. 25. 2. The glory of a King is to search out a secret. v. 31. A Kings heart not to be found out. 8. 15. By me Kings reigne. 24. 11. Deliver those that are taken away to dye. 22. 22. Doe not teare the needy in the gate. 17. 15. To justifie the wicked, and condemne the righteous. 16. 13. Kings love them that speake right. Eccl, 10. 16. Woe to thee (O Land) when thy King is a Childe, and eates in the morning. ch. 4. 13. Better is a poor Childe that is wise, then a King old and foolish. 3. 16. I saw iniquity in the place of justice. Prov. 28. 15. As a roaring Lion, and hungry Beare, is a wicked Prince. 19. 12. The wrath of a King, as the roaring of a Lion. 16. 14. The wrath of a King a messenger of death. v. 26. 20. 8. A King sitting in judgement disperseth evil. 14. 28. The honour of a King is the multitude of his subjects. 29. 12. All the servants of a Prince that hearke•…•… to lyes are wicked. 17. 8. A bribe in the eyes of a ruler as a precious stone. v. 23 The wicked take bribes out of the bosome. 15. 27. He that hates bribes shal live, 18. 16. Roome is made for him that brings gifts. 29. 4. A King by judgement establisheth the earth, but he that takes gifts destroyeth it. Eccles. 7. 8. A bribe weakens the heart.

4. Of Lawes.

Prov. 22. 28. Remove not the bounds. 23. 10. 13. 14. The law of the wise a veine of life.

5. Of messengers.

Prov. 25. 13. A faithful messenger is as snow-water in summer. ch. 13. 17. A wicked messenger shall fall into evil. 26. 6. As he that cuts off the feet, so a foo∣lish messenger. 10. 26. As vinegar to the teeth, and smoke to the eyes, so is a sl•••• messenger.

6. Of measures and weights.

Prov. 11. 1. False weights are an abomination to the Lord. ch. 16. 11. Scales and weights are the Lords worke, v. 23. 20. 10. A double measure and weight abo∣minable to God.

7. Of respect of persons.

Prov. 24. 2. To have respect of persons in judgement not good. See also, 28. 21. 18. 5.

8. Of Surety-ship.

Prov. 6. 1, 2. If thou beest surety for thy friend thou art insnared ch. 20. 16 27. 13. Take his garment that is surety for a stranger. 17. 18. A man without an heart is surety. 22. 26. 11. 15. He shall be torne surely that's surety for a stranger.

9. Of Sedition.

Prov. 24. 21: Feare God, and the King, and meddle not with changers. ch. 17. 26. To smite Princes for right, not good. 30. 3. Give not thy selfe to destroy Kings. Eccles. 8. 2, 3. Observe the Kings word, and oath of the Lord, he wil doe what he willeth, 10. 20. Curse not the King in thy secret chamber.

10. Of Witnesses true and false.

Prov. 24. 28, 29. Be not a false witnesse against a neighbour. ch. 12. 17. A lying witnesse is a deceiver. 6. 17. God hateth a false witnesse. 19. 28. A wicked witnesse derideth judgement. 21. 28. A false witnesse shall perish. 25. 18. A false witnesse, as a hammer, a sword, and arrow. 19. 5. A lying witnesse shall be pu∣nished. 14. 5. A true witnesse lyeth not, ver. 25.

Theologicall Common places.

1. Of the Creation.

Prov. 8. 27. I was with God when he made the Heavens, and the Fountains. 20. 12. The Eye to see, and the Eare God made, 3. 19. God in wisdome made heaven and earth. 26. 10. the great God made all. 30. 4. Who gathereth the wind in his fist, and stablisheth the bounds of the earth. Eccles. 3. 11. He hath made all things excellent, and placed the world in the midst. 7. 20. God made man righteous.

2. Of the Church.

Prov. 9. 1. Wisdome hath built her house. Vers. 3. 4. She hath sent out her Maidens, that is the Doctors of the Church. c. 11. 30. He that teacheth souls is wise.

3. Of the confession of sin.

Prov. 28. 13. He that confesseth and forsaketh his sins, shall have &c.

4. Of Hypocrites.

Prov. 30. 12. Pure in his own eyes, unclean. ch. 11. 9. The hypocrite corrupts his friend with his tongue. 29. 28. The mouth of the hypocrite covers iniquity.

5. Of Hell.

Prov. 25. 11. Hell and destruction before the Lord. ch. 11. 31. The just shall be recompenced, much more the wicked.

6. Of God and his Son.

Prov. 30. 4. What his name, and his Sons? Wisdome. ch. 1. 20. Wisdome cryeth abroad. 8. 1. Wisdome uttereth her voice. v. 12. I dwell with knowledge. v. 22. The Lord possessed me in the beginning of his wayes. 15. 3. God is in every place with his eyes beholding the good and bad. 20. 27. 17. 3. 5. 22. The wayes of a man, in the sight of the Lord. 16. 2: That ponders the spirits is the Lord. 16. 1. Of man are the preparations of the heart, but the answer of the tongue from God. 22. 12. The eyes of God keep knowledge. 20. 24. The goings of a man directed by God. 16. 7 He whose wayes please God, his enemies shall be his friends. 21. 1. The heart of a King is in Gods hands as the rivers of water. 16. 33. The lot disposed by the Lord. 29. 26. Every ones judge∣ment is from the Lord. 19. 21. The counsell of the Lord standeth. 21. 30. No wis∣dome or knowledge against God. v. 31. The horse prepared to battell, the victory of God. 18. 10. As a strong tower the name of the Lord. v. 16. 3. Roul thy works upon God, and stablisht shalt thou be 3. 6. In all thy wayes acknowledge God. Eccl. 5. 7. If thou seest the oppression of the poor, or subreption of judgement, it is from Gods will, the high that is above the high, observes it. Pr. 16. 4. God made all things for himself, and the wicked &c.

7. Of Hope.

Prov. 10. 28. The expectation of the just is joy, but the hope of the wicked perisheth. 16. 20. Happy is he that trusts in God. 13. 12. Hope deferred is a fainting to the bones. 14. 32. The just hopeth in his death. 25. 19. The hope of a sinner is as a broken tooth, or a sliding foot. 11. 7. When the wicked dyeth, his hope perisheth.

8. Of Mans ignorance.

Prov. 30. 2. The understanding of a man is not in me, I am more foolish, &c. Eccles. 3. 21. He knows not whether his spirit shall ascend upward, and the spirit of a beast down. 8. 17. Man cannot finde the worke done here.

9. Of Piety and fear of God.

Prov. 1. 7. The fear of God the beginning of wisdome, 9, 10. 15. 24. 3. 5. Trust in God, and lean not to thy own understanding. v. 7. Be not wise in thine own eyes, trust in God. 24. 21. My son fear God. 30. 26. Our trust to be put in God▪ as Conies in &c. 16. 6. In the fear of God is departing from evill. 14. 26. In the fear of God is sure confidence. 22. 4. For humility, and the feare of God, riches, and glory. v. 19. Keep the word, and God shall be thy trust. 10. 27. The fear of God lengthneth dayes. 14. 27. The feare of God a veine of life. 28. 25. That trusts in God shall be fat. 28. 14. He is blessed that feareth alwayes, 16. 20. Eccles. 7. 19. That feareth God comes out of hurt.

10. Of Prayer and Sacrifice.

Prov. 21. 27. 15. 8. The sacrifice of the wicked an abomination to God. 21. 13. That stops his ears at the cry of the poor. he shall cry, and not be heard. ••. 29. He is far from wicked, but hears the prayers of right. 28. 9. He that hears not the law, his prayer an abomination. 27. 3. To doe justice better then sacrifice. Eccles. 4. 17. Be readier to hear then to sacrifice, as fools.

11. Of Scorners.

Prov. 15. 12. A scorner loves not a reprover. 14. 6. A scorner seeks wisdome

and findes it not. 13. 1. A scorner loves not reproof. 9. 12. If thou be a scorner, thou alone shalt suffer. 29. 8. Scorners insnare a City. 19. 29. Judgements are prepared for scorners.

12. Of Thoughts.

Prov. 12. 5. The thoughts of the just are judgement. ch. 12. 2. A man of evill thoughts God will condemne. 24. 8. He shall be called a man of evill thoughts. v. 9. The evill thought of a fool is sin. 14. 22. Doe not they erre that thinke evill? 5. 2. Attend to wisdome, and keep thy thoughts. 15. 26. The thoughts of the wicked are an abomination. 6. 18. God hateth the heart that thinketh evill.

13. Of trusting in God.

See before under Piety.

14. Of Vows.

Prov. 20. 25. It is destruction after vows to enquire. Eccles. 5. 3. To performe thy vows to God, delay not.

15. Of the wicked and godly.

Prov. 14. 2. He that walks uprightly, feareth God. c. 11. 23. The desire of the just is onely good, but of the &c. 16. 17. The way of the just is to decline from evill. 21. 15. It is a joy to the just to do justice, but &c. 4. 16. The path of the righteous as the light, but &c. 20. 16. The work of the righteous is to life, but &c. 28. 18. He that walks uprightly shall be safe. 10. 7. The memory of the just blessed, but the name of the wicked rots. 11. 8. The just is delivered out of streights, and the wicked &c. 13. 25. The just eats to fatnesse. 10. 30. The just shall not be moved for ever. v. 6. 19. 28. Blessings upon the head of the just. 20. 7. The children of the just walker shall be blessed. 21. 18. The wicked given for the redemption of the just. 11. 6. The justice of the just shall deliver them. 12. 28. In the path of justice is life. 11. 5. The righteousnesse of the perfect directs his way. 12. 13. The just shall come out of streights. 12. 21. v. 12. 13. 6. Justice keeps the perfect in the way. v. 13. 14. c. 14. 19. The wicked bow before the good. 2. 21. The righteous shall inhabit the earth. 16. 30. He that shuts his eyes to thinke evill, moves his lips. 21. 10. The soule of the wicked desireth evill. 4. 14. The wicked sleep not till they have done evill. 16. 27. The wicked diggeth evill, and is as burning f••re. 8. 5. Evill men understand not judgement. 21. 29. The wicked hardens his face. 10. 23. It is a sport to fools to do abominably, 25. c. 24. 2. The lips of the evill speak wickedly. 28 4. They that forsake the law praise the wicked. 17 4. The evill give eare to an evill tongue. 26. 11. As a dog to his vomit, so a fool to his folly. 13. 19. It is an abomination to fools to depart from evill. 11. 18. The wicked doth a lying work, v. 19. 21. 13. 21. Affliction followeth sinners, but good to the just. 1. 27. The de∣struction of the wicked comes as a whirlwind. 2. 22. They shall be rooted out of the earth. 18. 3. When the wicked comes, contempt comes. 29. 6. There is a snare in sin∣ning, but the just sings. 11. 21. Though hand joyne in hand the wicked shall not prosper. 12. 12. God subverts the wicked for their evill. 5. 22. The wicked taken with sin as with ropes. 12. 3. The wicked not stable but the just takes root. 22. 5. Thornes and snares in the way of the wicked. 14. 32. The wicked shall be expelled for his sin. 2. 7. God overturns the house of the wicked. 22. 1. He that soweth iniquity shall reap it. 13. 9. The light of the just, and of the wicked. 23. 20. 31. 9. The way of the wicked abomination to God. Eccle. 8. 12, 13. Although a sinner sin a hundred times, and God prolong his dayes, it shall not go well v. 14. There is a vanity, that it happens to the just, as to the wicked, and to the wicked &c. 9. 1. A man knows not the things that are before him, love or hatred, v. 2. 3. 7. 15. There is a just man that perisheth in his justice, and a wicked prolonging his life by his wickednesse.

And hitherto of the partition of these Books into heads or severall common∣places: Now to proceed in the Exposition according to the order wherein they are found placed.

To know wisdome and instruction. Here Wisdome, according to some, is * 1.3 meant Contemplative of high and profound matters, by Instruction Practicall: But because the Wisdome taught in this Book, is joyned with Practice, or else it is no true wisdome, sith that only is wisdome whereby our manners are formed aright, and it is

founded in the feare of God, as is shewed, ver. 7. I rather, assnet unto them, that by Wisdome understand that, whereby Theorcal, and Practicall are both joyned to∣gether, * 1.4 and by Instruction that, which is attained by castigation, or correction the person corrected learning hereby the reformation of his life, patience and obe∣dience; for the word rendred instruction is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the vulgar rendred Discipline and it signifyeth castigation, or correction. So that it is meant, by these proverbs. a man may learne the most excellent knowledge. which is not only when he doth understand the will of God in every thing, and frames his life worthily, and in giving comection to youth, to whom more properly Discipline belongeth; for this wis∣dome Plato calleth aPhilosopher, Virum probum, an honest man, saying, That * 1.5 he excelleth other men as a King the common sort, in that he ruleth over his lusts, and evil affections, whereas the foolish are subject to them, Thus Chrysostome desi∣neth * 1.6 Wisdom, it is the knowledge of Divine and Humain things, whereby he worketh these, and abstaines from them And Basil upon these words; To give wisdome, to wit, that worthy, precious, and true, which stands in good manners to per∣cerve the word of understanding, vulg, of Prudence, Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under∣standing, betwixt which and Prudence some distinguish thus; understanding is the wise perceiving of things, which are hard to be understood; Prudence the ap∣plying of them being understood according to right counsel; as Joseph shewed * 1.7 himselfe most prudent, when he not only interpreted Pharaohs Dreame, but also advised him wisely what was best ot be done. Orthers expound understanding of the knowledge of witty, and acute sayings, attained to by wit and study, so that a man is able to speake hereof; but Prudence of that, whereby a man speaketh out of experience, as Tully distinguisheth between Juris peritis, and Jiris pruden∣tia, the one being skil to speake, attained to by Art, and Learning, the other not * 1.8 only by Art, but by going through many businesses, Basil saith, Prudence is knowledge to discerne betwixt the good and the bad, as the Gold-smith discerneth between good and bad money, to refuse the one, and to take the other. I hold with Lavater. that in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both the knowldge of darke sayings, and the shewing how to make uye hereof is implyed, and doing accordingly.

To receive instruction of wisdome, justice, judgement, and equity; Lavater, * 1.9 Discipline of wisdome, doctrine, industry, and justice, Hebr. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used againe, signifying correction or discipline, and for the rest of the words N. Tr. is best, only for equity, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousnesse. And these three, saith one, are the parts of the wisdome here spoken of, Justice being that whereby * 1.10 every one hath his due given him; Judgement, that whereby all our actions, both Ecclesiasticall and Civil, are regulared by the Word of God, and nothing is done but what hath a ground therein; Righteousnesse, the minding and following after all things that be good and commendable, all which may be learned by this Booke. Lavater by Justice understands either faith which justifieth, or distribu∣tive * 1.11 justice, as was before said, by judgement that faculty which is necessary in a Judge to diseeme the truth, Causes that come before him, to judge according∣ly, by Righteousnesse, walking in the way of Gods commandements right on, without deelining to the right hand or the left, and in going according to mens * 1.12 Lawes, not to be rigorous, for extreme right, as the saying is, is extreme wrong. Beda, by Justice a right action, by Judgement, the disceming between good and e∣vil, by Equity the rectitude of the minde is understood, or Justice is to worke wel according to the rule of verity, Judgement to discerne and doe rightly in things that pertaine to our neighbours: Equity of seeke with a sincere intention in these things that we doe, to please God only, Of Justice and Judgement see more, Psal. 106. Esa. 56.

To give subtlety to the simple, to the soung man knowledge and diserction, * 1.13 ver. 5. The wise will heare, and increase learning. Here it is shewed for whom these Proverbs were written, viz. both for young and old, wise and simple; to breed knowledge in the one, and to encrease it in the other; for simple Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 easily to be perswaded, as the young are that yet be not tainted with

evil. Basil hereupon saith, there are two sorts of simple ones; 1. Of those that * 1.14 by reason of their young and tender age, and good education withall, are yet un∣experienced in evil wayes, but are not sufficiently instructed to beware of the fal∣lacies of sinne to take heed of it. 2. Of those that through a constant resolution against evil, have gotten the root thereof extirpated out of their minds, by going long on in this purpose, and being hereby confirmed in a good way. Now of the first sort it is here spoken, and not of the other, who are only simple concerning evil, as the Apostle exhorteth all of us to be; likewise of the subtile, there are two * 1.15 sorts; 1. Of those that having wit and understanding to decline evil and doe good, wisely apply themselves to the good in all things, taking heed of evil doing, and of the snares that are cunningly laid for them to draw them to evil, or to bring evil upon them. 2. Of those that use their wit and Art to damnifie and hurt o∣thers, as the Serpent for this is said to be more subtile then any beast, and we are by our Lord bidden to be wise as Serpents; where see in what particulars the * 1.16 Serpents wisdome consisteth. Muffet compareth this place with Psal. 19. Giveth wisdome to the simple, as all one therewith; and by simple he understandeth not only the young and unexperienced, but also the childish in understanding, that he of meanest capacity, but by this Booke all may come to learne subtilty; that is, not only to know good and evil, but also to foresee and perceive evil comming, to avoyd it. To the young man knowledge and discretion, Hebr. to the childe, that is, the childe in understanding, both knowledge of Gods wil in great mea∣sure, as David saith, that he understood more then his Teachers, or then the an∣cient, * 1.17 such as in regard of whom he was but a childe: By discretion, ripenesse of wit, and soundnesse of judgement is understood; but for the attaining of this, •• man must doe by these Proverbs, as David by the Word, make them our medi∣tation all the day. * 1.18

Having shewed the benefit of these Proverbs in respect of the simple, now he * 1.19 sheweth the benefit in respect of the wise, They will heare and increase learn∣ing; whereby is intimated, that no man is so old and wise, but that he may still learne more; wise Solon said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I wax old, alwayes learning more; Marcus Antoninus the Emperour being old, went after to the Schoole of Sextus the Philosopher, saying, It is a goodly thing for an old man to be still learning; and Salvius Julianus, a most famous Civil Lawyer said, If I had one foot in the Grave, I would still be learning. They that refuse to learne, to * 1.20 what age or wisdome soever they have attained, remaine as Jerome saith, un∣learned; they wil not heare that of Horace, Why, had I being corruptly pru∣dent, rather be ignorant then learne? or, why had I being prudent, rather fro∣wardly * 1.21 be ignorant then learne? There are two things which may make the wisest still willing to heare to encrease his learning; 1. Because, although he, whom he heareth, be nothing so learned, yet he may have attained something which he hath not attained to; 2. Because, such humility to abase himselfe to heare others, even lesse. learned, makes all mens learning common to him, and so he increaseth his own, as Hugo Victorin. speaketh; Humility makes that common to thee which * 1.22 is proper to every one, thou shalt be wiser then all men, if thou wilt learne of all men, as they that receive of all, are richer then all. Augustine saith, To heare and learne, no Age ought to seeme to be old; because that although it becom∣eth the old men rather to teach then learne, yet it becomes them better to learne then to be ignorant; And a man of understanding shall attaine to wise counsell, vulg. The intelligent shall possesse Governments; the reason of this difference is from the words here used, which commeth from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying government of a * 1.23 Ship, and also a Rope, or Mast, such as belong to ships; it is also sometime put for counsels, or cogitations, because for government there is need of counsel; if the vulgar be followed, there will be given in sence thus; He shall be well able to go∣verne himselfe that hath gotten learning from hence, who is, as every man in this world, as a Ship upon the Sea, tossed with contrary winds, and endangered; but being governed by a skilful Pilot it is safe, for he knoweth how sometimes by le••∣ing the ropes loose to dilate his sayles for the best, sometime by streightning them

to contract the saile, and sometime by setting them accordingly, to saile by a side, or contrary wind; so he that increaseth learning, attaineth skill to governe his owne * 1.24 ship, that is himselfe, and so to keep it safe, which is otherwise in continuall dan∣ger, Lyra, Hugo, and Dionys: expound it of being preferred and set over others to governe them, as is a governour of the Commonwealth, which is also by Philo and others, compared to a ship.

To understand a Proverb, and the interpretation, the words of the wise, and darke sayings. The word rendred Interpretation, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Muffet rendred an * 1.25 eloquent speech, as the word also signifieth, it commeth of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to deride or mocke, and therefore it is by Lavater understood of the speeches of wicked men, who have attained the art of speaking eloquently, and abuse it to deceive the simple. * 1.26 But by this Book well studied, a man shall be able to discerne their fallacies, and not be taken thereby. The use or benefit then which will redound to the wise by this, is here set forth to be double. 1. To understand a Proverb, of which enough hath been said, that is, to know true and pithy sentences, that be commonly usefull amongst men, and tend to their information of such things, as being taken heed un∣to may much benefit them in the whole course of their lives, both in respect of soule and body. 2. To understand other sayings, which, without the helpe of this learning, are not so well understood, and that both of deceivers, who by their elo∣quent and flourishing speeches may deceive them, and also of the truly wise and sharp witted, whose sayings being not understood, are but as dark riddles, of which they know not what to make, but being understood, very delightfull, and illumi∣native. And it is not onely meant, that a man shall understand the sayings of this Book, but be the better prepared hereby to understand the dark and mysticall pas∣sages of other parts of the word, of which the Prophets are full, and not onely to understand dark and wise sayings, but to frame more, for further information to others. For Riddles▪ Arboreus brings for example that of Sampson, and one of * 1.27 Ezekiel, and saith, that he must have faith in Christ, and be one of his Disciples, 〈◊〉〈◊〉 would understand these things, and the like, because to them onely, he ex∣pounded all things apart.

The fear of the Lord is the beginning of wisdome, but fools despise wisdome and instruction. Having shewed who shall by reading and studying upon these Pro∣verbs * 1.28 increase their learning: Now he sheweth, who shall not, namely such wicked foolish persons, as prize not, but lightly account of divine knowledge, as the pro∣phane sort spoken of by Job, who say, We care not for the knowledge of his wayes. * 1.29 The beginning of wisdome, saith one, The fear of God, is called, because the prin∣cipall part of wisdome, without which all knowledge, even of divine things, is no∣thing. * 1.30 Here then must a man begin that will be wise, he must feare God for his glory, as his King, for his power, to condemne him as his Judge, for his strength, as his Rocke, for his care, as his Shepherd, for his righteousnesse, as his Law giver, for his mercy as his Saviour, and for his love as the husband of his soule. To feare God is to eschew evill, and do good, to depart from iniquity; and it is vaine for * 1.31 ••••y other man to thinke to attaine wisdome, but onely for such; and indeed others [Note.] •••• whose hearts sin hath place, regard it not any further then for worldly ends, the magnifying of themselves amongst men, or their encrease of worldly wealth, for which cause it is necessary to get an holy heart, and obedient, and then wisdome, which is so excellent, shall become our possession: Sinne, and live wickedly, and thou canst not avoid the imputation of folly; that is, not onely being void of un∣derstanding, but also uncapable thereof. The like saying to this, see also. Ch. 9. Ps. 111. Joh. 28. And for the uncapablenesse of wisdome in the wicked, Syracides hath a notable saying. Wisdome will not enter into a malicious soul, nor dwell in a body * 1.32 polluted by sin. Touching the fear of the Lord, it is not that servile fear of God for his judgements, as the bond-men of sin fear, but the filial fear which indeed compre∣hendeth all true piety, according to Esa. 29. 13. Their feare towards me was * 1.33 taught by the precepts of men, he having said before, They honour me with their mouths; which implyeth, that by feare, all the honour, worship, and service that men doe to God, is meant; whereas it is said, Fools despise wisdome, it stands

with good reason, that they should be counted fools that doe so, because they onely look at things present but not at things to come whereas these be temporary, those everlasting, as all carnall, prophane persons, like Esau doe. For who thinkes not Esau a foole, that for a messe of pottage sold his birth-right? and how then can the [Note.] carnall be thought any otherwise of, fith all worldly things, which their hearts are onely set upon, are in comparison of the heavenly inheritance lesse then a messe of pottage, in comparison of the greatest inheritance in this world: all the earth it selfe is but a little point in a large circle, in respect of the circumference of the highest heaven.

But before I go from this verse (besides that which hath been said, The fear of the Lord is the beginning of wisdome; That is, he that will be wise, must feare God, and devoutly serve, and worship him; and likewise this is the head and prin∣cipall of all good things, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth) there is another ex∣position amongst the ancient Fathers, who by Feare here understand the feare of Gods wrath, and judgements for sinne, as Beda going upon this, The crowne of * 1.34 wisdome is the feare of God, as Job 28. 28. according to the vulgar, and here, The beginning of wisdome the fear of God, Inquireth how this feare is said to be both the beginning and the perfection, or end to which it commeth, when a Crowne is put upon it; and answereth, The beginning is slavish feare, the perfection or crowne, filiall.

And this is by St. August. by a similitude notably illustrated thus; A Shoe∣makers thred must have way made for it by an awle, and to the end that the thred * 1.35 may enter, the awle must out again; So slavish fear first pierceth, but that filiall feare may enter after this, the slavish must be outed againe, according to that of St. John, Perfect love casts out feare; where by Love is meant filiall feare arising from love; for as a man hateth him, whom he is afraid of for his cruelty, so he loveth him, whom he looks upon as a mercifull father, and feareth for this loves sake, in any thing to offend him.

Againe, a Mason going about to make an Arch, first layeth a frame of earth is that forme in which he meaneth to build, then he buildeth with lime and stone, or bricke upon it, but this being dry and hard, he takes away the foresaid frame, and so the building stands alone: Thus also Origen, Ambrose, and Basil, the first of * 1.36 whom likens this feare to a Tutor, to whom the heire is subject as long as he is a childe, and fears his rod, but being come to full age, he is not under, and fears him no more. And Basil upon this place likeneth this feare to a Porter, that openeth the * 1.37 gate to let in the filiall. But against making the feare of God The beginning of wis∣dome, it is objected that Esa, 11. 3. The spirit of the feare of the Lord, is the last of the seven spirits or graces there spoken of, and the spirit of wisdome the first, how then is the feare of God said to be the beginning, which must needs be first? Sol. Gregory answers, the Prophet proceedeth not there by descending, but by ascen∣ding, * 1.38 naming the first step or degree of grace last: See more upon that place. This being so, they are greatly overseen, who deny feare any place in working of our hearts to good, and restraine this altogether to love, concluding all them to be [Note.] wicked, and in an evill case, that slye evill, and do good for feare of hell, and not meerly out of the love of God and vertue, for which that saying is brought, The good hate to sinne for the love of vertue, but the evill for feare of punishment; which is true, when grace is perverted, but not in the beginning thereof. Lastly, for * 1.39 the fools despising of wisdome, we may understand it, of the feare of God before spoken of, for this is true wisdome and understanding, as Moses teacheth, and be that fears not when there is great cause to feare, but contemneth and sets light by Gods judgements threatned for sinne, and despiseth as fools those that are taken with the fear thereof, is a fool, and the worst of all fools, as he shall in the end find to his cost.

My son heare the instruction of thy father, and forsake not the law of thy mother, &c. In this, and the verse following, Salomon beginneth his Proverbs, * 1.40 1. In generall, taking upon him the person of parents, whose instructions, if any thing will doe it, will move the tender hearts of their young children to goodnesse,

and against evill, especially if they be perswaded, that they being obeyed, and fol∣lowed, will be ornaments, most costly and precious, setting them forth as persons most excellent and glorious in the eyes of all others; Wherefore children are from hence perswaded to hearken to, and follow their parents instructions: For why? They shall be an ornament to thy head, and a chaine to thy neck. That is look what grace a Crown, or border of gold, and precious stones is to the head, and a gold * 1.41 chain, or chain of Pearls, or Diamonds to the neck, such are parents instructions to their children, if they be godly, they living according to them, as their law.

Touching these words, For sake not the law of thy mother, Heb. Reject not the law: This is thus spoken, because the mother for her weaknesse, especially in her old age, is by ungracious children contemned, and her instructions also, nothing that is well spoken by her being of weight with them, but all rejected; And yet by calling her instructions their law; he intimateth, that they are bound to regard them, and to regulate their conversation and carriage according to them. And truly there is great reason, that mothers should be respected, and have this honour from their children of being obeyed in their commands, which be good and godly, because as Jerome saith well, they served you by carrying in their wombs the weight of your bodies; children are fed in the womb by the mothers food, who is hungry for her * 1.42 childe, and eateth to feed it, and being borne, nourisheth it with milk out of her owne body, their breasts, their hands, their arms, and all their limbs serve their children, whom most lovingly they take and bear, enduring any thing at their hands. For these so many and more good deeds done unto thee, pay (O Sonne) what thou owest, and render by all due offices againe to thy mother any service that she re∣quireth, There is none so great love as the love of a mother to her childe: now nature teacheth us to love them that love us, and if in age they be froward and * 1.43 hard to be pleased, yet this must be borne withall, and the counsell which they are now most able to give, we must follow. The mother in Terrence could say, from whom many commodities have come unto thee, it is just and equall, that thou shouldst beare her discommodities; and love thy parents, saith Mimes, if they be good, if not, beare with them. In thus commending to children Obedience to their parents instructions, he implieth, that they ought to give their children good in∣structions, and not evill, for if they doe, these are not to be obeyed, because against our heavenly Father. For which cause a sonne that seeth his fathers wickednesse, and takes heed of it, is commended, and comforted, Ezek. 18. in this, that he shall not dye, but live. For the perswasion added, it falls out true in experience many times, that children obeying their parents come to honour in the Commonwealth, the ornaments whereof are precious chains about the neck, and something precious on the head, as the Diadem or Crowne thereof; but contrariwise, the disobedient and contemptuous, for a chaine of gold oft-times come to have an halter about their necks, and rings of iron upon their legs, for rings of gold upon their hands. And good reason saith August. That children disobeying parents, should come to such shamefull deaths, because parents are Gods Vicars, as it were; he is the common * 1.44 Father, and King of all men; naturall parents as Vice-royes, representing his Ma∣jesty to their children, and therefore what is done to them, cometh so neare unto God, as that he takes it as done to himselfe; therefore Valerius saith well, Disobedience and contempt of parents ought to be punished with the like punish∣ment * 1.45 to that which is inflicted for the contempt of God.

Touching the word rendred forsake, some render it by Evellere, to plucke out; whereby is intimated, That mothers instructions are planted in the hearts of their children when they be young, and take rooting there, so that without plucking them up by the roots, they cannot neglect them, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying his command signifieth also a dart, to imply the deep piercing of mothers instructions in their little children, which is most unnaturall therefore to neglect, as to plucke up plants by the roots, which their loying mothers so carefully planted in the ground of their hearts for their good, or to plucke out an healing-tent put into an ulcerous sore, that the putrified matter may no more run out, but the whole body be endar∣gered. And this of receiving parents instructions, is mystically by some applyed to * 1.46

the instructions of God our heavenly Father, and of our Mother the Church, whose Laws are not to be rejected. But whereas hereupon the Papists blame us for rejecting the Laws of the Roman Church, they altogether mis-apply the mat∣ter, because our Fathers instructions are first commanded unto us, and then our Mothers, as subordinate hereunto, and our Mothers against, or diverse from our Fathers; for who so attempts to draw us to any other Gospel, must be accursed whe∣ther Mother, or Angel from heaven. For the reason used to perswade by an ornament, and Crown to the head, we may understand Kingly dignity by a Chain to the neck, * 1.47 the glory of wisdome, both which a Prince shall have by following his godly fa∣thers and mothers instructions, for which some parents like Salomon, left books of instruction to their children, as Cicero to his son Marcus his book of Offices; and Basil the Emperour, wrote likewise three books of counsell to his son Leo: and our learned King James his Basilicon-doron, to Prince Henry. Of a Crowne and a Chaine, setting forth dignity and wisdome, is the observation of Tostatus, and that from Pharaohs fact to Joseph, and Belshazzers to Daniel; in both which, wisdome was most eminent, and therefore they were * 1.48 thus graced.

My son, if sinners intice thee, consent thou not. After perswading to obey pa∣rents; * 1.49 now on the contrary side, warning is given against hearkning to the flattering in∣ticements of wicked robbers and cut-throats: For by sinners here such notorious ones are to be understood, as the next words shew; the vulgar for intice, hath Lactare, by flattering to frame to their owne evill manners, as a woman doth the childe that sucketh on her: for as Galen and Avicen note, the qualities of the Nurse are by the childe sucked in together with the milke. This I confesse in this regard is the most significant word, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth nothing else, but to incline by slattering. And this is most dangerous to youths, and therefore the warning given against hearkning to such is most necessary for all. In the next place, that we might not be ignorant of the devices which such have to insinuate into the minde of others, to draw them to the same evill wayes where in they walk these are pointed.

Let us lurk privily for the innocent: where in the first is shewed to be se∣crecy, we will shed bloud, and rob, and none shall know it; if any accuse us, we * 1.50 will deny, and forswear it too: For no man would commit such horrible wicked∣nesse, did he not thinke to goe undetected, and this keeps many, that have even a willing minde, that they dare not doe thus vilely, because they feare it will come to light. But although it may be concealed from men, yet it cannot be hidden from God; and oftentimes he in his providence discovers such abominations to men, that the wicked may come to condigne punishment: For either their owne consci∣ences shall make them confesse, or their tongues being over-heard bewray them, or by the goods stoln found in their hands they shall be discovered; or if murther be committed, by some miraculous means or other, if ordinary faile, as we have had many strange experiments from to time. But if they passe on undiscovered in this world, all secrets shall at the last day of judgement certainly be revealed; where∣fore Ausonius saith well, Daring to commit a foule sin fear thy self, though then * 1.51 be no witnesse. The countenance of the evill doer many times, when he is chal∣lenged bewraying him, or his passions of anger, or trembling. Let us lurke privily for the innocent without cause. This, Without cause, is added to shew that robbers and murtherers have no cause to deale thus by other men, for they have given them none, onely the wickednesse of their owne hearts put them on.

Let us swallow them up alive, and whole, as the grave, as they that go down * 1.52 into the pit. Here is their second device taken from the facility, or easinesle to doe, as was before said, for that which a man may easily do, he is hereby drawne much to do, if it be conceived to be no more, then the earths opening of the mouth to swallow up Corah and his company, or the graves receiving a mans body there∣into.

We shall fill our houses with prey, and finde all precious substance. Here is a third device to move, taken from Gaine, which is of great force with worldl-minded * 1.53

men, whether they be poore, that their wants may suddenly be supplyed; or prodigall, that they may have where withall to spend freely; or covetous that they may is a short time come to great riches. For, so it may be thus, the worldling careth not by what meanes he getteth Wealth, for having it he hath his * 1.54 god, whom be preferreth before all worldly things; but the Proverbe is, Goods gotten, perish ill, Zach. 5. There is a flying booke for such houses to consume the stones thereof, and the timber thereof.

Cast in thy amongst us, we will all have one Purse; This is by some ex∣pounded * 1.55 thus: Be content to take the same fortune together with us, for which the next words make, We will all have one purse; we shall sure have great comings in, but because they are to come, they must come as it were by Lot, we going together this way, but if we doe so, we doubt not but that our Lot will be very rich and good, and this shall all be thine as well as ours. Some expound it thus; Come, and when we have gotten so great a prey, we wil not wrong thee of thy part, but thou shalt have as good a part as any of us, the whole being divi∣ded into so many parts, as we are persons, there shall be no partiality in assigning to each one his part, as was betwixt the Lion, the Asse, and the Fox, but each one casting Lots shall have that which befalleth him. Lastly, some expound it thus; Cast in thy Lot, being that which thou hast, and let us enjoy it in common, together with that which we shall get, as we wil doe by ours; but of these I preferre the first, it being a great motive to doe as they did, they being men of more experience, and such as had happily gotten much already by Rapine and Mother, and yet escaped Judgement. And this may be taken for a fourth device to perswade to this wicked course; For examples of such as are in an evil way and yet prosper, are of great force to move the simple to doe likewise; but remember * 1.56 we that things goe not on in the same course to the end. A sinner may sinne an hun∣dred times, and have his life yet spared, but in the end it shall not goe well with him; the Pitcher goeth oft to the water, but at length it comes broken home; so the robbers and murtherers.

Their feete run to evill, and they make haste to shed bloud. Having shewed * 1.57 the Allurements, and deceiveable Reasons of the wicked inticing others, now he cometh to disswade from going their wayes, ver. 15. opposing stronger reasons there against, and here is laid downe the first; Their feete run to evill; that is, they pretend much good indeed, and the abounding of worldly goods, but it is only evil that they hasten to, and seeke to draw thee unto, and that most pernici∣ous evil, the shedding of bloud, from which Nature it selfe abhorreth. There∣fore let not this be a motive unto thee to goe with them, unlesse like a foole thou wouldst be beguiled by a shadow for a substance, as the Dogge, that swam over the river carrying a peece of flesh in his mouth, which, the Sunne shining, cast a shadow upon the water, whereby he was drawne to let fall that in his mouth to scap at the shadow; or as the silly Fish, drawne by the bait swalloweth the hooke. And hitherto one reason, now followeth another.

Surely in vaine is the net spread in the sight of every Bird; About the ex∣position * 1.58 of which words there is great difference; For, 1. Some Hebrewes ex∣pound them thus: The net is not spread in vaine before Birds, but to take and kill them; so Robbers lurke not in secret, but to kill him that hath the goods of this world, that they may the more safely enjoy them coming into their hands, he not being now in any capacity of pursuing them; and being thus understood, it is a reason of that which was said before, ver. 16. They hasten to shed bloud.

1. It is not for nothing that they lurke thus, but doe herein like a Fowler, they beare bloudy and divellish mindes against their Neighbours, which should effe∣ctually move any ingenuous person not to joyne with such bloud-thirsty Hunters, for such come to rob, and to breake through, they come also to murther, if oc∣casion of weake resistance on his part, and strength on their part be offered; and of the same minde are robbers by the way, if there be danger of pursuing, or they cannot otherwise get their prey.

2. Aben Ezra, As Birds are so foolish, that although a Net be spread before * 1.59

their eyes, by which they may be taken, yet they are not made hereby to beware but come into it notwithstanding, and are taken; so are wicked robbers, they cannot but see the dangers into which they run by robbing, and murthering, because that in all places they are haunted and sought after, and the nets of diligent and u∣niversall searches are laid for them, whereby they are commonly taken, and dye for it.

3 David ben Gerson, Without cause; That the innocent Bird is laid for without cause on her part, she no way deserving to be thus dealt withal; So he, whom Theeves lurke to make a prey of, is by them thus used without cause, which makes their sinne the more heinous, for that they doe not only rob and kill a man, but an in∣nocent man, thus shedding bloud, that shall surely be revenged.

4 Beda, Gregor. Lyra, Hugo, Dionysius; My sonne, I have spoken these things, * 1.60 that thou, understanding the inticements of these wicked ones, to be but as the lay∣ing of nets before Birds by cunning Fowlers, mayst beware of them, as being o∣therwise if thou beest here-with taken, indangered in respect of thy life, which is more to thee then all worldly goods; and this they confirme by the next words, ver. 18. They lay waite against their owne soules, and machinate deceit against their owne bloud.

5 Salazar, As the Net is not laid in vaine before Birds, but they are herein taken at one time or other, although they be Masters of the wing, that is, strongest in flying, for they sometimes light upon the ground, and then a Net may take * 1.61 them; so Robbers have not Nets laid for them in vaine, but although they fly farre, and long escape, yet at length they are taken. * 1.62

6 But because this is co-incident with the former, he hath another; As he that layeth a Net for Birds of prey doth a vaine thing, for they fly farre off, and so a∣voyd the Net, and by this meanes much time and labour is spent to no purpose; So the Robber seeking to inrich himselfe, and to come to abundance by robbing, and murthering, either gets nothing, but some Puttocke, or Buzzard, which is vile meat, or that which he getteth proveth immediatly as a Fowle swift of wing, which soone flyeth away againe; and not only is it thus to the Thiefe and Rob∣ber, but to Every one that is greedy of gaine, which taketh away the life of the Owners thereof. Of all these, the first, fourth, and fifth cannot stand, because they goe upon a reading contrary to this of the Originall, viz. a Negative, a Net is not spread in vaine, whereas Hebr. it is an affirmative, for in vaine is a Net spread; but they, who give that exposition follow the Septuag. which goeth oft times not so much upon the word, as upon that which the Translators tooke for the sence; but forasmuch as keeping to the Hebr. the sence will rather be bet∣ter, and from the words so rendred another reason may be drawne against harke∣ning to the inticements of such sinners, viz. because they lye in waite to shed the bloud of the innocent, which is abominable, and shall never goe unrevenged, but prove as a net, or a snare unto them, as they may easily see in naturall reason, and therefore be not thou my sonne drawne by them, for if thou beest, thou also shal•• be guilty of innocent bloud, like Caine, crying from the earth to God for re∣venge. As for the last of Salazar, it is acute, but not so well agreeing, the drift of the Wise man being not only to shew, that these robbers shall loose their labour in the end, but that they are running upon the most abominable sinne which can be committed, and therefore most highly provocative of the Divine Majesty, which every one will most carefully fly, that is not given over to a reprobate sence.

They lay waite for their owne bloud, they lurke privily for their owne lives. * 1.63 Here is a third reason to disswade from going with sinners that rob, and kill: For the present they damnifie others, and their lives are lost by their meanes, whom they so barbarously butcher for their wealth, but the end will be, their owne Lives and bloud must goe for their bloud and rapines suffered at their hands; and unto this may be applyed that which was said before, first, foure, and five, they shall shew themselves as foolish as Birds, or Fishes, yea more, for in all their plottings to steale and slay, they doe but lay Nets, that will prove mortiferous to themselves,

and dig pits, into which they shall fall and perish everlastingly, which is to get the world, and to lose the soule, to make the most foolish bargaine that may be, whereof they shall be ashamed when it will be too late.

Such is the way of every one that is greedy of gaine, he will take away the * 1.64 life of the owners thereof. This, saith Lavater is added, as an Epiphonema, to that which was said before, v. 17. 18. And it containeth a more generall instru∣ction concerning all covetous persons, and not robbers, and murtherers onely; They, as chese, lay a foundation of destroying their own lives also, by their own covetousness, as 1 Tim 6. 9. it is said, They that will be rich, fall into many noysome and foolish lusts, that drown the soule in perdition. Robbers and murtherers, to get riches by taking away other mens lives, and consequently their own; And all others, that gape after gain, by laying themselves thus open to the danger of destruction, by being drawn to joyn in unlawfull wars, to use any fraud, or oppression, or to exercise any unlawfull arts, or wayes of gair, whoredome, baudery, gaming, strong drinke, or wine-selling, Idolatrous-image-making, Fortune-telling, or acting the part of a cunning person, by most of which, the greedy of gaine take away the lives of others, and by all, their owne, comming thus into the snate of inevitable destruction, as our Lord saith, Take heed of drunkennesse and worldly cares, lest that day come upon you unawares, for as a snare it shall come upon the inhabitants of the earth. * 1.65

Wisdome cryeth without, she uttereth her voyce in the streets. v. 21. In the * 1.66 place of concourse, in the gate. The Wise-man having disswaded from hearkning to sinners, who call others to consort with them, to their destruction, now op∣poseth against their calls, and flattering inticements, the call of Wisdome, which be∣ing hearkned unto, they shall not be able to draw any after them, and so into the great danger of the destruction before spoken. By Wisdome, understand Christ, in whom are All the treasures of wisdome hidden, and who is made of God unto us, wisdome, righteousnesse, &c. He uttereth his voice in his word, the holy * 1.67 Scriptures, wherein his wise and holy instructions are set forth at large, both in the Old and New Testament, for all come from the inspiration of his Spirit: And he is said to cry for his earnestnesse in teaching, and exhorting, which was fulfilled ac∣cording * 1.68 to the letter, when he stood and cryed, If any man thirst, let him come and drinke, &c. And this crying and uttering his voice, is said to be without in the * 1.69 streets, because he taught publikly, and openly, as he saith, I spake alwayes publikly in their Synagogues, and Temple, and in secret I said nothing, and in chiefe places of concourse, for to such places great multitudes resorted, And in the gate, * 1.70 which of old was the place of judgement, where matters were heard by the Judges; For hither was Christ brought before Pontius Pilate, and here he declared him∣selfe to be a King, and to have come into the world for this end, although not a King of this world, to reigne in worldly pompe and glory here, having an humane * 1.71 guard and forces about him to subdue his foes, but a spirituall King to give Laws, according to which, who so liveth, shall be saved, and this shall be his wisdome, * 1.72 flowing from this fountaine of wisdome to eternall life. And it is to be noted, that the word rendred Wisdome is a plurall, to intimate the manifold wisdome of Christ and his word, comprehending all manner of wisdome, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crieth, commeth of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cry or sing, because that our Lord cryed so, as that it was, as it were by singing, that thus men by delight in the manner of his ut∣tering * 1.73 himself, might be taken and drawne after him. For thus it was when officers being sent to take him, and returning without him said, when the reason was de∣manded, Never man spake as he spake, and therefore he compareth John the Baptist, and himselfe to children sitting in the Market place, and saying, We have piped unto you, and ye have not danced, according to some, Cecinimus vobis, we have sung unto you. Thus Lavater and Muffet, who also saith, that after * 1.74 a father that spake to his son, a mother is brought in speaking, or it is shewed, how she speaks further to us all publikely, and openly from time to time, and if by her we understand the true Church of God, consisting of faithfull and zealous Preachers, the sense will be good, if not best, because wisdome is a feminine. And not a mascu∣line,

as Christ is, so that when it is said, She uttereth her voice, it cannot be so well understood of him, but of her. And then by the Father speaking before, under∣stand Christ figured out in Salomon, the Son of David, King of Israel, for so is Christ often called, as where it is said (Jesus thou Son of David) and Where is he that is borne King of the Jews? And therefore he speaks of Salomon, as his type, saying, The Queen of the South came from afar to hear the wisdome of Sa∣lomon, and behold a greater then Salomon is here. The Church then is here spo∣ken of, that is, the Apostles, Prophets, Pastors, and Teachers, some of which in their holy writings have laid the ground of all true wisdome, viz. in their Pro∣phesies and Epistles, and in their further setting forth of the same with a lively voice; for which cause, St. Paul saith, I have laid the foundation as a skilfull master-builder, Let every one take heed how he buildeth hereupon. Others lay these * 1.75 rich treasures open, and offer them to their hearers daily, more and more, that they may take and inrich their soules herewith; and all this is done so, as that all men may take notice hereof, and be made wise to salvation, which is the onely true wisdome; all wisdome else being but foolishnesse to this. Now that by the * 1.76 Church, not onely the Congregation in generall, but Preachers in particular, may be understood, appeareth from the saying of the Lord, Tell the Church, adding, What ye binde upon earth, shall be bound in heaven, to declare, that he meant * 1.77 Apostles, and other teachers, and who else, as mothers, travell in birth with the people taught by them, but he that is set over them, and to whom the care of forming Christ in them is committed, as Paul speaketh, saying, My little children of whom I travell again in birth till Christ be formed in you. When the faithfull * 1.78 and zealous Preacher then speaketh in the Congregation, Wisdome uttereth her voice, and crieth in the chiefe place of concourse, for which the same Apostle saith, We speak the wisdome of God in a mystery. He that heareth the Preacher, and findeth him with the men of Berea, to speak according to the Scriptures, heareth * 1.79 the voice of wisdome, and so he is to make account whosoever he be, that would [Note.] become wise to salvation; It is no matter what voice be uttered by others diverse from this, for it is all vanity and folly, and tends to the destroying of the hearer, this onely is true wisdome, and therefore by all men that would be saved, to be heark∣ned unto. The Sept. for crying, hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 singeth, and indeed this is most apt, for such as are without, going upon the way, they are stayed and taken with melo∣dious singing, so that they stand still, and go no further on therein; so a sinner by the incantations of Wisdome, if he be converted, otherwise he heareth not the Voice of the Charmer, charme he never so wisely. Lyra by Wisdome understandeth that practicall wisdome, of which it was spoken before, so likewise Jansenius and * 1.80 Salazar; but for so much as that is an effect of teaching, and here the instrumen∣tall cause, or the efficient is spoken of, God who speaketh in and by the Preacher, I rest in that, which was before said, understanding by Wisdome the Church; that is, Church-men, there being nothing more common, then when they are spoken of, to say, the Church saith thus, or thus. The word rendred street, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifieth a large place, as Jaacob having digged one Well, called the name thereof Rehobeth; and it setteth forth the free liberty, wherewith the zealous Preacher teacheth, not suffering his mouth to be stopped, as the Apostles did not, Act. 4. and Peter being in bands said, The word of God is not bound. It is a base and degenerous spirit, and not the Spirit of God, that makes a man yeeld, and fear to speak against the open sinnes of any openly, whether they be of the common sort, set forth by places of concourse, or Rulers and Governours, set forth by the Gate, where Judges use to sit, and they that have Sovereigne power. For these words in the chief place of concourse, Heb. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the head of tumult, or noise, for the word may signifie either, as it is derived, and because the comming to∣gether of many into one place, is not without a noise, it may well be rendred in the head of concourse, which I take not to be, as some doe, the inferiour Magistrate, but the Temple, which is the chiefe place of assembling of all other. Arboreus, who * 1.81 saith, that an uncreated wisdome is here meant, whereof it is spoken, Ch. 8. 22. 23. yet concurreth with that which was said before touching Preachers, Prophets and

Apostles, whom this uncreated wisdome useth, as her mouth to instruct, and to make men wise, so to judge them, as Esa. chap. 1. chap. 3. chap. 5. Jer. chap. 2. ch. 5. Ezek. 20. chap 45. Peter Act. 2. and Act. 10. &c.

How long will ye simple ones love simplicity, scorners delight in scorning, and * 1.82 fools hate knowledge? Here are three sorts to whom the word of wisdome is spo∣ken. 1. Simple ones, who are easily carried away through their credulity by cunning deceivers, into the wayes of errour or sin, through a love thereof wrought in them by their false perswasions. 2. Scorners, or deriders, that mock at all exhortations to good, and comminations of judgements, against which sort St. Peter speaketh * 1.83 saying. There shall come mockers in the last dayes, saying, Where is the promise of his comming. 3. Fools that hate knowledge, that are so desperately wicked, that they both hate reformation, as the word of God, and all godly Teachers require; and al∣so such as have this wisdome and knowledge, seeking by all the malignity that they can exercise against them, to beat them herefrom, or to cut them off, as Ahab and Jezabel did the Prophets of God. And Antiochus Epiphanes is said to have had indignation against the holy Covenant, the memory whereof he sought to oblite∣rate * 1.84 both by threatnings, and executions of all that were knowing, whom he could come by. For the wicked said to hate instruction, or to be reformed, See Psal. 50. 17. All these sorts of men are here intimated to be incorrigible, and uncapable of good by wisdome, that we may all take heed, although we in many things sinne all of us, yet that we neither be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 easily perswaded to evill wayes, and the [Note.] love thereof, but loath them, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deriders, or as the word signifieth, Inter∣preters of the Teachers words such a way as to make them seem ridiculous, as the Jews did Christs, when he cryed, Eli, Eli, Lamasabacthani, saying he calleth to Elias, let him come and help him, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so unwise, as to hate wisdome; that is, righteous living, and walking by rule either in our selves, or others. For it is worth [Note.] the noting, that having before spoken of sinners, he saith, If they intice thee, inti∣mating soft and secret perswasions and flatteries; But now coming to speake to these kinde of men; he saith, Wisdome cryeth, for hereby is intimated that these are most hardly and rarely wrought upon by any instructions or exhortations, but easily inclined to evill, such advantage to sin is given by mens naturall corruption, and such a bar put in the way to hinder the coming in of any grace into the heart. For that the crying of wisdome prevaileth not with such; the next words, v. 24. shew, as also the fearfull sequell hereof, I will laugh at your destruction. One by Simple un∣derstands such, as sin out of ignorance and weakness, by Scorners, such as make a mock * 1.85 of sin, counting it but a matter of sport; yet even to such Wisdome cryeth, therefore to all; whereas Plato required the skill of Musicke and Geometry in all that came to his School, before he would admit of them. The Vulgar renders it, Yee children how long will yee love childish things, yee fools desire things hurtfull unto them, and the imprudent hate knowledge; but the best is according to the Hebrew.

Turne yee at my reproof, behold, I will powre out my Spirit unto you, I will make knowne my words unto you. Wisdome having challenged the wicked for * 1.86 their evill wayes, and their love unto them, and delight therein, and their hatred of knowledge, now falls to exhortation, saying, Turne yee; that is, although ye have hitherto gone on in wayes evill and dangerous to your owne soules, yet now for your own safety repent and come out of them, and let this my just reproof work upon you to make you so to do, and harden not your hearts to go on stil. Although some of you be simple and over-credulous, and so in danger of being seduced by envying decei∣vers, and have been well pleased with their sinnes and errours, to which ye have been drawne by them; yet be not taken with the love of wayes so pernicious any more, but hate and abhor from them. And although some of you, that have more naturall wit, have abused your wits to deriding the Preachers of righteousnesse, and to turne those things that ye have done evill into jests, scoffing at those that walke more carefully according to my rule, as Ishmael mocked at Isaac, and have * 1.87 thought it a glory to you thus to doe; yet now be ashamed of this, as true converts are, according to that, What fruit had yee of those things whereof yee are * 1.88

now ashamed. Lastly, although some of you haue done worse then all this, even hated instruction, as crosse and contrary to your corrupt nature, and hated those that have been better taught, yet now love and be affected to sound Teaching, and living accordingly, and to all those that doe thus; and if ye doe so, then marke the benefit that wil hence redound to your soules, I the Lord, who am the Author of the Wisdome that cryeth unto you so to doe, Will poure out my Spirit unto you; that is, the spirit of Grace, and Sanctification, and the spirit of Wisdome and Understanding, as is further declared in the next words, I will make knowne my words unto you; so as that ye shall understand the mysteries of the Kingdome of Heaven to your comfort and salvation, and to the inabling of you to speake and instruct others herein, according to which it was by Joel prophesied; I will pour * 1.89 out of my Spirit upon all flesh, and your sonnes and daughters shall prophesie, &c. and fulfilled when the Spirit filled the Apostles with so great learning, that they * 1.90 spake in all Tongues the wonderfull things of God; and in Saul, from a persecu∣tor and hater of the Truth, turned to be a faithfull and zealous Preacher; and to the simple, David saith, The Law of God giveth understanding to the simple. * 1.91

Note hence, that turning from wickednesse must first be, and then men shall be capable of the Spirit, and of understanding, otherwise they are but like blinde [Note.] men, who although in the midst of the light, see it not, neither can they; yea the the light makes them blinde, like persecuting Saul, for which our Lord saith, That he came to make the blinde to see, and that the seeing might be made blinde. * 1.92 And to you it is given to know the mysteries of the Kingdome of Heaven, but to them it is not given, they have eyes to see but perceive not; the word is to them as a sealed Booke.

2. Note, that to have the Spirit to understand, and know the words of God so, [Note.] as to be doers thereof, is the greatest blessing that can befall any mortall man in this life, because this is promised, as a fully satisfying reward to such as turne; therefore it is said, He that looketh into the perfect Law of liberty, not being a hearer of the Word only, but a doer of the worke is blessed in the deed. * 1.93

3. Although no man can thus perfectly know the words of God, for In many [Note.] things we sinne all, yet who so turneth from the love of simplicity to the love of * 1.94 the truth, and righteousnesse, desiring to understand, and to be sanctified hereby and from scorning, to the reverencing hereof, and from the hatred of knowledge and knowing men, to a love of it among them, is before God so accepted of, as that now it being asked, this fountaine of living water is opened to flow unto them, and the scales that blinded them before, fall from their eyes, as from Sauls, and now they see, and know, and shall have their knowledge increased, from be∣ing in part to plenary in Gods good time to their perfect and full beatification in the life to come, for to see and know, as we are called, is fulnesse of joy * 1.95 and blisse. * 1.96

Lastly, as Lavater noteth, this being so, there is no colour of excuse for those [Note.] that are wavering, and inconstant, when any wind of new doctrine ariseth; saying▪ * 1.97 there are such divers opinions that we know not which to follow; for here is a foundation laid of never erring, be the times as full of errour as may be, I will make knowne my words unto them, when I have powred out my Spirit unto them; For from hence it is plaine, that among those that hold divers Opinions, he only is led by the Spirit of God, that makes the evident Word of God the ground of his opinion, and not a pretence of new light, or revelation, as it is said, Esa. 8. 20. To the Law, and to the testimony; it is not then for want of meanes to know the right, that so many are carried away with errour, but because they had rather heare a braying Asse, then one clearly teaching the pure Word of God, as the same Author speaketh; or as Saint Jude, They have the persons of men in admiration for an advantage; the way that they lead them in, being pleasing to the flesh, or conducing more to their worldly gaine or glory amongst men, as might easily be shewed in all Schismaticks and Sectaries.

Beda, Hugo, and Dionys. take this for a threatning thus; Turne if ye will, if * 1.98

not, I will poure out my spirit of fury, and will make you know my words before spoken, in declaring the dangerous case that the wicked are in, to be true. But be∣cause the threatning against those that will not turne, followeth, vers. 24. 25. and the Lord is not wont upon exhortation to turne immediately to threaten, but first by promising to seeke to allure, and then to threaten the obstinate, I passe this over as not agreeing, and rest in that which went before.

Because I have called, and ye refused, I have stretched my hand and no * 1.99 man regarded, &c. After promises that might allure, here followes threatnings, that may terrifie all the wicked, that goe on in their sins. Because I have called; that is, I the Lord by the voyce of my Church, the Ministery of my Word here set forth by the name of Wisdome, have called upon you, simple seduced ones, scorners, and Piety-haters, from time to time, to turne from these and all other your evil wayes; I have stretched out my hand; that is, both by seeking to make you in silence to attend unto my words, and when words would not prevaile, doing Miracles and Wonders amongst you, that hereby ye might be made the rather to hearken to me, and when Miracles tooke no effect with you, neither exercising judgements upon you, that were able to make any heart to relent, except of those that are given over to a reprobate sence; But before this, I stretched out my hand in delivering you out of bondage, and doing you good; for

1. When Paul was to speake in the midst of a tumultuous people, it is said that he beckoned with the hand, that silence might first be made; so the Lord * 1.100 stretcheth out his hand, as it were, in his servant the Preacher, who standing up to speake to the people, they all attend to his preaching in silence in respect of the out∣ward man, but such a tumult and noyse of profits, and pleasures, and their owne lusts is made within, that Wisdome can have no audience.

2. For stretching out of the hand in deliverances, and doing them good, it is said; That he brought them out of Aegypt with a mighty hand, and stretched out * 1.101 arme, and this was not without Signes and Wonders: and of this, and the benefits bestowed upon the Israelites, the Prophet Esay speaketh, to aggravate their wickednesse the more, that were not moved hereby; I have stretched out my hands all the day long to a stiffe-necked and gaine-saying people. And thus the * 1.102 Lord Christ also stretched out his hand in person, and by his Apostles, as they prayed, Act. 4. 30.

3. For stretching out the hand in executing Judgements, this was done in Ae∣gypt, when God by Moses stretched out his hand, and brought divers Plagues * 1.103 upon Pharaoh, and Israel afterwards sinning, when they were smitten in the Wildernesse with the Plague, with the Sword, and with fiery-flying Serpents, and in the Land of Canaan often by the oppressions of forreine enemies. To this effect almost Lavater speaketh also. And there is in stretching out the hand * 1.104 yet something more, viz. offering to help out of danger, Psal. 10. 12. so that in saying, I stretched out my hand, it is meant, I held it out every time that I called, being ready if any sinner would give his hand, to helpe him out of the pit into which he was fallen.

But ye have set at nought my counsell, and would none of my reproofe; that is, * 1.105 Neither my loving exhortations, whereby I counselled you for the best, nor my sharp reprehensions and threatnings were of any avail with you, no nor my favours, or Judgements, to move you to repent. A grievous accusation, which is not only of the Jewes, or of some of former times and ages, but of all the wicked of all times, that live under the meanes, and yet continue unreformed. The Lord calleth, but * 1.106 [Note.] they heare not, although they heare Sermons; neither doe they regard his Word or Workes, as is complained also, Psal. 28. yea, the wisest counsell to save their soules, that is given by the most wise God, and not by man, is by them set at nought; so is God vilified by sinfull dust and ashes; and if this shall be the In∣dictment of every obstinate sinner, who would not be moved to cease from sinne, and without any further delay, for he that is not, sinneth not against man, but God, * 1.107 and then who shall plead for him? Some referre the calling, and stretching, or lift∣ing up of the hand to Christ thus; I called when I said, Come to me all ye that

are weary and heavie Inden, and stretched out my hand, when to heale your Diseases, and Sicknesses. Isidor reading it. Ye have contemned my counsell saith that the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, to cut off, and so hereby it is implyed, that they * 1.108 did by his counsell so wisely given them, as one doth by that which he cutteth off and casteth away, as the superfluous branches of a Tree, or the parings of an Apple.

But now see what punishment shall be laid upon the wicked for this, v. 26. I * 1.109 will Laugh at your calamity, and mock when your feare commeth, as desola∣tion, as a whirlwind. To speake properly, it is not incident to the Lord to laugh, or to weepe, but yet laughing at the vanities and miseries coming upon the wicked, is also ascribed to him. Psal. 2. 4. The Lord shall have them in deri∣sion, * 1.110 because he makes them to be derided, and not pittied by men when their ca∣lamity cometh. And this is the greatest of all miseries, not only not to be pittied, but in the midst of greatest miseries to be derided. And the miseries to come upon the wicked are the greatest in the world, for which they are set forth by Desolati∣on, a Judgement comprehending in it all others, and a Whirle-wind, then which there is nothing more violent or sudden. Thus Lyra, who will have derision un∣derstood of men to whom sinners shall be made a laughing-stock, or scorne, by * 1.111 reason of the base and miserable state into which God in his wrath will bring them. So it is threatned to transgressors, Deut. 28. Amongst other of Gods heavie Judge∣ments, and in setting forth the Judgements to come upon them, he useth not only the comparison of Desolation, which cometh by cruel enemies suddenly depo∣pulating a Country, by taking preys, burning, spoyling and killing all; and of a Tempest, but he addeth further; When distresse and anguish cometh upon you, as if their misery should be so great, that he could never tell when to have done in varying his words to set it forth; the first of these two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a streight, whereby is meant such misery besetting them, as that they should not know which way to get out of it; and indeed such shall be the misery of the in∣corrigible wicked in Hel, they that are cast in there shall never get out; and the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to besiedge or streighten is a Synonimy to it, further setting forth the same. And all this is by some referred to the Jewes destruction by the Romans for despising the Sonne of God, the Wisdome of the Father; but with Beda, I * 1.112 rather understand more generally of the last Judgement to come upon all the wicked for evermore, for that shall be most sudden, and into such streights they shall then come as never did any before, the way into Paradise being never more strait∣ly kept, that the man expelled for sinne might never enter more; Then the way of coming out of this Dungeon, that the wicked here shut up may never have any liberty of coming out any more, but live in torment everlastingly.

Then shall they call upon me, but I will not answer, &c. that is, Upon me, * 1.113 from whom this Wisdome cometh to reprove, exhort, and threaten them, but all their seeking to me then shall be vaine. Thus Dives in Hel is set forth, craving for * 1.114 one drop of cold water; and wicked workers, to be opened unto, but they are not heard, neither doe they finde the least comfort.

Lavater taking the Judgements before spoken of to be temporall, for the remo∣vall * 1.115 of which, although the wicked pray, they shall not be heard, noteth this question; Why will not God heare them, seeing he hath promised to save all that call upon him? and answereth, That it is meant of the wicked praying through extremity of misery, but not touched in their hearts with any true repentance. But forasmuch as some have found some favour, that they sought unto God, al∣though unreformed, as Ahab, Rehoboam, and Jehoaz, I cannot subscribe unto him, but rather hold with Beda, That the calling here spoken of is when it is too late, as it is said; Then many shall seeke to enter and shall not be able; and Esau could not obtaine the blessing, because he came too late, though he sought i•…•… with teares.

Therefore shall they eate of the fruite of their owne wayes, and be filled with * 1.116 their owne devices; that is, They shall fare according to their doings, as the Proverbe is, Ut sementer feceris ita & metes, As thou sowest thou shalt reap;

For our doings be our sowing, and he that soweth evil seed, cannot reap, and [Note.] eate good, but base Corne, Tares instead of Wheat, and here-with he shall be filled; So he that liveth and goeth on unreformedly in sinne, shall be filled with anguish and misery.

For the turning away of the simple shall slay them, and the prosperity of * 1.117 fooles destroy them; that is, Their going from holy instructions shall prove un∣to them as Childrens leaving of helps, where-with they are helped to swim in deep waters, is the cause of their drowning; So their turning from good instructions, and preferring their owne evil wayes, shall prove death, and everlasting destruction [Note.] unto them. And if any such shall thinke otherwise, because they live in prospe∣rity, and for this be the more proud and licentious, even this which they take to be an argument of Gods love and favour towards them, being hence the more in∣couraged * 1.118 in their evil wayes, shall prove a sword to slay them, neither shall they by any meanes escape. Thus Xenophon in Cyropaedia; It seemes to me harder to * 1.119 beare good things well then evill, for these worke reproach to many, those wis∣dome to all. As the Peacock looking upon his gay tayle extended is proud, but looking downe to his feet dejected: So by prosperity the heart of the wicked is puffed up, but by poverty and misery cast downe, whereby God is moved to pity, being otherwise ready to cast downe and destroy them, as proud Herod.

But who so hearkeneth to me shall dwell safely, and be quiet from feare of evill. * 1.120 Here on the contrary side, the safe and dangerlesse condition of the righteous, that regard and lay up instructions in their hearts to live accordingly, is shewed, when as the wicked are like the raging Sea, if there be a calme now, a tempest soone ari∣seth, * 1.121 and the waves thereof roare and make a noyse, and indanger the Ship; the righteous even in tempestuous weather are safe, and without feare, as they that are in a safe Harbour, for they know and beleeve, that God hath wayes to save them, and his power and goodnesse shall never faile them; however, they have a quiet Conscience in respect of this, that their sins are pardoned, and they are through faith in Christ justified from them, whereby they have peace with * 1.122 God. But it is to be noted, that these are such as hearken, and are obedient unto [Note.] the voyce of Wisdome, not such as are for faith only, inferring from Justification hereby, that doe now what they will, it is no sinne, as the foolish Antinomians hold, and carnall cavillers.

CHAP. II.

MY Sonne, if thou wilt receive my words, and hide my commandements * 1.123 with thee; so that thou incline thine eare to wisdome, and thy heart to understanding, &c. In this Chapter are two parts, or things:

• 1. It is shewed how Wisdome may be attained, vers. 1, 2. &c. to vers. 10.
• 2. What the benefit of Wisdome is, from thence to the end of the Chapter; touching the first, To get wisdome; that is, Grace to turne from sinne, and to be∣leeve in Christ.

1. Thou must be humble to encline thine eare, to the voyce of Wisdome; that is, To hearken diligently to the Word preached and read, and not to be as most Hearers are, like stocks and blocks in the Congregation, shamelesly sleep∣ing the time away, or sitting there without any attention, not having their eyes fastned upon the Preacher, as Christs Auditors are said to have been upon him, * 1.124 when he taught in Nazareth, although their malice and infidelity hindered them from profiting, but upon other objects of vanity. He that would attaine wisdome * 1.125 to Salvation by hearing, must contrariwise looke at nothing else, but make this his worke, by hearing to learne and understand more of the Will of God from time to time; and thus none wil doe, unlesse they be humble, to bend and bow to this teaching, acknowledging the great need thereof, being of themselves ignorant

and so in danger of being drawn away to sin and errour to their destruction: For the humble God will teach; and Christ saith, Thou hast hidden these things * 1.126 from the wise, and revealed them to babes; that is, from such as are wise in theirs owne conceit, and to such as are like little children in humility, as elsewhere he saith, Unlesse ye be converted and become as little children, ye cannot be saved. As into the low valleys the waters flow, and make the ground fruitfull; so the Spirit, which is as living water, into the humble heart. And therefore they that are [Note.] conccited of their owne knowledge, saying, that they know as much as the Preacher can teach them, are not onely fools, but uncapable of this wisdome, and conse∣quently of salvation.

2. Besides the eare, the heart must also be inclined, for many there are that heare with their eares, but incline not their hearts, in which they will not bow, not bend to that which they heare, thinking it enough outwardly to seem righteous, although wickednesse be still in their hearts. But these are taxed sharply by Christ, saying, Do not your almes before men, as hypocrites, verily I say unto you, they have * 1.127 their reward. Yet in another place, it is said, Let your light so shine before men, that they may see your good works, &c. Whereby it is meant, that although we * 1.128 ought not to doe good before men for vain-glory, yet to stir up others to doe good also, we may and ought, as Arboreus well noteth. So that when he saith, Hide * 1.129 my command with thee, pondering and considering of them in the heart is meant, as it is said, Hee that is wise will ponder these things; And this is said to be an hiding of them, to imply in what a precious account we have them, even as a treasure, as by and by followeth; And it is said, A treasure hid in a * 1.130 field which a man finding hideth, and keeps under lock and key that he may ne∣ver * 1.131 lose it; for so he that will be wise to salvation deals by the words of wisdome, they entring his heart dwell in him, and are never forgotten, but kept alwayes * 1.132 there, that he may live, and do accordingly all the dayes of his life.

Yea if thou cryest after knowledge. Here followeth a third thing to be done, that we may get knowledge; we must pray, and that earnestly for it, for this is set * 1.133 forth by crying; and in saying thus, it is implyed, both that we neither have wisdome, or understanding in us; neither can we attaine it of our selves, for men beg not for that which they have at home, neither doe they seek for it, but for what they want; but for this, if it be necessary for them, and they cannot subsist without it, they both call and cry, and crave, or else they perish, as hunger-starved persons beg for almes. Moreover it is implied, that God is not so difficult to be intreated for divine knowledge and grace, but that if we aske, he will give it us; as also James teacheth. Other things we may aske and not have, but this we shall assuredly, For, aske, saith he, and ye shall have, seeke, and ye shall finde. But as James also hath * 1.134 it, we must aske in faith, and not waver, and faith is not of all men, but to whom God giveth it. To this I say, that the faith indeed, which justifieth, is the speciall gift of God, and man cannot of himselfe attaine unto it; but there is a faith, which is a beleeving of that we heare, and may know by the visible works of God to be true, whereby a man beleeveth that there is a God, and that to bee true, which is taught in his word, for so it is said, The devill beleeveth and trembleth; yet neither is this faith meant by James, for this draweth not a man to * 1.135 God, but driveth him from God; but a stedfast beleeving that there is a God, and that he is a rewarder of those that seek unto him, and this saith there must, and may be in every one, to whose ears the voice of Wisdome cometh, and then cry for wisdome, and attaine it without all doubt. For God, as Lavater hath it, is not like unto a man, who to make another thinke himselfe beholding to him, promi∣seth * 1.136 him faire, saying, If thou hast need come to me, and I will lend thee this or that; but come to him in thy need, and then his offer appears to be but words, and no performances: For the rendring of the words here, Heb it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If thou * 1.137 cryest to understanding; that is, saith Beda, to Christ the Son of God, the wisdome of the Father; but Hilary, by crying to Wisdome, understandeth a mans endeavouring with all his might by reading, meditating, and hearing, to come to * 1.138 this saving knowledge; for he saith, Wisdome is to be called upon, every office of

reading is to be deputed to understanding. Hugo and Dionys. follow the sense al∣ready given, which is best, and therefore followed also by Lavater and others. And it may be rendred either, Call to wisdome, or for wisdome to God by earnest prayer; yet that of Hilary is also to be added, read and study for it. And it is to be noted, that it is crying and calling aloud that is here required; which that we [Note.] may do, we must take heed of all things that may weaken and dul our calling, that we cannot be so sonorous; and these things, according to the Philosopher are two, 1. Coldnesse; 2. Intemperance; for he that is hot and temperate in his dyet, and * 1.139 moderate in his passions, utters the loudest cry and call; frigid persons, and such as are filled with feare or griefe, or with overmuch meat and drinke, cannot speake to be heard far off: And by bidding, cry and call aloud to understanding, he intimateth that wisdome is far off from us, till we attaine unto it, and therefore not with an easie and soft call to be fetcht; wherefore if thou desirest to attaine it, take heed of all things that may oppresse thy voice when thou prayest, so that it cannot be heard, or prevail; take heed of coldnesse and deadnesse in prayer, and pray with fervency.

2. Of glutony and drunkennesse; and be abstemious, as Daniel by abstinence sought most anxiously the knowledge of things to come. It is a true saying of * 1.140 Hierome, A fat belly, a leane minde; that is, farcing and fatting the belly by following the appetite the minde is dulled, and made uncapable of understanding.

3. Of slavish feare and worldly griefe; and be temperate and moderate, as it is said, Phil. 4 4. Let your moderation be knowne to all men. Chrysost. speaking of * 1.141 chaste persons, or such as make themselves Eunuchs for the Kingdome of heaven, saith, Incontinent persons are heavy or low voyced; but these Eunuchs in minde, * 1.142 white in manners, lofty in voice; for so are the last words Greek, although in La∣t••ne rendred; Mente sublimes, lofty in minde. The Adulterer then, and inconti∣rent, cannot call shrill and loud enough for wisdome; for which he is set forth as an Oxe going to the slaughter-house, and a foole to the stocks.

If thou shalt seek for her as silver, and hid treasures; Vulgar, and dig * 1.143 her out as treasures but the word signifieth to search, and because in searching for treasures hid in the earth, men dig, it is so rendred. The meaning is, If as men, that be worldly, spare for no labour to get money, whereby they may be inriched; thou likewise labourest for wisdome; And this is a fourth thing to be done to get wisdome. It is indeed the gift of God, and therefore to be begged, but as we beg and cry for it, so we must labour also: What paines do men take to get earthly treasures? they dig deep into the earth, they with great labour try their mettals to get a little silver; the Merchant with great hazard travelleth to the Indies for silver * 1.144 and gold, and precious stones. Of this of the Merchant Horace speaks saying, The diligent Merchant runneth to the furthest Indies through rocks and fires, that he may get wealth, and not be pressed with poverty; where by fires he understandeth the Equinoctiall line, where the torrid Zone is, under which he passeth to the In∣dies; and Ovid, Itum est in viscera terrae, &c. Men goe into the bowels of the earth and dig up treasures, the irritaments of evill; And wity is that of Pliny, speak∣ing of the paines taken by many to finde little precious stones to be set in rings; how many hands are worn, that one little joynt of the finger may shine? And yet treasures with so great labour attained, are not durable; for both they that have them are mortall, theeves may dig through and steale them, and in greatest extremity, they will stand them in no stead; that is, in time of sicknesse and death, and at the day of judgement. But the Treasures which we are here exhorted to get, are everlasting, and at these times, deliver the possessors thereof from all evill; And therefore with all intention and earnestnesse of minde to be laboured for all the dayes of our lives.

And here the note of Beda is good, shewing how we should labour for wisdome; viz. As they that dig for treasure cast out the earth, and make deep ditches in the * 1.145 ground, or pits, before they can come at it; so we must cast out of our hearts the love of the world, and cast these things as it were out, distributing and giving of our worldly goods to the poore, and lye low by humility in respect of our igno∣rances and sinnes. As also Seneca to finde some gold, we turne out abundance of * 1.146 earth, so to get wisdome. And in this our labouring to get wisdome, we must be

like unto the covetous man, in whom the desire of having, increaseth the more he hath, according to that common saying, Crescit amor nummi quantum ipsa pe∣cunia crescit; The love of money increaseth as much as money it selfe; and as a godly learned man once said, Neither is a covetous man ever satisfied with * 1.147 riches, nor a learned man with knowledge. Neither doe covetous men only by just and lawful meanes seeke riches, but even by robbing and stealing, and by trade and deceit, although to get them they adventure their lives; so he that la∣bours for Wisdome, if he liveth in a place where the study of Divine Learning is streightly forbidden, and there is danger of death to seeke after it, as was the case of Christians living under Heathen persecutors, and of those of the reformed reli∣gion under Papists, yet he by stealth in the night takes time to read and study for this, not passing for the danger incurred by so doing.

Touching the Similitude betwixt digging for treasures lying hid in the earth, and wisdome, it is also spoken, Job 28. and to finde out these treasures of silver or gold, men that have skill to doe it, as Agricola noteth, goe to waters that flow * 1.148 out from mountaines, and there they observe the sands, diligently marking their colour and smell, and hereby they discover the metals, and their veines, through which those waters come, for they bring some of that metall with them.

Now the mountaines, at the feet of which the treasures of Wisdome issue out, saith Jerome, be the holy Doctors of the Church, who both in Life and Do∣ctrine * 1.149 set forth the true Word of God, by opening the mysticall places hereof, and living an heavenly life accordingly. To these then he must come seeking wisdome, and searching for it, that wil finde it, he must come to their preaching publickly, and to their writings in private, hearing, reading, and with great labour of the minde finde out this treasure lying herein; To this effect Salomon saith, The month of the righteous is a veine of life, out of which, as out of a rich veine of earth, wis∣dome * 1.150 to Salvation cometh; and not unlike to this is that of Malachy, The Priests lips shall preserve knowledge, and they shall enquire the Law at his * 1.151 mouth. And as men that seeke for treasure, although there be abundance, are not satisfied to take some away, or most of it, but they wil have all, and are carefull to leave none behinde, as Chrysostome reasoneth; so must we doe by this hea∣venly, * 1.152 never leave searching till we have found it all out. And as to come to trea∣sure no small paines must be taken, but the greatest labour that is, for such is dig∣ing, so to get wisdome. And lastly, as he that diggeth for treasure to get it out of the earth, to be inriched by it, diggs in his owne ground, for he that diggs in ano∣ther mans, as the Civil Law saith, if he findes any treasure shal not have it, but the man in whose ground it is found; so we must every one labour for wisdome in our owne hearts, that knowledge lying there may be digged out to the beautifying and adorning of us with all rich graces of Justice, Temperance, Sobriety, Chastity, and Holinesse, and not to the inriching of others only, as many doe, saying to those that they teach, Ye must doe as I say, not as I doe; they count it a great glory to finde this treasure, but are themselves stil very poore, because they digge indeed, but digge not out, they doe fodere, not effodere, as the vulgar wel renders it.

Then thou shalt understand the feare of the Lord, &c. Here to shew, that a mans labour that seeketh for wisdome, as is aforesaid, shall not be lost; the Wise * 1.153 man sheweth, that whosoever thus seekes it, shal finde both the feare of God, which was said before to be the beginning of it, and the knowledge of God; That is, of those things concerning his heavenly Majesty, and his Son Jesus Christ, which he hath revealed in his Word, and by faith he shal assuredly know Jesus Christ his Sonne to be his Saviour, in which two things the feare of God making a man to eschew evil, and to doe good, and in this knowledge of God standeth per∣fect wisdome. And it is to be noted, that in saying. Thou shalt understand the feare of the Lord, and finde the knowledge of God, for herein he proceedeth according to the Allegory before begun of finding silver and treasure, For it is ob∣served by those that write of precious metals, or treasures hid in the ground, that where treasures were hid, they were wont of old to lay into the ground above them

ashes or coales, so that he who went to digge for them first came at these, and hereby knew treasure to be neare; and for a Mine of Silver, they that digge first come to the head thereof, which is lesse precious, and then to the vast treasures ly∣ing there but more deepe; According to this it is here said, That he who seekes for wisdome shal first come at the feare of God, of which enough hath been said before, ch. 1. 7. and then to this understanding, to that as a necessary introduction and lesse precious, and then to this most rich treasure of knowledge and faith.

For the Lord giveth wisdome, out of his mouth comes understanding. Here * 1.154 a reason is yeelded, why by crying and calling to God in prayer we should en∣deavour to attaine it, he is the Giver hereof, and therefore this is of him to be beg∣ged. Here is also a reason of that which was said of inclining our eares, and hearts, Out of his mouth understanding cometh; therefore to his speaking in the Mini∣stery of his Word, our eares must be intent. And the next words imply a reason, why we must seeke for wisdome.

He layeth up sound wisdome for the righteous, a buckler to them that walke * 1.155 uprightly. The vulgar; He shall protect the health of the righteous, and keepe them that walke simply, Hebr. He hideth wisdome for the righteous; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either wisdome or any other entity or matter, wherein there is a being and continuance, A field to them that walke perfectly; or we may read it thus, as cohering with us, where it is said, Out of his mouth cometh under∣standing, and the hidden thing; for so wisdome was before compared: he mean∣eth then, that this also cometh thence to the righteous, and if any man would know what good this is to them, in the next words it is shewed, It is a very shield to such as walke perfectly, or uprightly, the arrowes or darts of spirituall enemies cannot by reason hereof come at them to peirce or hurt them, neither shall the assaults of corporeall enemies prove hurtful to them, as is often shewed in the Psalmes, where God is set forth to be a Shield, a Rock, a Tower to fly to, and to cover the righteous under his wings; not that wicked persecutors shall never be able to kill their bodies, but not to hurt their soules; and that their very bodily lives shall be safe from their striking, but only when he giveth leave for the making of grace the more to shine in them, as he permitted Satan against Job. Hence * 1.156 comes the saying, A good conscience is a brazen wall; and Zechary saith, That God is a wall of Brasse or Fire about his to defend them▪

He keepeth the paths of judgement, and preserveth the way of his Saints; * 1.157 the vulgar: For paths of judgement hath pathes of righteousnesse, respecting ra∣ther the sence, then the signification of the word, because Judgement is sometime put for Justice, as it is here, and may well be, as the cause may be put for the ef∣fect. For whence cometh it to passe, that a man walketh in the paths of Justice, but that being wise he rightly judgeth this to be the way, wherein he ought to walke, and all other wayes to be wicked and evil? Now God is said to keep the paths of righteousnesse, because as Gregory Nazianzen hath it, He by induing * 1.158 them with wisdome makes them against all the wiles of Satan to know which be these wayes, that they may walke in them and not be mistaken. And he takes a Similitude from a Lion, who when he flyeth from those that pursue him, with his tayle doth put out by trouling it upon the ground, his foot-steps, that not being now discernable they may not know which way to goe after him to kill him. Know so, saith he, that so the roaring Lion, the Devill by his subtilty obscures the right way so, that I know not this to be it, or that; but then praying to God for wisdome, he keepeth and guideth me in the right way, making it plainly to ap∣peare unto me, and so he doth to all his Saints, as is here said. Lavater renders it ••••er beneficorum, Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercifull ones, and therefore it may well be rendred Saints, sith all the Saints are merciful and beneficous, or such as are daily doing good, and they are Hypocrites and no Saints, what shew of holinesse soe∣ver they make, that are not such; for this is the pure religion which maketh a Saint, To visite the fatherlesse and widowes in their adversity; That is, to * 1.159 shew mercy to the poore.

Then shalt thou understand justice and judgement, and equity, and every good * 1.160 way. Here according to Lavater, he beginneth to shew the benefit coming by wisdome. 1. Hereby a man shall be kept in a good way. 2. From all evill wayes. The good way is the way of justice; that is, of righteous and holy living, of judge∣ment to doe every one in his place, as true judgement requireth betwixt man, and man, without respecting persons; of equity, being equall and eaven in all our dea∣lings, not declining sometime to the right hand, and sometime to the left; But of this enough before, chap. 1. 3. onely here is also every good way spoken of, and for way is put the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but v. 12. where the evill way is spoken of, that by wisdome he shall be kept from; it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, betwixt which two August. putteth this difference; the first is the streight and narrow way; the other the broad way spoken of * 1.161 Matth. 7. 14. the first cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying round; and the good way is by this word set forth, because it is uniform, and round without angles or crookednesse, ending where it begun, he that goeth in this way, being at the end of his dayes where he was at the beginning of his spirituall life; that is, in the true faith and fear of God: But evill wayes contrariwise are crosse, and winding and crooked they that walk herein, being now in the way of some seeming holinesse, but then in the way of prophanesse, now of loosnesse and dissolutenesse, then of covetousness, hypocrisie, or wil-worship, on the right hand of adding to the word then on the left of taking away herefrom: whereas the good way is said to be streight, and narrow, and yet spacious and large, Ps. 31. Thou host set my feet in a large place. August. thereupon * 1.162 saith, It is streight and hard to walke in, because at the first through the corruption of our nature hard to walke in, and for the difficulty of the precepts given us, but afterwards love and delight herein makes it large; and then as our Lord saith, His yoke is easie, and burthen light; So likewise Chrysost. Hom. 3. de Laz. And of this * 1.163 delight in the good way it followeth here, v. 10. When wisdome entereth into thy heart, and knowledge is pleasant unto thy soule: For naturally there is in us an enmity against the law of God, and whilst it is thus with us, we can neither under∣stand * 1.164 the things of God as we ought, or walke in good wayes, or be kept out of evill. But when this is our delight, we shall both understand, and be kept from every evill way, as followeth.

Discretion shall preserve thee, and understanding keep thee, To deliver thee * 1.165 from the way of the evill man. In which words he further amplifieth, and maketh plaine what was said v: 8. He shall preserve the way of judgement. God as the efficient cause, and understanding as the instrumentall. For then is the way of judgement preserved, and the Saints way, when they are kept from all evill wayes, in the wayes of righteousnesse and holinesse. In saying, From the way of the evill man, and before, in every good way; he intimateth, that this life is as a way lead∣ing [Note.] either to everlasting life, or death, so that every one had need to take heed how he liveth; for as the way wherein he goeth, so is the end, as the life, so is the death * 1.166 and end of his life; to those that lead a good life, joyfull and comfortable; to evill livers, dismall and terrible. And in saying, The evill man, and then varying the phrase, The man that speaketh froward things, He intimateth, that there are two sorts of wicked men, of whose wayes we had need to beware. 1. Evill livers, in exercise of riot, incontinency, robbery, murther; touching which sort he spake before, chap. 1. 8. swearers, cursers, and contentious persons, 2. Evill teachers, that by their deceivable teaching draw men out of the way of truth to errour, for both are alike pernicious to the soule, as is taught, 2 Thess. 2. 11. 2 Pet. 2. 1, 2. Now that we may be kept from the wayes of these evill men, discretion tells us that we should not keep company with them, but avoid them, as is commanded touching inordinate livers, 1 Cor. 5. and touching corrupt teachers, Tit. 3. 10. For he that would not be infected, will not come amongst infected persons; nor he that would not be stung, amongst Adders and Scorpions. But such are the wicked, their waies are also said to be waies of darkness, and they leave the paths of uprightness; * 1.167 for that evill wayes are darke and dangerous, Christ sheweth, when he saith, This is the condemnation of the world, that men love darknesse more then the light, * 1.168 because their deeds are evill; that is, hereby it appears, that they live, and love to

live in darknesse, because they love, and adhere to their sinnes. For that sinne is darknesse, St. John sheweth, saying, If we say, that we have fellowship with him, * 1.169 and walk in darknesse, we lye, and do not the truth; whereby he meaneth, If we live in sin, as the next words shew, If we live in light, we have fellowship with him, and * 1.170 the bloud of Jesus cleanseth us from all sin; that is, if we live holily and righteously as Christ did, who is therefore called light. And here in the next words, Vers. 14.

Who rejoyce to doe evill; wherein he goeth on to shew, whose wayes are wayes of darknesse. And he addeth, Vers. 15. * 1.171

Whose wayes are wicked, and they delight in frowardnesse. That by all this, two * 1.172 sorts, viz. wicked sinners and evill teachers are set forth, all agree; it being hereupon observed also, that they are commonly wicked livers who teach perverse or froward things; or as the Sept. hath it, Who speake nothing to be beleeved; for they that * 1.173 teach even well, but live ill, are not thought worthy to be beleeved in that which they teach. And the things that false prophets teach, are well called perverse or froward, or things not to be beleeved, they being but as water made to looke [Note.] white by lime, as Ireneus compareth it, and offered for milke: so likewise Nazi∣anzen. * 1.174 And to an Apothecaries pot falsly written upon, as if it contained a me∣dicine, but indeed is full of poyson. Lastly, as Origen hath it, like unto a false light set up to them that saile upon the sea in a darke night, pretending to guide them to a safe harbour, but indeed misleads them to rocks or quick-sands. And for their wayes of darknesse, Ireneus illustrates this by the similitude of a Fish called Capid, which casteth out an Inky-blacknesse about it, so that it cannot be seen, and by this meanes escapeth taking by the Fisher.

Touching the delight that the wicked take in evill doing, they are for this com∣pared by One, to such as by cheaters are drawne to play at dice, and so to lose all their money whilst they are playing; so foolish men are drawne with pleasure to sin and errour, till they be utterly undone hereby, or as the Grashopper that sings * 1.175 merily a little while, and then dyeth with hunger and cold: Therefore Nazianzen speaking in the person of such, saith, I do that which my mind hateth, and damneth and am delighted in evils and laugh at death fixed in my breast, by a Sardonian laughter; as Euseb. Emis. saith, That there is a certain herb, the juyce whereof being taken makes a man laugh till he dyeth; the like is also said of some touching certain poysonous Spiders, with which he that is poysoned, leaps and danceth till he dyeth.

For the last Epithite given unto evill wayes, froward or perverse; by Sept. croo∣ked; by Symachus, crooked as the going of the Sea-crab, or doubtfull; by Aquila distorted, and such as are apt to bring a man out of the way. These all shew the manifold vilenesse of wicked wayes.

1. They are crooked, and full of windings and turnings; as the way of a Waggon, which the Wagoner, to avoid hillocks and rugged places turns this way and that; so the wayes of the wicked to avoid difficulties occurring, turne many times from the way wherein others travell.

Againe, for going like the Crab, it goeth not that way which it looketh, but to∣wards the left side, or backward; so the wicked are bent still in their going not that way which the eye of right reason looketh towards, but to the left hand, which is alwayes in Scripture put for the worst. The Vulgar for perverse or crooked, hath it infamous, because walking in such wayes, makes men infamous and vilely ac∣courted of.

To deliver thee from the strange woman, the stranger that slattereth with her lips. Here is another great benefit of Wisdome: By the strange woman, he * 1.176 meaneth any woman that is not a mans owne wife, for aliena signifieth either a stranger, or another mans wife: For of both these sorts there are whorish women, some single, that make whoring their trade, as it were; and some married, that not being satisfied with their owne husbands, seek to allure other lovers unto them; the one sort flattereth, and so allureth lovers to her for gaine, pretending love unto them, but it is indeed to their money, as long as they are any thing worth, such an one tel∣leth one lover that she loveth him above all other men, and never admitteth of any more to come unto her, but as the German Proverb is, A bush is not hanged out at * 1.177

any Taverne for one customer. Some whorish women againe are married, and deceive their Husbands by their flattering speeches, making them beleeve that they love them most dearly, and none other men, but mean while they have their Pa∣ramours in secret, upon whom they dispend their Husbands goods, yet by their faire speeches they are so bewitched by them, that they are even angry with those, that give them warning thereof, through which meanes they undergoe great ob∣loquie, being counted bauds to their wives. Of Whores flattering speeches see more, Chap. 5. and how her words are like unto Honey: To this effect Lava∣ter; Another saith, that the strange Woman here spoken of is another mans wife, who to satisfie her filthy Lust, allureth young men unto her: and hereunto the next * 1.178 words, ver. 17.

Which forsaketh the guide of her youth, and forgetteth the covenant of her God; That is, dealeth falsly with her Husband, to whom she married in her * 1.179 young and tender age; thus making him her head and guide, and by solemne Covenant both before God and men bound her selfe to cleave to him only, to the end of both their lives, but now without regard of the love and benefit past, or of the Covenant of God, which bindeth so strongly, she breakes thus shamefully out, not only to the endangering of her own soule, but of him or them also that are allured by her.

For her house inclineth to death, &c. None that goe unto her returne a∣gaine, * 1.180 or take hold of the paths of life. Whereby he sheweth, how dangerous it is to goe to such a Womans house, it is hard for him that doth so, to escape being intangled by her, and if he be, his case is desperate, there being seldome or never any turning by repentance from this foule sinne; a reason whereof is yeelded in Ecclesiastes; Whose heart is as nets, her hands as snares and hands. Arboreus * 1.181 who citeth many places of Scripture, forbidding and adjudging to death both cor∣poreall and eternall Adulterers, and Adulteresses, which are obvious to every one that readeth the Scriptures, cometh at length to these words; He that goeth unto her returneth not againe; saying, That the meaning is not, no one man that liveth in this foule sinne ever repenteth, but that it is so rare a thing for an Whoremonger to turne, that none in comparison of those that live and dye herein turne. We read of one David, and of a Woman such a sinner, that came to Christ, and wash∣ed his feet with her teares, that repented, and was forgiven, but generally they that goe this way turne not, and so never attaine to life, but are shut out with Doggs and Witches to endure everlasting torments. Many indeed say, it repents them * 1.182 when they are ready to dye, but then they leave not this sinne, but it leaveth them, and so are not truly penitent; for Whore-mongers, although they wax old, and nature decayeth in them, yet shew still the incontinency of their mindes by their delight in obscene talking, and lascivious behaviour, yet when Salomon saith, None returne, he meaneth, by his owne strength, but by Gods grace they may, and if any one turneth from this or any other foule sinne, it is by grace exciting and assisting hereunto.

Jerome not seeing how this could be justified touching Adulterers, expounds it of Death, None that goeth unto her returneth; That is, into the Pit, for from thence there is no redemption, But it is plainly spoken of the strange Woman and cannot without violence doing to the text, be otherwise applyed. But herein lyed a singular benefit of wisdome sought and attained, as it is further said in Eccle∣siastes, He that pleaseth God shall escape from her, but the sinner shall be taken * 1.183 by her. As we may see it exemplified in Joseph, when this net and snare was by his Mistresse laid for him; and to be delivered from this strange Woman, will ap∣peare to be no meane favour, if we consider the great power that Lust hath over those that are mancipated thereunto, and how that an Adulteresse or Whore is apt∣ly called a strange Woman for this, in that this sinne abounded most amongst the Heathen, there being a kinde of religion placed at, sometimes in married wo∣mens and virgins prostituting themselves to other mens lusts; as at Feasts, kept to the honour of Priapus and Venus, and the Heathen were strangers, therefore also is the whorish woman in Israel called a strange woman, and because Whoredom

estrangeth the heart from God more then any other sinne, for having been once brought under the power of Venus, she becomes thy god, and holds thee so fast, that thou art for ever after estranged from the true God indeed: for which Venus is by the Heathen set forth as a Queene wearing a Crowne, and Plato calleth her * 1.184 for this, Agrestem & furiosam dominam, An harsh and furious Lady. For Lust dulleth and taketh away the sences, as Galen noteth, and nothing is so prejudi∣ciall to the understanding, so that instead of a reasonable Creature a man is hereby made a bruit Beast, that hath no understanding, and doth like a beast that which is naturall, never considering the evils that his blinde affections carry him to: for which one saith, that the Venetians derive Venus from Ve, which in their tongue is a privative▪ signifying without, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a minde: and Euripides calleth her Aphrodisia, from or without, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wisdome. And therefore no vice in particular could more fitly be spoken of, as from which a man is by wisdome de∣livered, then a strange woman, or an whorish; and it is a good note of one also, that she is called a stranger, because such were not permitted in Israel, the Law strictly forbad it; There shall not be an Whore of the daughters of Israel, nor a Whore-keeper of the sonnes of Israel; so that harlots lived not in Cities, but without in by places, where they might not be knowne but by some few that came at their lure.

To conclude, take the saying of St. August. Nothing I thinke doth so deject * 1.185 the minde of man as Womens flatteries, and the unlawfull touches of their bo∣dies. And of Cyprian, Out of Coales sparkles fly, rust breeds in Iron, and Aspes poyson the body, and a Woman poureth out the pestilence of Lust, sometime by laughing, sometime by flattering, and sometime by singing.

Touching the next words, ver. 17. one who thinketh not only a woman to be meant in this place that hath an Husband, but also a single woman, understands the first words here, Who forsaketh the guide of her youth, of her that liveth * 1.186 in her Fathers house, or is under other Governours to keep and looke to her then, when there is most danger of running into this sinne; but she that is lascivious, notwithstanding this vigilant care had over her, goeth away and playeth the Harlot, meeting elsewhere with her Mates to this end and purpose, at Markets, or Faires, or marriage Feasts, as Dinah, Jacobs daughter with Shechem, and so she is de∣filed, and becomes an Whore. And it is to be noted, that the word rendered * 1.187 guide, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Captaine of a thousand, and implying, that it is a most hard thing to keep such an one from running into this foule sin, because such a Captaine with his men are employed about keeping of a Castle besieged with enemies; so the father of such, other governours, servants, and all are little enough to be im∣ployed in keeping her chastity, and had need to use all vigilancy, that she may not, deceiving her Guard, breake out notwithstanding, and turne such a stranger to the endangering both of her owne soule, and the soules of others also. By the Woman that breakes the Covenant of God, all are agreed, that she who is mar∣ried is meant, breaking her faith so solemnly given at the time of her Marriage. Allegorically by the strange Woman Lyra understandeth Idolatry, where-with as by a strange woman men are bewitched, and drawne away from the true God to * 1.188 commit spirituall adultery, whereby they come to be in danger of inevitable de∣struction, and in so doing, she that was before the Church of God, and his Spouse, forsakes her guide and leader, by whom she was safely kept, as by a strong Garrison; and breakes her Covenant, into which all the faithfull come at the imbracing of the true religion, in that to which she was chiefly bound, viz. To have none other gods, and so of a Wife she becommeth a strange woman, and her house, that is the Congregation of which she is, is the house of Death, and such perish, neither is there any possibility of coming againe out of this danger, and into the way of life, no more then for our first Parents having sinned, and so being cast out of Paradise, to returne againe and to take and eate of the Tree of Life.

For Adulteries bringing to death, notable was that Epigram in Adrians * 1.189 Gymnasium, or place of exercise, setting forth Venus, as the ancientest of the Destinies, which spinneth not the thread of Life, but cuts it asunder; Quid

Venus quaeris?, est antiquissima Parca; Filaque mox'resecans non tamen ••••ns ea∣dem: And Plutarch writeth of a Temple thus inscribed, Sacrum Vene•• * 1.190 homicidae, Sacred to Venus the murtheresse. Chrysost. saith, What is an who∣rish woman, but a whited sepulchre? and the common burying place of mankinde * 1.191 is her house. And in Rome because old harlots were not permitted openly, they harboured in caves of the earth, called Fornicae, from whence the word Fornica∣tion cometh, and in this regard it is aptly said here, Her house inclineth, or is below in a pit of the earth, as it were, where the dead are laid. And therefore it is added, They that goe unto her return not againe. In following the allegory of * 1.192 death, the Adulterer being like unto a man fallen into a deep pit, out of which there is no getting out againe no more then for him, that is laid into a sepulchre, the place of the dead; according to this Chrysost. saith, It is as hard a matter to convert an Whoremonger, as it is to raise one out of the grave againe that is dead and buried. Neither doth he lay hold of the way of life; that is, either the life of * 1.193 grace, the corporeall life, and everlasting life; for this sinne destroyeth the very body, and causeth death betimes. Basil compareth a woman to a load-stone drawing man unto her, as that doth iron, and he being drawne, cleaveth so fast to her, that * 1.194 he cannot be againe separated, but either by anointing with the bloud of a Goat, that is; of a sin-offering, or by the juyce of an onyon; that is, the tears of contrition, because the onyon bringeth teares from the eyes. So that to be delivered from this sin, in which there is so much carnall pleasure, there must be abundance of sorrow, and abundant weeping, as in her that washed Christs feet with her tears, otherwise the foulnesse hereof still remaineth, neither the disease being healed, but still remaining, nor his filth cleansed.

That thou mayest walk in the way of good men, and in the paths of the righ∣teous, Vulg. in a good way; and for paths, calles, which, as Isidor saith, are sheeps * 1.195 paths made by their hard hoves; they going one after another, and so they have their name accordingly. And this is a word most aptly setting forth paths of * 1.196 righteousnesse, which are streight and narrow, for so is this way, which is the way of life; and the rather is this word used, because as sheep, if one beginnneth to goe all the rest follow: So one truly faithfull, is followed in all vertuous living by all others indued with the same spirit, as Abel in piety, Noah in righteousnesse, [Note.] Abraham in faith, Joseph in innocency, and David in zeale: Therefore he that is not moved by these examples, or the like, is not of the same spirit, and so never likely to come to the blessed end of the same way, the salvation of his soule, but of the broad way, death and damnation for ever more: For the rendring of the words, Heb. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Therefore walk in the way of the good, or good men, and observe how the paths, &c. It is then a conclusion of all the discourse going before, * 1.197 and the dehortations from evill wayes, whether of robbers, and murtherers, here∣ticks, or other wicked livers, or of adultery to be kept here-from; look at the ex∣amples of good and righteous men, and follow them, and by this means under∣standing shall have in thee the effect before spoken of, to keep thee from evill wayes. And why shouldest thou not be more moved by the example of Abraham Joseph, David, Job, &c. then of all the whores and whoremongers, or other wicked persons in the world? for they are sheep, these wolves, or other savage beasts, whom sheep will not follow, but one of their owne kinde they will most rea∣dily, and flye away from these.

For the righteous shall dwell in the land, But the wicked shall be cut off. Here is a motive to follow the righteous, and not the wicked; thus we shall be established * 1.198 in our possessions upon earth, and not through Gods judgements be wasted and decay in our estates, and so come to poverty, or to dye ignominiously, and not to live out halfe our dayes. And herein Salomon speakes after the manner of the Old Testament, which is to promise to the righteous all worldly blessings, and to threaten the wicked with the contrary temporall judgements. But as the Fathers generally observe, when these things are spoken of to them, Everlasting blessings are meant to the faithfull under the Gospel, or together with these, those also according to the Apostle, saying, Godlinesse hath the promise of this life, and * 1.199

of that which is to come. But as is further to be noted, that it is said, The righ∣teous shall dwell in the Land, and often in other places, they shall inherit it; where∣by is intimated, That the righteous onely can truly be said to have lands and worldly goods, as an inheritance, but the wicked not: For they are the children of God, whose all things are, and all his children be his heires, and so the earth and earthly things are their inheritance, as well as heaven. From whence it followeth, that they onely can have comfort of these things, as coming to them through God, where∣as [Note.] the wicked come to them by the devill, whom God permitteth to give them unto them, to some by wicked and unlawfull means of stealing and oppressing, false swearing, and deceit, some otherwise, as descending to them from their parents, or given them by other friends; but which way soever they come unto them, they are no inheritance coming from God, but from the devill their father, as * 1.200 Christ calleth him, and a further inheritance to come after, is his hellish kingdome, together with the torments thereof for ever. So Chrysost, in his imperfect worke upon Matth. saith to the wicked, The devill hath given thee those riches al∣though * 1.201 they be not his, but God hath set them between two conditions, either to give them himselfe, or that the devil may give them: for giving the devill power, he quitted not himselfe of it; but when they are given by sinne, or unto sinne, they are given by the devill, when without sinne, by God; upon these words of the devill to Christ, All these will I give thee, if thou wilt fall downe and * 1.202 worship me. And Gregory saith, Riches are the patrimony of the righteous; yet this is not so to be understood, as that it can hence be inferred, that wicked men * 1.203 have no right to these worldly things, and therefore the righteous may lawfully take them away; for not they onely have right to things which they enjoy, to whom they are given by their proper owner; but also they, to whom they are given by another by such an owners allowance, for then they may in some sort be said to be given by him; and in this sense it is said, That God makes the Sunne to shine, and the raine to fall on the good and the bad; and God is said to * 1.204 have given mount Seir to Esau, and the Kingdome of Israel to Saul, and after∣ward to Jeroboam. And this should make all wicked rich men to feare in the midst of the afluence of worldly wealth, for who fears not to be made the devills heire? for he that inherits from him here, shall certainly inherit also with him here∣after. Let us then not onely flye the getting of worldly goods by wicked means, but flye all sinne and wickednesse, which makes men no lesse the devills children, and him their father, then theeves, robbers, and murtherers that take away the precious life of a man to get his treasures.

To conclude this Chapter, Lavater holdeth with Lyra, That allegorically Ido∣latry is here condemned; and besides the exposition before brought of the strange * 1.205 woman, he understandeth also an heathen Idolatresse, whom the Israelites were forbidden to take.

CHAP. III.

MY son forget not my law, but let thy heart keep my commandements. Here * 1.206 the Wise-man upon the premises reneweth his exhortation in the name of Wisdome to keep his Law, before called his Instructions, and his Mothers Law, chap. 1. 8. And in his heart to keep his commandements, as before he put it for a condition, If thou wilt receive my words, and hide my commandements with thee, chap. 2. 1. whereby is intimated, that men are most hardly perswaded to live in obedience to Gods Lawes, and not to be lead by their owne lusts, how beneficiall soever the one will be, and how pernicious soever the other. And therefore the Ministers of the word of God have need often, and by all the arguments that may be to presse this to the people, to be willing to heare this againe and againe, as knowing their owne aversenesse by nature from all things that are before them, as [Note.]

the Patient, whose body is hard to be wrought upon, doth willingly take Physick, though loathsome to him very many times, for his bodily good.

For length of dayes, long life, and peace these shall adde unto thee: That he * 1.207 might the more inforce his Exhortation, he not content to have made such faire promises as he did before in other words, makes the same againe; for what is length of dayes, long life and peace, but dwelling in the land, and to remaine in it, as was said before, chap. 2. 21? For this is to continue long, and that in prospe∣rity, and not be soone taken away, as many wicked persons are. Some by length of dayes, understand long living and prosperity here, by long life and peace, that in the world to come.

Let not mercy and truth forsake thee, binde them about thy necke, &c. Ha∣ving * 1.208 dehorted before from going with robbers and murtherers, chap. 1. 10. now contrariwise he exhorteth to truth and mercy; For he that is just and true, and hath in him the bowels of mercy and compassion, is so far from consorting with such, that for violent or fraudulent taking away of other mens goods and lives, hee giveth to those that need of his corne, and according to his power saveth the life of the innocent, and as chap. 1. 9. it is said, They shall be chains to thy necke; so here, Binde them about thy necke; hereby intimating, that Truth and Mercy are the most glorious ornaments of a man that can be, even as a gold chaine about his necke; and on the contrary side, lying, deceit, injustice, and hard heartednesse, as an iron hoop about the neck, or other part of the body; an abasement, as of a felon and ca∣pitall malefactor. And that we may avoid this, and be adorned with that, truth and mercy must be written in the heart, as in the next words, and not a shew made hereof onely, after the manner of vain-glorious hypocrites. Here, and v. 4. are two vertues commended unto us, saith Muffet, Mercy and Truth, by * 1.209 mercy, love, and beneficence being meant, and by truth sincerity and uprightnesse; to be bound about the necke and written in the heart, by being alwayes thought upon, and worne with delight and pleasure: a like speech to which is used by Moses, Lay up these words in your hearts, binde them for a signe upon your * 1.210 hands and eyes: Then v. 4. follow two rewards, Thou shalt finde favour and good successe, in the eyes of God and man; that is, thou shalt prosper in all things through Gods blessing upon thy labours; and because men are apt to love the be∣neficent, and true dealing, thou shalt be well reputed amongst them, which two things, who doth not most earnestly desire, and decline the contrary, ill successe, and an ill name. To this effect the Apostle saith, He that in these things servith Christ, pleaseth God and is acceptable to men: And by the word truth is also * 1.211 implyed faith in Christ, for both these, as Arboreus hath it, must be joyned to∣gether, * 1.212 that God may be pleased, as they are in this place: It will not availe to shew mercy to thy neighbour, and to deny Christ and his truth, or to imbrace the truth, and to shut thine eyes, and turne away from thy poore brother, a thing to be seri∣ously thought upon by all Christians, because we are so ready, if we doe the one, to neglect the other, if we be zealous for Christ, and his truth, to be without mercy [Note.] and charity, or if charitable to take liberty to sinne, and unrighteousness; David joyned them both together, and upon this ground pleaded confidently for both, I have not concealed thy loving kindnesse and truth from the great congrega∣tion, Let thy loving kindnesse and truth continually preserve me. Hereupon * 1.213 August. Wouldst thou heare of the mercy of God, go from thy sinnes, and he will for give thee thy sinnes; wouldst thou heare of the truth of the Lord, hold * 1.214 righteousnesse, let it be crowned; for when thou dost thus, mercy is preached to thee, afterwards truth shall be shewed unto thee, Psal. 85. Mercy and Truth are also said to have met and kissed each other; they cannot be separated, neither will they. By Mercy and Truth Lyra understands mercy to the poore, truth to∣wards all men; Hugo, mercy towards all men, truth towards himselfe; Beda, truth * 1.215 in speeches, mercy in deeds; Chrysoft▪ following the Sept. hath it, Mercy and Faith, the one towards man, the other towards God; as the promise is of successe from God, and acceptation with man, and this is most probable; yet although this be principally meant by truth, it is also to be understood of truth in all our speeches and

dealings with one another. And notable is the observation of Chrysostome upon this saying, Let them not forsake thee; not, doe not thou forsake them; for hereby is intimated, that we need them, and not they us, for which cause we must hold them fast, and not once in any one case let them goe, because they are as fowles then that wil fly away, and we shal never get them more, but by daily use and familiarity they are cicurated, or tamed, so that they wil never leave us, as Basil speaketh; for hanging them about the neck, Chrysostome saith, The sonnes * 1.216 of Nobles, when they are children, weare about their necks so me jewel of gold, whereby they may be knowne to be such, and for this reason they never leave it off, but weare it about them continually; and in like manner every Childe of God should shew his Parentage, by doing that which pertaineth to mercy and truth daily. And in saying. Write them upon the table of thine heart, he meaneth, that they should be most deare unto us, and beloved; as some have the Images of their dearest friends in the forme of an heart, which they hang about their necks upon their brests the seat of the heart. And touching mercy, the signe of Nobility, Gre∣gory * 1.217 hath a notable saying, Nobility truly imposeth this Law upon it selfe, that the truly noble thinke, that of duty they ought to give what of their owne accord they give, and that they doe nothing worthy Nobility, unlesse they daily increase in benificence.

Againe, Chrysostome compareth Mercy and Truth unto a Queene, who when she entereth in at the Court gate, none of the Porters dare inquire, Who art thou, * 1.218 or whence comest thou, but all stand reverently to receive her in, for she is, say they, the Queene; so the mercifull and just dealing person passeth into the Court of Heaven, not only as a Noble person, but a Queene, so neare doth doing like unto God, make us unto God. The hanging also of these as a chaine about the necke, and placing them upon the heart serveth aptly to shew, that Mercy and Truth are [Note.] then only acceptable unto God, when they come from the heart, affected with pity towards the miserable, and hating falshood, and loving the truth. And touching * 1.219 truth in particular, Augustine speaking in the praise of Martyrs that suffered for the Truth, saith; The truth of Christians is more faire then Helena of the Greeks, for our Martyrs have for this, fought more valiantly against Sodome, then those Heroes for her against Troy.

Trust to the Lord with thy whole heart, and leane not to thine owne wis∣dome. Having commended unto us Mercy and Truth, now he addeth another necessary point of wisdome, and that is, wholly to trust to the Lord, and that which he hath taught as truth, and not to our owne inventions, or the decrees and precepts of men.

It cannot hence be inferred, as Lavater noteth, that we should not goe from the * 1.220 Dictates or Decrees of the ancient Fathers in any thing, indeed in things wherein they concurre with the Word of God, this precept holds to them, but not wherein they speake diversly, because if any man doth teach otherwise he is accursed; it * 1.221 is against those men who are wise in their owne conceit, and so become authors of Heresies in the Church of God, and such as are seduced by them. And against young persons, who thinke they are wiser then their Governours, and so despise their counsels and admonitions, and by this meanes run upon inevitable wicked∣nesses and dangers. It is also against them that thinke they are so politick, that they can provide well enough for themselves for the acquiring of God, and preservation from dangers, as Muffet hath it; Arboreus by trusting in the Lord with all thy * 1.222 heart understands, for attaining of everlasting salvation, which we can never doe of our selves, or cannot enter into the way that leadeth hereunto, that is, the keeping of Gods Commandements; yea, our wisdome is so farre from attaining to this, as that it is enmity to God, and his wayes; and as for everlasting salvation, we * 1.223 must trust altogether in God, and not in our selves, so for worldly provision and proservation in time of danger; for they that in all things trust in God are safe, and blessed, but they that trust in other things accursed, Esa. 57. Jer. 7. Psal. 58. Psal. 20. 8. Most Expositors understand this of trusting in God, of laying a foun∣dation of humility, being nothing conceited of our owne understanding, that here∣upon

we may build, by practising and following the precepts that hence-sorth fol∣low to the end of this book; but Beda, of being confident through Gods helpe to * 1.224 be able to performe and doe, as is hereafter prescribed; for although of our selves we cannot, and so might be discouraged from setting to the duties injoyned, yet through Gods help, if we trust in him, we shall be inabled unto them. I rather hold with the streame of Expositors, and to me it seemeth strange, that by saying, Leane not to thine owne understanding; he should meane. Although thou beest not able of thy selfe, because a great vice in many persons is here plainly taxed, namely that of selfe-conceitednesse and pride, with which who so laboureth, can ne∣ver come to frame himselfe to holy obedience to Gods will, and the instructions of [Note.] his Ministers. But contrariwise, he that is humble, and thinkes his owne under∣standing nothing but that the Word of God is the fountaine of all wisdome, and therefore in all things lookes to this, and trusteth wholly hereunto, is in a good way of hearing the instructions of the Word, and profiting thereby. And accor∣ding to this it is said, He that will be wise, must become a foole that he may be * 1.225 wise; That is, by having a mean conceite of his own understanding that he may be wise with wisdome that cometh from God: As he must empty his purse full of Counters, that he may have it filled with Gold, and his Vessel full of Water, that would have it filled with Wine, and have his Table-book cleared of all unprofitable scriblings, that would have matter of learning written therein.

Basil compareth him that trusteth to his owne understanding, to a Ship, tossed * 1.226 by stormes upon the Sea, whereby the passenger is made stomack sick, and so to distaste going by Sea, and desirous to come to Land againe: In like manner the selfe-conceited by the strong blasts of temptations are made sicke of sinne, and ha∣ving begun in the Spirit end in the flesh, sayling for Heaven, they turne with Dema•• to the world, which is going from sea to land againe, the voyage being not fini∣shed, * 1.227 nor the treasure attained, for which he first set to sea; Macarius compareth him to one, that assayes to walke upon the sea, and takes not a ship, for what man soever doth so is soone drowned; so he must needs perish that goes upon his owne understanding, and is not carried by the Spirit as a gale of wind in the ship of the Church, the ground of true wisdome, as she is called, 1 Tim. 3. 15. The ground and pillar of truth.

Againe, he takes another Similitude from a ship, to shew that mans under∣standing * 1.228 availeth not to the attaining of eternall life, but the Spirit of God must come and help hereunto; for, give me saith, he a ship well accommodated with sayles, ropes, cords, skilful Mariners, and all other things necessary for saile, yet if the wind bloweth not, the ship stands still, and moveth not forward; no more doth he, that trusts to his owne understanding, or sufficiency of other to teach and in∣forme him, towards the kingdome of Heaven, but only he that depends upon God, and his Spirit, for wisdome and grace, ver. 6. Acknowledge God in all thy wayes, and he shall direct thy paths. * 1.229

Be not wise in thine owne eyes, but feare the Lord, and depart from evil. This of acknowledging God in all our wayes, is by some understood, of thinking our selves alwayes to be in Gods presence; by others of ingenuously confessing, that if we be indued with any vertue, or be able to doe any thing laudably, it is from God, and not of our selves, as St. Paul saith, Not I, but the grace of God in me; both these Expositions are good, but the second is to be preferred, because it agreeth best with that which went before, ver. 5. and followeth after, ver. 7. And being thus understood, it further serves to confirme us in the way of humility before spoken of, as Ambrose teacheth by an elegant comparison taken from those * 1.230 that saile in a ship, when their sailes being hoysed up they are in danger, though a tempest arise, they hasten to pull them downe and so are preserved; so a man finding himselfe in danger, by conceiving well of his owne wit, must pull downe his stretched out sails, and ascribe all his wel-doing to Gods grace, and nothing to him∣selfe. Or as Bees being abroad from the Hive, if the wind ariseth, take little stones in their mouthes, whereby some more weight is added to their light bodies, that they may not by the wind be carried hither and thither, but be the better able to

get home to their Hive againe; So against pride, and selfe-conceitednesse arising we must seeke to keep our selves from being carried away hereby through a conti∣nuall acknowledging of our owne nothing, and Gods grace inabling us to all good. If any had rather follow the former Exposition, then according to it we must meditate with David upon Gods being about all our paths and ways, to see and espy * 1.231 out our evil doings, that hereby as by a bit and bridle we may be curbed and kept in, from following our inordinate affections, and likewise whatsoever we doe in se∣cret devotion or charity that hereby we may be prickt on as by a scourge on our sides [Note.] to all holy and vertuous actions. For that which followeth, ver. 7. Be not wise in thine owne eyes, the meaning according to Lyra, is, Ascribe not so much wisdome to * 1.232 thy selfe as to follow thy owne singular opinions, as if they were best, the common received tenets of the Church being neglected: for he that is thus wise in his owne eyes, is so full, that he hath no place in him for true wisdome coming from Gods Word, and his holy and learned Doctors to enter. Some understand, Be not thine * 1.233 own Judge, but for wisdome let others judge of thee, but the former best cohereth with the Premises, that we may not leane to our owne understanding, but ac∣knowledge God the Father of lights, and the director of every good way; we * 1.234 must not thinke our selves wise, but foolish, as was said before, and then only count our selves wise, when we feare God, and depart from evill, as here fol∣loweth. Against being wise in our owne eyes it is also spoken, Rom. 12. 16. and Jeremiah determineth them all to be foolish children, and without understanding, * 1.235 that are wise to doe evil, but not to doe good.

Touching the Self-conceited, Seneca hath a notable saying, I thinke that many * 1.236 might come to wisdome, if they thought not that they had already come unto it for he that thinkes himselfe wise, counts it a shame for him to learne any thing of others. Witty is the saying of Menedemus alledged by Plutarch, Some that goe to Athens think themselves wise, and being there, lovers of wisdome, but afterwards idiots or fooles, that is, through humility of minde: Therefore much more they that come into the Schoole of Christ, which is his Church, although they have thought themselves wise, now they acknowledge their ignorance, that they may be capable of Divine learning. Woe saith Isaiah, to them that are wise in their * 1.237 owne eyes; and immediatly after, Woe to them that are mighty to drinke wine As if there were some similitude betwixt a Drunkard, and one that is wise in his owne conceit. therefore Ambrose following this, saith; As a man that drinkes * 1.238 wine not mingled with water, is hereby made drunken, and so foolish; in like manner he that hath wit and understanding, but not mixed with humility, ascri∣bing nothing to God, but thinking himselfe strong and wise is a foole, all his knowledge is folly; But feare God, and depart from evill, this is the best reme∣dy against selfe-conceitednesse, for which Augustine compareth this feare to a Watch-man, that espyeth the enemy afarre off, and so is armed against him.

Macarius compareth him that feareth the Lord to those that are in a ship, * 1.239 and enjoy a faire gale of wind, carrying them on the way that they would goe, but yet considering the variablenesse of the weather at Sea, they are still afraid, least some contrary wind arising should indanger them, and therefore they doe accor∣dingly get all things ready if it should so happen, to save themselves and their ship; and thus if contrary winds arise, they yet goe on, and come safely to the end of their voyage; So he that feareth God, thinketh of the danger of temptations, and pre∣pareth against them, and so is kept from sinne, and consequently from destru∣ction.

It shall be health to thy navell, and marrow to thy bones; That is, as Hugo * 1.240 hath it, make thee of an healthful and strong constitution in thy spiritual estate, like unto him that is in perfect health and strength of body, not labouring with any disease; for thus perfect health is described by Job, His bowels are full of fat, * 1.241 and his bones of marrow. This is effected by the feare of God, saith Augustine, * 1.242 feare pricketh, but feare not, for then charity entereth and healeth the wound that feare made; as the Chirurgeon with a hot Iron seareth a putrified sore in the body, whereby the wound seemeth greater for the present, but the corruption being let

out, or wasted, the medicine applyed healeth, and now there is no griefe any more.

Theodoret compareth the feare of God to a medicinall potion, which is bitter * 1.243 and unpleasing indeed, but being kept in the stomach brings health to the whole body, if cast up againe, it worketh no good unto it. So the feare of God, if it en∣ters into the heart, and be not cast up againe, makes a sound and healthfull soule, especially in respect of the wind of pride, wherewith he was before full blowne, and most dangerously swelled. The same Authour also compareth it unto Treacle, which is the remedy against poyson to expell that, and to make the body sound. And because many men thinke themselves sound, for that they feele no pain, they have no trouble through any terrour falling upon them for sinne, from which they think that they are justified, but this is through stupidity, not sanity. Notable is the saying of August. againe in the same place, The health of the body is one * 1.244 thing, and the stupidity of the body another; the body in health, although free * 1.245 from disease, yet when it is touched, feeleth it, the stupidity feeles nothing, as im∣mortality hath no feeling of paine, and therefore such stupid persons thinke them∣selves immortall, but the health of him that grieves is nearer to immortality, then the stupidity of them that feels nothing, such a man is not indued with immortality but put off from sense. He then that feareth God; is said to have health, both for that it is hereby caused, and is here of a certaine signe, that soule is undoubtedly in health that thus feareth, but the stupid soule that is without feare, is sicke, and ne∣ver [Note.] like to escape everlasting death.

But to come to the part specially spoken of, It shall be health to thy navel; that is, thy belly or wombe, for there is the soules wombe as well as the bodies; for which cause speaking of the faithfull soule, he saith, Thy navell is like to around goblet, in which there wants no liquor; an healthfull wombe then is full and * 1.246 fruitfull, as it is said of Abimelechs and his mens wives, when Abraham prayed that they were healed, which were shut up before; here is now conceiving and bringing forth of good fruits, whereas there was before barrennesse. According to this Theodoret citeth Euscb. saying, The minde of the faithfull is like unto a * 1.247 womans wombe, for that receiving good seed from God, it doth undoubtedly bring forth all good fruits. And Cyrill, through thy feare (O Lord) we have been with childe, and brought forth the spirit wherewith we have been big upon the earth: * 1.248 Or by the Navell we may understand the inward parts, the conscience, which through the feare of God is healed, and hath joy and peace, otherwise being in danger of wounding, as it is said, A good conscience is a continuall feast, but a wounded spirit who can beare. For the marrow, which it is said to be to the bones, this is added to shew, how greatly a man is strengthned by the feare of God to beare any burthen of sufferings, as he that is at the best of his age: A man that feares not, but is bold to commit adultery, decayeth in his spina dorsi, the pith of his backe bone, and hath it so dryed, that he is made weake and cannot beare bur∣thens as other men can, so both such, and all others that feare not God, but dare goe on in sinne, are made weak to the bearing of sufferings, being soon tired here∣with, and through impatience under them, have their backs broken, and dye mi∣serably: But he that feareth him, is strong to beare all such burthens to the end of the day, and then shall have his reward, the penny of everlasting glory, as it is in the Parable of the labourers. * 1.249

Arboreus differing from the exposition before going saith, the Navell is a tender * 1.250 part, and the bones hard and strong, aptly therefore setting forth the one our weak∣nesses, which are hereby healed, the other our fears, which are made more com∣pleat and perfect. Others he saith, by the Navell below, understand the sensitive parts of the soule, which are as the inferiour part thereof, and by the bones the in∣tellectuall, the one inclining to sinne shall be healed, and inclined to vertue; our af∣fections of love and joy, and passions set against sinne, viz. of anger, hatred, and indignation; the other instead of carnall wisdome, shall be filled with spirituall and heavenly.

Lyra by the Navell healing, understands the good disposition of the soule in pro∣sperity, * 1.251

by the irrigation of the bones, constancy and patience in adversity, for so he rendreth the last words, following the Vulg. Lat. But the Septuagint, It shall be health to thy body, and an healing to thy bones.

Honour the Lord with thy substance, and the first fruits of all thine in∣crease, * 1.252 so shall thy barns be filled, &c. Having hitherto gone upon generals of fearing God, trusting in God, and humbling a mans selfe towards God, now he cometh in particular to a duty, whereby we may shew these graces, Honour God with thy substance; that is pay freely and duly thy tythes and offerings, whether enjoyned or of free-will, and thy first fruits; that is, not the meanest, but the chiefe, and the best, as Abel is said to have brought of the firstlings of his flocke, and the fat * 1.253 thereof but Cain only to have brought of the fruit of the ground: For thus the people of God under the Law were commanded Exod. 13. chap. 34. 26. Levit. 27. and when they did not, they are challenged for robbing of God, and pronounced therefore accursed, and as here, a promise of a plentiful increase is made to those that * 1.254 thus honoured God, so there, of a blessing poured out without measure. From the consideration of this, that it is the first particular Precept given in this Book con∣cerning the practicall part of wisdome to honour God thus: Note that it is a prime duty, and chiefly to be done by every one that feareth God, and not to doe it, is [Note.] not to eschew evill, but contrariwise to commit a foule evill, over which Gods curse hangeth, and so to goe contrary to the streight charge before going, v 7. Be not wise in thine owne eyes, but feare God, and eschew evill, against all worldlings, that are so wise in their owne conceit, that they thinke it a good point of policie to pay as little Tythe as they can; yea it may be, none at all, nor any offerings of a free-will. And they hold that it is well spared which is kept backe this way, and a great losse to them and theirs, which is given. There are indeed many of our owne profession that give them occasion thus to doe, by yeelding that not Tythes, but maintenance at large is due to Ministers of the Gospel, out of the benevolence of their hearers: but it is a marvell that they consider not the saying, The labourer is worthy of his hire, which plainly implieth, not a benevolence, but pay due upon composition, the rule whereof is the word of God; and in this word it is said, God hath ordained that they which preach the Gospell should live of the Gospell, as they that served at the Altar lived of the Altar, and as he that feeds a flocke, lives of the * 1.255 flocke, which is commonly of set wages for his labour. Now we read in the word of an ordinance for the payment of Tythes, but not of any other, but one implying the same, Let him that is instructed make him that instructeth him partaker of all his goods: And how can this so well be done, as by giving as Abraham did, * 1.256 and Jacob vowed, the tythe of all.

Whereas it is objected, that the giving of tythes was an ordinance made for the [Object.] Jewes onely by the hands of Moses, and therefore concerneth not Christians of other Nations under the Gospell, the Ministers whereof, as Paul, should make the Gospell free; and as our Lord saith, Having freely received, freely give.

Sol. The ordinance made by Moses was not the first institution of paying tythes, [Sol.] but an assignment of them to the Tribe of Levi, as the words Lev. 27. imply, All the tythe is the Lords, it is holy; and by the Lord for the time given to Levi, where∣fore * 1.257 that Ministery being disanulled, they cease not to be holy still to the Lord, and must alwayes goe that way, which he appointeth, viz. to the maintenance of his Mi∣nisters, who serve him by preaching the Gospell, as the Levites did at his Altar, to intimate paying of tythes to whom Melchisedeck is brought in taking tythes of * 1.258 Abraham, the Father of all the faithfull, who was a type of Christ. For what can * 1.259 from hence be gathered, but that there is another besides Levi, to whom tythe ought to be paid; that is, Christ, which is done, when to his Ministers that repre∣sent him, as Ambassadours sent out by him; For his bidding to give freely their * 1.260 instructions and miraculous operations, he gave not therein a rule to his Ministers of all times, but onely in those extraordinary, whilst the Gospell was planting, lest through the Apostles taking, a scandall should be given to the Nations amongst whom they preached, hindering the progresse of the Gospel, they thinking that they aimed more at their owne gaine, then the truths taking effect amongst them;

and this made Paul so carefull, forbearing to require maintenance, freely to dispence the Gospell amongst them; yet lest any man should thinke that he did so, because it was not lawfull for him to take, or require, he proveth at large, that he had power so to doe.

Now because men in honouring God thus with their substance might feare, that in so doing they should be much hindered, and have the lesse for themselves and children, it is added, So shall thy barns be filled with corne, &c. And on the contrary side August. speaking of those, that have their corne smitten with blasting and mildew, who would not willingly pay their tythes, saith, Reckon now (O co∣vetous * 1.261 wretch) nine parts are withdrawne from thee, because thou wouldest not give the tenth; for this is Gods just custome, if thou wilt not give the tenth to him, thou shalt be brought to the tenth, the nine being taken away. And Jerome upon the third of Malachy, because ye would not pay your tenths, ye are brought to * 1.262 famine and penury through Gods curse, and whilst ye withdraw little things, ye lose the fruitfulnesse of your land, and all your abundance; And it is to be noted, that he saith with thy substance, therefore not anothers, that is, goods unjustly gotten; and not onely tythe, but almes also are here meant, by giving which to the poore he is honoured. Now besides this argument to men, to pay tythes, there is a second, in that he saith, Honour God: thou canst not honour God, unlesse thou dost thus, whereas all things are made for him; and a third, because I have said before, Feare God and eschew evill; he doth neither of these that holds back his dues.

My son, resuse not the chastening of the Lord, &c. After the first, here sol∣loweth * 1.263 a second particular Precept, patiently to endure affliction. It is, saith August. Gods physick given to cure the disease of the soule. Now there is no man but will submit himselfe to be sometime in taking physicke; yea, and as the case re∣quireth, many dayes, therefore submit we likewise to take this physicke, and so long, as God appointeth. And he did not onely beare afflictions patiently, but also re∣joyced * 1.264 in them: Yea, as Chrysost. saith, he so rejoyced and gloried therein, as that he gloried more in his sufferings, then in the power given him to worke miracles; for he saith, God forbid, that I should glory in any thing, but in my infirmities. This saying of the Wise-man is cited by the Apostle, Heb. 12. 9. and further amplified. And it is necessary to be thought upon, that we may not either impute our suffe∣rings to chance or fortune, or to the will of men, or malice of the devill, but looke up to God as moderating herein, for which it is called, The chastening of the Lord.

2. That we may not, through impatience, murmure so much as in our hearts hereat, for shall not the Lord doe with his creatures as he pleaseth?

3. That we may not, being affected with tediousnesse, either seek to Wizards in sicknesse, or losses, or being brought to poverty, steale, lye, and deceive to get worldly things.

For the Lord chastiseth whom he loveth, and delighteth in him as in his son. * 1.265 The father chastiseth the son whom he loveth, and will make his heire, but if for his evill manners he dis-inherits him, then he lets him goe without bestowing any pains further in correcting him. The Goldsmith casts his gold not yet purified into the fire to purifie it, because he loveth it; and so the husbandman winnoweth his wheat, and pruneth his vine: In like manner the Lord dealeth in afflicting his chil∣dren with them. It is true, wicked men and reprobates also sometimes suffer much in this world, as the Israelites sinning after Joshuah's departure, suffered grie∣vous * 1.266 things by divers nations, and afterwards more and more, till they were rooted out of the land in the dayes of Hosheah, Zedechiah, and of the Romans, who de∣stroyed * 1.267 them, and their City; but their sufferings are not corrections as of sonnes, [Note.] if they persist still in wickednesse, but tending to destruction, as of malefactors and enemies, their sufferings here being fore-runners of their suffering the torments of hell for ever hereafter. But the children of God are judged in this world, that they * 1.268 may amend and not perish with the world of wicked ones, even when they suffer to the losse of all as Job did, and David, who was expelled out of his Kingdome, but upon amendment restored againe; yea and being judged to death corporeall, as some in the Church of Corinth were, this is turned to such as a supersedeas to fu∣ture everlasting judgements.

Happy is the man that findeth wisdome, and that getteth understanding. * 1.269 What wisdome and understanding is, hath been shewed before upon chap. 1. viz. Divine knowledge and grace concurring together, which is faith in Christ in the heart, and the fruits hereof issuing forth in our speeches and actions, when the one is gracious, and tending to the edification of the Hearers; the other just, tempe∣rate, sober, mercifull, loving, chaste, holy, and humble, and good, and savouring of wisdome every way, and not of folly or ignorance; wherefore it is said both un∣derstanding and wisdome: to understand and not to doe, being no wisdome, and without understanding there being no possibility of doing; as for a tree to bring forth leaves and fruit without a living root, from which sap may be conveyed to the body and boughs thereof, or as for a man to enter the gate of a narrow way being locked, without a key, for to a key is knowledge compared, where our Lord saith, * 1.270 Ye have taken away the key of knowledge. Christ also is set forth by Wisdome, for which it followeth; She is a tree of Life to all that lay hold on her, and by wisdome the Lord made the heavens, &c. for who is the Tree of Life but Christ? the Manna of which whosoever eateth shall never dye, but live eternally; and who * 1.271 was the Wisdome whereby the heavens were made, but Christ? by whom all things were made, and without him nothing was made, that was made.

The Word of God also, and the preaching thereof is wisdome, according to that, * 1.272 We preach Christ, the power of God, and the wisdome of God; which yet before was said to be a foolishnesse to the Greekes, and a stumbling block to the Jewes; * 1.273 That is, which preaching of Christ touching wisdome thus understood, it is said; Happy is the man that seekes wisdome; and verse fourteente lie giveth a reason.

Her merchandise is better then the merchandise of silver, and the gaine * 1.274 thereof better then sine gold. Worldly men most earnestly seeke and labour after worldly wealth, thinking this to be their wisdome and happinesse, of poore to be∣come rich, and to have store of gold and silver; and for these that seeke after wis∣dome, how much soever hereof they attaine unto, they thinke them but poore and despicable; if they get not wealth also. But true wisdome saith, That to seeke and get her, and to be travelling and trafficking for her, is the best of all traffickings; yea if one could by adventuring to goe beyond sea, get Rubies, that be more preci∣ous then Gold, or any other most precious Stones, yet who so gets wisdome gets a greater prize then he. And thus Bias, one of the seven Wise men shewed that he thought, when as the City, whereof he was, being yeelded to the enemy upon con∣dition, that every one might carry out as much goods as he could, he went carrying nothing; and being demanded why he did not carry some of his best things as well as others▪ he answered, Omnia mea mecum porto, I carry all my goods with me: As making account, that his wisdome and knowledge were the only goods that he esteemed of.

To this purpose also tendeth the Parable of our Lord touching a Merchant, that sought for Pearles, and at last lighting upon one most precious, he sold all that he had and bought that Pearle, for what was that Pearle but the wisdome here spoken * 1.275 of? the knowledge and faith of Christ, in comparison of which St. Paul counted all things as drosse and dung; and faith is said to be more precious then gold, * 1.276 1 Pet. 1. 7. and poore Christians are set forth as more excellent, then rich Hea∣thens in all their goodly apparrel, and gold rings on their fingers, Jam. 2. 5. O [Note.] consider this ye men of this world, that measure a mans worth by his wealth, and not by his wisdome gotten by the Word of God, of which David saith, that he * 1.277 was hereby made wiser then his teachers, then his enemies, that sleighted him for all this, and despised him; and then the ancient. Ye magnifie a rich man as a Demi-god, but debase a learned man that is poore, as unworthy to wipe his shooes, whereas he hath a Diamond upon his head of more worth, then all the treasures of Craesus; for which double honour is determined to him that labours * 1.278 in the Word, as implying greater excellency and worth in him, then in other, e∣ven of highest ranke and quality in this world, touching whom it is only said, Ho∣nour * 1.279 to whom honour, but he is worthy of double honour.

But it is to be noted, that this wisdome so unparalleld by worldly riches, is to be

sought by him that would get ••t, for it is said, Blessed is the man that seeketh wisdome, &c. and that these most precious Pearles are to be sought, and how sought James teacheth, saying, If any man wants wisdome, let him aske it of * 1.280 God, who giveth liberally to all, and upbraideth no man, and it shall be given him; So did Salomon, that speakes here, and by this meanes became so excee∣ding * 1.281 wise.

Now for the coherence of these words with the former it is thus; an exhortation being made, ver. 11, 12. to submit to Gods chastisements, as sonnes to their lo∣ving Fathers; here it is both intimated, that he who doth so hath attained true wisdome, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to such are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, passions are instruction; and further taught what a happinesse it is by any meanes to be made wise. To attaine which, as prayer is one meanes, so afflictions are another, they that are most indocible be∣ing hereby oft-times taught wisdome to know the odiousnesse of their sins, to loath and leave them, which they loved and doted upon before, and to goe to God by prayer to teach them what he would have them doe, and to inable them to live and doe accordingly, and to enlighten their understandings to see into, and under∣stand the mysteries of the kingdome of Heaven. All which was exemplified unto us in Saul, turned from a Persecutor to a Preacher, for he was smitten downe * 1.282 and stricken with blindnesse, and hereby made to humble himselfe, and submis∣sively to aske what the Lord would have him to doe, and then to fall to and con∣tinue in prayer, till Ananias came to him, and he had a full revelation from God of his Will, so farre forth as concerned him either for his owne salvation, or the instruction of others according to the Ministeriall office, unto which he was thus called, as he toucheth, Gal. 1. 12. And being thus enlightned, how wise he was in all his proceedings afterwards, is in his History abundantly declared.

Job enquiring where Wisdome might be found, saith, It is not to be found in * 1.283 the Land of the living; rendred by the vulg. In terra suaviter viventium, in the Land of them that live merrily, and without afflictions, but Hebr. it is, In the Land of the living; yet haply by living here, living at ease, and in prosperity, may be understood, for as much as men in afflictions are as it were alwayes dying, * 1.284 as the Apostle saith of himselfe; By our rejoycing which I have in our Lord Je∣sus I dye daily; and speaking of all the faithfull then, We are counted all the day long as sheep to the slaughter; and then the observation will be good from that * 1.285 place, and consenting with our note here, that living in adversity, and suffering af∣flictions is a great meanes of coming to wisdome.

According to this Patianus hath a notable saying, Tribulation is a repertory of * 1.286 Divine things, and an Inventory of the knowledge of God; for the Merchandise hereof is said to be better, then that of silver. Hereby is intimated, That they who are wise, having attained some wisdome, desire to encrease it, as he that hath gotten some worldly wealth to encrease that; as also that this Merchandise is more excellent, then to trafficke for things of greatest price. From hence the Jesuites of Collens gather, That Heaven is Venale, that is, gotten by a price; as if men were worthy for the good that they doe, as for a price paid, therefore to possesse everla∣sting life. For the proving of which some of them alledge Clem. Alex. saying, Let it not irke you to labour, if ye would buy the most precious gem of Salvation for the * 1.287 treasure of Charity and Faith, which is the just price thereof. And Basil saying. We that goe in the way of the Gospel are Merchants, by the works of the Comman∣dements * 1.288 getting the possession of heavenly things. And Augustin saith, I give thee counsel, how to gaine, learne to play the Merchant; thou praisest the Mer∣chant * 1.289 that selleth lead, and buyeth gold, but praisest not him that gives money, and buyes salvation. But this is not to be understood as properly, but figuratively spo∣ken, although they said thus, yet never any of them taught that salvation was at∣tained by the merit of mens good workes, but through Gods gracious accepta∣tion of them, that did good in Christ; for both the grace thus to doe comes from God, and the Crowne or reward bestowed therefore, according to that famous saying of Augustine, God crowneth his owne gifts in us. For a just price, if we * 1.290 speake properly hereof, the good that man doth, how great soever it is, cannot be,

because it is both imperfect, and holdeth no proportion with the good of salvation, this being little, that infinite.

Length of dayes is in her right hand, in her left hand riches and honour: * 1.291 Having spoken in generall of the gaine in wisdome, which is greater then that of fine gold, now he cometh more particularly to shew what this gaine is, 1. Long life, that is, A prosperous and comfortable life in this world, and in the world to come life everlasting; whereas fooles and wicked men by their evil courses come into many miseries, and to untimely deaths here, and are for ever shut out from Life hereafter, and cast into utter darknesse, where there is weeping, and way∣ling, and gnashing of teeth; some being out off for robberies and murthers, some wasting their strength and estates by incontinency, some drawing all through their throates by gluttony and drunkennesse, whereby they riding a while in a trium∣phant charriot of sensuall pleasure, arrive shortly in the dungeon of Surfeits, and are there manacled with Palsies, fettered with Gouts, set upon the wrack by Plu∣rifies, and at last strangled with Appoplexies; And the long life here promised is said to be on Wisdomes right hand, because it is the chiefest of all blessings, and most desired, there being nothing that man maketh so much account of as life, as appeareth by the saying of Satan touching Job; Skin for skin, and all that a man hath he will give for his life; And on her right hand riches and honour; That is, the best riches of grace, and honour of estimation before God and all good men; for gracious men are honourable, as it is said of the Bereans, that they were more * 1.292 noble; yea, and as Lavater saith hereupon, Many wise and godly men have had great riches and glory in this world, as Salomon, that wrot this, and Joseph, and * 1.293 Job after his great losses, and Abraham, David, &c. and if such be poore, yet the little that they have, are better then great riches of the wicked, for the right which they have in Christ as the heires of God, to all things as hath been before said. There cannot be two stronger motives to get wisdome then these, to all men [Note.] for who doth not desire long life, and riches, and honour? let us all then take this course to attaine them, and then we shall have honour indeed, and riches indeed, making us truly happy.

Some by long life and riches understand only temporall things, some only spiri∣tuall, and some by the former spirituall and eternal, by the latter temporal, but in both there is a respect had to both, as hath been said; and Godlinesse hath the * 1.294 promise of this life, and of that which is to come; under temporal good things, spiritual and eternal being figured out in the Old Testament, but plainly promised in the New.

Her wayes are wayes of pleasantnesse, all her paths are paths of peace. Here * 1.295 is another motive to get wisdome; wouldst thou goe in pleasant wayes, and in peace and quietnesse? the wayes of wisdome are such, through the delight that the godlily wise take in Gods Commandements, it is nothing tedious to walk there∣in, but delightful unto them, and when they doe so, there is inwardly in the Conscience sweet peace and joy, that passeth understanding; The way indeed is * 1.296 straight at the entrance by reason of the flesh, to which it seemeth a most hard thing to walke so regularly in all things, but once being entred it is a pleasant way: On the contrary side, the way of vice is pleasant at the first, but most bitter and soure afterwards. And for peace, it is both with God, Rom. 5. 1. for Being justified by faith we have peace with God, and with man, with whom the wise as much as in them lyeth, have peace, yea even with all men, and everlasting peace and rest in heaven, according to that of David, Marke the just and upright * 1.297 man, the end of that man is peace; which treble peace is otherwise commonly called internall, externall, and eternall in heaven. This way saith Chrysostome is * 1.298 pleasant, as a way full of pleasant objects, through the delight in looking on them makes a man passe on with pleasure, so that he feeles not his journey; in like manner he that walketh in the way of wisdome, hath such pleasant objects of glory in heaven presented to the eye of his minde, that all the way which he goeth is pleasant, and full of unspeakeable delight

But how is the path of wisdome peace, seeing we are in a warfare here, fightings

of the flesh against the Spirit, of the appetite against reason, and of faith against the devill? To this Hugo answereth well, That these wars tend to peace, and therefore * 1.299 are called paths of peace, because peace and blessednesse shall be for ever in the end to those that walk in those paths, and in the midst of these wars there is peace with God, to be at peace with whom, is so great a comfort, that these conflicts are counted nothing, as he that hath peace with Giants and men, but is in warre with pigmies.

She is a tree of life to them that lay hold upon her. To proceed in enumerating * 1.300 no more particulars; here saith Muffet, is one comprehending all the good that can further be said, get the fruit of wisdome and live for ever; for this is to lay hold up∣on her, as if Adam could after his expulsion out of Paradise, have returned and ta∣ken * 1.301 and eaten of the Tree of life, he should have lived for ever; unto which Salomon here alludeth, and John saying, He that overcometh shall eat of the * 1.302 tree of life: this being nothing else but a phrase setting forth his living for ever, with the hope and comfort whereof, he that is wise is now fed, as with the most delicate and desirable fruit of a living and flourishing tree, that alwayes liveth and fructifieth, and never dyeth or intermitteth fructifying, as that tree Rev. 22. which bare fruit every month. From this tree of life our first parents were excluded by sinning, and could not come to it any more, whereby they became subject to sick∣nesse, and paine, and death; but by Wisdome accesse to this tree of life is againe re∣covered, yet not to live alwayes in this world without dying, for sinne and death * 1.303 overspread all, but to live after a corporeall death an heavenly life for ever. And in saying Wisdome is this tree of life, typified by that in the Garden of Eden, he meaneth Christ, who saith of himselfe, I am the resurrection and the life, and upon him he layeth hold that beleeveth by a true and lively faith, which being done, * 1.304 he is made unto us, Wisdome, righteousnesse, sanctification, and redemption. Thus August. Jerom, Clemens Alex. and many others of the Fathers: but Lyra, * 1.305 by wisdome understands grace in the heart, and life, whereby a man dying a bodily death, liveth in heaven for evermore, as if Adam had eaten of the tree of life, he should have lived a very long time here, and then have been translated by vertue hereof to everlasting life. But thus he both teacheth a manifest errour, that eating of the tree of life, should have made Adam and Evah onely long lived, for they lived long without eating thereof; and it is expresly said, Least he take, and eat of the tree of life, and live for ever. And by this doctrine, everlasting life is ascribed to vertuous and godly living, whereas this is attained by Christ only, and Christ coming to dwell in the heart by faith, this practical wisdome cometh also, and the grace of sanctification, and finally glorification for ever and ever.

The Lord by wisdome hath founded the earth. Here is set forth the excellency * 1.306 of Wisdome the more; he proceedeth to speake further of that wisdome, which is the Tree of life, Christ who is the wisdome of the Father, by whom the earth and * 1.307 heaven, and all things were so admirably wisely made; If any man, saith Muffet, shall marvel, why in speaking of wisdome possessed by man, he passeth on to speak * 1.308 of the wisdome of God, hereby to commend it, he must know and consider, that the wisdome in man is the little stream, and that in God, or which is God, the foun∣taine; and when one hath shewed the stream, and set forth the praises thereof, in telling of the vertues thereof, it makes more yet for the commendation of such a stream, to shew the fountaine or spring from whence it cometh, and the far more admirable effects of it; so after speaking of the good that comes to man by his ac∣quisite wisdome, to speake of the chiefe things wrought by the Lord through his wisdome, from which as from a full fountaine we all receive. And of these, here * 1.309 are foure spoken of:

1. The laying of the foundation of the earth, which being so massy, and vast, and heavy, hangeth in the midst of the world without any thing to support it, but onely a divine vertue in the center thereof.

2. His establishing of the heavens, so many spheres set at so great a distance from the earth, and round about, one above another, and a second above that, and a third, fourth, fifth, sixth, and seventh, having each one his proper light; The 1. the

Moon; 2. The Star called Mercury; 3. That called Venus. 4. The Sunne; 5. Mars; 6. Jupiter; 7 Saturne. Above al•• which is also an eight sphere containing innumerable fixed Starres, all sending downe their influences upon the earth to distinguish times and seasons, and to make it fruitfull or barren: Of this David speaks in particular, saying, The heavens declare the glory of the Lord; * 1.310 and of both these great works, Paul saith, The invisible power and wisdome of God are seen by the works of Creation. And herein is wisdome to be admired * 1.311 indeed, a frame made consisting of so many wheels of so great a circumference set to worke, and continuing in exact and orderly motion without variation of so many hundreds and thousands of years, and these composed of nothing but waters, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying waters there, sheweth. For if we admire a watch made by the art of man for the ra••e workmanship and frame of the wheels, and their motions, how much more the wisdome appearing in framing these so glorious ones, and their revolutions and effects?

3. His breaking open of the depths; That is, the bringing of waters out of * 1.312 rocky hills, so wonderfully opening a passage for them, being of themselves weake and unable to passe through.

4. Making the clouds to distill their dew, vapours being first exhaled from the earth into the aire, and then wisely made to fall downe againe in raine and showers to water the earth, and make it fruitfull. Some, saith Lavater, by his breaking open of the depths, understand that which was done at the Creation, in separating * 1.313 the deep waters which covered the whole earth, breaking some of them away, as it were, and placing them above, and making the sea of others. Some, that was done in Noah's time, when the foundations of the deep were broken up, and the world was drowned▪ but I prefer the former, because it is more probable, that a continuall course of Gods providence is here pointed at, wisely ordering all things from age to age. If it be demanded here, why Salomon having spoken of wisdome in man pro∣ceedeth to speake of it in God, Some answer, because Vers. 8. he had said, That it * 1.314 should be health to the navell, and marrow to the bones: And Vers. 10. Thy barns shall be filled with corne, &c. And Vers. 14. Long life is on her right hand, &c. Now therefore to make a demonstration of these effects of wisdome, he recounts farre greater effects of the wisdome of God: It is then as if he had said, Let it not seem strange, that I have said of the vertue in wisdome to prolong thy life, and make thy estate prosperous, and thy body constantly healthfull; for by wisdome the Lord hath founded the earth, and stablished the heavens, therefore much more can he by it, doe all these things.

2. Some, that men might be the more excited to the love and desire of wis∣dome; as if he had said, I have spoken much in the praise of wisdome, now heare * 1.315 more, and greater things done thereby, to be inflamed yet more with the love hereof.

3. Some, that this is done further to confirme what he had before said, v. 6. He will direct thee in all thy paths, keeping thee firme in the good way; for that he by wisdome hath set firme both the earth and the heaven.

4. Some, that hereby he might prove wisdome to be practicall, and not theo∣ricall onely, because he had before urged practice in honouring God with his sub∣stance, and bearing patiently afflictions. Without excluding any of these, I thinke when I looke at the words immediately going before, which set forth, long life, riches and honour, and other great benefits coming by wisdome, that these words are sub-joyned to prove it a glory to a man to be wise, for that by wisdome God hath so great glory in creating, and providently by his wisdome ordering the great things of the world both in heaven and earth.

My son, let them not depart from thine eyes, keep sound wisdome, Vulg. ne effluant, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either, being taken thus, it implieth slippe∣rinesse * 1.316 of memory in respect of wisdome, against which we must have a continuall care. From hence to the end of vers. 26. Salomon againe exhorteth to the love and desire of wisdome, propounding more benefits that will come hereby. And he saith, Let not wisdome and understanding depart from thine eyes, whereby he

meaneth, that as that which we delight in, is by us made the object of our sight continually, our eyes are never off it; so the eyes of our mindes should alwaies be set upon wisdome, we should continually be meditating and studying how to at∣taine it, and having gotten it, keep and hold it both in theory and practise, not doing foolishly in any thing to the end of our dayes. For the benefit that thus we shall be made partakers of,

First, They shall be life to thy soule, and grace to thy neck; ver. 3. he had said, * 1.317 Binde them about thy necke, intimating the grace that is put upon a man by wis∣dome, as by a gold chaine about his necke, as is expressed, chap. 1. 9. now there∣fore we are againe moved from hence to set our hearts upon this, and because it is life to the soule; that is, according to some, the life of faith, whereby we live, * 1.318 as by a soule, stands herein, as James teacheth.

The second benefit, ver. 23. Thou shalt walke in the way safely, and thy * 1.319 foote not stumble. We desire to be safe in our travell, and in our lying downe to rest, in both these cases it is shewed here; and ver. 24. that we shall be safe and * 1.320 out of danger: for as Augustine hath it, Stumbling blocks are not laid in the way but out of the way, therefore keep in the way of wisdome, and keepe out of the danger hereof.

Chrysostome and Ambrose compare the wayes of sinne to mire and clay, in such wayes stones are laid, and if we goe therein we shall stumble and fall, but keepe out of them and stumble not, but walke safely. When thou lyest downe thou shalt not be afraid, but thy sleepe shall be sweete. So David, both Psal. 3. and 4. professeth, That he would not be afraid in the midst of many enemies, and that he would lay him downe and sleep, and that the Lord would keepe him in safety. The wicked lye downe many times and cannot sleep for the distraction of worldly cares, or feare of enemies, and if they sleepe, fearefull dreames trouble them, by reason of the wickednesse which they have committed, and the evill con∣science in them. Job also saith, That he had fearefull dreames, and terrours in * 1.321 the night; but when it is thus with the righteous, it is either as other afflictions, for their chastisement or triall of their faith, and patience, or hereby they are stir∣red up to prayer, or warned of things to come. That which is here said, is spoken of the rest and sleep which men of wisdome have in the midst of greatest worldly dangers, as if they were nothing affected there-with, through the confidence * 1.322 which they have in God; so Peter being imprisoned slept securely with the qua∣ternion of Souldiers about him. Some understand sleep here of the sleep of death, because death to the faithfull is as a sweet and quiet sleepe, but I rest in the former.

The third benefit not to be afraid of suddaine feare, or the desolation of the * 1.323 wicked when it cometh, N. Tran. renders it. Be not afraid, but the vulg. Ne pave∣as, the Sept. and Cald. Thou shalt not be afraid; and for the next words, The forces or powers of the wicked coming upon thee; the word in Hebr. signifieth de∣solation, but it is in effect all one; The man that hath wisdome feareth not, for the innocency of his life, what the wicked can say or doe against him; if they make a depopulation in the Country, and bring all to ruine and desolation, he knoweth that they can goe no further then God permits, and therefore he feares nothing; yea and for his part he knoweth, if destruction cometh upon his Country, he can∣not be hurt thereby, for the Promise made, Psal. 91. and the dealing of the Lord towards those that mourne for abominations, so, that the desolation shall be of the wicked only, not of the wise; yet it cannot hence be gathered, that in a com∣mon destruction no wise man can be cut off, but that of such, a remnant shall at all * 1.324 times be preserved, and sometimes all, as when so great multitudes of Jewes pe∣rished at the destruction of their City, the Christians being called before to Pella were saved, and those of them that are slaine bodily are not hurt thereby, for their robes are but thus washed, and made white with bloud, they are washed, sanct∣fied, * 1.325 and purified, even when they are slaine.

Neither can it be otherwise then well with them, For the Lord (as is further * 1.326 said) ver. 26. shall be thy confidence, and keep thy foote from being taken. The

wise man that trusts in God, falleth not when he is slaine, as a beast, whose foote is taken in a snare to destruction, but his body falling, his soule is immediate∣ly carried by the Angels into Abrahams bosome, in being over-come he gets the victory and crowne through our Lord Jesus Christ, as the Apostle * 1.327 speaketh.

With-hold not good from them to whom it is due, when it is in thy power to * 1.328 doe it; the vulg. Forbid, or hold not him from doing good that is able, and if thou beest able, doe good. Expounded of doing good by way of charity, from which to hold any of his owne goods it is a great wickednesse. And the Sept. more expresly to the same purpose; Hold not good, or prohibit not beneficence from the poore; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Owners thereof being rendred the poore, according to Chrysostome, because to them the goods of the rich belong, as he * 1.329 saith; Why dost thou labour in vaine (O rich man) in treasuring up the goods of the poore? why hast thou indignation at them asking, as if they asked thine, they aske their fathers goods, not thine, but committed to thee for their sake, and not borne with thee. Give that which thou hast received, and count this againe, that thou hast received them; it is enough for thee that thou art de∣stined to give, not to receive. But this reading is very improper, and not secon∣ded by any other place of Scripture; and the Hebr. word here used setteth forth a Possessour, or Owner, not one that seeks any thing precari••. Moreover, giving Almes is called giving freely, not to him to whom it is due, which neverthelesse gives not the poor such an hint of the rich mans goods, being theirs, as to open a gap to them, that when they cannot by begging get them, to take them either by force or stealth. The Tigur. With-hold not good from him, qui potis est; That is, who deserveth well; so likewise Vatablus. Lavater understands it of beneficence to the poore, applying also the next words, ver. 28. to the same, give without delay, * 1.330 shew not thy selfe difficult, or hard to be intreated, being of ability. But he also expounds it of imparting the spirituall good of instruction; and so doth Arbo∣reus following the vulg. Doe both good thy selfe, and hinder not another in respect of spirituall things, as the Lawyers are by Christ charged not to enter into the * 1.331 Kingdome of heaven themselves, and to hinder those that would. He then breaks * 1.332 this Precept, either that prohibits others from preaching at any time, or doth it not himselfe, because thus the good of the soule, which might hereby be promo∣ted, is hindered▪ or that holding his owne hand from charity to the poore, seekes to hold another mans also: or lastly, from whom it cometh hardly, procrastination being herein used, whereas in either of the goods doing before spoken of wee should be prompt and ready.

Junius also is for beneficence to the poore, whose necessity makes them owners thereof; but Caietan and Muffet understand it of other mens goods in thy hands * 1.333 either found by thee, or committed to thy trust, or borrowed, or which thou owest. And this is best and most agreeable to the originall, wherein the word ren∣dred him, is affixed to owners 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and therefore cannot be read him, but it; That is, the good before spoken of, and so that word must be rendred altogether from the owners or masters of it (as in N. Tr.) to whom of right it belongeth wherefore, as Muffet sheweth, it is the same in effect with that of the Apostle, Owe nothing to any man but to love one onother. * 1.334

And this precept he breaketh, who, being able, delayeth to pay that which is due from him to any other, although he denyeth not paiment; but it being deman∣ded, he putteth him off from time to time: for Justice is not only to give to every one his due, but in due season, because it may otherwise prove detrimentall to [Note.] him, although the full be afterwards paid, he being either forced for want of it to borrow, and pay use, or sued at Law for what he oweth, and so damnified. For the order of proceeding here, Salomon having hitherto injoyned duties towards God, now proceedeth to duties towards man, of which this is the first; To be just in paying or restoring another mans goods unto him without delay; the se∣cond, vers. 29.

Devise not evill against thy neighbour, seeing he dwelleth securely by thee. * 1.335 Muffet, Practice not evill against him that dwelleth peaceably by thee. Vulg. Ne moliaris in amicum malum, cum ille in te habeat fiduciam: The new Transla∣tion is best, as being according to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying silently or secretly to thinke, that is, to devise, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is in safety or security; hereby the wicked∣nesse of those men is reproved, that instead of dealing justly, and as love requireth, are false-hearted towards their innocent neighbours or friends, who suspect not their machinating of any mischiefe against them, and accordingly devise how to cir∣cumvent, or to doe them mischiefe.

It is more hainous by far to devise or practice evill against a friend or neighbour, with whom a man liveth lovingly in outward shew, then against an enemy or stran∣ger, because such will beware of him, but he hath a confidence, because he is his neare neighbour, with whom he converseth friendly from time to time, and there∣fore not suspected; Therefore David aggravateth Achitophels wicked practises against him from this, That he was his familiar friend, and imprecates himselfe, if * 1.336 he had done the like to any man that lived in peace with him. And Maximus * 1.337 telleth of Antigonus, that in his sacrifices to the gods, he used to pray for preser∣vation from his friends, and being asked why he did so; he answered, Because that of his enemies he could beware, but not of them. Likewise Demonicus, we use to be affected lesse with sufferings at the hands of enemies, then of friends, for wee looke for them at their hands, but for the contrary at the hands of friends; and therefore if they be underhand injurious to us, this is most heynous and intolerable: therefore what greater sore, saith Sophocles, can there be then an evill friend? and * 1.338 Xenophon, no man can hurt his enemy more, then by feigning to be his friend. As * 1.339 Clem. Alex. bringeth them in speaking. The Sept. Devise not evill against thine enemy, lest any man should think that he doth well, if he plotteth nothing against him, that is his friend, although he doth so to his enemy, for Thou must doe good against evill, and if thy enemy hunger, give him meat.

Contend not with a man without cause, if he hath done thee no harme. Some take this as appendent to the former, having said, He dwelleth securely by thee; * 1.340 that is, doing no harm to thee whereby to deserve thy plotting against him, therefore by this be moved to live peaceably with him, which thou canst not, if he perceiveth thee underhand to be against him, meditating and consulting how to do him mischief; But it seemeth rather to be a new precept, prescribing how we should deal with any other, a stranger, and no neighbour, and neighbours also; be not contentious with any man. The Sept. for the next words hath, That he worke no evill against thee, for he that without cause contendeth with another, he makes him his enemy, and to plot evill against him.

Envy thou not the oppressor, and learne none of his wayes, for the froward is abomination to the Lord, but his secret is with the righteous, Heb. it is * 1.341 the man of violence or oppression; that is, look not upon such a man, although he prospereth and groweth great in this world, as if he were in an happy estate to be envied by the honest poor, who are far inferiour to him▪ neither applaud in thy mind the courses that he hath taken to get wealth and preferment, to incline to take the same way also, for he is an abomination to the Lord, and so shalt thou be, if thou dost likewise: and in the abominable, what is there to be seen that may occa∣sion envy, and not rather detestation in every childe of God? whereas he saith not, the oppressor, as before, but the froward or perverse, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to decline, or go back and so setteth forth that same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 violent, or oppressive, for he that oppresseth, declineth out of the way of justice. For the secret of the Lord is said to be with the upright, the meaning is, he doth in secret commu∣nicate his Spirit unto them, and unspeakable joy through that familiarity, into which he taketh them, so that when we pray, give almes, or fast in secret, his countenance and acceptation is there with them, which shall another day be openly made known * 1.342 and rewarded.

One being asked, what troubled most a good man, answered, The prosperity of the wicked; for this troubled David. Ps. 73. but August. saith, Not old, but fresh∣water * 1.343

souldiers are vexed at this, the old comforted and erected, because the pro∣sperity of the wicked here, sheweth the judgement to come hereafter, when they shall be punished and abased, and the righteous rewarded and honoured, as Chrysost. speaketh; yet some wicked men are judged here, and some righteous * 1.344 blessed exceedingly, that the threatnings and promises of God might not seem to be vaine; and on the other side, some wicked escape and prosper, and some righteous are in misery, that the promise of Christs second coming might not seem to be vain, there being so many of either sort, that should otherwise lye mingled together in their dust, the one, that have so well deserved destruction, never feeling any, and the other being fed with most faire promises, after all his labours, and death, never enjoying any such thing. The Vulgar for oppressor or froward, hath illusor, a scoffer, or mocker; the wicked prospering being so called, because for his prosperity he thinkes himselfe happy, and derideth all those that threaten him with Gods judgements.

The curse of the Lord is in the house of the wicked. Having begun to shew * 1.345 the evill condition of wicked oppressors, now he goeth on shewing, that as they are abominable to God, so they are cursed by him in themselves, and children, and estates, being made by his judgements most miserable; but contrariwise, it is with the righteous; and because these wicked ones were also before called perverse or scor∣ners, or mockers, the Lord mocketh them, being thus abased, instead of pitying * 1.346 them, but to the lowly he giveth grace; where the paranomasy made for elegan∣cie sake is to be noted, having called the oppressor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 now he calleth him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with little difference, but none in the Vulg. the word illusor being used in both places; the Vulg. for the curse of the Lord, v. 33. hath want, or poverty from the Lord, by Beda and Hugo expounded of the want of spirituall food, because for sinne a fa∣mine * 1.347 of the word is sent, whereas contrariwise this great blessing of the word is in the habitation of the righteous, and so they make this cohere with the former words, which were not to envy oppressors; for although they flourish in temporall things, yet they are poore in spirituall. But Lyra and others better expound it of temporall judgements, bringing wicked oppressors downe to great poverty, although * 1.348 for a time they prosper, whereas the righteous, if for a time they be in poverty, and misery, yet they shall enjoy a blessing assuredly. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth affecting with griefe or evill, maleficiens, and because evill cometh from the curse of God, it is rendred best cursing, and this cursing alwayes affixed to riches unjustly gotten, makes, that their estate is not such as to be envied, but ra∣ther abhorred: For the Lords deluding deluders August. saith well, That such * 1.349 men as by deluding, and deceiving others of their temporall goods inrich them∣selves, are deluded themselves, because getting things temporal, they lose the eternal, which are of far greater worth, for they win the world, and lose their owne soules: And Ambrose saith, God makes them like foxes, which whilst they cunningly seek their prey, become a prey to those that hunt after them, the deceiver shall be * 1.350 deceived by others. But as was said before by scorners, proud and contemptuous persons may be understood, that mocke at others in want and misery; the time shall come, when they being abased, others shall deride and mocke at them to the in∣crease of their misery, to which effect, August, hath a notable saying, Bear him * 1.351 now laughing at thee, thou shalt deride him sighing. The Sept. God resisteth the proud, and so it is alleadged Jam. 4. 6. He is against them, and will bring them downe to this low and despicable estate, but he giveth grace to the humble; that is, makes them gracious with all men; whereupon Chrysost. it is not justice, not piety, nor almes-giving that ingratiates a man with God, but meeknesse and * 1.352 humility; for who doth not esteem and desire the acquaintance of such, although he never yet saw him, but heard of him onely. Moreover, the Lord indueth them with the graces of his Spirit unto salvation; for examples of the proud, we have Pharaoh, Nebuchadnezar, and Antiochus Epiphanes brought downe from the highest pitch of worldly glory, to the lowest ebbe of misery, of the meek and humble readily submitting themselves to obey God, Abraham, Jacob, Joseph, David, and many more of divers times and ages.

The wise shall inherit glory, but shame shall be the promotion of fools. Here * 1.353 is the last motive to stirre up to get wisdome, and it is aptly annexed to that before going, v. 34. it being the very same in other words: for further explanation, the humble, who are the onely wise ones, shall have grace given them, and hereby be brought to glory, if not in this world, yet in that which is to come; but the worldling proud of his prosperity, shall thus be brought into contempt, and derision, shame, in respect of his being cast downe, shall in fine be all his promotion, and it shall ap∣peare what a fool he was in taking such evill courses; August. placeth the shame of the wicked prospering, and being proud, even in this, That they are proud of their riches, or good parts alledging that Ps. 73. In their being lifted up, thou hast cast, * 1.354 them down; for he saith not, after their lifting up, but in their lifting up, for to be so lifted up, is at the same instant to fall, which is further illustrated by Chry. thus, Seest * 1.355 thou a man that looks upon a peace of clay, as if it were gold, admiring and praising it, doth he not seem to thee a fool that may be greatly ashamed? but he that looks, upon it as clay or dirt, and makes none other account of it, is wise, as not thinking the more highly of himselfe for abundance of it: So he that looks upon worldly wealth as precious, and upon himselfe, now that he abounds therewith, as excellent above other men, is a very fool, and worthy to be crowned accordingly with a fools Cap to his ignominy, and greatest shame; but contrariwise, he that thinks rightly of himselfe, and these, is wise.

CHAP. IV.

HEare, ye children, the instruction of a father, and attend to know under∣derstanding. * 1.356 This fourth Chapter according to Muffet, is a fourth Sermon, of Salomon, to stir up to get wisdome with all the earnestnesse that may be, and he varyeth his word before used, My son, in the singular number, into a plurall ye children, wherein he speaketh in his father Davids phrase, who often spake thus to all the children of God, as Psal. 34. Psal. 113. &c. because he now would remember, how he was by him instructed, as he doth v. 3. I was my fathers son, tender * 1.357 and onely beloved in the sight of my mother. Heb. tender, and the onely one in the sight of my mother. Some, saith Arboreus, because he calleth himselfe, * 1.358 his mothers onely son hold, that Bathshebah had no more sonnes but Salomon and that the three other, Samaa, Sabab and Nathan were the sonnes of Uriah, Bath∣shebahs * 1.359 former husband; but in saying her onely son, he meaneth not, that she had, no more by David, but that she loved and tendered him above all, neglecting the other three in comparison; for the Scripture is plaine, that she bare foure sonnes to David, whereof Salomon was the youngest. He also mentioneth three Exposi∣tions of these words.

1. That Salomon was the most dearly beloved sonne of David, and Bathshe∣bah his mother, and therefore by them both instructed and taught in the way of vertue most carefully.

2. That when he saith, I was my fathers son, &c. It is meant of God his * 1.360 heavenly Father, as it was said to David of him, He shall be my son, and I will be his Father; and the son of the Jewish Church most beloved.

3. That this is spoken in the person of Christ, who saith thus of God the Father, or rather God saith of him, Thou art my Sonne; and againe, This is my beloved * 1.361 Sonne, and he was the onely Sonne of his mother the Virgin Mary, but of all these he preferreth the first as the best. About the minority or seniority of Salomon, in respect of his other brethren, divers conjecture diversly, some that he was the youngest, as he is named last; but some that he was the eldest of those foure, and onely mentioned last, because there was more to be said of him, and that by this, The onely one of his mother, is meant her first-borne living, and that he was the eldest, they prove from that, which is said after the death of the Infant be∣gotten * 1.362 in adultery, David comforted his wife, and she bare him a Sonne called

Salomon. But in all this there is no weight to prove him the first, but there is much more in the order of reckoning up his Sons to prove him the youngest of the four, because he is so reckoned not onely 1 Chron. 3. but also 2 Sam. 5. after his other Sonnes reckoned in order, first, second, third, &c. Moreover, the young age of Sa∣lomon, when David his Father dyed, evinceth it, he being then but twelve or thirteen years of age; whereas that of 2 Sam 12. is urged, as if it were meant that Salomon was begotten the next after him that dyed: I answer, that the other three, and the begetting of them is in that place passed over, it being nothing pertinent to the history of that place to tell of them borne of her before Salomon, it being thought enough to reckon them up elsewhere, as had been done before, 2 Sam. 5. But then he went in to her, and comforted her, because her comfort was greater of her bear∣ing Salomon, then all the rest, for so much as he was the Son promised that should * 1.363 build the Lord an house. For Salomons saying, that he was tender; some thinke, that hereby was meant his young age, when his Father dyed, so that what instructi∣ons he had from him, he had then, yet being so young he laid them up in his heart, and forgat them not, and this he mentioneth now as a motive to stir other children up to doe likewise, by the instructions of wisdome to hold them, and never to forget them, when more years come upon them. Some againe, that his dainty and delicate education was meant, able to fascinate a youths minde so with pleasure, as to make him uncapable of good instructions: yet he even in the midst of all plea∣sures of the Court received and held his Fathers instructions most firmly, there∣fore let all other children doe likewise. Some also, because he saith, that he was tender and young, that his rudenesse and ignorance was meant, even as it is with other children, too much cockered by their parents, yet by attending to his fathers and mothers instructions, he had now attained, through Gods grace, to be a mi∣racle of wisdome, and therefore there was no reason, why they should despaire of coming to wisdome also, but hope looking at his example, to be made wise. Lastly, others, that in saying, he was tender, he meaneth docible, and easie to have good impressions by instructions made in his minde, as soft wax by setting a seale upon it: So Basil and Ambrose compare the docible to soft wax, such as youth is, * 1.364 so that as the seale being set on, whilst it is soft makes an impression, but if it be not then done, it hardens, and then cannot be done; so in tender youth impressions may be made, but if that time be let slip, it will hardly be done afterwards. Of all these Expositions, I thinke none is to be rejected, except that of being delicately brought up; for of his education in a vertuous way, great care was had, and Nathan the Prophet had the oversight thereof. The first of his being young whilst his Fa∣ther lived, but yet minding his instructions ever since, and tender, that is docible, and easie to have goood impressions made in him, are ad appositum, to shew the co∣herence of these words with the former, as being considerations very forcible to [Note.] move all children and young ones, as they preferre Salomons glorious estate, to imitate him in their young and tender age, not to heare good instructions, without an heart affected therewith, like blocks, or stocks, or without care to remember them ever after. To this effect the Glosse saith, That there is nothing more apt to work upon the minde of a youth, then to set before him examples of youths that betimes gave their mindes to learne, and so proved famous being come to mans estate. For the instructions given by David to Salomon his sonne; See 1 Chron. 28. 9, 10. But that being short, is here set forth in more words.

Let thy heart retaine my words, keep my commandements, and live. Get wis∣dome, * 1.365 get understanding, forget it not, neither decline from the words of my mouth. This his exhortation to get wisdome was made before, but because young men especially are so hard to be wrought upon by such exhortations, he repeateth and inculcateth the same againe and againe, alledging the authority of his father David, a great Prophet. The word rendred get in this place, signifieth also to possesse, as the Vulg. renders it, or to buy, as some others, which, I thinke, is rather to be followed, as most significant, for thus we are taught to be at cost for under∣standing, and not this way to be sparing, that which we buy and purchase being so precious. We may buy other things, and yet have no profit hereby, but by wis∣dome * 1.366

we shall have the greatest point in the world; we shall by wisdome live, be safe and be promoted, as here is said.

Now we purchase wisdome, saith Lyra. after King Salomon, when we are as * 1.367 cost to maintaine a Master, or Teacher, by whose learned and grave instructions we may get learning according to God, which is the same with that which the Apostle teacheth, Gal. 6. 6.

To buy wisdome also is to buy the Bible, and such bookes as are written there∣upon, and then not to spare for time in reading and studying hereupon, which is also a price giving, because time, especially in those that live upon their labour in pari is equivalent to money. But being at all this charge we must not forget what we read or heare, but set our hearts hereupon, and be affected accordingly, for which it is added, Forget it not, neither decline from the words of my mouth. And the charge here given is doubled, Get wisdome, get understanding; imply∣ing, that to understand and not to doe, is no wisdome, but folly.

Basil and Jerome here note, that Davids principall care for his Sonne was, * 1.368 not that he might be rich, but wise, and intelligent; for this he imbraced him, as it were with the greatest demonstrations of love that might be, that he might was him hereunto; whereas other Parents are all in imbracing and kissing, and making much of their Children, without one word speaking to this effect; but they are [Note.] herein like unto the Ape, hugging her young one to the destruction thereof. True love to Children is to insinuate into them, that they may be brought to be in love with wisdome.

Forsake her not, and she shall preserve thee, love her, and she shall keepe * 1.369 thee; the vulg. more significantly, Ne dimitt as, put her not away; as alluding to a mans putting away of his wife. For the most beloved wife of an husband is not more deare to him, then wisdome must be to thee. He doth hereby intimate the nearest conjunction with wisdome that may be, to continue to the end of thy dayes: and good reason, if a good wife be so dearly beloved, that thou shouldest thus dearly love wisdome; for whereas a man that hath taken a wife, must preserve and keepe her; contrariwise, wisdome will keep thee, and herein act the mans part towards thee, by saving thee from all dangers, so that thou shalt be sufficiently provided for, and by meanes of her live comfortably all thy dayes; ac∣cording to this Olympiodorus saith, Wisdome is our wife to live together with * 1.370 us. And Augustime, First, the Flesh is our wife, and Wisdome is our wife; as Abraham had two wives, Sarah and Hagar, but Hagar was subject, and kept under, but Sarah as Mistris ruled and bare sway; so we must keep the flesh under, but hearken to wisdome, Tanquam Dominae.

Wisdome is the principall thing, therefore get wisdome, and with all thy get∣tings * 1.371 get understanding. the vulg. The beginning of wisdome, so doubtfully spoken, that it hath given occasion to divers expositions, but Hebr. it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wisdome the head; and chap. 1. 7. the same word is used touching the feare of the Lord, and rendred beginning: but as there hath been shewed, it may also be understood, that it is the principall point of wisdome, so here it is best rendred Wisdome is the principall thing: and upon this ground a repetition of the former charge most aptly followeth. Therefore get wisdome: and where the word signifying also to buy, and possesse is used, as ver. 5. implying not only an having of wisdome, betwixt which, and buying, and possessing Plato makes this * 1.372 difference, He that buyeth and possesseth a Garment, or any thing, weareth or u∣seth it as properly belonging to him, but he who hath it and is not possessour of it cannot so doe, but only lay it up; so he that hath wisdome, but possesseth it not, never hath it as an habit, but only hath it by him without doing him any good.

Now besides the price given for wisdome before spoken of, thou must by way of barter change away other things for it, sinfull pleasures, profits, love of the things of the world, pride in apparrel, wrath, envie, intemperance, yea and thy worldly goods also by liberality to the poore, and as the case requireth, letting them goe to persecutors, and thy life also; With all thy gettings get understan∣ding;

That is, count them not gettings whatsoever things they be that thou get∣test, unlesse gotten together with wisdome, otherwise thou gettest only shadowes, and loosest the substance, as the dogge in the Fable.

Exalt her and she shall promote thee, vulg. Arripe eam, & exaltabit te; but * 1.373 the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth exa••t▪ or make an High-way, or Causie for her of earth▪ and small stones elevated, as shewing hereby in how high esteeme thou hast her; as it is observed, that a man of old marrying a woman wealthy and well descen∣ded, brought her home in a Chariot, or on Horse-back, the way being made for the purpose, but if she were poore on foot, so that he continueth the Allegory of a wife still, and the best and most worthy that may be. And he that thus exalts wisdome shall not loose his labour, but shall accordingly be promoted by her; the Hebr, word is, Shee shall lift thee up on high, being in one Hebrew glosse well set forth thus; Shee shall bring thee riding into heaven. Whereby is intimated the facility of coming thither to the wise.

But what is the way so elevated, for wisdome to passe into the heart? one an∣swereth well, a good Conscience. Ambrose saith, A Charriot composed of the * 1.374 foure Cardinall Vertues, being carried hereupon as upon foure wheeles; Basil, A Charriot of two, the understanding, and the will. When thou shalt imbrace her; The law of Marriage requireth, that there should be mutuall love and imbraces betwixt the Husband and Wife; so in saying, When thou imbracest wisdome shee shall exalt thee, he intimateth, that this her exalting thee shall be as the most pleasing and delightful imbrasing in the world, wherefore Augustine excellently set∣eth * 1.375 forth the embraces of wisdome thus.

No pleasantnesse of wood, no purpled coloured flowers, no ornaments of cost∣ly apparrell, no sound of sweetest wel-stringed Instruments, no imbraces of the greatest beauty are comparable to the inspiration, the sweetnesse, the soments, and imbraces of wisdome. And the Sept. expresseth it by wisdomes imbraces of thee rendring it, Honour her and she shall imbrace thee, of the armes where∣with we imbrace wisdome, Hugo saith well, That they are contemplation, and * 1.376 action; and hereunto we may adde, That her two armes where-with she imbra∣ceth us, are peace, and joy unspeakeable.

Shee shall give to thy head an ornament of grace, a crowne of glory, That is * 1.377 wisdome shall be a grace to thee here, thy face being made hereby to shine, as be afterwards speakech, and hereby thou shalt be brought at last to a Crowne of * 1.378 glory in the Kingdome of Heaven, of which St. Paul speaketh, saying, Hence∣forth is laid up for me a crowne of righteousnesse; thus Arboreus.

Some think that in the Crown here spoken of, David who is brought in thus, speaking to his Sonne Salomon, alludeth to that which he was destined unto, viz. The Kingdome, urging him from hence to get wisdome, because that so he should be in wonderfull grace amongst his Subjects, that beauty where-with he was na∣turally indued being thus augmented, and he made more amiable in all mens eyes, and the Crowne of the Kingdome, with which he was crowned made farre more glorious.

Lyra thinkes the Crowne in the second place spoken of, to be spoken of by way * 1.379 of explication of the first passage, Shee shall give an ornament of grace to thy head; That is, a Crowne of glory, which is the greatest ornament of all others. And of a Crowne, some thinke he speaketh in alluding to the custome of old, to set Crownes upon the heads of wise men of Bayes, Ivie, or Myrtles. It is spoken to the same effect with it, chap. 1. 9. For the particular applying of it to Salomon, this is not so to be received, but if it should be so great a grace to a King, much more to private persons, making them herein like unto Kings: Wisdome is here∣by magnified above a Father, a King, who giveth his Crowne to his Son, but wisdome a Crowne of glory. The vulg. for these words, Shall deliver a crowne of glory to thee, hath, Shall protect thee, and the word cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sheild, but because it signifyeth also to give, or deliver, it is in N. Tr. so rendred; but taking it according to the vulg. the sence will be very good thus: Whereas a Crowne commonly is accompanied with dangers to those that weare it, so that by

meanes hereof some of them loose their lives by treasonable conspiracies, that gi∣ven by wisdome shall not only be a crowne to make glorious, but also a shield to protect him that weareth it; so that he shall reigne in safety.

And to this Lavater agreeth, following also the same reading; Protect thee * 1.380 as a sheild; The yeares of thy life shall be many: Hebr. Of thy lives, implying the yeares of the naturall life, the life of grace, and of glory, as some gather, al∣though some others understand it is of some one of these. See more of this, ch. 3. 16.

When thou goest, thy steps shall not be streightned, &c. Here is another be∣nefit * 1.381 of wisdome, of which see before, chap. 3. 17. 23. and how this way, said to be streight else-where, is here said to be large, and it is also large, because whereas wickednesse brings men to great streights in this life, the wise shall be kept out of them, as David saith, Thou hast set my seet in a large place, vers. 13. * 1.382 charging not to let wisdome goe is the same with ver. 6. ver. 14, 15. he retur∣neth * 1.383 againe to dehort from going in the wayes of the wicked, of which he gave warning at the first, chap. 1. 10. 11. &c. then he addeth a new, touching their eagernesse to doe evil.

They cannot sleep except they have done mischiefe, their sleep is taken a∣way, * 1.384 unlesse they cause some to fall. Herein they are like to Serpents, of which Pliny writeth, That they sleep not all the summer, whilst they are full of poyson, * 1.385 but in winter, this being spent, they sleep; so robbers and murtherers, whilst they have spent the poyson of mischievous intentions, which lurketh in their hearts, cannot sleep as other men doe in the night, yea the night is the time wherein they goe about these wickednesses; as they are led by the Devill, the prince of darke∣nesse; so they take the opportunity of the darke to act their wickednesses in. A strong motive to us to abhorre from consorting with them, because they that doe come under the worst Master in the world, who will not suffer them to sleepe at [Note.] the time that nature requireth, but workes them in desperate services in the very night, not suffering them to sleep, or take their rest.

To confirme this further to be his meaning, he saith, ver. 18, 19. The path of * 1.386 the just is as the shining light, that shineth more and more unto the perfect day, the way of the wicked is like darknesse, they stumble they know not at what. But before this, ver. 17. They eate the bread of wickednesse, and drinke the * 1.387 wine of violence, is not to be passed ones in silence. Hugo expounds this of the holy Communion, which these wicked ones unworthily receiving, have it counted to them, not as Bread and Wine to salvation, but to damnation; but this is farre fetcht, both because they had no Communions then, and it is meant plainly of their getting their living by the wicked courses before spoken of.

Augustine here notes, That they practised such wickednesse as a daily trade, * 1.388 or course of life, for saith he, A man sometimes eates flesh, sometime fish, some∣time other things, but with all he eates bread from day to day; in saying there∣fore that they eate the bread of wickednesse, he meaneth, that they feed daily and continually upon mischievous practices, they being as it were meat and drinke un∣to them, so greatly doe they delight in them.

To come now to ver. 18. The path of the just is compared to the Sun, shining * 1.389 in the morning by some little glimmering light at the dawning of the day, but in∣creasing, as the light of the day doth: whereby is shewed, that as a man that takes his reft in the night riseth betimes in the morning to his work, is not idle when he is up, but although he cannot yet see perfectly to doe some workes, yet some he can doe, and doth them, but the light increasing; so that he seeth more perfect∣ly, he now doth the most curious workes which he hath to doe, and perfects them; in like manner the just, according to the little light received at the first, worke and doe some things, but their grace and light after this, increaseth more and more, and then they doe all more perfectly. And yet the time shall come, when it shall be more perfect day-light unto them, by that day-light in the new Jerusalem that shall never have end. But on the contrary side, the way of the wicked is darknesse, and tendeth to utter darknesse for evermore, and in this way of dark∣nesse * 1.390 they stumble unawares, as a man going in the darke, before they are aware of

it, and fall into a pit never to come out againe. For even of the wicked few are sen∣sible of the danger to which they are neare, till they come to be swallowed up [Note.] hereby: They are as confident by repenting before they dye, as the thiefe upon the crosse, to provide for their salvation, that they make no doubt of it at all. But let us take notice, that they are in the darke; and how can a ship in the darke see rocks and sheives to avoid them, and therefore come into, and keep in the way that is light, that so we may see all dangers towards us, and in time provide against, and not run upon them to unavoidable destruction and to this end turn from wickednesse to righteousnesse, as out of a dark, into a light way.

Some there are that expound the perfect day-light, of profiting so in knowledge and grace in this life, as to come in time to perfection herein, but the perfect day-light, is most commonly understood of that knowledge, whereby we shall know, as we are knowne, which is not till the end of this life. According to this Gregory saith, the good desires of the just are the beginning of the day, when they are joyned with light of understanding arising within, and growing in knowledge and grace from time to time, the increase of the day-light which is in the end of this * 1.391 life, cometh to be perfect day. And Chrysost. speaking upon the morning, after morning at the Creation, saith, When a man by repentance turneth from sinne, it is morning to him, then the light beginneth to shine. The light, we may truly say of * 1.392 Gods countenance, bringing true joy and comfort, which is increased as the light of the day in this world, and becomes perfect day-light, when this life is ended. The Apostle Peter seemeth to make two mornings, where he saith, Till the day dawn, and the day-star arise in your hearts; the first, as Gregory hath it, of the preach∣ing of the Gospel, for then the day beginneth where it was night before; the second, * 1.393 of knowledge and grace wrought in the heart, the first being the dawning of the day, the second the rising of the day-star in our hearts. And for the way of the wicked, it is to be noted, that he saith not. It is darke, but darknesse in the abstract; that is, darke added to darke, as August. speaketh of sinners, that will not confesse their sinnes, saying, To live in sinne, is to live in darknesse; but when one that doth so, * 1.394 confesseth not his sinnes, his darknesse is now increased, darknesse is powred out upon darknesse, and such a mans way is darknesse indeed, palpable dark∣nesse.

My sonne attend unto my words, Let them not depart from thine eyes. * 1.395 Chearfull attention in hearers, saith Chrysost. stirreth up the Teacher, and bringeth unto him great plenty of sentences, so as nothing doth more. For the eyes, some thinke the eyes of the minde onely to be meant, others better, both the eyes of the mind and body also, the one being imployed in reading, and by this means the other in daily meditation; of looking into the law of perfect liberty see Jam. 1. 25. and this he doth, that is a diligent reader of the word, touching which, as James hath a comparison taken from a Looking glasse, wherein a man beholdeth his naturall face, is by Plutarch compared to the seeing of a mans selfe in the eye of another; for so saith hee, doth the man that readeth other mens bookes, he may therein * 1.396 be hold himselfe, and what the issue of his doings is like to be. For this Chrysost. greatly commendeth the eyes not being of the holy Scriptures, which he indeed commendeth not onely to persons sequestred from the world, but even to worldly men, and to those that are full of other imployments also; for he saith, Thou wilt say, O man of the world, I have great businesses of the world to look after, I cannot * 1.397 stand so much to look upon the Scriptures, let them doe that who are professed stu∣dents: What sayest thou, O man? the more full of worldly imployments, the more need to read the Scriptures, that hereby as by a skilfull governour of a ship, sitting at the sterne continually, thy ship may be guided aright in the midst of the waves of worldly businesses, and at last come safe to the haven where thou wouldest be. Again, in commending to us the reading of the Scriptures, he compareth them to a * 1.398 meadow, and a garden, saying, Whatsoever delight is in both these, is much more in reading of the Scriptures, there flowers may be gathered, here the flowers of sentences more sweet and excellently coloured; there the flowers growing soon fade againe, here they remaine immarcessible alwayes; there is the singing of the grashop∣per,

here the sweet heavenly harmony of the Prophets and Evangelists; there the south wind blowing, things flourish that grow, here the Spirit blowing keepeth all things green continually; there an hedge of thorns fenceth about to keep out beasts, here Gods all powerfull providence; there also if herbs be good for necessary uses, they hold but in the Summer, here both Summer and Winter that may be gathered which is onely necessary, as Christ said to Martha, both herbs alwayes green and growing, and fruit with the heavinesse thereof weighing downe the trees. Ambrose * 1.399 compareth the daily reading of the word to anointing of the limbs, a thing much used of old by Champions when they were to come into the place of trying Ma∣steries; No man, saith he, dares come to try his strength against an adversary in this place, but he that hath often used to enter these lists, and therefore hath often anointed his limbs with oyl, but being used to these things, he comes in without fear; so he that is frequent in reading the Scriptures, needs not to feare to encounter with the temptations of the adversary, but otherwise he is no way able to make opposition against them.

Keep thy heart with all diligence, for out of it come the issues of life. The * 1.400 word rendred, Keep, signifieth to keep, as they that watch in the night, Wards∣men: As a man, that knoweth that theeves will come, watcheth that night that they may not break through into his house and steale, and kill, as they will doe, if a dili∣gent watch be not kept: So a man must most carefully watch over his heart to pre∣vent the danger that he shall otherwise lye open to. Pliny writeth of the Dragon, * 1.401 that he hath in his head a stone in the forme of an heart, which men use to get by strewing some water upon his head, that hath vertue to make him sleep soundly, and then coming upon him they cut out this stone, not being otherwise to be had, but the Dragon being found sleeping; So our adversary the Devill seeks to finde us asleep, and not keeping a watch over our hearts, and then, and not otherwise, he cuts them as it were out, which is the thing he desireth, and then we perish.

Now the heart is kept, when a man keeps a good conscience in all things; for so as Remigius saith, A man doth, as it were, lay up a clean thing in a safe place, and * 1.402 this is done, when it is kept from all defilement of sinne. And August. shewing further the keeping of the heart, saith, it is by giving it to God, as it is said, My * 1.403 son give me thy heart; And how is this done, but by opening to God, and shut∣ting it against the world? Now the heart hath two doores, as a two-leaved doore, desire and feare; these are shut against the world, when our desires are not set upon worldly things, neither doe we feare man, and opened to God, when we desire the Kingdome of God, and feare hell fire. Againe, the same August. in another place sheweth another way to keep the heart upon these words, To binde their Nobles with chains, and their Kings with fetters of iron; saying, Who are these Kings, but evill lusts, and affections, ruling, and reigning as Kings in mens hearts and lives? these even in Kings and Nobles are bound as with fetters, when through feare they are kept from following their evill lusts, and going in their evill wayes of Ido∣latry and Tyranny, and goe in the way of Christianity, and they are bound as with chains of iron, whilst they for feare doe thus, but let them doe so for love, and then they become chaines of gold. Bernard speaking of keeping the heart, insists upon * 1.404 a word setting forth a watch set in the night in all the parts thereof, which are called Watches, and are foure, and these saith Origen, set forth the foure parts of mans life, childhood, youth, mans estate, and old age, in all which the heart is kept, when * 1.405 one slyeth the vices of every one of these, ignorance in childhood, wildnesse in youth, licentiousnesse to doe evill in mans estate, and covetousnesse in old age: And this is the watching of servants against the coming of their Master commended unto us by our Lord, Matth. 24. And a hint of this touching every watch of the night is given in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above, or more then any watch, watch thine heart, for out of it are the issues of life; that is, if the heart be thus diligently kept, there is life, and all things that bring to life and salvation: For the heart, as Hippocrates teacheth, hath in it two little receptacles, according to Pliny 3. if with Hippocrates we hold two, these are the love of God, and of our neighbour, which * 1.406 are in an heart thus kept, if with Pliny 3. they are faith, hope, and charity, and

these are said to be the issues of life, because life shall undoubtedly follow for ever∣more to all those that are indued with these.

Lavater takes this charge of watching the heart, as alluding to the watch kept * 1.407 about a Castle or City in time of war, that the enemy may be kept out, intimating, that such is our case as long as we live in this world, and therefore we have need al¦wayes to keep this watch with all diligence. Thy body saith One, is thy Castle, but more truly we may say, thy heart is thy Castle thus to be kept; The Arms * 1.408 wherewith we must keep this Castle against our enemies, the Flesh, the World, and Devill, are the Armour of Chastity against the Flesh, the shield of Liberality against the World, and the helmet of Charity against the Devill; For the issues thereof are life: As the heart naturall is to the naturall body, the first thing living, and the last dying, so that other parts being hurt or decayed a man liveth stil, as long as his heart is kept unhurt, but if it be decayed, the whole body decayeth accordingly, and dyeth: So the heart spiritually understood, as here, if it liveth, and be safe, the whole spiritual man is safe, although some members be diseased, but if it be corrupted, as it * 1.409 is, when there are evil thoughts in the heart of adultry, murther, theft, &c. the whole man is defiled, and there is certaine danger to the life for ever. A care then of this is above all things to be taken, that no evill lurke therein, but that thou beest sincere and upright in all things, although thou labourest with infirmities in other parts; [Note.] yet as a man, having life in his heart, is grieved at the wounds or sores, or tumors causing paine, or deformity in his members, and endeavoureth by all means that he can, to have them healed, and that with speed; so the spirituall man grieveth for his imperfections, tumors, or scars, or wounds made by sinne upon any of his mem∣bers; his tongue, if he hath therewith lyed, blasphemed, cursed, or talked corruptly; his eyes if they have been libidinous, or covetous; his eares, if they have been deafe to heare good counsell, but open to evill; his head, if that hath been made giddy by dimnesse; his hands tainted with taking bribes, or practising any oppression or wrong; his feet, if he hath therewith gone into vaine and wicked company; or his body, if he hath defiled it by whoredome, or lascivious imbraces. And he not onely sorroweth, but endeavoureth with all good care to be in every of them healed; if there be any man that doth not, but beareth himselfe upon this, that he hath a good heart, he deceiveth himselfe if he thinketh that he is sound and well within; for certainly, his heart, wherein the life of the inner man standeth, is dying, or dead, otherwise it were impossible, that he should thus neglect the restitution of health to his members.

Put from thee a froward mouth, and perverse lips, Heb. the perversenesse of * 1.410 the mouth, and the pravity of the lips. After a charge given to keep the heart, here followeth another to keep the tongue, which commonly bewrayeth the heart, and sheweth whether it be kept so diligently as hath been said, or no, for out of the abundance of the heart the mouth speaketh, and as the common Proverb is Lingua est index mentis, the tongue is the bewrayer of the minde. By a froward tongue or the frowardnesse of the tongue, Some understand the tongue of ano∣ther, that cometh to thee with tales against thy neighbour, as if it were meant, have no familiarity with such, keep them far from thee, as dangerous persons to stir up contention betwixt neighbour and neighbour. But more truly and generally his tongue is meant, that is bidden before to keep his heart, and in this verse his tongue from detraction by slandering or backbiting, and his lips from cursing, rai∣ling, mocking, and all bitter and corrupt speaking, and therefore to expresse two sorts of evils in a mans speaking he saith, The tongue of frowardnesse, and the lips of pravity: How hard a lesson this is to be learned, S. Jam. teacheth, shewing, that when all other things are subdued by the skill of man, yet of this he can finde no remedy; as * 1.411 Arbor. observeth, that there is a remedy against the poyson of any creature, but against the poyson of an evill tongue, none; and herein also the evill tongue of a man exceeds * 1.412 all other the most poysonous creatures that be in the world, for one Serpent hurteth not another with its poyson, but one man doth hurteth another with his tongue: And the hurt of an evill tongue is so great, as that by taking away a mans good name, hereby he doth him more hurt, then if he hanged him up, seeing that according to

the Proverb, an evill name is worse then an hanging. And if it be a deriding or in∣sulting tongue over a man in misery, it is to bring him to the extremity of misery, for which Plutarch calleth this extremam improbitatis line••m, the uttermost * 1.413 line of dishonesty. Lavater from the observation of the fence about the tongue two two leaved doors, as it were, of our lips and teeth, noteth, how carefull we should be to speak nothing corrupt or evill, and what cautelousnesse we should use in bringing our words forth, and not suffer the tongue to run before the wit, as ma∣ny [Note.] doe. As also in regard of this, that it is a singular gift by God given unto man above other creatures, to be able by speaking to utter his minde, and therefore take wee heed, that wee no way abuse this gift, but use it aright to Gods glory.

Let thine eyes look right on, and thine eye-lids streight before thee. Next unto the tongue, he concludeth the instructions of his father David with that, which * 1.414 he chargeth him touching his eyes, which was not to looke any way, but right forth, that he might goe streight on with his feet in the way of Gods commandements, without declining to the right hand, or to the left, as is further declared, vers. 26. and 27. by a speech taken from Deut. 5. 38. Now he looketh right on, that casteth not his eye upon any unlawfull object, another mans wife to lust after her, another mans prosperous estate to envy him therefore, another mans beast, servant, house, or land, gold, or silver, or any other desirable thing to covet that; another mans fame or estimation to detract from that, wherein especially this rightly followeth that before going, against a perverse tongue. He also looketh aright, that being a Judge as Davids son Salomon was to be, is without respect of persons in judging, and looketh onely at the equity and righteousnesse of the cause brought before him, contemning, for any favour to one more then another, or for bribes, to goe an haires breadth from the way of truth in any sentence giving. Lastly, a mans eyes looke right on, when he doth nothing, but having first considered it, and the way and meanes to effect it; for he that neglects, saith Gregory, to fore-see by consideration * 1.415 what he doth, extendeth his steps, but shutteth his eyes, he makes a journey by going forward, but doth not by fore-seeing goe before himselfe, and therefore he falleth the sooner, because he attendeth not by the eyes of counsell, where to set the foot of his operation; For as a man that goeth a journey beholds the way first with his eyes, and then goeth it with his feet; so a wise man considereth the way where∣by he may effect what he intendeth, and then goeth that way, not casting his eyes hither and thither, but warily looking to the said way, that he may not take ano∣ther instead thereof.

Basil understanding, it as spoken of the eyes beholding right things, saith, As a * 1.416 man by fixing his eyes upon green herbs, or things, hath his sight refreshed, but being set upon the diseased, he is in danger to be infected with the same disease; so he that setteth his eyes upon the beauty of an Whore is infected, but he that looketh upon the wise, uttering instructions of Wisdome, is made wise to his exceeding great comfort. And againe, one having set his eyes upon beauty, which he should not, an impression is hereby made in his heart, as in wax by a seale, so that al∣though the object bee gone, this impresse worketh still, and illudes the minde by images.

Ponder the path of thy feet, let all thy wayes be established: Having seen the right way with thine eyes, let thy feet be directed accordingly, as a man that * 1.417 weigheth things in ballances, equally poysing as it were thy steps, that thou mayest in all things walke orderly, and keepe an equall pace, not sometime being too quicke through preposterous zeale, and sometimes too slow through luke∣warmnesse.

Turn not to the right hand, or the left, but keep thy foot from evill. Here by * 1.418 right hand, 1. Some understand prosperity, by the left hand adversity, saying, he turneth to the right hand, that is puffed up by the one, and he to the left, that is cast down by * 1.419 the other: 2. Some, friends and enemies, saying, He declineth to the right, that is led by favour or affection to his friend, to doe injustice for his sake, and he to the left that for hatred to one, that is his enemy, doth it. 3. Some, by the right hand under∣stand

good workes, by the left evil; saying, He turneth to the right, that having * 1.420 done good is puffed up, and taketh the praise to himselfe; he to the left that doth evil. 4. Augustine hath another, By turning to the right hand understand, him that saith, He hath no sinne; to the left, him that is set upon all wickednesse, without any feare of punishment. 5. Beda also hath another; To turne to the right is to be wiser then it becomes a man to be, That is, above that which is * 1.421 written, to the left, to be foolish and ignorant, not regarding knowledge. Lastly, some say, that to turne to the right is the same with that, Eccles. 7. 16. Be not wise over much, nor over foolish; That is, as is by and by expounded, Over righteous, or over wicked; and over righteous is he, that propounds more rules of holinesse and righteousnesse then God hath propounded; and he over wicked that abridgeth them, and makes them fewer; both which the Pharisees did, they propounded more in their traditions, and abridged them in their glosses upon sun∣dry Commandements commemorated, Matth. 5. 22. 28. 33. And after the Pha∣risees the Papists doe, for they also propound unwritten traditions, and abridge that precept touching the Lords Supper, Drinke ye all of this, as if there were no such Scripture; Unlesse ye drinke the bloud of the Sonne of Man, ye have no life in you. To reckon up no more here, although they have many.

CHAP. V.

MY Sonne, attend to my wisdome, and bow thine eares to my under∣standing; * 1.422 Here Salomon begins another Oration, or Sermon, especially tending to make incontinency and fleshly lusts odious unto us; and in saying, At∣tend, and then, bow thine eares, he meaneth, Attend both with the bodily eare and the minde, as instructions most desireable to all those that would be wise. That thy lips may keep knowledge; That thou mayest be ready when tempta∣tion cometh to any incontinent action, to say with Joseph, Shall I doe this evill and sinne against God? thus Muffet; and it is meant also, that thou mayest have * 1.423 nothing in thy mouth, but tending to continency and against whoredome, for this wickednesse beginneth first in the words of thy mouth, but he that keepeth know∣ledge in his lips, keeps himselfe by refraining from obscene speeches, and uttering words of distaste of this abomination, from the very first degree or beginning * 1.424 hereof; so Lavater; And from hence we learne, that it is necessary, as to get knowledge, so to be ready when need requireth, to utter that which may be a fence [Note.] to our selves and others against sinne, and to turne here-from, especially from the way that the whorish woman would bring us into.

Some, by thy lips keeping knowledge understand silence, whereby as in the Schoole of Pythagoras knowledge is kept in, till that by serious meditation and study more is attained, as these words joyned to the former, that thou mayest re∣gard discretion, imply, being in the vulgar Latine rendred, That thou mayest keepe cogitations; and Hebr. To keepe cogitations; That is, by serious medita∣ting upon my instructions, imprinting them in thy minde, which being done, thy lips, that is, thy speeches shall also be conformable to the same. And in saying be∣fore, that by keeping knowledge in our lips, uttering it is meant, there is no con∣tradiction, for it is not meant of uttering, till by serious meditation attained. But keeping knowledge in our lips, indeed implyeth keeping, and shewing it only, and not vanity and folly by loose and corrupt talking.

For the lips of a strange woman drop as the Honey-combe, and her mouth is * 1.425 smoother then oyle. Having made his exordium in the former words, now he cometh to the Argument of this Chapter, which is to give warning against the allurements of Harlots; and in doing this, first he sheweth, how alluring they are by the shew of all pleasure and joy that they shall have, who consent unto them; Secondly, that within a while all this sweetnesse shall be turned into bitternesse. The sweetnesse of Honey, and the vertue of Oyle, the one to the taste, the other

to the limbes and sinewes by suppleing them, doe much affect and draw mens mindes to them, if we consider what use they made of Oyle anciently for the pur∣pose aforesaid; now both these, or something like both these, is in the mouth of the Harlot, her words seeme to be so sweet, and such good in the imbracing of her, that if a man be not wise, to discerne whether the present pleasure offered tendeth, he shall not be able to withstand her temptations.

But wisdome telleth him, that Her end is bitter like worm-wood, sharpe as * 1.426 it two-edged sword. Thus the seeming sweetnesse that is in following fleshly-lusts, and satisfying them, is in a short time turned into the greatest bitternesse, and the sanative vertue, as of Oyle to the limbes, into a sharp sword, cutting, wounding, and killing without remedy, the silly deceived lecherous young man. But to return to each Word in particular, most significant is this saying; Her lips drop as the Honey-combe, for hereby are denoted two things;

1 That the pleasure of an Harlot is to be looked upon but as an Hony-combe taken out of the Hive, and dropping, which dropping indeed is sweet to him that licks it in for the present, but the Hony in a short time is dropped all out, and then what remaineth but a little harsh unsavoury Wax, that hath no sweet taste any more?

2 That the pleasure of an Harlot is yet more momentary, viz. no longer lasting then the sweetnesse of Hony in the palate of the mouth, whilst it is going downe.

Againe, in comparing her mouth to Oyle, if it be considered, that a young man, or any carnall man by reason of the lust in him is as fire, he implyeth the great danger that is in consorting with her, even as when Oyle and Fire come toge∣ther. Some by her lips and mouth here, understand her sweet singing, where-with her lovers are taken, because it is prophesied of Tyre, that she should sing as an Harlot; which implyeth this to have been the custome of Harlots, by singing to in∣chant their Paramours; but if she singeth not, but frameth her speeches such a way as may be apt to allure, it is all one. Some expound it of her kisses, it may best be understood of all, both her singing, speaking, and kissing.

The Fathers most generally expound this Allegorically of humane wisdome, * 1.427 which hath her inticing words, according to the Apostle, who saith, Not with the inticing words of mans eloquence; and this wisdome indeed may well be set forth by an Harlots bewitching the simple by her pleasing speeches, against beleeving the Gospel, to the destruction of their soules; For the end of this sinfull pleasure being bitter like Worm-wood, it is commonly observed, that sweet things being eaten are turned into bitternesse; and therefore in alluding to this, it may be taken as thus spoken: but by bitter like Worm-wood here, as in other places, that which is deadly poysonous is meant, and so the sweet speeches, singing, and kisses of the Harlot are soone turned into deadly poyson. But the Phisitians, as one no∣teth, have found out, that vinegar is a meanes to qualifie the bitternesse of Worm-wood, and to make it sweet; so bitter sorrow for this sweet sinne takes away the bitternesse thereof againe, that a man is not now any more indangered here∣by, as by poyson. And to a two-edged sharp sword is an Harlot compared, be∣cause by her, both the body is wounded as it were; and consumed to death, and the soule also.

Her feet goe downe to death, her steps take hold on hell; That is, by going * 1.428 in the way that lust brings thee into, nothing else can be expected, but death and damnation for ever; So Gal. 5. 19. having shewed, that Fornication and Adul∣tery are fruits of the flesh, he saith, They that doe such things shall never enter into the kingdome of heaven; And Col. 3. 5. For which things sake the wrath of God comes upon the Children of disobedience. For the more full understan∣ding of this, looke back to chap. 2. 18, 19. where the like sayings to this and that, ver. 6. have been already opened.

Lest thou shouldst ponder the path of life; or that thou mayest not thinke of * 1.429 going in the path of life, which by following Harlots is so obscured to the eye of thy minde, that thou canst never see to turne into it, and so thou canst not be saved

but perish everlastingly, as ch. 2. 19. it is said, None that goe to her returne againe, neither take hold of the paths of life; as one that goeth downe into a darke pit, cannot see the way to come out againe, but as the Aegyptians, plagued with three dayes darkenesse, did none of them, nor could remove out of their pla∣ces; [Note.] so cannot he that goeth into an Whore-house, there is no thinking for him that he will not be so intangled, but that he will come away againe, when he listeth, as many such wicked ones doe; and the Philosopher going unto a Whore some∣time; said, I will possesse her, she shall not possesse me; but this wickednesse will possesse thee, and hold thee to the destruction both of thy soule and body, when thou thinkest in the end to returne to life, it being said to thee, and to all * 1.430 such as thou art, Depart ye workers of iniquity, I know you not.

Remove thy way farre from her, and come not nigh the doore of her house. * 1.431 Even as a man that would avoyd the infection of the Plague, he must this, more dangerous, and to this end keep sarre off, and not come nigh her doore, for he that will not evil doe, must doe nought that belongs thereto. So Muffet, who * 1.432 noteth in this and the former verse two meanes of being kept from the danger of this sinne, 1. Vers. 7. To be a diligent hearkener to the Word of God. 2. Here, not to come neare an whores house. Then he addeth the reason, ver. 9.

Least thou give thy honour to others, and thy yeares to the cruell.

1. By going to whores thy comlinesse and credit are lost, wherein thy ho∣nour lyeth, and now thou art counted base, and vile, and looked upon with loathing.

2. If thou committest Adultery with another mans wife, thou art in danger of being cut off by her Husbands rage through jealousie; if it be to one, a Sister, by * 1.433 her Brothers, as Shechem by the brethren of Dinah.

3. Vers. 10. Least strangers be filled with thy labours, and thy riches be in another mans house; For he that goeth to whores, spends like the Prodigall his patrimony upon them, yea, and if he hath by his labour gotten somewhat, it goeth thus away for a little vaine and sinfull pleasure.

4. Least thou mourne at the last, and say, &c. ver. 11. This sinne will bring thee to misery in the greatest measure, for which thou shalt mourne, but have no remedy, when thy flesh and body are consumed. Here he sheweth one cause that the Adulterer shall have to mourne, viz. for the wasting of his body and strength, by diseases coming through his incontinency; and ver. 14. he sheweth another; I was almost in the midst of the congregation in all evill; That is, saith Arbo∣reus, * 1.434 This makes me sorrow the more, because I was carried away almost to all manner of wickednesse in the midst of the Church; That is, of Doctors and Teachers, by whom I had admonitions to fly wickednesse, given me from time to time, so that I cannot for the extenuating of my sinnes say, that I was ignorant, or knew not, how great and dangerous an evil this was. And this the Whoremonger is brought in speaking, his flesh and body being consumed, and he now in a weak estate, and ready to dye, as was said before, ver. 11. and he now upon this crying [Note.] out against himselfe, that he was so desperately ungracious, as not to hearken to the instructions of his teachers; which should be a warning to all wicked persons more to regard holy instructions, to be kept hereby from misery coming by sinne, by being turned there from before it be too late. And hereby is intimated, that this doth not a little aggravate the sins of Christians, that they live under meanes [Note.] of holy and zealous teaching, as the wickednesse of Chorazin, Bethsaida, and Capernaum are aggravated, Matth. 11. and chap. 12. and of the Jewes in ge∣nerall, Joh. 3. 16. Joh. 15. 22.

Touching the two words here used, Congregation, and Assembly, or Church, Arboreus saith, That one did set forth the Synedrion, or Congregation of the se∣venty, the other the assembly of all the faithfull, to pray, and heare the Word in the publick places consecrated for this purpose. But to say something more of all things in particular, from ver. 8. Remove thy way farre off from her; That is, fly from her, as Joseph did from his Mistris. This, as Augustine saith, speaking upon that, 1 Cor. 6. 18. Fly fornication, is a kinde of suffering Martyrdome;

For although these, saith he, be times of peace, yet they are times of suffering mar∣tyrdome, * 1.435 for he that flyeth fornication, is a Martyr, his members upon earth are thus mortified, and by the Spirit he mortifieth the flesh, and shall live, and be * 1.436 crowned with glory. He that thus slyeth, fighteth no lesse valiantly, then he that sighteth in the face of the enemy, and therefore it is no shame, but a praise; for the honour by adultery given to another, this is by the disgrace which a man thus doth to himselfe; according to which Cyprian saith, An Harlot bringeth a man to mani∣fold destructions, by infinite disgraces, and they are called infinite, because the dis∣grace * 1.437 thus coming, is never amongst men worne away againe to his dying day; for the next words, thy yeares to the cruell: Some hereby understand the woman that is an harlot, of whom Chrysost. saith, That she is of all beasts the most cruell in inveighing against Herodias for asking John Baptists head; for the next words, v. 10. Strangers being filled with thy wealth, the Vulg. with thy strength, is likewise Heb. wealth is meant, because that herein lyeth a mans strength, or might, as the word is also used, Hos. 7. Job 30. Esa. 3.

Chrysost. To expresse the consumption of a mans wealth upon harlots, calleth * 1.438 them the quicksands, and rocks of Patrimonies, which Fulgentius further prose∣cuting, saith, That the Poets feigne Scylla one of the great Rocks of the sea to have * 1.439 been an Harlot, that casting her selfe into the sea, was turned into a most dangerous Rocke, splitting and drowning the ships that are beaten upon her; so very great and rich ships of Patrimonies are dashed in peeces, and perish. For the words v. 11. And thou mourne at the last, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth to roare, and in using it he alludeth to a Lion being ready to starve for hunger, and roating out therefore; so that the extream poverty, to which the Whoremonger is brought in the end, is hereby denoted, And thy flesh and body be consumed; For as Physitians note, the braine thus wasted, and the spina dorsi, the moisture in the nerves, the backe is weakned, the eyes made dim, the belly pained, the reines, the teeth, the loines, the heart, the liver, the breast, the bladder, and the feet, according to Ga∣len, Hippocrates, Avicen, Cornel. Celsus, and divers others. Lastly, for the words v. 14. I was almost in all evill in the midst of the congregation. Some by evill understanding sinne, as hath been said before; by the congregation, will have the company of evill persons meant; some, as if he said, I was a publickly noted sinner. Others, by evill understanding the Devill, say, I was amongst the devills of hell, as it were, although I lived amongst men. Lastly, others by evill understand∣ing misery, I was in all misery, whereinto my inordinate life brought me; and for the word almost, they understand it of a short time; as if he had said, I was soone brought to all manner of misery, which arrideth mee most, but for the evill here spoken of, wee may best understand sinne and misery; and from the exposition of the Congregation, I thinke it not good to recede from the first.

Drinke waters out of thine owne cesterne, and running waters out of thine * 1.440 owne well. Here after a serious charge given against whoredome, a remedy is pre∣scribed, by being fully satisfied with a mans owne wife, whom he hath singularly once chosen, and vowed forsaking all others to cleave onely to her. As he that hath a Well of his owne, which as he hath professed, seemed to him the best and most delectable of all others, cares not for going out to fetch water to drinke else∣where, because his owne is best; so he that hath a wife should be so delighted in her love, as to be fully satisfied herewith at all times as long as she liveth, setting * 1.441 light by all other women in comparison of her; see somewhat like this. Eccl. 9. 9. and the Poet Ovid seemeth to have taken that which he writeth from hence. That thirst wherewith thou burnest, thou must fill here we yeeld, that thou mayest drinke out of the midst of the river, and enjoy thy owne wench alwayes without the controle of any man. In these words is a manifest allowance of Ma∣trimony, as a remedy against whoredome, so 1 Cor. 7. 1. Heb. 13. 4. being restrained to some, but extended to all men that have not the gift of continency.

And Cyprian writing of chastiry, and ascribing to the unmarried the first degree thereof, yeeldeth that the second is of the married, when every man keeps him to

his owne wife, and every woman to here owne husband. So that it is Antichristian to inhibit Clergy-men from marriage, and devilish, as may be gathered from 1 Tim. 4. 1. 3. For the setting forth of a wife by the similitude of waters, Lava∣ter saith, that heathen writers doe the like, as Hesiod. saying, A man goeth not * 1.442 over a river, but having first powred out his prayers to the gods: whereby Johan. Grammat. understandeth, that it is meant of a wife, with whom a man must not may not come together, but prayers being first offered up to God for the sancti∣fying of the marriage: Plutarch saith, that anciently at marriages they used wa∣ter and fire, the one to signifie the fervent heat of the desire both of the man to the * 1.443 woman, and of the woman to the man, the other to signifie their coming together in marriage to be a means, as by water, of quenching this fire. There is the like in a man drawn after whores and in the whore, for there is also fervent heat of lust, but there is not the like effect of water, for hereby the fire is so far from being allayed as that it burneth the more, as water cast upon brimstone on fire, it burneth the more, according to which August. speaking of it saith, Their lust is brim∣stone, it burneth very much, and cannot be extinguished, Esa. 51. 1. it is said, Looke to the hole of the pit from whence ye were digged; where the word ren∣dred * 1.444 pit is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a woman, so that a woman, if we looke to the denomination of her name is not unaptly set forth by a Pit or Well of water; or as Chrysost. noteth, to a Cisterne into which no water cometh but from above, so * 1.445 Sarah spoken of by this name was not fruitfull, but by the singular blessing of God coming downe from heaven, and hereby any wife is made as a Cisterne of running waters, or a Well issuing out by children, as followeth Vers. 16.

Let thy fountaine be dispersed abroad, and rivers of water in the streets; * 1.446 which is spoken of children brought forth and well educated, and so coming forth, afterwards being profitable members of the Commonwealth, of whom others have joy, as they that dwell in hot and dry places, of springs of water coming out. And that when it is thus, it is by Gods blessing as is shewed, v. 18. But it is to be noted, that here are two words used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred Cisterne, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Well, intimating that through the blessing of God, the wife, who is as a Cisterne without water, is made a Well full of water, and issuing out from generation, to generation into multitudes as God pleaseth, and we may see in Abrahams wife Sarah, whose childrens children increased so mightily both in Aegypt and afterwards: Whereas some by Cisterne here understand worldly goods, as if the charge given were to make use of a mans owne, and not either by oppression, or theft, or deceit, to take other mens, it is not to the purpose here, the argument in hand being nothing tending to this, but to com∣mend continency, and to make a man out of love with sinfull lusts after harlots. * 1.447 But whereas others by this Cisterne, or Well understand the Spirit of God speak∣ing in his word, and by these waters good and true instructions drawne from thence, whereunto every faithfull soule hath a thirsting desire: I cannot, but approve of this * 1.448 as a fit and profitable allegoricall interpretation: According to this then, drinke waters out of thine owne Cisterne, is, as if he had said, Drink not in pudly and vene∣mous instructions out of the muddy ditches and ponds of hereticks that derive them from their owne addle braines, trust not every spirit to be lead hereby, but out of the cleare fountaine of the Scriptures, which God hath given thee, and his Spirit speaking therein for thy guide. Gregor. Thou that art a Preacher, having a * 1.449 fountaine of waters, which from thee flow forth to others, drinke thereof thy selfe, teach thy selfe first, and then teach thy congregation, and then doe thy waters come forth rightly into the streets, and are dispersed as followeth, v. 16. If this allegory from waters to the Scriptures be followed, by the harlot likewise the hereticall Sy∣nagogue is to be understood, and all things spoken before touching her accordingly to be applied, as they may well be.

Let thy fountaines be dispersed abroad, &c. This is to be understood either of bestowing children in marriage, about which parents ought to be carefull, when * 1.450 they observe their inclinations, and not let them goe as waters that run down an hill without a channell, but being kept within bounds, as waters running in channels made for them in the street, or of their placing them so, as that they may follow

one, one honest Trade, and another, another; or of their childrens coming forth after them in publike places, they being nothing ashamed to be known to be their pa∣rents, as adulterers and harlots are, but glorying in them, as being rightly bred and brought up in a vertuous, and good course of life.

Let them be thine, and thine onely, &c. Here some go on again, as before, ex∣pounding this of worldly goods, as if a man were hereby warned not to communi∣cate * 1.451 them to others, either Bauds or Whores; but others understand them of a mans wife, as if direction were given to keep a vigilant eye over her, that she may have no starting hole left whereby to goe aside to others, that so the children which shee bringeth forth, may freely be thine owne; some, of a mans so keeping him to his owne wife being vertuous, as that hee may not by consorting with an harlot bee necessitated to bring up and provide for children begotten of her, as well as for his owne, which may indeed bee the children of another man, as well as his, wee may take it both these last wayes, and so wee shall have the full meaning.

Let thy fountaine be blessed, and rejoyce with the wife of thy youth. Here * 1.452 the imparative may be taken for the future, as amongst the Heb. it is the second fu∣ture, thy fountaine, that is, thy wife then shall be blessed by being made fruitfull, as Psal. 127. where having spoken of the blessing upon one that feareth God, it is said further to shew wherein this blessing should lye, Thy wife shall be as a fruit∣full vine, and thou shalt rejoyce in the wife of thy youth; that is, thou living in chaffe wedlocke with her, the joy and pleasure which thou hast in her shall continue even when she is old, and thou also, as if she and thou were both still young, such diffe∣rence shall there be betwixt keeping thee to her onely, and going after a harlot, the one being old, thou shalt loath, as by whom thy health and wealth being wasted, but still alwayes love the other, as by whom rather both have been preserved, as Gallen teacheth, That Venery moderately used with a mans owne wife, doth availe to the preservation of the health and strength of the body, to set forth which Pausanias, * 1.453 that the Spartans had a Picture of Venus marryed with this superscription, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deferring old age, as meaning that marriage doth not hasten, but * 1.454 deferre old age, so that man married be wise to moderate, and not to follow his lusts.

Let her be as the loving hinde, and pleasant roe, &c. As the Bucke is taken with the love of the Hinde so, as that leaving the rest of the herd of Deere, he fol∣loweth * 1.455 her from place to place, so let thy wife be to thee: Thus Muffet and La∣vater, either as the Hinde for her great love to her young, and the Roe for the love * 1.456 thereof to the damme; or as great men love the flesh of these beasts, and extraor∣dinarily delight in keeping them: I preferre the first, understanding both by the Hinde and the Roe, the same female of the Bucke, because it is Heb. a feminine, and not the love betwixt the damme, and the young, can be thought a fit similitude to set forth the love that should be betwixt a man and his wife, but betwixt the male and the female. And amongst all other creatures, it is taken from the Bucke, and the Hinde his female, because the Bucke is observed to be most ardently set upon his love, and is most impatient of any corrivall. Some looking at the docibility of the Hinde, and how easily shee may be tamed being young, thinke this to be respe∣cted here, as implying also the tractability of a good wife, being easily brought to conforme her selfe to the manners of her husband, and this he must endeavour to doe betimes, whilst she is young, it being vaine to attempt it afterwards, as to make an Hinde tame, that is now past an hinnula, as the Roe is in that called: For her breasts delighting thee alwayes, hereby is meant the imbraces of her, Vulg. Let them inebriate thee; that is, fill thee so, as wine or strong drinke, wherein one de∣lighteth so as not to desire any other, and this must be alwayes to the end of her life, and not onely whilst she is young and beautifull. And therefore it stands a man in hand when he taketh a wife to thinke upon this, that he may not be lead by wealth, or blinde affection to beauty, but make the feare of the Lord his loadstone, which will not draw for a time but alwayes retain the same vertue to hold the thing touched herewith, and the iron together.

And why wilt thou (my Sonne) be ravisht with a strange woman? Here * 1.457 Salomon laboureth yet further in disswading from intanglement with an harlot, from this consideration, That every mans wayes are before the eyes of the Lord, and * 1.458 he pondereth all his paths, as Psal. 139. So that if any one shall slatter himselfe, thinking that it shall not be knowne, he will goe so secretly to worke, he shall be herein deceived, for nothing that he doth can be hidden from God; and when he seeth such abominations, he doth not presently passe them over, but pondereth them; That is, weigheth the foulnesse of the fact, as a Judge, before whom Cases come, and Malefactors, and so giveth sentence against all the wicked, the officers imployed to apprehend them being their owne sins, of which he saith, ver. 22. That they shall lay hold upon him as Serjeants, or Bayliffes, to Arrest * 1.459 him, and carry him to prison, and as a Jaylor binding him there, as it were with cords and setters, and so keeping him fast till the day of Judgement; as it is said of the evill Angels, that they are kept in chaines of darknesse till then. * 1.460

And when that time cometh, He shall dye for want of instruction; That is, because he regarded it not, to be moved hereby to take heed of the abomination before-said, but against it hardned himselfe, to wander on in his great folly, and so in the way leading to destruction, being herein a very foole, as the event shal prove; although he thought himself wise, and cunning enough to take his plea∣sure, and yet to keep out of danger. For the eyes of God beholding wickednesse committed in secret, see Syracides, c. 23. and Seneca, and Bernard exhorting lascivious persons to thinke upon Cato, or Laetius, or some other grave Senatour beholding them, and if this would strike a feare into them, to thinke upon Gods presence will doe it much more. Hereby the Heathen used to disswade and terrifie from sinne, by saying, The gods behold and see thee, as Hesrod. And David found it to be so by experience, when he so secretly committed this soule sin of * 1.461 Adultery.

Tertuliian compareth an Adulterer going in the darke to his Whore to an * 1.462 Ostridge. which hath a great body, but if his head be hidden in bushes he is se∣cure, thinking because he seeth no body, that no body can see him; The like doth the Doterell in England, for his sins laying hold upon him, and binding him as cords, one saith well; That not only the guiltinesse of sinne is as cords to his conscience, which lookes upon the sinner as bound, like a prisoner, being ready to come in against him when God will, to charge him there-with; but the sins themselves are as cords, or fetters, binding the sinner that delighteth herein, and will not be warned, so fast, that he cannot get loose there-from any more, till that hereby he be yeelded up to death without remedy; wherefore Isaiah compareth s••nes to cords, and Cart-ropes, saying, Woe to them that draw on iniquity with * 1.463 Cart-ropes, &c. And againe, Lest your bands, That is, the bands of your sinnes be made strong by your continuing in sin against all admonitions. For the last words, He shall dye, &c. they follow most aptly after these * 1.464 promises, being taken, as if he had said; He thinketh haply to come out of these cords when he will, as having a long time yet to live, but this his imagination de∣ceiveth him at the last, death bodily preventeth him, and so departing without re∣pentance he dyeth un-instructed, and after the bodily, immediatly followeth the [Note.] death of the soule for evermore. To expresse which trust of his to a longer life, the Sept. hath it; He is cast downe out of the multitude of his life; the life of which he thought that there had been many dayes to come, failes him before he is aware of it, and so he perisheth. And thus shall it be with all that persist in sinne a∣gainst instruction, upon hope to live to repent afterwards.

CHAP. VI.

THis Chapter containeth many good instructions, and warnings against di∣vers Sins, and against Adultery also, which hath been so much inveighed against before; And,

First, He giveth warning against Surety-ship, whereby many men unadvisedly run a great hazzard to their worldly estate, and sometimes to their utter undoing, in ver. 1, 2, 3, 4, 5. wherein both warning is given here against, and direction what to doe in case that a man be thus intangled, viz. To seeke with all diligence * 1.465 by all meanes to be delivered againe; as the timorous Roe, or young Hinde, or the Bird in a Net, who being in such danger take no rest, till they be againe at li∣berty; no more should a Surety, but partly by importuning his friend, for whom he is Surety, to keep touch, and to pay the Debt, that he may not be damnified, and partly by intreating the Creditor to spare him, and to exact his Debt of the Debtor. If it be demanded here, whether all Surety-ship be not forbidden? I an∣swer no, but circumspection herein is prescribed, that a man may not be taken here∣by, as it were in a Net, for Paul was Surety to Philemon for Onesimus; and the Wise man saith, An honest man is surety for his neighbour, but an impudent * 1.466 man leaveth him; And yet, ver. 19. he saith, A wicked man falleth into Sure∣ty-ship; as if it were by a Judgement upon him, that any man becommeth a Surety: but the scope of all is to shew, 1. That Surety-ship for any man may have danger in it, and therefore is generally to be taken heed of by those that would live comfortably in the world, of which it was last spoken, chap. 5. shewing that to this end he must keep constant to his owne Wife, and not be allured by Harlots.

Now aptly followeth another Charge against Surety-ship, the which will other∣wise interrupt the joy of the Married, when a man must either pay anothers Debt to his great hinderance, or goe to prison; therefore hence comes the Proverb, Sponde, noxa propè, Be Surety, and hurt is neare. For the goods of this world are uncertaine, so that he who hath wealth now, and where withall to satisfie his Creditor, may soone become so poore, as not to be able to doe it, and then the Surety is lookt after; It is therefore here meant, that a man should not undertake, 1. For such as by evill courses bring themselves to poverty. 2. When for an ho∣nest man, not to engage himselfe very deep, to be sure, not beyond his owne pre∣sent ability; so that although he be forced to pay, yet he may have where withall to live still. For thus to help a poore man that is in distresse, by being in Debt, through the hard-heartednesse of the Creditor, is to doe a great act of charity; and rich men are to be incouraged to undertake, and if need be to pay also in this case; but if otherwise thou hast inconsiderately undertaken, know that thou art in danger, and therefore doe as hath been said before, and seeking to the Creditor for mercy, humble thy selfe, and be not stout, so shalt thou come off with the lesse losse, which because some Sureties will not doe, they are forced to suffer al extremity.

Beda, Gregory, Chrysostome, Tho. Aquin. and Bernard, by the Surety here, * 1.467 allegorically understand the Pastor, who taking a charge of soules upon him un∣dertaketh for them, so that he had need to be very carefull, lest any perishing now through his neglect, or default, God, who is yet a friend, touch not being kept with him, become a Stranger, and accordingly proceed against him with rigour, according to Bernard, who saith, God is a friend in thy undertaking, but a stran∣ger * 1.468 in calling thee to an account. And Gregory, To be Surety for thy friend, is to put the danger of another mans soule upon thy conversation, for before thou begannest to be a Preacher unto him, thou wert free, now by thy owne words thou art bound, because he that speakes good words to others is first bound to keep them himselfe, and if he doth not, he is intangled; and it is just with God to exact so much good of thee, as thou hast commanded and required of others. And Chry∣sostome saith, The Rector must give account of all men, women, and children * 1.469

committed to him, wherefore he bringeth so great a sine upon his head, that I marvell how any Rector can be saved: but this is spoken more to terrifie, and to stirre up to circumspection, then to determine; for so it were enough to discourage any man from this office, and so to make the people Pastorlesse; whereas St. Paul * 1.470 incourageth hereunto, saying. He that desireth the office of a Bishop, desireth a worthy worke.

Goe to the Pismire thou sluggard, and consider her wayes, and learne wis∣dome. * 1.471 Having given a charge against one great evil, namely Surety-ship, tending so much to the prejudice of the married in respect of thriving; now he giveth warning against another and that is Idlenesse; and he propoundeth the little Ant for an example of industry and providence, as if he had said; If the examples of holy men, and their increase in worldly wealth by industry, and the decree of God, that man should get his bread with the sweat of his browes, will not move thee, yet be moved in considering the industry, wit, and providence of this little Creature, of which Pliny writeth; That with often passing and repassing, they weare tracks * 1.472 even in Rocks. And Aristotle, That they gather up and carry Corne shed, being upon the ground, greater then themselves, and when they have brought it to their barbour, they divide it, that it may not grow againe, and so be made unusefull for them, and being thus divided by gnawing it asunder, they observe faire dayes to lay it out into the Sunne to dry, that it may not grow musty.

To these Pismires we are sent, (because of them many things may, and ought to be learned, and we need not to goe farre to see them and their doings;

1. We may learne by their wearing the very way where they goe, although [Note.] stony hard, through often going, so as that furrowes be as it were made therein; That nothing is so difficult, but by labour we may overcome.

2. By their keeping to one track, one following after another, to keep all of us to the same way and streight path of vertue, and never to goe out of it.

3. If they having no King nor Leader doe thus, much more the people living under Teachers, and Leaders, ought to doe so, and being destitute of such at any time, not yet to desist; and that every one, as there is none of them but travelleth, ••••d laboureth thus, all the time that they can labour.

Thus Chrysostome, Ambrose, and Basil apply this Similitude, praising from * 1.473 hence industry, and providence in our worldly Callings; but Augustine not only so, but also applying it spiritually, saith, We should learne of the Pismire in the summer of our prosperity, whilst we enjoy the meanes, to gather graines of conso∣lation into the closets of our breasts, hiding them there against the winter of ad∣versity, * 1.474 and then we shall have in secret within us where-with to be supported, and •••••• pine and famish for want of spirituall repast.

Basil, and Cyril, by the graines to be gathered, understand Almes, which are * 1.475 laid up in Heaven, the benefit whereof they shall have that are charitable when the time cometh, that will be more terrible to the uncharitable, then any hardest winter. Clemens Alexand. saith, That the Heathen Poets thought it nothing de∣rogatory from Jupiter, to tell, That he turned himselfe into the likenesse of a Pismire; and of Endimidosa begat the Myrmidons: hereupon some liken Christ to this little Creature, saying, That to him we are mystically sent to learne, and doe * 1.476 as our duty requireth; For as the Pismire consisteth of two parts, like Globuses joyned together in the midst; so Christ of two Natures; and as the hinder part is as it were dragged upon the earth after the fore part, but that is more erect, so Christs Humanity by his Divinity; Thus divers wits make divers applications: but I rest in the former, only let me adde one thing more out of Jerome; That * 1.477 Pismires, when one amongst them is dead, carry it forth orderly and bury it.

And one Antizoes further saith, That in doing this none but black appeare, if any red or yellow chanceth to come amongst them, they fall upon it and teare it in peeces. Whither these things be true or no, Penes authores fides esto. The scope of this place is by the example of the Pismire to stirre men and women up to la∣bour, and to fly idlenesse. 2. To doe this in time. 3. To be provident for time to come, keeping some-what, as we say, for a blacke winter.

Touching labour and industry; For labouring in our callings, not onely the-holy Scriptures condemne the idle and flothfull, and streightly forbid this sinne, but also men led onely by the light of nature, as Lavater sheweth. Draco the Lawgiver of the Athenians, adjudged the idle, and such as would not worke, to dye. The * 1.478 Areopagites also punished the ilde, and suffered none amongst them, but such as being from time to time examined could shew that they had a trade of life wherein they laboured to get their living; and the Massilians did the like: And good reason, because of idlenesse come many soule and grosse sinnes, fleshly unleannesse, as was proved even in David, according to that saying, Otia si tollas, periere Cupidinis * 1.479 arcus.

The bow of Cupid cannot wound, But where idlenesse doth abound.

2. Theft, lying, fraud, and deceit: for he that is in want, will rather steal, or cousen, or cheat, then starve, and he that liveth in idlenesse cannot but want, as it followeth v. 11

Thy poverty comes as one that travelleth, and thy want as an armed man. * 1.480

3. All sinne, that the devill by his suggestions shall attempt to draw a man to, be∣cause idlenesse is his advantage, continuall labour keeps off his assaults, as Jerom sheweth well, saying, Pray, and when thou art weary of praying, read, and after reading labour, be alwayes doing something that is good, that the devill coming * 1.481 and not finding thee idle, may not be able to fasten any temptation upon thee.

4. Besides the sinnes caused by idlenesse to the hurt of the soule, much evill also cometh hereby to the body, and the outward state, of one of which is expresly * 1.482 spoken v. 11. as hath been already noted; and another is, that the body is hereby corrupted, and so a foundation of sicknesse and death is laid, according to another saying,

Bodies by sloth doe much corrupt, and rot, As water standing still, that runneth not.

2. For providence and saving that which a man hath gotten, the Pismire doth so, and likewise the Bee, which the Sept. Tr. bringeth in here also: and as August. noteth, Christ himself had a bag, wherein the money brought in unto him was kept to be afterwards laid out, as need should require; so also 1 Tim. 5. 8. whereas he saith, Care not for to morrow, and consider the foules of the aire which have no storehouses, &c. His meaning is, not to beat downe lawfull providence, and * 1.483 frugall keeping the remainder of a mans goods for afterwards, but distracting cares, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, when one is anxiously sollicitous about the means of living afterwards, being distrustfull of Gods providing for him, whereby a man greatly wrongeth his providence, which is over lesser things, and therefore much more over him, as made after his owne image; for Joseph is set forth for an example of that providence before spoken of, and it is plainly commended to us in the Pis∣mire, who provideth her meat in Summer against Winter; yet it is a false col∣lection, * 1.484 which Adimantus the Manichean made from hence, for the justifica∣tion of covetous hoording up of worldly treasures, against which August. writeth, confuting him by this, That the charge given here, is spiritually to be understood, as hath been said before, but this, saith he, Adimantus not understanding, inferreth hereupon, that the Scripture is contrary to it selfe, that of Christ to this of Salo∣mon; but the best reconciliation of these places hath been already shewed.

For the third, that time must taken whilst it is, to do that which a man hath to do either for body or soul: to this tendeth the saying, Whilst years and strength suffer, * 1.485 take paines, old age will soon come on, and then thou canst not; and again, Time is hairy on the forehead, and so to be laid held upon, but bald behinde, so that if th•••• dost not now labour, afterwards it will be too late. He then, that will doe wisely must both in youth labour, that he may have wherwithall to live when he is old, and having gotten something, not to fall from his diligence and providence to live idlely and prodigally, but using the like industry and providence as long as he is able to his lives end. And in youth he must remember his Creator, beginning as Jo∣siah * 1.486 and Timothy, betimes to feare God. Esau coming for his fathers blassing too late lost it, and many shall strive to enter in and shall not be able, if the * 1.487 Master of the house hath shut to his doores, and be gone to bed. If the Ant or Bee should not labour the former part of the yeare, but deferre going out to seeke * 1.488

provision to live upon till the coming on of Winter, they must needs starve then, and dye; so he that in the time of his youth and strength, gathereth not for his soule, at [Note.] the approach of death, shall be destitute of that whereby he should live for ever, and so be shut out, as the foolish Virgins, that went then to get oyle in their lamps, but all in vaine.

And touching labouring in youth, and providing even in respect of these worldly things, for afterwards; there be certaine considerations which may make any man so to doe, as namely either that he may then by some infirmity be disabled, or by sick∣nesse, which may continue long upon him, or his Trade, or course of life, may fail him▪ or lastly, times of scarcity may come, wherein it will not suffice, which he shall be able to get at that time to maintaine him, therefore let every one, whilst he is young, and hath strength, use the industry and providence before spoken of, as also that he may be the better able to beare the charges of wife and children, which may haply also then be much greater, and let none wastefully spend what by labour, or other∣wise they have gotten, lest misery betide them in the end, when they shall have most need of this worlds goods. But let no man on the other side, that is addicted to the gathering of worldly goods, take advantage hence, to say, That if he, like the Pis∣mire, give himselfe wholly to follow the world, and gather, none can blame him, although as some others, he goeth not so much to Sermons, or spends no time in prayer, and reading of the word. For although all diligence in the works of our callings onely be commended to us here, and nothing be said expresly of any indu∣stry likewise to be used to get spirituall riches, yet both ch. 3. and 4. we are first and chiefly exhorted hereunto under the name of wisdome, and he is conversant a∣bout the chiefe merchandise of the world, in getting that which is better then gold, and most precious stones, that laboureth to get wisdome into his heart, and this is ••••e true feare of God, as is taught, Job 28. 28.

A naughty person, a wicked man walketh with a froward mouth, Heb. A man of Belial; That is, who casteth off the yoke, that lives licentiously. Having * 1.489 stirred up to diligence by the example of the Pismire, and threatned po∣verty and want to the idle, now most aptly he subjoyneth an invective against such licentious ones, as, say the Wise-man what he can, will live still in idlenesse and sensuality, and so being brought to poverty, are bold to runne into all manner of sinne.

1. Froward speeches, that is, such as are prohibited in the word of God, oaths, curses, perjuries, blasphemies, railings, corrupt and filth communication, prophane, and vaine talke of all sorts; for froward speeches are contrary to right, and those are right which be according to the rule of righteousnesse, the word of God, where∣fore they are froward that be contrary.

2 When the wicked are so curbed, that they durst not speak with their mouths, then they speake with their feet, winke with their eyes, teach with their fingers; * 1.490 that is, by all these their members they make what signes they can to shew the ma∣lignity of their hearts.

3. If neither by outward signes they dare expresse themselves, yet they are of evill and perverse hearts, and although the evill thoughts here breake not out, yet they defile a man.

4. They make contention, and machinate mischiefe at all times; that is, they * 1.491 are studying how to circumvent, and to doe mischiefe to the righteous without cea∣sing night and day, both whilst these righteous persons live, and when they are dead, as experience hath often taught. And for contention stirring up, this is veri∣fied in their stirring up of wars betwixt those of the same Nation, and for the root∣ing out of the faithfull, and it is a blacke brand of men most corrupt in heart, that they practice and devise the making of contention betwixt one neighbour, and ano∣ther continually.

Lastly, for all this he sheweth what shall come unto them, Destruction shall * 1.492 suddenly come unto them; this shall be the end of all licentious livers, neither shall any of them ever be delivered again. The Vulg. rendreth the word Belial, here Apostata, one that falleth away, but I see no reason to goe from the former read∣ing,

sith the word Apostate doth imply one that hath formerly imbraced the truth, but now is fallen from it.

About speaking with his feet, teaching with his fingers, &c. I finde divers Expositions made by divers; Gregory, whom Beda followeth, and Bernard expound it onely in generall, that he sheweth by the inordinate motion of all these parts of * 1.493 the body, the great wickednesse, either pride, or incontinency, or dissimulation that is in him. Lyra, he winketh with his eyes, that is upon the whorish woman in com∣plying with her. He teareth with his feet, for so the Vulg. renders it, Heb. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fignifying cutting off, but he expounds it of wearing evill and filthy wayes by often going in them, as foot-paths are worn: He speaketh with his singer, by putting it out proudly shewing what he would have done, but without discretion or choice. But the word rendred speaking is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 teaching, as in N. Tran. But Cajetan, He winkes with his eye, thus dissembling to him, whom he meaneth to * 1.494 hurt but shewing that mind to his complices; He tears with his feet, when by stamp∣ing, herewith he sheweth that he would have them, against whom, brought under his feet; He speaks with his fingers, he arrongateth so much knowledge to himself as to be able to point at the meaning with his finger, most exactly determining touch∣ing any thing. So that according to Cajet. three vices are here denoted out, 1. Dissimulation; 2. Cruelty; 3. Pride, and selfe-conceitednesse. Some ex∣pound all this of dissimulation onely. Lastly, some by winking with the eye say, that * 1.495 divers things are set forth; 1. Fearfulnesse, for such as Pliny noteth, winke much. 2. Foolishnesse, for the foolish doe likewise. 3. Dissimulation, for which conni∣ving is commonly used for dissembling. 4. Lasciviousnesse and pride, as Esa 3. the proud daughters of Jerusalem are said to walk with haughty eyes and stretched out necks, tinkling with their feet. 5. Derision in way of indignation, and hatred, as Psal. 35. They hated mee without a cause, and winked with their eyes. 6. Assentation or flattery. Againe, by speaking or tearing with the feet, is set * 1.496 forth either an applause given to that which is spoken by another, so Cicero; or according to the use at this day, a dislike by stamping with the feet, shewed. * 1.497 2. Giving a signe with the foot by one wicked mans secretly treading upon the foot of another. 3. Stately and pompous going forth. Lastly, teaching with the fingers is either shewing by the lifting up of the hand a consent, or in way of scorne, or de∣rision, * 1.498 or by signes giving the fingers what one would have done. Many wayes then, whereby the wicked expresse the great wickednesse that is in them, are here set forth, when they doe not plainly utter any thing with their tongues, but hereby it is shewed, that even these inordinate motions of the members coming from [Note.] an evill heart, are abominable before God, and the wicked shall bee judged therefore.

Arboreus, keeping to Vulg. Translation an apostate, saith, That an hereticall * 1.499 teacher, who is fallen, from the true faith, is here set forth in his colours, He wink; with his eyes, by looking disdainfully, tears with his feet, by proudly setting his steps in a composed manner, and speaks with his singers, petulantly stretching them in acting his part, as if he went beyond all others: yet all pointing with the finger, is not here condemned, nor all beckning with the hand, or stretching the hands out in teaching: for John the Baptist pointed out Christ with the finger, say∣ing, Behold the Lamb of God, and Paul beckned with the hand to procure silence, whilst spake, and the Lord saith, I have stretched out my hands all the day long to a stiff-necked and gain-saying people.

Six thing doth the Lord hate, the seventh is an abomination to him, a proud looke, a lying tongue, hands that shed innocent bloud, an heart devising wicked * 1.500 imaginations, feet that run to mischief, a false witnesse, and him that soweth dis∣cord amongst brethren. Touching pride, this is first named, because it was the first sinne, against which the wrath of God was provoked both by the Angels that fell, * 1.501 and by Adam and Evah, and still God despiseth, and is ready to pull downe all that be proud, and hath done it from time to time, as Pharaoh, Sennacharib, Ne∣buchadnezzar, and Herod, with many more. And for the coherence of these words with the former, it is to be noted, that he beginneth with haughty eyes, and

then goeth to the hands, that shed innocent bloud, and after this to the feet, that run to every evill way, as before he had taxed these three members for the wicked∣nesses hereby expressed: From whence it seemeth most probable (whatsoever con∣jectures have been before delivered) that haughty eyes are the winking eyes there spoken of the feet tearing, such as goe to evill, the fingers or hands speaking or teaching, are the hands shedding bloud; for thus as by a lively voice with his hands, the murtherer speaketh and teacheth, how desperately wicked and sinfull he is, al∣though he saith nothing. And so he fitly resumeth the same argument againe after the laying open of such wicked persons, and what remedilesse destruction they should come to, here shewing how odious they are to God, so that none other end can be expected by them; and as he there censured the froward tongue, and the heart machinating evill cogitations also; so here the lying tongue, and the false wit∣nesse, speaking lyes with his tongue, to the doing of greatest mischiefe, are mentio∣ned as two other of the six things hated by the Lord, and then such an heart.

Lastly, as there he is said to make dissention, so here, to make it amongst bre∣thren, and this seventh, as an abomination, the Lords soule is said in speciall to ab∣hor, for this is the Heb: expression, and so the Vulg. renders it, wherein yet a soule is but improperly ascribed to him, nothing else being hereby meant, but as in New Translation, to him, and it is so spoken, because men use commonly so to speak, when they would shew the greatest detestation of any thing.

Next unto the haughty eyes, followeth a lying tongue; the first God hateth, be∣cause so diametrically opposite unto him: for man to be elate is in effect to equalize himselfe to God, who onely is high and excellent, and expects that all men should look lowly before him, as if a subject should set him up a throne by his Kings throne, * 1.502 as proud Lucifer is accused to have done.

The second God hateth, because man being his creature, and made after Gods * 1.503 image, is by lying made like the devill.

3. Hands that shed innocent bloud, for this is a breach of the first expresse law of God given after the Floud, He that sheddeth the bloud of man, by man shall his bloud be shed, and the reason is rendred, For after the image of God made * 1.504 be him. God tenders his image as his glory, for so man is said to be the image and * 1.505 glory of God: kill a man then and strike at Gods glory, and destroy that; therefore most hainous must this needs bee, yet not all shedding of mans bloud, but of the innocent. But of killing see more upon Command. 6. in my Catechisme.

4. The heart devising evill, if thou breakest not out into murther, yet if thy heart be bent to cruelty through the hatred that is in thee, and thou studiest how to be revenged upon him, whom thou hatest, as all the malicious doe, God hateth thee for this, for he seeth into the heart, and this hatred, and these malicious plottings are murther before him, although they never come into act, for which it is said, He that hates his brother is a murther. A point to be considered by them, that account * 1.506 [Note.] their thoughts as no sinnes, so that they never doe, as they in their mindes devise, yet this toucheth not those, that have evill thoughts come into their mindes, for which they are humbled, and whereof they heartily repent; For God doth not hate, but pardon such, and to this he labours to bring us all by declaring how he hateth the very imaginations of the heart, if they be evill.

5. The feet that runne to mischiefe, for this commonly followeth after mis∣chievous imaginations in the minde, to goe to this or that evill, to commitadultery, fornication, theft, idolatry, or any other, as going to Wizards, or Witches in time of sicknesse or losse: So that under this, all other foule sinnes are comprehended, be∣sides those before and after named. There needs not then any question to be moved here, as Lavater doth, whether these be all the grossest sinnes that are, and an∣swereth * 1.507 no, but these are specified, because by worldly men not accounted so great, which cannot hold, because no sinne is even amongst such counted greater then murther, and false witnessing. But this Query is prevented, if thy feet running to mischief, or to evill▪ as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, we understand any other notorious wicked∣nesse, as hath been said.

6. A false witnesse, that speaketh lyes, this is an higher degree of sinne,

then bare lying, as tending to the overthrowing and undoing of men! so that a Common-wealth is by false Witnesses over-thrown, and the well being of any State; for which, false Witnesses are by God adjudged to beare the same punishment, that he should have done against whom they came, to the losse of goods life, or li∣berty; for in witnessing before those, to whom the power of Judicature is com∣mitted, false VVitnesses doe not only lye, but sweare falsly, against which Gods curse as a great flying book is prepared.

7 The sower of dissention amongst brethren; That is, the Tale-bearer, and * 1.508 Back-biter, the evil counsellour stirring up the Prince against his Subjects or them against him; the husband against the wife, Parents against their children the wife, children, or servants, against husband, father, or master; one kinsman or friend, or neighbour against another; for the word Brethren is not to be re∣strained to those that come of the same parents, but to be extended to the whole Church, or Nation, where the truth is imbraced, as Abraham said to Lot, We are brethren; and the Kings subjects are said to be his brethren, Deut. 17. See * 1.509 also, Matth. 23. 8. 1 Joh. 3. Matth. 18. &c. the Tale-bearer then, that by telling to one what another said of or against him, soweth the seed of dissention and is of all other sinners an abomination to the Lord, and so are all incendiaties to strife and warre, by counselling, commanding, or compelling thereunto; for sow∣ing dissention any way is a sowing of the seed of bloud-shed, and that not of a few but many times of thousands, so that such are greater sinners then the shedder of the bloud of one, or two, of which it was spoken before; yea, if a man be but a Tale-bearer, he is said to stand against the bloud of his neighbour. But it is to be * 1.510 noted, that he saith not contention amongst any, but brethren; for otherwise Christ sowed dissention, when by his coming the Father was against the Sonne, and the Sonne against the Father, the Mother against the Daughter &c. It is therefore to be understood, that there are some with whom we are not to have peace, as the [Note.] Israelites might not with the Canaanites; That is, Apostates, that fall away from the truth, sometime received and held in the Church of God, when the grea∣test light shined therein, as did in the Apostles dayes; and dissention with such is not here taxed, or in any other place, but rather commended and required, as Jud. Epist. where he writeth to Christians to contend for the Faith; and touch∣ing the Whore of Babilon, it is said, Render to her double, according to that * 1.511 which she hath done in shedding the bloud of the Saints: and the Word of God ri∣ding out upon a white Horse, and Armies of God following after, kill and slay * 1.512 abundantly.

The Levites also are called to goe with their swords among Apostate Brethren, * 1.513 that had so foulely sinned with the golden Calfe, and to kill and slay them, without sparing their nearest Kinsmen, and are therefore afterwards blessed. See also, Deut. 13. Wherefore the Papists cannot justly object against us, the Ministers of * 1.514 the reformed Religion, That we are sowers of dissention, because by our teach∣ing so great a breach is made in the Church, and so much fighting and bloud-shed hath followed hereupon, for the foundation of this dissention was long agoe laid by their Apostasie from the Truth to so many grosse errours, whereof there is no ground in the Apostles writings; for they to whomsoever these are discovered, are bound to quit themselves from them, whatsoever followeth thereupon, and for so doing cannot be counted sowers of the dissentions that follow, but they that seeke by force to reduce them to their vomit againe. Yet I cannot justifie those of our Religion, that being Subjects have sought by taking up Armes to purchase themselves the liberty of professing it, as our brethren in France at the first did, whereby occasion of much Civil Warre and bloud-shed was given, which could not be suppressed againe in forty years, neither could they ever prevaile to bring it to be the Religion of the Kingdome, but when most, to have it only tolerated.

But our Fore-fathers of England patiently waiting upon God, when they were persecuted in the time of Queene Mary, were soone delivered from her tyranny, and were blessed with a glorious Queene of their owne profession, who setled it for the Religion of the Kingdome, that of Popery being no more so much as tole∣rated

here. For that was away to which the French were transported by preposte∣rous zeale, and not according to the rule at first given by our Lord, With patience possesse your soules; and followed by a cloud of Witnesses for three hundred yeares together, whilst heathen Persecutions lasted, there being none in all that time that sought by force of Armes to obtaine this liberty, but by patient laying downe their Lives: And so God in his good time blessed them with an Emperour, that did the like in all the Romane Monarchy, that Queene Elizabeth did here in England. But we, since after more then eighty yeares enjoyment of the Gospel, and withall of prosperity and peace unparalleld in any age, have stirred up dissention amongst our selves, entering into Warres, and that not as they in France, but Protestants against Protestants: Thus, whilst we pretended a more thorow and glorious Reformation, bringing in a Babel-like confusion, and aspersing our Reli∣gion, alwayes hitherto unspotted with the soule crimes of Disloyalty, bloud-shed, and rapines. The Lord open our eyes yet at length, that we may see into our er∣rours, and there may be an healing of our sins and miseries.

My Son, keep thy Fathers commandements, and forsake not the Law of thy * 1.515 Mother. Salomon having, chap. 5. given a charge against the foule sinne of A∣dultery, and Fornication, and disswaded here-from by considering the misery and want that Whoremongers fall into through Gods just Judgement upon them; and in the former part of this chapter against Surety-ship and idlenesse, and the evill courses that idle persons coming to want take into, all which make greatly against the happinesse of the married in this life; now he returnes to the same theame a∣gainst Adultery againe, and prosecutes it to the end of this chapter; and in this verse, and ver. 21, 22, 23, 24. as one that enters upon an Argument of great moment.

He againe makes a Preface, as chap. 5. 1. and as chap. 1. 8. to move the the more, he propounds it not only as his command, but of his mother also; and as chap. 3. 17. and 4. 10. 12. So here sheweth againe, how safe he shall be, that appli∣ed his heart to walke so wisely, as his commandements teach, upon which I will say no more here, but referre the Reader to that which hath been already said upon those places.

Lust not after her beauty, &c. The whorish woman brings a man to a morsell * 1.516 of bread. After the Preface, the Commandement followeth, and because the Harlot by her beauty insnareth men, and specially by her wanton alluring eye, a waming is given here-against, which is inforced with divers reasons. 1. Because the fruit of Adultery or Whoredome is poverty: for although some Adulteresses allure men by gifts, which they give most shamelesly to them, yet most commonly when they have taken a man with the snare of their beauty, they draw rich gifts from them, and thus in time they are wasted in their estates, and improverished and brought so low, that they want even bread, as the Prodigall did.

Thus Cajetan, who distinguisheth also the words of this verse, applying the * 1.517 first to an Harlot by trade or profession, A Whore brings a man to a morsell of bread, the last to a wife of another man, an Adulteresse, A woman hunts for the Precious life of a man, or as the word signifieth, his soule; although she takes nothing, yet by her he looseth much more then an Whores hire, his life, if the Law be prosecuted against him, because the punishment of Adultery is death, and his soule for ever, of which our Lord saith; What shall it profit a man to win the whole world, and to loose his soule?

Notable upon this is the saying of Augustine, O how great iniquity is this * 1.518 Adultery, how great a perversnesse! the soule redeemed by precious bloud of Christ, is thus for the pleasure of an houre given to the Devill, a thing much to be lamented and bewailed, when that which delighteth is soone gone, that which tor∣menteth, remaineth without end.

This exposition of a man being brought to a morsell of bread by an Harlot is generally followed, and agreeth best to the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the vulg. tenders it, The price of an Harlot is scarce one bread; expounded commonly by such as follow that reading of a little matter, that is given to her, but withall the

soule is hazzarded, which is farre more precious; and to approve this, they bring for example, Judah giving a Kid to his Daughter-in-Law Thamar, in the habite of an Whore, to lye with her, which was in those dayes a thing of small value. And the Athenians made a Law, that a small gift only should be given her, as Suida•• saith. And thus Augustine understanding this place saith, turning it yet to ano∣ther sence. The pleasure of whoredome is no more, but as of a peece of bread, which a man being hungry eates greedily with delight, but it is soone done and di∣gested, and then he is hungry againe, but the losse sustained is unspeakeable and everlasting, namely, the losse of the soule. Some by this bread understand, that which is by Hunters given to a wild Beast, so made, as that the Beast eating it, is cast into a sleep, and so easily taken.

This last seemeth to me the best, and the Hebr. will beare it being thus rendred, word for word; By reason of the whorish woman, even a crust of bread, a wo∣man hunts after the precious soule of a man; That is, offering, or giving only a peece of bread, as it were, as the cunning Hunter dealeth by the Beast, when shee yeeldeth the use of her body to him, she taketh and destroyeth his soule; the pleasure that he thus hath, being no more then that of a peece of bread to the hun∣gry for the present, but of as evill consequence, as the bread confected purposely by the Hunter, being eaten by the beast. The Reader may follow either this, or the first exposition, for it agreeth well either way, but if the first be followed, here are two evils coming by Adultery, and Whoredome, the one extreame poverty, the other the losse of the soule, enough to prevaile with any man to make him fly this soule sinne, and not to be taken with the Harlots beauty: touching which, heare therefore what Chrysostome saith; When thou seest a faire woman looking with a * 1.519 pleasant countenance upon thee, pull off her skin, and then thou shalt see all the vilenesse of her elegancy; dwell not upon the outward aspect, but pierce in thy cogitation into her inner parts, and what shalt thou see there, but bones, veines, and sinews? And againe, thus having seene her beauty outwardly, and her de∣formity inwardly, thou wilt say, that the finenesse of her body is nothing else but a sepulcher plaistered and whited over, but full of filthinesse within.

Againe, looke not upon a womans beauty, for that soone passeth away, but woundeth, and the wound hereby made passeth not away, but remaineth and stay∣eth, even as an Hart wounded by the dart of the Hunter, although he escapeth a∣way, yet he dyeth of his wound. And Ambrose saith, The eye of the Harlot is the snare of the Lover, in alluding to that, womans hunting after a mans soule.

Doe but think then (O man full of lust) that when beauty appeares, a Net is spread for thee, as by a Fowler before a Bird a Net is spread; and seeing this, be not more foolish then the silly Bird, before whom the Net is spread in vaine if it be seene, for then she flyeth away, and keepes afarre off, as was said before, chap. 1. 17.

Can a man take fire in his bosome, and his cloathes not be burnt? Can he goe * 1.520 upon coales, and his feete not be burnt? Because, as Lavater hath it, some are not moved by that which hath been said, but harden themselves to the committing of this sinne, upon this ground, That whatsoever affections by seeing are stirted up in them, yet they shall goe no further, but they will keep them within their owne breasts, and so they shall never hurt them.

Against this a Comparison is here taken from Fire, as if he had said; The eye∣ing of beauty in a woman, is like unto the opening of the bosome to take in fire, or treading with the feete upon fire, but neither of these can a man doe without burning; no more can he fix his eyes upon beauty, or with his affections, which are the feete of his minde, goe as it were hereupon, but the fire of lust, by this meanes kindled, will burne within him, and hurt and bring him to much paine and losse afterwards, if the burning proveth not unquenchable, and utterly destructive. [Note.] And if beholding alone hath this dangerous effect, much more kissing and wanton dalliance, for which chambering and wantonnesse are censured, as fruits of the flesh, excluding out of the Kingdome of heaven.

Nilus following this comparison taken from Fire, saith, She is more dangerous then * 1.521

fire, because if a man feeles himselfe burne by fire, he goeth from it, and is pained, but from this fire burning he goeth not, but comes nearer, instead of paine, feeling no∣nothing but delight till that he be destroyed hereby.

August. Fire doth little hurt if it be shaken off so soone as it flyeth upon us, * 1.522 but if delay be made before this be done, it burneth; so seeing beauty hurteth not, but fixing the eye upon her eyes cannot possibly be without burning, the heart is now be witched with the eye by the eye. And he distinguisheth betwixt fire here spoken of in the bosome, and siery coales, upon which one goeth with his feet; the fire in the bosome is some beautifull woman, a stranger of the better sort beheld with pleasure; the burning coales under the feete set forth a Maid-servant, with lust towards whom by too much familiarity thou mayest also be taken and burned, although she be of an inferiour condition, as it were, under thy feet. Some expound it of a blemish thus gotten, that is not worne away againe; some hence condemne not only fixing the eye, but the slightest conversing with her that may be, as he that with his bare feete goeth upon burning coales, cannot be without all hurt hereby, make what hast he can to get off. And because the Garment burning is spoken of, Basil noteth, That it is dangerous to meddle with a woman, although a garment be between thee and her, for lust is stirred up even by the touch of her gar∣ment, * 1.523 vers. 29.

So he that goeth in to his neighbours wife, who so toucheth her shall not be * 1.524 innocent; That is, as he that goeth upon burning coales cannot but be hurt, so he that goeth in unto his neighbours wife, that is by lying with her, he is hurt, as it were by fire in his bosome, and if he doth not so, but only toucheth, or wantonly kis∣seth her, he shall not escape without all hurt: God counts not him that goeth but thus farre as an innocent man, he is even by this blemished before him, although [Note.] carnall men count this as nothing; a good lesson for wanton men, that will be kissing and hugging of any woman that cometh in their way; hereby let them learne to leave this sinfull custome, as making them guilty before God, as well as Adultery, though not so greatly.

There is also according to some, another thing intimated in saying, Fire in his besome; that is, the lustfull person may thinke that his wickednesse shall be kept secret, but that is impossible as for him, that hath fire in his bosome, to conceale it, for it will burne his garments and so cause a smell, whereby it shall be perceived; so such foule sinnes will come out.

Here finally a comparison is made betwixt a thiefe and an adulterer, He is not despised that stealcth to satisfie his hunger &c. His punishment that stealeth in∣deed * 1.525 is great, although he be miserably poore, for if he be found, and hath not wherewith to make restitution, by the Law of God he was to be sold for a servant, and so restitution was to be made, but the adulterer by the same Law was to dye, and the whorish womans husband, whom he had desiled, he might be sure, would prosecute the Law against him to the uttermost, and not be pacified, although he would give him great gifts, yea all that he hath, because he hath robbed him of his chiefest treasure, for which he cannot make him amends whatsoever he doth. Chrysost. saith, that adultery is not onely greater then theft, but then Idolatry, be∣cause the adultresse is to be put away, but the idolatresse to dwell still with her * 1.526 husband, if she will; some others affirme it to be greater then any other evill com∣mitted * 1.527 against man, except Treason against the Prince, so greater then perjury, be∣cause bringing more detriment to the Commonwealth. But to hold to the compa∣rison made by Salomon, as most apt, because both theft, and adultery are acted in secret, both are great wrongs, and as hunger putteth on to the one, so an evill ap∣petite to the other, a question ariseth here, because he saith, That he shall restore * 1.528 sevenfold, and another because it is added. And give all his substance; for in the Lawfour-fold or five-fold is the greatest restitution appointed, and in some case but twofold. Some say that in other Nations a sevenfold restitution was required, but this is onely conjecturall; Some that two and five are put together to make se∣ven, if part of the thing stolne remaineth alive and part be gone, for the one two-fold restitution being made, for the other five-fold; Some by sevenfold understand a per∣fect

and full restitution, because the number of seven, is a number of perfection: and this doe I prefer as most probable. For the other question And is sometimes in He∣brew put for Or, and so it is meant, or give all his substance, whereby it seemeth, that if a thiefe had any worldly goods, although not sufficient to countervaile the worth of that which was stolne twice or foure times over, yet the man robbed must accept of these as a satisfaction, but if he had not then he was to be sold, and with his price restitution to be made, because Exod. 22. it is ordained that he should be sold, here in case he hath not enough to satisfie for the thing stolne, that hee should give all his substance. But why is it said, The thiefe is not despised in the case here put? and in Vulg. Latine, It is no great fault; Is there any necessity that dispenseth with Gods Law, Thou shalt not steale? Stealing, by whomsoever, * 1.529 is condemned for so great a sinne, as that whosoever doth it, shall not inherit the Kingdome of heaven. A poore man therefore howsoever put to it, for food or rai∣ment▪ or other necessaries, ought rather to perish bodily, then by stealing to hazard his soul: It is so far from being a little sin, as that it is sometime linked with the foul * 1.530 sin of adultery, Thou sawest a thiefe, and didst runne with him, and tookest part with the adulterer, and a charge is given against it, as well under the New Testa∣ment, as under the Old. Let him that stole, steale no more, but worke with his * 1.531 hands the thing that is good. The scope therefore of this place is not to extenu∣ate this sinne, that any man in want may be bold to commit it, but to aggravate the sinne of adultery, as farre more heinous. The thiefe is infamous, and all honest men are averse from such as will steale, and from having to doe with them; but the poor man who is just and true, they esteem well of, though he be very poore, and are ready to be helpfull to him, as there is good reason, because he liveth by precept, being industrious and painfull in his calling, and not wasting what he getteth by run∣ning [Note.] to any excesse of riot, as others doe, and so either by idlenesse or drunkennesse, come to be cloathed with rags, and to be ready to starve through hunger; for such feare not God, and therefore are none of his poore members, neither doth any good spoken of the poore pertaine to them, as that they receive the Gospel, and are rich in faith, for these are the priviledges onely of the poore that worke, and ab∣hor from all stealing and injustice. Wherefore David declaring to what poore he * 1.532 did good, saith, To the Sa••nts, and such as excell in vertue, and Christ in re∣warding the Charitable, praiseth not the feeding or giving drinke to any, but his poore members, but giving to them he praiseth and rewardeth, which should * 1.533 make us to order our charity with this discretion, as David saith of the righteous, He distributeth and giveth to the poore, he ordereth his wayes with discretion. * 1.534 We ought indeed to do good to all, but especially to those of the houshold of faith, * 1.535 yea to enemies when they hunger; but this is to be done more sparingly to prevent perishing through want onely, not to maintain them in their idle wayes, but reproving them therefore that they may cease from a vagabond and idle life, and so the evills that follow by maintaining such may be prevented, and not daily increased as now they are.

But to returne to that, for which stealing is here spoken of by way of compari∣son, extenuating this sinne thus, doth no more justifie him that steales for necessity, * 1.536 then the condemning of the Jewes, in comparison of the Sodomites, justified them, The abomination of adultery appeareth hereby to be the greater because the adul∣terer doth more vilely then the thiefe; 1. For that necessary inforceth the one, but there is no necessity to inforce the other, but either he hath a wife of his owne, to whom he may goe in for the necessity of his nature, or if he hath not, he may take one. 2. Such a thiefe steales but a little bread or cloath, but the adulterer stealeth away the heart of another mans wife, which is more to him then all worldly wealth, yea he robbeth his family of credit, his children being by this meanes counted ba∣stards, and of his inheritance, and goods which goe to strangers, yea and of his goods also, that by his whorish wife are given unto him, and in his absence spent upon him. 3. The thiefe stealing brandeth not the party from whom with a note of disgrace by this fact, but the adulterer doth the husband of such a wife▪ he under∣goeth the odious name of a Cuckld, a Baud to his wife, if he suffereth this

wrong, and seeks not to bring the Adulterer to condigne punishment, and his wife turned an harlot also. The consideration of this, should make Adulterers asha∣med, and not being guilty of so soule an evill, lift up their heads, as worthy still to be well accounted of; for the thiefe, whom thou so much despisest is nothing so [Note.] wicked and vile, as thou Adulterer art. And therefore great is the imperfection in our Lawes, whereby a poore thiefe is hanged, but the Adulterer goeth unpu∣nished; whereas the Law of God is onely for restitution, unlesse in case of break∣ing * 1.537 into an house in the night, but for stoning the adulterous to death. And amongst the heathen, lead onely by the light of nature, death hath also been the punish∣ment. The Saxons who of old inhabited this land, strangled the Adulteresse be∣ing * 1.538 taken, and then burnt her body with fire, and hanged the Adulterer over a flaming fire, burning him by degrees, till he died, as Boniface Archbishop of Mognuts writeth in his Epistle to a King in this land, who being a Christian lived in Adultery. Julius Capitolinus writeth of Opilius Macrinus an Emperour, that he caused the bodies of the Adulterer, and the Whore to bee joyned toge∣ther, and so burnt with fire. Aurelianus caused the Adulterers legs to be bound to the boughs of two trees bent together, and then violently being lifted up again, his body was torne asunder. And the Julian Law amongst the Romans punished Adultery with death by cutting off the head. Lastly, the Turkes stones Adulte∣rers to death. Amongst many people that be Christian, it is not now so, but the Adulterous goe scot-free▪ onely being put to a little penance, and this seemeth to have been grounded upon John 8. where to the woman, taken in Adultery, Christ saith, when he had asked her, Hath no man condemned thee? and she answered, No man, Lord: Neither doe I condemne thee. But it is to be noted, that hee saith not thus, but after he heard that no man passed sentence against her, hereby intimating, that he would not interrupt the course of the Law, but if according to it, she had been proceeded against, he would not have released her, but she being brought to be judged by him, and condemned to dye, he did no more in effect, but put off from him the Judicatory office, as he did also Luke 12. the time now not [Note.] being for him to judge, but to convert, and forgive, and save; make up therefore the defects of your Lawes, ye Law-givers in respect of Adultery, and pull downe their excesse against theft without violence, remembring him, that hath said, Not one jot or title of the Law shall passe, till all be fulfilled; For what are the penalties annexed to Gods Laws, but parts thereof? Lavater conjectureth, that conniven∣cy * 1.539 and lenity towards the Adulterous sprang first from the forced single life of Priests * 1.540 with whom it would have gone hardly for their incontinency, if this Law had still been kept up.

But for so much as we are separated from that superstition, let the Law returne, in Gods name, to the ancient course againe, without which we cannot be altoge∣ther, but onely almost good Christians, yea good Naturalists, or truly rationall: For the revenge, which he saith, the man wronged will take in this case, it is con∣ceived, * 1.541 that this is not meant of slaying the Adulterer immediately with his owne hands, but by prosecuting the Law against him, because private revenge is forbid∣den, and this were the way to send him hence without repentance, and so into everlasting destruction; yet the Law favoureth a man wronged in this case so farre, * 1.542 that it suffereth him to goe unpunished, if through extreme impatience at so great an indignity, he being transported with jealousie, slayeth the Adulterer taken in the act. And hereof Cassiodor yeeldeth this reason, it is naturall in other living crea∣tures to be inraged at wrongs done them in this kinde in their females as in the Hart * 1.543 being at deadly feud with another Hart about the Doe, the Ram pushing with his borne with all his might in the like case, and the Horse and Bull likewise; yet it can∣not be said, it is no sinne in him that thus revengeth his owne wrong for the reasons before going, and therefore every man is rather to be exhorted to refraine himselfe, and commit it to publike judicature.

CHAP. VII.

HEre Salomon after another Preface, made not much unlike the former, giveth his Sonne to understand what the qualities of the whorish woman are, and and how fairely spoken she is, so that he that is not well instructed, and by wis∣dome, and serious consideration resolved against this sinne, cannot escape insnaring by her; And lastly, to what miseries young men are brought by being allured by her.

In saying, ver. 2. Keep mine instructions as the apple of thine eye, he intima∣teth, * 1.544 saith Muffet, that instruction, inlightning the understanding, is like unto the sight of the eye, and therefore of it we ought to be as carefull, that no hurt com∣meth to it, as doth by sinne. He that receives not instruction is without the apple of his eye, and therefore although he hath eyes he seeth not; and having received in∣struction, but not regarding to doe accordingly in eschewing sinne, he hurteth it, and [Note.] is in danger of having the sight thereof put out againe. In saying, Call understan∣ding thy brother, and wisdome thy sister, that a man ought to be most familiar * 1.545 and well acquainted with wisdome, neither should it be as a stranger to him, but co-habiting, and conversing with him continually, as it is when he is much in rea∣ding, hearing, and meditating upon the Word of God.

There is nothing, saith Lavater, that we love so dearly as the apple of our eye, * 1.546 and therefore a comparison is often borrowed from hence, to expresse the greatest love that can be, as Psal. 17. Keep me as the apple of an eye, Zec. 2. He that toucheth you, toucheth the apple of mine eye; and Andromache in Euripides calleth her Sonne, the eye of her life.

For the keeping of the apple of the eye Basil observeth, 1. That the eye hath a * 1.547 brow hanging over it set with haires; and 2. As it hath an upper brow, or lid, so it hath a neather, to keep it safe from any thing that might hurt it; and 3. By the prominency or hanging over of the upper eye-brow, the eye being placed more inward, it seeth directly on afarre of; And lastly, That eye-brow keeps the sweat which through labour ariseth upon the fore-head, from running into the eye to hurt it. So there ought to be in us, if we would keep instruction as the apple of our eye, 1. A purpose of heart to live according to it in all things, and from this purpose frequent prayings, and ejaculations as haires upon the brow should spring up daily, that our eye may be the better fenced; that is, we may the better put in execution what we piously intend. 2. A neather eye-lid ready as occasion serveth to close with the upper, that there may be no vacant place for any thing to come in and hurt the eye; as it is with the Lions eye, who because he hath no neather eye-lid hath his eyes continually open to danger: and this neather eye-lid is the renew∣ing of the same godly purpose of keeping the Commandement every day, as Igna∣tius applyeth it, saying, Then the two eye-lids close to save the eye, when this * 1.548 purpose is in us in the morning, and againe at noone. 3. An eye-brow of a right intention to direct our purposes of living according to instruction to the due end; that is, not for the praise of men, but that God may be glorified, he being blessed for our charity by the poore, and his grace acknowledged by all about us to be of great power to keep us, that are by nature corrupt as well as others, in so good and perfect a way. 4. An eye-brow keeping the sweat of worldly labour from running into our eyes, which is, When although in the sweat of our faces we get our living here▪ and by great paines-taking increase in worldly goods, our hearts * 1.549 yet are not taken with the love hereof, as we are injoyned; but this is kept off and let run downe to our feet, through the contempt wherein we have the things of this world, in comparison of heavenly things, as Paul accounted all things as drosse, * 1.550 and dung in this regard. Some number foure, some five membranes by nature placed about the eye, or the apple thereof, or tunicles: 1. That called specu∣laris, because it is lightsome. 2. Reticularis, because it is inter-woven with arteries like a net, called rete. 3. Uvea, like the leafe of a vine about the grape which is, uva. 4. Cornea, Horney because it resembleth an horne. 5. Agnata

whereby the sight is kept together from flying about: and they apply them, some by comparing them to the five bookes of Moses, by the diligent perusing whereof the eye of the minde is well furnished, and fenced, to the keeping of all good in∣struction, as Galatinus saith the Jewes apply them, and as Augustine: Some, to * 1.551 understanding, memory, will, practise, and good intention; but for as much as the eye doth rather consist of these, I hold me to the first.

At the window of my house I looked through my casement; Here Salomon having made way by his Preface to renew his admonition against being insnared with the inticing allurements of Harlots, proceedeth not, as before, by giving war∣ning, but by way of parable relating how one foole was taken, makes the deeper impression in the minde of the Hearer, to make him take heed of being catcht in like manner, because examples move more then precepts.

In saying, That he lookt out at his window, where he might heare, and see, and not be seene, he teacheth it to be a good policy in Magistrates, sometimes to looke, and pry into the manners of the people, when they know not of it, that dis∣ceming them they may know the better how to provide for a Reformation; and [Note.] likewise for Ministers, who are set to be Watch-men, that they may know which way they are indangered by the common enemy, sinne, to admonish them thereof, as Ezekicl was shewed, to this end, the abominations committed by the Children * 1.552 of Israel in secret, after that God had appointed him to be their VVatch-man; for they will not doe in the open presence of such, that which they are bold to doe, when they thinke themselves to be out of their sight; yet they know that no wick∣ednesse can be acted so secretly but God seeth it, with whom the darknesse and * 1.553 the light are all one and who is ever, though concealed, about all our wayes, and all our paths. In this parable, first is the description of a foolish man impetuously carryed by his Lust towards an Whore-house in the night. 2. Of an whorish woman. 3. Of his being taken by her, and the mischiefe redounding to him thereby.

For the first, The night is ordained for man to take his rest and sleep in, after his labour and travell in the day: it is therefore a perverting of the course of nature * 1.554 when there is no necessity, to walke abroad in the night, and none, but wicked and * 1.555 evil-minded persons, doe so. Therefore the night is by Ovid numbred amongst the things that are dangerous temptations, saying, The Night, Wine, and Lust perswade nothing moderable, this takes away shame, Wine and Lust feare. And the Apostle saith, They that are drunken, are drunken in the night, 1 Thess. 5 And the Thiese digs through in the night the place by him marked in the day. For his going towards a corner of the Harlots house, hereby a warning is given a∣gainst coming neare such places, as a man that would not be infected with the Piague, comes not neare to a Pest-house.

For the description of the Harlot; A woman met him with the attire of an * 1.556 Harlot, and subtile in heart she is loud and stubborne, and her feet abide not in the house. The vulg. Prepared to catch soules pratling, and wandering. Lava∣ter, With open signes of wheredome her heart was hidden, Hebr. the ornament of an harlot, an heart kept close, By the first of which the Harlots curious dressing of her selfe, painting her face, curling her haire, or wearing it so, as that she may most stirre up Lust in the beholder, and putting on costly apparrell, leaving neck, breast, and armes naked is meant; for thus she sheweth the immodesty of her minde, and casteth out her net as it were to catch soules, as the vulgar hath it, look∣ing more at the sence then at the words; A thing to be considered by Gentle-wo∣men, and other young women, yea and some old also, that they may cover their nakednesse, and flee such vaine curiosities, that they may not so much as have any appearance of evil in their outward habit or dresse, as it is commanded, where it is said, Abstaine from all appearance of evill, but aray themselves with modesty * 1.557 and meeknesse, as women fearing God did of old. By the heart kept close, R. Joseph rendring it, destitutum, for costoditum, saith, an heart destitute of vertue is * 1.558 meant; but I rather assent to them, who expound it of her heart set to insnare foolish young men, as her Lust moveth her, making shew of nothing but love to them, * 1.559

when as the event of yeelding to her allurements will be sad and miserable in the end; she propounds nothing but pleasure and delight that they shall have, but in her heart she knoweth, that her Husbands jealousie and rage will be thus stirred up to take revenge upon them, touching whom she seekes to make them secure. R. Levi ben Gerson, by the heart bound, as he rendreth it, understands the breast bound about with costly apparrel, but the parts upward naked.

Not much unlike to this Rodolph. saith, That they make themselves fine about * 1.560 the breast, and herein much glory, or they lace them here close, that by the swel∣ling of their bodies no losse of their virginities may appeare, or wearing their gar∣ments loose like women downward, they are begirt upward as a man, all modesty of a woman being put off, and the impudencie of a man put on; but Vatabl. and most are for the first: let the Reader follow which he pleaseth. For her much prat∣ling and gadding abroad, which follow next, these are evil signes of levity, and there∣fore to be avoyded. That it stands not with the modesty of a woman to speake in the Congregation, Paul teacheth, and both pratling and going abroad much is * 1.561 taxed in young widowes; and Dinah is set forth for example, that women may learne to keep at home, as Paul also exhorteth. The Ancients do shew pain∣ted Venus in the shell of an Hand-maid, as having her house still over her head.

So she caught him, and kissed him; where it is to be noted, That Adukery * 1.562 beginneth with kissing, and how much lust is stirred up hereby hath been already shewed upon Chap. 6. 29. that all may take heed of this lascivious behaviour; un∣to her kissing, she addeth next inticing speeches, I have peace-offerings, &c. * 1.563 When Peace-offerings were made, some small part of the Beast was offered to the Lord, and the greatest part spent in feasting; according to this custome she speak∣eth, meaning, that now she had very good cheare prepared, to which she inviteth this foole; And to allure him the more, she telleth him of divers other things well * 1.564 pleasing to him, and then for his secure injoying of his pleasure with her, she telleth him of her Husbands being forth in a farre journey; by all which he is so taken, that he followeth her, As an Oxe to the house of slaughter, or a foole to the stock: vulg. And as a wanton Lambe, and ignorant, that a foole is drawne to bands. Hebr. it is, As an Oxe to the staughter, and as to the correction of the Stocks the foole.

Here are two Comparisons, 1. To an Oxe, or as some have it, a Bull following a Cow, as some butchers use to draw him the more willingly to the place of exe∣cution by driving a Cow before, which I must needs say agreeth most aptly to the libidinous mans following the Whore, thinking to have pleasure, but it is turned to his destruction, sometimes of the body, but alwayes of the soule. Some conceive an allusion to be made to the drawing of an Oxe with a rope to the place of slaugh∣ter, as if the great force that is in the Harlots actions and words were denoted, like a rope forcibly drawing the Oxe.

2 To a foole bound to be punished, or corrected, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth fetters, as well as stocks; and sometime it is put for a bell in a fooles cap, whereby he may be knowne, which is to him delightfull, but notifying him to the world to be a foole, to his great disgrace: and if it be thus understood, it may be rendred thus, As a bell is the erudition of a foole; so that he comes both to destruction and shame, as a naturall foole, that hath no wit, who is drawne by an Harlors in∣ticements.

Till a dart strike through his Liver, as a Bird hasteth to the snare, and * 1.565 knoweth not that it is laid for his life. Here are two Comparisons more to set forth such a foole, as is drawne by an Harlot:

1. From an Hart wounded and slaine by the Hunts-man, when in following his female, after whom he is most earnestly carryed, he shooteth him; For the Hunts∣man, they say, makes a noise like the Doe to the Hart, which being heard he is drawne neare to the place of his standing, and suddenly stricken. But this striking is by some expounded of Lust, which woundeth, as an arrow or dart, the Liver, the seate of love, of which wound he dyeth afterwards without remedy, unlesse as some

say he eateth some of the hearb called Virginale: so the wounded by Cupids dart, unlesse he repenteth and turnes chaste for ever after: By some, of his being suddenly stricken by the womans husband in his rage of jealousie, being taken with her; it may be understood of both.

The second comparison is taken from a bird flying to the snare, which is to be understood in a place, where corne onely is seen, and the snare hidden, so that the bird hastens thither being drawne by the corne, but whilst he is well pleased with feeding, the snare takes him, and he dyeth: So the Adulterer seeth nothing in the case before put, but good cheare and pleasure to satisfie his lust, but suddenly, he is insnared and destroyed.

The Parable being ended, Salomon now commeth hereupon to dehort againe * 1.566 from whoredome, renewing his reason, taken from the danger of death incurred by him, that will not be disswaded, used before, Chap. 5. 5. Onely he further saith here, that by such women, the strongest men have been overcome, that no man * 1.567 may presume upon his strength to keep himselfe from this danger, but having such examples before his eyes, beware that he cometh not neare an harlot. Beware saith Jerom, of abiding in the same roome, for thou art not stronger then Sampson, not holier then David, nor wiser then Salomon, who were all overcome by wo∣men; * 1.568 yea a woman caused the casting of Adam out of Paradise, whereupon this distich is made, Adam, Samsonem, Petrum, Davidem, Salomonem Decepit mulier, quis modo tutus erit? where Peter is brought in, because even Bishops, and chiefe Bishops, pretending Peters spirit and authority, have beene overcome by women. Heare for this Cyprian, How great, and what manner of Bishops and * 1.569 Clericks, and Lay-men, after confessions and victories gotten against persecuters, and signes and wonders shewed every where, have beene knowne with these to suffer shipwracke.

CHAP. VIII.

DOth not Wisdome cry, and Understanding put forth her voice? 2. She stan∣deth in the top of the high places, &c. Salomon having hitherto inveighed * 1.570 against the foolish young man, through his simplicity deceived by an harlot, now before he passeth to the body of his Parables, which beginneth Chap. 10. touching all other things, the knowledge of which conduceth to wisdome, he returnes againe to the care that wisdome hath to insinuate her selfe into mens hearts, and to shew the antiquity and excellencie hereof, beginning here as Chap. 1. 20, 21. and proceed∣ing vers. 10 11. as Chap. 3. 13, 14. and vers. 22. &c. as Chap. 3. 19. So that upon the same things iterated againe, we shall not need to goe anew, but referre the Reader to that which hath beene there said; onely what is more said here, I shall speak upon: Vers. 2. it is said, Upon the top of the high places, Chap. 1. 21. In the chiefe places of concourse: The phrase being thus varied here, to shew the loud * 1.571 sound of the voice of wisdome, so that none in the Church can say they heare it not, but are left without excuse, if they be not converted hereby.

To you (O men) I call, and my voice is to the sonnes of men. Here by men, Lavater understandeth the greater and better sort; by the sonnes of men, the mea∣ner * 1.572 and common sort; For Christ, by the word Wisdome here set forth, instructed all sorts, and admonished all, Nicodemus, and Joseph of Arimathea, the Scribes and Pharisees, who were of an higher ranke and quality, and the common sort that flocked unto him, sometime in the Temple and Synagogue, sometime in houses, sometime in the wildernesse, and sometime out of ships at sea, as Wisdome is said to have cryed to all men in all places. To intimate this diversity of men here spo∣ken to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in the first place, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the second signifying earth, as the first men of quality lifted up somewhat higher by their wealth and honour in this world; this also Chrysostome and August. who together with the rest of the Fathers, generally understand Christ by wisdome here speak∣ing;

and Beda his teaching upon the Mountaine by this in high places, his teaching * 1.573 those that followed him in the wayes that he went, by this, by the way an the pla∣ces of the paths; and his teaching himself to bee the Christ by the famous miracle wrought upon the widows sonne of Nam in the gate of that City, raising him up from the dead, by this, In the gates at the entring of the City.

Hear yee simple ones, the opening of my mouth shall be of right things. Here * 1.574 because amongst the common and meaner sort of people there be many simple, and of lesse capacity then others, Christ is brought in speaking to them, to shew that none are so weak in respect of their naturall parts, but by Christs teaching they were made to understand yea and to understand that, which they that had more wit and learning did not, as he saith, I thank thee (O Father) that thou hast hid these things from the wise, and revealed them to babes; that is, babes in understanding. The Jesuits apply this, which is spoken, not onely to Christ, but also to the Virgin Mary, which some of them labour to make good, but in vain; neither can any meere creature be thus spoken of without deifying it, and so committing Idolatry; to let this passe as a fruit of their superstition. Here are many things, whereby Christ commendeth his word unto us; 1. It is touching excellent things, the subject matter thereof, is not base or triviall, but of the highest nature, Faith, Regeneration, and Salvation, 2. Right things, for it is perfect and sound in all parts, and there is nothing cor∣rupt * 1.575 or unsound herein, as in things that come from men; and the man of God is hereby made perfect and righteous. 3. Truth, as also it is said, Psal. 19. The word of the Lord is true, and righteous altogether. There is nothing therein contained but truth, so that a man by following it, shall be sure to follow the truth and no errour in any thing, and what promise soever is here made of blessing and reward to come to those that keepe it, shall in Gods good time be fulfilled, neither shall any thing herein spoken faile, but be certainly accomplished. 4. Just, for * 1.576 the condemning of those that are justly to be condemned, but commending the commendable, here is no partiality shewed towards one more then another, but every one is sentenced, as he is, and continueth either repentant or unbeleeving, 5. Plaine and easie to the spirituall man, who discerneth all things. 6. Beneficiall, * 1.577 as gold and precious stones for the purchasing of inheritances here, for the attaining of the heavenly inheritance hereafter. 7. Sweet and delightfull, as it is also said, Psal. 19. as the honey comb; and all this is to be understood as spoken in opposi∣tion to the deceitfull, inticing, flattering, and in the end bitter-proving words of the harlot spoken of Chap. 7.

Lyra for the excellent things here set forth, understandeth hereby great and * 1.578 weighty matters, as hath beene said, Rodolphus things profitable and tending to in∣forme touching good manners. But they are called excellent, as August. sheweth, * 1.579 because none but weighty matters were by Christ set forth, whereas in the old Te∣stament Precepts were given of lesser matters, carnall sacrifices and rites, which were but as shadows fit for the Church in the infancy, these greater, and of more moment, for heires come to full age, these being but shadows, little light, but all things here made plaine, which pertaine to salvation: For the next words, My mouth shall speake truth, and wickednesse is the abomination of my lips. The * 1.580 last are by one inverted thus, The wicked hath my lips in abomination, or My lips are an abomination to the wicked; for it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and being thus rendred, the meaning is, Although I speake nothing but the truth, the wicked will hate me therefore, as was verified touching Christ in the hatred of the Pharisees stirred up against him, when he spake truly against their wickednesse.

The next words also, All my speeches are right, shew he is free from all hypo∣crisie * 1.581 and dissimulation, which was the sinne wherewith they were grosly tainted.

I wisdome, dwell with prudence, or subtilty, and finde out knowledge of w••••••y * 1.582 inventions: The Vulg. better, of cogitations, Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evill cogitations, or abominations. Here afetr the praise of wisdome, it is shewed where she dwelleth, if any man desireth to finde her out, and to possesse himselfe of her, and so of the in∣estimable treasure and pleasure before spoken of, She dwelleth in the prudent, that

is, such as have sharpnesse of wit and understanding to pry into the wily fetches of enemies, that they may not through simplicity be overtaken herewith. For then doth a man attaine to the knowledge of evill cogitations in the mindes of the wicked against them, when they trust not to every shew or appear∣ance of well meaning, but as he is innocent like a dove, so he is wise as a serpent. * 1.583 And that especially to discerne the stratagems of our great adversary the Devil, that craftily seekes the destruction of our soules, and the wily inventions of his cursed instruments tempting him to evill: for an instance of one sort of which, the woman spoken of Chap. 7. is put. Here is, according to the most proper meaning of those words also, meant wit and subtilty, to discerne snares of faire shews, and speeches laid for the righteous to bring them into the danger of destruction here; we are indeed simple, before that Christ comes by his Spirit to dwell in our hearts, but then this prudence entreth into us, whereby wee know best what to doe to be pre∣served [Note.] in time of temptation for the safety both of our soules and bodies; and this is not attained to without instruction, and hereby knowledge of the word and will of God; ignorant persons then, that care not for divine knowledge, have not this wisdome dwelling in them, and so are in continuall danger to be circumvented to their destruction. These words may also bee applyed to Christ in respect of his discerning the thoughts of mens hearts to censure and judge them therefore, as he is often said to have done.

The feare of the Lord hateth evill, pride, and arrogancy, and the evill way, * 1.584 the froward mouth doe I hate. Having hitherto spoken in the name of Wisdome, now he changeth the word, and speakes in the name of the Feare of God, which Chap. 1. 7. is said to be the beginning of wisdome, and Job 28. 28. Wisdome; it is the mother of wisdome then bringing her forth in whomsoever shee is, and hereby it may be knowne in whom shee is, viz. in him or her that hateth evill: this is the effect of the noble filial feare, it makes one like unto God, who is said to hate evill also, Chap. 6. 16. Six evills especially being there enumerated, yea seven, as here are three answerable to them.

1. Pride and haughtinesse of spirit.

2. The evill way, which is as much in effect as there is said, The hands that seed innocent bloud, and the feet that runne to mischief, which the heart before devised and meditated upon, and this by being iterated againe and again, becomes a beaten path or way.

3. The froward mouth, which is as much in effect as the lying tongue, the false witnesse speaking lyes, and the sower of dissention: And these are summa∣rily a••l greatest evilis comprehending all others under them, neither can hee justly count himselfe to be one that hath the feare of God in him, that hateth not all these, and out of an hatred of them, escheweth them continually, and not onely out of a slavish feare of judgements, of which before, Chap. 1. 7. according to a re∣markable distich.

Counsell is mine, and sound wisdome, Heb. Counsell is mine and substance * 1.585 the Vulg. Equity but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 substance or essence: and this most aptly agreeth to Christ, as vers. 12. 13. I wisdome dwell with prudence to finde out, &c. That is, have prudence cohabiting with me, so that no evill cogitations are hid from me; I also hate pride, and evill wayes, and tongues, as he abundantly shewes by his invectives often made against the proud Pharisees, and their evill wayes and speeches. For the counsell here spoken of, Christ also is called the Counsellor by Esay, and said to have the Spirit of counsell and understanding * 1.586 upon him; For his being Essence, he saith, Before Abraham was I am, and for his power, Heb. 1. 2. Upholding all things by the word of his power.

By me Kings reigne, and Princes decree justice. As Wisdome, that is, Christ ascribeth to himselfe foure things, Vers. 14. Counsell, essence, or substance, un∣derstanding, and strength, so here, and vers. 16. are foure sorts of Rulers, and men in authority mentioned, as coming to these high and eminent places by him, 1 Kings, who are the supream, who have none upon earth above them, but God alone.

2. Princes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to understand, and therefore most probably the Counsellours to Kings are hereby meant, who advise the King, and counsell him, that he may make just and righteous Lawes, and they in whose power, together with the King, it is to make Lawes.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred also Princes, which is a generall name for all chiefe men in a State, who are set up in high place to rule over others, as if one should say, principall men; but specially the word is put for chiefe Captaines, or Generals of Armies.

4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Spontanei, Liberates, Magnificias, in N. Tr. Nobles; From whence we may rightly gather, that all these are the Ordinances of God, as Paul * 1.587 calleth the higher Powers, and therefore not to be resisted or divided, the one thus banding against the other, or any of them annulled. For if they, being the orders of a Kingdome set up by God, are put downe, confusion is brought in, which is not without much calamity to any Kingdome, and he that is the Author of these Or∣ders, and the gifts sutable to them, will not long suffer it, or the Authors thereof, how potent soever they be, to goe unpunished: unlesse in case of necessity, the Su∣preame allowing to the Subordinate no power together with him, but seeking their extirpation, and the bringing in of a new way of Government absolutely Anar∣chicall, prejudiciall to his Subjects states, and lives, not suffering them to comply with him, as the King of Spaine did by the Lords of the Low Countries, whereby they were inforced to arme against him, and to cast him off, and his Posterity to this day. But this doth not justifie any other Nation doing the like, unlesse the case be in all things alike.

For the coherence of these words with the former, it is this; Christ, the wis∣dome of the Father having declared foure excellencies to be in him, Counsell, Es∣sence, Understanding, and Fortitude; now sheweth, that according to one of these he giveth Essence to Kings, according to another, Counsel to Counsellours of State, according to another, Fortitude to Generals of Armies, and according to another, Understanding to Nobles, and Judges of the earth, to doe justice to all men, and being thus qualified by his speciall providence sets them up, that by meanes of their Government, the people living under them may enjoy peace, their goods, estates, lives, and prosperity, which otherwise would be daily hazzarded. But it may be demanded here, how Kings reigne by Christ, who never was himselfe but [Quest.] a titular King, only he had a spirituall Kingdome over the faithful; 1. Subjecting them unto him by tuming them to the faith, and then ruling and reigning in their hearts by his Spirit.

Ans. Although he did not exercise a Kingly power, and said, That his king∣dome * 1.588 was not of this world, yet as God is King of all the Kingdoms of the world, so the man Christ by vertue of his union with the God-head, is King of all King∣doms, for which he is prophesied of as of a King, that should have given unto him the Heathen for his inheritance, and the uttermost parts of the earth for his posses∣sion. His Kingdome yet, as he said, was not of this world, because he did not take worldly royalty and majesty upon him, yet the power over all was in him, as he said; All power is given unto me in heaven, and in earth, and therefore the * 1.589 Kings of the earth reigne by him, or his appointing them to their Kingdome, and for him, as Vice-royes and Deputies, which should make them to have a great care in all things to reigne according to his will; if any doe not, but are wicked and ty∣rannicall, yet they are to be accounted Deputies by him appointed, and their Sub∣jects ought to beare their evil manners, waiting till God will be pleased either to amend or end them, lest in resisting them, they resist Gods Ordinance, and so reap * 1.590 unto themselves damnation. They have only prayers to fly unto, according to that of Saint Paul, Let prayers be made for Kings, and for those in Authority, * 1.591 that we may live a peaceable and quiet life, in all godlinesse and honesty under * 1.592 them.

If Kings be evil, saith Augustine, we must not say, that it is just with God to set them up, for he doth it, that the patience of the righteous may be proved, and the sinne of the wicked punished. By the power given to the Devil Job was tryed,

that he might appeare to be just; and Peter was tempted, that he might not pre∣s〈…〉〈…〉 of himselfe; Paul was buffered, that he might not extoll himselfe; and 〈◊〉〈◊〉 condemned, that he might not hang himselfe. Some by Kings understand Apostles, by Princes Ministers of the Gospel, that both teach and write, by No¦bles, all the rest of the Ministry; some, Spirituall persons of all sorts, that reigne, and get the dominion over their lusts.

I love them that love me, and they that seeke me early shall sinde me. Ha∣ving * 1.593 shewed where wisdome dwelleth, now he further declareth how it may be attained; there must first be a love, and earnest desire hereof wrought in the heart, and then this rich possession shal be injoyed; the love of wisdome makes it easie, but if the love hereof be wanting, it shal be an harsh and hard thing. And this is the cause why so many are averse from living in the feare of God, preferring to follow their owne Lusts, and thinking it a bondage to live in strict obedience to Gods Lawes, they love it not, but hate it; and why doe they not love it? because [Note.] they neither see▪ nor know the excellency of it; feare God, thinke they, and bid adieu to all pleasure, to profit, and to honour in the world, and so have no joy of a mans life; for who live so melancholly, so poorely, and are so much despised as they?

Against all this, Wisdome here telleth us of riches incomparable, and honour, * 1.594 that shall be to them that feare God, and then what life for joy and comfort, can be comparable to a life led in the feare of God? of which see before, Chap. 3. 14, 15, 16, 17. But it is to be noted, that he who loveth wisdome seeketh her early, he is none of those that put off a godly care of turning from his sins till afterwards, but in the prime of his age, and first in the morning, every day he seeketh it, by praying for it, waiting diligently at the posts of Wisdomes gate, ver. 34. That is, upon the Ministery of the Word, whereby faith and grace to feare God is attai∣ned▪ and this of loving wisdome is subjoyned after that, which is said of Kings and Princes, for whom wisdome is most necessary of all other sorts of men, for the ••ell managing of the great and weighty affaires committed to them; and to inti∣mate, that to them especially the love of wisdome is commended for this end. It is said, vers. 20. I lead in the way of righteousnesse, and in the pathes of judge∣ment, which are afterwards said to be establishers of the throne.

The Lord possessed me in the beginning of his way, before his workes of old. * 1.595 From hence to ver. 32. Wisdome commends her seife to us from her antiquity, and working together with God, in making all the parts of the world, and alwayes since their Creation governing them, and keeping them in so good order; which also most aptly agreeth to the matter in hand, the praise of wisdome being here special••y entred upon for their ake, who are Kings, Princes, and Judges of the world; for what King will not esteeme of, and love that which the most wise Ar∣chitect of the whole world, and Lord and Governour thereof esteemed of as the most excellent possession, and used in all his workes of Creation, and doth daily use in his governing the world? But it is to be understood, that having hitherto commended this Wisdome, his Sonne, in the created effects hereof, which are in men fearing God; now he proceedeth to substantiall and uncreated Wisdome, which is Christ co-eternall with the Father, and co-equall. And it is said, The Lord blessed me in the beginning of his wayes; That is in his beginning to create the world, and all things therein. The Sonne was with the Father from all Eter∣nity indeed but then he possessed him as it were, when by and with him he acted, and did these great workes, making this his most excellent possession knowne to men, who are ignorant of what he did before: and it were a presumptuous wicked∣nesse * 1.596 for any man to enquire what, because it is not revealed, but kept secret, and so belongs not to us, but to the Lord only: for that this substantiall Wisdome was not only first then when the world was created, but before from all eternity appeareth herein, He saith, Before the earth was made, from everlasting, ver. 23. where∣fore the Sept. tr. which hath for possessed, created me in the beginning, is to be taken heed of, as from whence the Manichees tooke occasion to teach, That Christ the Sonne of God was a Creature, from which this context doth utterly ab∣horre.

The same then is here taught, that is, Joh. 1. In the beginning was the Word, and this Word was with God, and this Word was God; not a Creature of God, but Co-essentiall, and Co-eternall, and by it all things were made; And Revel. 1. 8. The Alpha and Omega, which is, was, and is to come, even the Almighty.

And Augustine and other Ancients not condemning the Sept. tr. expound it of Christs Humanity; but how this could be said to have been created in the beginning, which was not, till foure thousand yeares after, I see not, unlesse his creating be un∣derstood of his decree to Create, and then that which followeth, ver. 23.

I was set up from everlasting, is applyed to his Divinity; the word is by some rend ed, I was anointed from everlasting, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth neither set up, nor * 1.597 anointed, but covered or concealed, by R. Abrah. rendred I had the principali∣ty; so likewise by Jerome, by the word covered best agreeth, Christ the Sonne of God, as touching his Incarnation and Passion to follow; for our Redemption was concealed, and covered from the knowledge of men of old, as being not declared but obscurely, and by types and figures. God indeed from eternity decreed this, for which he is said to be the Lambe of God slaine from the beginning of the world, but before the time of the Creation altogether concealed, and began then first to be revealed, when our first Parents having sinned, it was said to the Ser∣pent, He shall breake thine head, and thou shalt bruise his heele. * 1.598

When he prepared the heavens I was there. Wisdome having hitherto shew∣ed her antiquity, here proceedeth to shew her workes of Creation of Heaven and earth, and the deep waters, which are all with infinite wisdome made, placed and ordered in the best manner, together with clouds, as bottels holding the water, where-with the earth is watered at Gods good pleasure from time to time, and made fruitful. Then was I by him, as one brought up with him. I was daily his delight, &c. Here the deare love betwixt the Father and the Son is set forth, as * 1.599 it was afterwards said, when the Heavens were opened upon Jesus, This is my * 1.600 be loved Sonne in whom I am well pleased. It is therefore here spoken as of a tender-hearted Father, bringing up his Sonne with great delight and pleasure-take∣ing in him; as Machirn the Sonne of Manasseh is said to have been brought up * 1.601 upon Josephs knees; which commendeth infinitely the love of God to us, in that he spared not his Sonne, so greatly beloved, to be a ransome for us, that we might not perish, but have everlasting life. And this his love towards man is expressed. * 1.602 vers. 31. Rejoycing in the habitable parts of the earth, and my delights were in the sonnes of men; for herein he prophesieth of his Incarnation, or taking flesh that he might be our Redeemer and Saviour, washing his Church by his bloud that she might be glorious, an holy Spouse unto him, and without blame; for * 1.603 what is this, but unparaleld love and delight in the sons of men?

Now therefore hearken to me (O yee children) blessed are they that keep my wayes; upon the premises now Wisdome cometh to exhort to hearken to all * 1.604 that she shall say throughout the rest of this booke following: for who would not hearken to Gods darling so long dwelling in him, and working with him, and out of his love to Man-kinde making himselfe like unto poore mortall man, and suffering for them to deliver them, and by suffering attaining such experience of ou•• sufferings and sympathie herein, that if we suffer walking in his wayes, he is al∣wayes at hand to provide against our suffering above that, which we are not able to beare, and making our very sufferings easie and comfortable? And to that end we * 1.605 may hearken, as is required, we must be daily at The gates of wisdome, and wa•••••• at the posts of her doore.

By the Posts and Gates the Doctors of the Church are generally understood▪ who are like unto Janus, from whom Janua a Gate hath the name▪ having two faces, one to looke unto God by prayer, study, and meditation, to receive from him learning divine, fit for their doct••inall Function, and another to looke upon the infirmities of the common people, to apply themselves to speake so, as that they may come to understanding and reformation of life accordingly. And it is allu∣ded to the Gates of the Temple built by Salomon, and the two pillars of brasse,

Jachin and Boaz standing there because to the doore of the Tabernacle or Temple, not into them might the people come, from the Priests lips to receive knowledge. All diligence, according to Cajetan, in coming hither, is here commended, as of a man that comes daily to the Court seeking preferment, a begger to the doore * 1.606 waiting there for almes, or a woer to his Loves chamber door, there he may obtaine her love and marry her. It is not then a little seeking by fits and girds, that will make men wise to salvation, but continuall and daily seeking is necessary for this: Sometime frequenting Sermons, sometime reading their books written to inlighten [Note.] in the knowledge of the holy Scriptures, and sometime getting into their company by asking questions, and moving doubts seeking to draw from them more know∣ledge as the Queen of the South did by Salomon, and the Apostles by Christ.

And to stir up all men the more thus to doe, he con••••••deth, Who so findeth me, findeth life, he that sinneth against me, wrongeth his owne soule, he that hateth * 1.607 me, loveth denth. Heb. for life is lives, that is, a spirituall life, to which hee cometh so soon as he is converted at the voice of Wisdome, being before dead in * 1.608 sinnes and trespasses. 2. Everlasting life, which shall undoubtedly follow after this. 3. Life and comfort also in this world prolonged to many years, for which it was before said, On her right hand is long life, on her lest, riches, and honour, * 1.609 who so sinneth against me &c. that is, not regarding, but hating to live according to my precepts following, which is called an hating to be resormed, of which sinne all notorious wicked livers are guilty, although they say that they desire to live * 1.610 better, for they doe but herein dissemble, they doe in their hearts love sinne, and * 1.611 hate vertue, and by consequence they love death, which is the wages of sinne, which shall certainly be paid unto them.

CHAP. IX.

VVIsdome hath builded her house, she hath hewne out her seven pillars. * 1.612 Because Chap. 7. he had spoken of the harlot that prepared a feast, by telling of which, she sought to draw, and drew the foolish young man to her house to his destruction; he now in opposition hereunto, telleth of the feast which Wis∣dome maketh and inviteth all unto, that would avoid destruction, and attaine everlasting life; so that no man, unlesse he be most stupid, as an Asse, and void of all understanding, but will, considering the end of the feast of the one, and of the other, flye going to the harlots house, and death it selfe, and hell, and with all earnestnese of desire come to Wisdomes house, as to the entrance of heaven, and everlasting life.

The house, which Wisdome, that is Christ, is said to have built, is the Church or Congregation of the faithfull, called the House and Church of the living * 1.613 God, the ground and pillar of truth: A curious fabricke or frame of truth, most probably is meant by this house in this place, and the Church of God is called his house, because the truth is hereby supported, and borne up as by a pillar, for which it is also said to be the pillar of truth; not that the truth alwayes dependeth upon the most visible Church, for sometime the Church is as a woman fled into, and hid * 1.614 in the wildernesse, and a company of corrupt men, who are in many fundamentals gone from the truth, lift up their heads for some articles of the Christian saith held still, as the Catholick Church of God, as is this day, and long hath beene done in the greatest and most populous Kingdomes of Europe; the Church of Rome challenging to be this house, and condemning all others as hereticks and schismaticks, who have been therefore, and are still compelled in many places to lurke in secret. For as it was in the dayes of Elijah, so it may be in these our dayes, as then the seven thousand that were the true Church were hidden, and the Prophet himself knew not where they were, and the rest being the far greater number that were of Ahabs and Jezabels religion went for the Church; so now in many Countries they of the Reformed Religion, which be the true Church, are

hid, and the Roman Catholicks, notwithstanding their many grosse Idolatries, beare themselves as the Church, and because the Church, as having that priviledge in∣separably annexed to them, such as cannot erre, and therefore are the ground and pillar of truth, although in that Church nothing be lesse held up then the truth; many grosse errours instead thereof being stiffly maintained; wherefore the house built by Wisdome, is the goodly frame of truth, without mixture of errours in faith, or divine worship; and of this pure truth the pillars are here said to be seven, and these doe constituere Ecclesiam constitute the Church of God, for which it is worth the while to inquire what they be; Some say, the manifold gifts and gra∣ces of the Spirit, as Chrysostome set forth by the number of seven, because this is the number of perfection, both Esa. 11. 1. where seven are named, and Rev. 1. where the seven Spirits of God are spoken of. Some all particular Churches of the world, which make the Catholicke, or Universall, because seven Churches are mentioned, Rev. 1. for all. Some the seven Sacraments, but without all colour of probability, Gal. 2. Peter, James, and John are called pillars, because maine upholders of the truth of the Gospel, from whence we may gather, that as they, so others of the same order, even all the holy Apostles were pillars, and to them we may take the Prophets, consonant to whose, their teaching was in all things, for which they are together spoken of as the foundation of, this building, Christ him∣selfe being the chiefe corner stone. * 1.615

They were indeed many more then seven, but thus called, because this, as hath been already said, is the number of perfection, the number whereby all holy recko∣nings went of old; the seventh day must be the Sabbath, at the end of seven weekes the feast of Pentecost, and the end of seven times seven yeares, the Jubilee, seven Priests, with seven Trumpets of Rams hornes compasse Jerico, seven dayes, and the walls thereof fall downe, besides the seven graces and seven Spirits before spoke of, wherewith these pillars were indued. And these pillars Wisdome is said to have hewed out, in alluding to his choosing and fitting them for their high and weighty calling with gifts and graces to discharge it. The whole scope of this place is to stir us up to come to the house of Wisdome, and to the feast here prepared, and not by any allurements to be drawn to the house of the Harlot; and this is done, when we imbrace and cleave to the truth taught and set forth by the Prophets and Apostles, * 1.616 and follow their doctrine and example in all things, and not our owne carnall lusts. He that doth otherwise, goeth to an house, which is the way to hell, and goeth down to the chambers of death; but Wisdomes house is strongly borne up, as by * 1.617 pillars enough, so that the gates of hell cannot prevaile against it, and hath a faire and high standing, as a City set upon an hill, which cannot be moved; so that come hither, and be safe against all enemies, though never so potent, for ever. But let none mistake this City, concluding for the visibility and outward flourishing estate of any Church, this is it, but seriously consider whether all truth, and onely the truth [Note.] be taught and maintained there, and judge thereof accordingly. For this was the rule by which they went in the primitive times, when there was no visible face of a Church in all the time of persecution, beginning at the death of Christ, and from thence full three hundred yeares to the dayes of Constantine the Great. Be∣sides this exposition of the Church being the House here spoken of, and the Pro∣phets and Apostles the pillars and the faithfull Doctors of the Church successively, which is most commonly followed by the Fathers, there are other expositions, as of * 1.618 the Hebrews, who by this house understand the Temple, and by the pillars, the pillars thereof, and by the feast the sacrifices.

2. That mentioned by Origen the encyclopaideia of all Arts, which are seven Grammar, Logicke, Rhetoricke, Arithmeticke, Musicke, Geometry, Astronomy, * 1.619 which Hugo doth thus further paraphrase upon; By these seven are set forth all the parts of honesty, which are not in dishonest and wicked men: no grammar in de∣tractours, * 1.620 tractours, because by their evill tongues many barbarismes and solecismes in their speeches come from them, aspersing fouly the good name of their neighbours; no Logicke in flatterers, because that speaks reason, they unreasonably praise, and so abuse their friends; No Rhetoricke in filthy speakers, and the scurrilous, for this

teacheth Ornate, and the best manner of teaching; no Arithmetick have the proud and disdainfull, for that teacheth to put Numbers together, but these, as if they were too good to consort with others, stand aloofe, magnifying themselves above all; No Musick doe Schismaticks know, for this teacheth consent and harmony, but they practise discrepancy and harsh sounding discord; no Geometry doe the Covetous know, for they measure not things according to justice or equity, but as their covetous mindes carry them, passing all bounds of right, they leap upon other mens estates.

Lastly, the Luxurious know no Astronomy, which makes a man looke up to Heaven, and the Starres, but they, like Swine, wallow in the mire of sensuall plea∣sure; but upon well speaking of our Neighbours plainly reproving sinne in all, utte∣ring grave, holy, and modest speeches, humble, and gentle, and meeke speeches, and behaviour, just dealing in all things, and an heart lifted up to Heaven, as upon seven Pillars both Ethicks, Politicks, and Metaphysicks, that is, Divinity are built and founded.

3 Anastasius, Ambrose, Gregory, by this house understand the Human na∣ture * 1.621 of Christ, and by the seven pillars the seven gifts of the Spirit, said to be upon him, Esa. 11.

4 Athanasius by this house understands the just mans soule, and the seven Pillars supporting are by Bonaventure found, Jam. 3. to be chastity, peace, mo∣desty, * 1.622 teachablenesse, consenting to the good, full of mercy, and judging with∣out dissimulation, for such is the wisdome that is from above said to be, but the two last in N. Tr. without partiality, without hypocrisie

Shee hath killed her beasts, Hebr. her killing, mingled her wine; All that is * 1.623 spoken Allegorically, it being hereby shewed, That they who come to wisdomes house, shall finde a table there fully furnished; that is, Be satisfied with Spiri∣tuall food, as well as if they had filled their bodies with all good cheare and wine, that is commonly at Feasts, of one of which, a most abominable one, he hath spoken before, chap. 7. Not much unlike to Wisdome thus preparing and inviting, speakes our Lord of himselfe in Parables, under the name of a King, Matth, 22. where the Reader may see what is meant by these things; and the Maidens here said to be sent out, are there said to be servants, Christs Ministers.

Lyra understanding it of the Lords Supper acknowledgeth, That anciently as * 1.624 Bread, so Wine was given to all at the Lords Supper, but now for feare of spil∣ling the Wine, Bread only; and some, because the Wine is said to be mingled, in∣ferre, that in the Lords Supper it ought so to be, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth as well pouring out, as mingling, and a word from the same root signifieth a drink-offering, and therefore here is no ground for that Tenet, which is yet so generally held in the Church of Rome.

Shee cryeth in the highest places; That is, when her voyce may best be heard, for which, Pulpits out of which we preach, are set up on high, as in the dayes of * 1.625 Ezra, and hereby is declared the farre and wide piercing sound of the Gospell preached, for which the sound is said to have gone through all Lands. And who * 1.626 are invited to this feast? Simple ones, and such as want understanding. Which was notably fulfilled, when the mysteries of the Gospel were revealed to babes in understanding, the wise having them hid from them; That is, the Scribes and Pharisees, and Expounders of the Law, and the noble and great ones of the Land. * 1.627 yea, unlesse one be a foole and simple in himselfe, he cannot be made wise thus. Such hungry ones are filled with good things, as the blessed Virgin Mary saith, but the rich in wisdome and understanding, who thinke highly of themselves, are sent empty from this feast away. See also. 1 Cor. 1. 20. Not many wise or noble, God hath chosen.

And herein the Lord is contrary to the Philosopher, who being about to set forth his Ethicks would have no simple ones to come to his teaching, but either intelli∣gent or apt to learne. Wherefore let none be discouraged for their naturall weak∣nesse, [Note.] if they be willing; that is all which the Lord requires, that they may be Guests at Wisdomes Table, and feed, and be filled here to everlasting life, and as

to a feast, and that most sumptuous and compleat must we goe to holy Exerci∣ses; the want of which consideration is the cause of so great a neglect in many, who come to Church, as to a House of Correction; or tr••••antly Scholars to School being most glad when they have liberty to returne home againe, or to their sinfull pleasures; or as the Israelites, who having been long fed with Manna, which at the first they thought most delicate food, when they had been long used to it day after day, loathed it.

The vulg. vers. 3. for these words, Shee hath cryed from the high places of the City, hath it, that they might call to the tower, and the walls of the City; That is, saith Lavater, as some expound it, to heavenlinesse of minde, the heats being lifted up on high, when a man cometh to this spirituall feast; Some, that * 1.628 the house, to which they are called, is as a tower on high, in which Captaines used to give their Souldiers some repast of good meat and wine, that thence they de∣scending againe might goe into the Battel with more courage; so wisdome dealeth by those, whom she inviteth, feeds them with Spirituall food, thus filling their hearts with more courage to spirituall encounters.

These things I grant are true, and very usefull for such as are going to holy exer∣cises, especially the first; but the words in Hebr. will not beare this exposition, and therefore some, that hold to that reading, say, that she calleth hee maidens to this Tower, that speaking from aloft they might be the further heard, and so they come to the same in effect, which I said before.

Touching the simple ones, and destitute of understanding, or as it is Hebr. of an heart, Hereby most probably two sorts are set forth; 1. Of young ones; 2. Of such as have yeares enough, but are weake in understanding; for the will * 1.629 of the Lord is, that children should come to this holy Feast, as well as men of yeares, for which cause children are often spoken to before.

He that reproveth a scorner, gets himselfe shame. Having hitherto in the name of Wisdome invited to her feast, now he sheweth, who shall not come in hi∣ther, * 1.630 viz. the proud and scornfull, or any wicked person bent to goe on in his sins, how effectually soever he be disswaded there-from, yet such are brought in also; for both good and bad are said to have been brought in, Matth. 22. but no good doth redound to the soules of such; neither hath wisdome any credit, but a ble∣mish by their meanes, through their living, and coming into her house or congre∣gation.

But how doth he get himselfe a blot, that reproveth a scorner? Gregory answer∣eth well, by the scorners retorting upon him the vices objected, where-with he * 1.631 is charged, yea and more to his disgrace amongst many Hearers; and Clemens Alexandrin expresseth this wel by the similitude of a Looking-glasse, upon which a man full of sores and blemishes upon his face looking, the like appeare in the Glasse; so the scorner makes his reprover seeme as vitious as he. Here betweene the scorner and the wicked is this difference, the scorner is one that hath some knowledge, but for this he thinketh himselfe wiser then his Teacher, and so mock∣eth at what he saith, and contemneth it; the wicked is one that sinneth not out of weaknesse, but maliciousnesse, these two being opposed to the two before spoken of, young ones, and weake in understanding like children, although of mens yeares, and so through weaknesse and ignorance sinning, but upon better information ready to reforme.

And a blot saith Augustine he getteth to himselfe that laboureth, by reproving * 1.632 and laying open the sinnes of such, because the profiting of the Hearer is the re∣ward of the Teacher; but he that laboureth for a reward, and knoweth that he shall have none, cannot escape unblemished with folly.

Reprove not a scorner least he hate thee, reprove a wise man, and he will love thee. This is added, to shew that we are not only to forbeare instructing and re∣proving scorners, least by so doing we get a blot, but least for our good will we be requited with hatred. But must we therefore let scorners goe unreproved altoge∣ther, doth not love binde us without regard to the harme that will redound unto us to doe our dutie? and what is this but to reprove sinne in whomsoever, and spe∣cially * 1.633

the teacher, who is as a watchman, and shall be in perill of losing his life for his life, if he giveth not every sinner warning. * 1.634

Sol. Some answer, that there is another way of reproving, although a man saith nothing, and that is by doing so, as that he may be ashamed: Some that al∣though his hatred, by reproofe procured, be spoken of, and a blot to the reprover, yet this is not the onely thing for which he must forbeare, but lest he being repro∣ved adde unto his sinne, by being more exasperated to the increase of sinne in him, and consequently of damnation, which is illustrated by divers comparisons: As a muddy place being stirred stinkes the more, and fire burnes the more ardently, and * 1.635 a mad man rages the more he is opposed; so the scorner.

2. As a foule, having divers sorts of egges under her, by sitting upon them pro∣duceth * 1.636 divers sorts of young ones, some good, some bad, as the egges are; so it is with those, that are under the reproofe of a teacher, if they be docible and tractable, they come out reformed, if scorners, more increased in sinne.

3. As a graine of wheat cast into the ground, if the ground be good, comes up * 1.637 with increase, but if it be bad, it degenerates into darnell, or other-soile; so instru∣ction and reproofe, as he is, upon whom it lighteth.

4 As the Persian Apple, which according to Pliny, is wholesome and good grow∣ing * 1.638 in some soyl, but in some other present death, as poyson if it be eaten; so reproofe.

5. As a Pearle being put into vinegar, and dissolved, eats sharpe like vinegar, but in hony, sweet like hony; so reproofe.

But it is not necessary to yeeld, that a man ought not to reprove a scorner, as if it were here altogether forbidden: for Elisha reproved and cursed the children of Bethel, and Elijah, by mocking the Prophets of Baal, reproved and incensed them, and Christ the Scribes and Pharisees, that much desired it: whereby their hatred was the more stirred up against him.

This is therefore spoken rather in way of concluding upon the premises, Vers. 7. as if he had said, Sith it is so, that he who reproves a scorner, reapeth shame, therefore in reproving such like, look not for any good successe, reprove him not expectation, that thy reproofe should work him to good, but from the wise before called simple, because as children easie to be drawn to good, thou mayest well expect that thy reproofs should doe good: yet that thou mayest not make thy selfe guilty of the scorners sinne by thy silence, hold not thy peace, onely let him know to his greater terrour, that he hath no part nor portion in this feast of Wisdome, consisting of instructions, reproofs, and consolations, but the docible and teachable, whom they count simple, but God counts them wise; for that which is said, Matth. 7. which seems not to differ from this, Cast not your pearls before swine, &c. See my Exposition upon that place. Note, that by a mans love or hatred of his reprover, one is knowne of what condition he is, whether wise, or a foolish scorner, and con∣sequently whether the word bee to him the savour of life to life, or of death to death. He that, Pharisee-like, becomes the more malicious against his teacher, the more he is reproved, to him the word is to death and condemnation, but to such, as David-like, love him▪ it is to life and salvation.

And why should not any sinner love his reprover, that herein doth the greatest act of love towards him that can be, thou art to appeare before the great Judge of all the world, and if thou appearest blemished, woe will be unto thee, for he sits to adjudge all the spotted and blemished to hell fire: Oh what a good office then doth he unto thee, that seeks to doe away thy blemishes of sinne against that time? And how much art thou bound to love him therefore as the Corinthians Paul, who in his sharpe reproving of them, sought nothing but to present them, as a pure vir∣gin, to Christ, not having spot or wrinkle. And thus Gregory professeth, that hee * 1.639 should dearly love him, that would deale thus by him before his appearing at the Tribunal of that most strict Judge.

If thou beest wise, thou art wise for thy selfe, if a scorner, thou alone shalt suffer. Having made a short repetition againe of things before said touching * 1.640 Wisdome, and the benefits hereof, Vers. 9 10. 11. now he concludeth therefore that Wisdome in exhorting to vertue, and to turn from sinne, aimeth not at any

emolument or profit of her owne, but at the good of others, to whom she directs her precepts and the keeping of them from miseries, which otherwise they shall * 1.641 inevitab••y suffer; thus Cajetan: but Jerom saith, onely that we are here exhorted to be wise from the consideration of the benefits, that we our selves by this meanes sha••l reap, and dehorted from scorning and hating reproofe from the consideration of the miseries that such shall suffer.

I rather prefer the former, because it addeth some what the more weight to the proposition, and prevents an objection that might be made of Wisdomes seeking her selfe. But when he saith, Thou art-wise for thy selfe, it is not so to be understood, as if the benefit coming in by wisdome should not be imparted to others▪ for he that is instructed, ought to make him that instructs him, and formes this wisdome in him, partaker of all his goods, and to give almes to the * 1.642 poore, but these things also redound to his owne good, Gods blessing being hereby the more procured both in this world, and in the world to come. How great a motive this is of being wise for a mans seise, to stir up hereunto is shewed even by * 1.643 naturall reason in Plautus, where an husbandman is brought in animating his son chearfully to doe his works of husbandry thus, Thou plowest, harrowest, sowest and reapest for thy selfe, to thee shall this labour bring in joy. But be a scorner and thou alone shalt suffer; this shall turne to misery to thee, and herein thou shalt * 1.644 be alone, having none to comfort thee, or to beare a part with thee, all other wic∣ked persons having each one enough to beare of his owne burthen, as every one shall do: yet this is not so to be understood, but that for the wickednesse of one, * 1.645 many may suffer in this world as all the host of Israel for one Achan, all Jeroboams posterity, and all Ahabs, for Jeroboams and Ahabs sins, the family of Ely for Hophni and Phinees: See also Jer. 23. 10. Hos. 4. 1. where mourning is threatned to the whole land for oaths, and adulteries, &c. although all were not such. The meaning then is, thou alone shalt suffer eternally in hell fire, and not any other with thee for thy sins.

A foolish woman is clamorous, she is simple, and knoweth nothing. Here after Wisdomes feast, and invitation, and the good and benefit shewed which cometh by wisdome, as a woman for all parts of excellency most worthy for my * 1.646 soule to desire to joyne in marriage withall, he repeateth something said before of the whorish woman, Chap. 7. that the amiablenesse and beneficia••nesse of the one, and the tumultuousnesse, and evill qualities, and impudency of the other, and the unspeakable mischiefes following a mans being allured by her being together looked upon, a love and earnest desire to the one may be wrought in us, and as great a loathing of the other, making it impossible for her to fasten any alluring temptati∣ons upon any young man, although never so full of fleshly lusts. And that which is here spoken of an whorish woman may well also be mystically understood, as spoken against any arch-hereticke, or seducer to Idolatry. She is tumultuous, as the word signifieth.

Lavater is altogether for a mysticall understanding, saying, That this woman setteth forth Antichrist, although according to the opinion of some, Philosophy op∣posite to Christianity is hereby set forth, or heresie, or idolatry, as is said before. * 1.647 But he saith, that he tooke it from John Husse, that Antichrist is meant, who is contrary to Christ, before set forth under the name of wisdome. And this Anti∣christ he saith, is the Pope of Rome, unto whom all things here spoken touching this foolish woman, doe most notably agree: For who hath stirred up so great tumults and troubles in the world, as the Pope, persecuting with fire and sword all such as oppose his pride and ambition, whereby he exalts him∣selfe above all, not only other Pastors and Bishops of the Church, but also over Kings and Emperours, whereby he hath filled the world with war and trouble.

If it be demanded, if a man be meant, why is he set forth by a woman?

Answ. A man so sitteth in that Seat, that it hath also some time been supplyed by a woman, Pope Joane disguising her selfe, and by putting on mans apparrell, making the world beleeve that she was a man, calling her selfe also by the name of

John, untill that her bringing forth of a Bastard, as she went in Procession, discove∣red her deceit, in remembrance whereof, as Sleidan saith in his Commentaries, they have a custome ever since, when a new Pope is chosen to feele him, being set in an hollow Chaire, the party that doth it being asked, Utrum habeat Testiculos. Shee is simple, and knoweth nothing, if this be applyed to the Pope, it may seeme not to agree at all, for who is crafty and subtile, if he and his instruments be not? but so is an whorish woman, wise to doe evil, but without understanding, to * 1.648 doe good, as the Prophet speaketh.

In like manner he is simple in respect of the good, saving, and sound knowledge that cometh from wisdome before spoken of; for who but a simple man would for worldly honour and profit loose his owne soule? as he doth, seeing he that exalts himselfe shal be brought low; who but a simple one would busie himselfe about toyes and bables, matters of greatest weight being neglected? as he doth in stan∣ding for Baby-like Images, bowing, and crouching to a dead peece of Bread, and carrying it about in pomp to sick persons, to quench Fires, to asswage the swelling of Waters, as some of them have done most ridiculously. Who but a simple one would trust to Holy-water, and Crossing, as having vertue to fence from the Divel? which Silvest. 2. once proved that they could not doe, when notwithstanding his crossing of himselfe in a black day of Thunder and Lightning, the Devil fetcht him away: Not to insist upon more particulars.

But simple ones, and such as were without understanding, are before commended as the Guests invited by Wisdome, and the same the Guests of the foolish wo∣man also; Sol. of simple ones, and men voyd of understanding there are two sorts, the one of such as either be weake of capacity, and judgement, either for their youth, or defect of naturall parts, yet not wedded to their simplicity, but ready to receive instruction, when it cometh, or being intelligent deny their owne wis∣dome, seeming to themselves simple, because not capable by naturall reason of Di∣vine Misteries. The other sort are either weake of understanding, and ignorant in respect of Divine knowledge, being yet so wel pleased here-with, as that they care not for Divine, but despise it, as the Dung-hil Cock the Pearle; or having under∣standing, so wel conceited of themselves, that they thinke they know more then any other can teach them, and so goe on foolishly in sinne or errour, rejecting all admonitions and ratiocinations to the contrary. To the simple ones of the first sort Wisdome calleth, and they come to her feast, but the foolish woman to the second, and prevailes with them.

Shee sitteth on a seat at the doore of her house, in the high places of the City. * 1.649 This also most fitly agreeth to the Pope, who calleth his Episcopall place his Seat, and teacheth sitting in his Chaire, and the doore is a place, where one may see Passengers, and be seene of them; therefore this Whore is said to sit in the doore, because the Pope sheweth himselfe publickly at some times, blessing the People coming together to see him, thus alluring many, and he sends abroad his Indulgences or Pardons, which are most pleasing to flesh and bloud, as importing, that for a little money a man may have pardon and deliverance from all his sinnes, where-with what simple body is not easily taken, and so made to come in unto him, and to imbrace his Superstition, thus running to the sinne of Spirituall whoredome; and this seat is in the high places of the City of Rome, a fit description of the Seate of this Whore of Babilon, standing formerly upon seven high Hills or places, as is said, Revel. 17.

To call Passengers, who goe right on their wayes. This also most aptly agreeth * 1.650 to the Pope, who corrupted the Church being before in a right way, publishing and causing himselfe to be published, the Head of the Church, and of infallible judgement, which men beleeving, what would they not after this readily beleeve that should come from him and his party, especially being convened in Counsel? and then taught to be the Catholicke Church representative, that cannot erre, both the Doctrine of Purgatory, the piety of praying for the dead to be thence delive∣red, and in calling upon Saints departed, worshipping Images, &c.

Who so is simple, let him turne in hither, and to the man voyd of understan∣ding, * 1.651

stolne waters are sweet. Neither doth this disagree, for as Wisdome hath her feast, which refresheth and sustaineth life; so the Pope, in speaking of Waters and Bread, pretendeth the same bread and water of Life; for he maketh men be∣leeve, that no life or Salvation is to be attained out of his Church, but here is Bread consecrated, and so made Christs very flesh by Transubstantiation, of which he that eateth hath everlasting life; And this is called hidden bread, because the people are made to beleeve, that it is Christs very flesh, although hidden under the forme of bread, and in this flesh lyeth hid bloud; so that he who receiveth it, receiveth his other part also, his bloud conducing likewise to Salvation. And stolne water, or drinke, this is called, because they that steale, hide the goods stolne, there∣fore stolne and hid are Synonyma's here, one further expressing what is meant by the other. And if by waters we also understand the consolations of the Scrip∣tures, his Doctrines are pretended to be the very Scriptures of God, because accor∣ding to the sence thereof, which it is not in the power of any private person, but of the Church to give; they are said to be stolne, because in the text stolne away from the people, by being kept in an unknowne and hidden tongue, and Bibles in a knowne tongue are taken away, they being thus robbed of the Truth indeed; so that he, that wil have any of the Scriptures, must have it from his Priests lips, being corrupted by running through their pudly braines. And sweet these waters are cal∣led, because pleasing to mans nature, the maine part of his Religion consisting in vaine and pompous Ceremonies, and Doctrines pleasing to nature, of which he that is a Propugnatour, is blessed and happy, whatsoever his life be.

And the simple are wel said to have been bidden come in hither, and such as are voyd of understanding, because the most ignorant are the best Catho∣licks, beleeving as the Church beleeves, although they know not what this is, is the Popes most commended religion, a maxime whereof is, Ignorance is the Mother of devotion.

But he knoweth not that the dead are there, and her guests in the depth of * 1.652 hell; That is, these simple persons by specious pretexts of Antiquity, and Univer∣sality, and succession for so many hundreths of yeares, and visibility, being decei∣ved, thinke them blessed that are Papists, and constantly continue in the Popes way of superstition, when as poore soules they are utterly deceived, for blessing, they and such as they are, being in the way of cursing, and for life attaining by such bread, in the way of death; and for being comforted by this deceitfull feast, in the way of being tormented in Hel for evermore, as it is said of the Beast in Revel. that she is cast in, and the smoake of her torment ascendeth for ever; and such as is her reward, must all looke for, that follow her. If it be demanded, Are all dam∣ned then that be Papists, and if so, what is become of our Ancestors?

I answer, It is to be hoped that many of them, although they outwardly con∣formed to the Church of Rome, yet they had some perceivance of the vanity of the Popes Religion, to which yet they were inforced by the higher Powers, and [Note.] grieved to see those superstitious Rites then used, and in their hearts derided them, * 1.653 some also having so much courage in all times as to cry out against them, and a∣gainst the Pope as Antichrist. Such as were not thus ill-affected towards them, but had, or have at this day a complacency in them, and preferre adhering to them. I see not but that this text must needs be verified touching them, The dead are there, and her guests in the depth of hell.

Others repenting of their errours, and ignorances in common although they knew not wherein they stood, might have pardon; for the word used to set forth Antichrist, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth according to R. Salomon foolish, and rich, and trusting in his riches: which may wel be applyed also to the ••ope, because he by so many wayes and meanes rakes together wealth in abundance and as confident that he is for this happy, he fareth most deliciously, as that foole, Luke 12. that tooke care for nothing, but about living at ease, eating and drinking and being merry; as Paul 4th. in speciall did, who being before a poore Fryer, and then upon the Stoole, at which he sate daily, and ate bread, and dranke water he wrot. Pa∣nis & aqua vita, Bread and water, a blessed life; but being made a Pope, he

exceeded in good cheare every day, and then changed his Posie; Aqua & pa∣nis vita canis, Water and bread a doggs life.

Whereas she is said to be simple, the word rendred simple signifieth either one easie to be deceived, or deceitfull, apt to deceive others; wherefore the vulgar hath it, Plena illecebris, full of deceits, for simple; both which, as hath been shewed, agree to the Pope, he is foolish and simple, because deceived by the De∣vil, who through pride and covetousnesse tempts him to many foolish things; and to make these seeme to come from God, he and his adherents have many devices of feigned miracles, and some coming from the dead, and declaring the truth of his Tenets.

Other Expositors generally, are some for a foolish, who are properly understood * 1.654 here; some for pleasure, that inticeth as an Harlot; some for the wisdome of this world, which is so contrary to Divine wisdome; or if by wisdome before spoken of, honesty be understood, for the foolish woman, dishonesty here. And so they apply all things following accordingly. I subscribe to Lavater, and therefore for∣beare to prosecute other interpretations, as agreeing better to chap. 7.

CHAP. X.

A Wise Sonne makes a glad Father, but a foolish Son is an heavinesse of * 1.655 his Mother. Salomon having spoken, hitherto by way of Preface, as the Hebrewes say, stirring up to get wisdome, by declaring the excellency hereof, and the benefit in divers respects, intermingling also some precepts of wisdome, now he entreth upon the body of his Instructions, or Proverbs before intimated, or pro∣mised, for which a new title is prefixed here; The Proverbs of Salomon, as if he had said, Now to come to the body of them, take this for the first. A wise * 1.656 Sonne, &c, And he worthily beginneth with this of a wise Sonne, because to his Sonne, and to all others by the name of children he hath hitherto directed his Exhortations, and he moveth him to affect wisdome so much hitherto commen∣ded to him from this, that joy shall hereby come to his Father, but otherwise heavinesse to his Mother; if therefore thou lovest thy Parents be wise, and be not a foole to follow fleshly delights, as sensuall persons doe.

But why shall the Father be glad, and the Mother heavy, and not both be like affected at their sonnes wisdome or folly? Some say, this is spoken with re∣spect to that which the man or the woman is most apt unto, the man to rejoyce, when there is cause, and the woman to grieve most; which last was verified in Rebecca the mother of Jacob, and Esau; for when Esau had taken a stranger to wife, and not of the kindred, she said, If Jacob doth so, what good will my life * 1.657 doe unto me? And of Jacob it is said, He had so great joy of Josephs, prosperity, and honour in Aegypt; that his spirit, before drooping, renewed.

Some, because the Father is the chiefe meanes under God of his sonnes being wise, because he is more severe in reproving and correcting him, whereby iniquity * 1.658 is driven away; but the Mother more indulgent and cockering, whereby the childe is many times corrupted, and therefore she, as the cause, hath most griefe for this, the Father most joy for that, as the effect of his Discipline; and this pleaseth me best, although there be some also that yeeld another reason, viz. The mans going more abroad, to see in what view and credit his sonne liveth for his wisdome, to rejoyce his heart, but the woman keeping at home seeth it not so much; but if he be foolish, this is shewed most towards her to her griefe, who is alwayes in the house with him, and whom, for her weaknesse, he is most apt to despise.

Lastly, the sonne for the most part is like the Mother, as the common saying is, Partus sequitur ventrem, therefore the mother conceiving, that the fault will be laid chiefly upon her, grieveth most, as having the viciousnesse in her selfe thus the more laid open; to say nothing of the mothers knowing him to be her owne sonne, but the father only thinkes him to be so, as Menander speaketh; Who is * 1.659

a wise sonne in spirit. Resp. We shall not need to enquire the premises, Chap. 1. &c. considered. There is also other wisdome, of which it is said that Aholiab and Be∣zale••l, had the Spirit of wisdome to worke in brasse, and likewise wisdome to worke in any Trade, or in any Art. The sonne therefore, that is skilfull and wise in any Art, or Trade, or place, or calling to doe the workes thereof, if he hath the feare of God withall, is a wise sonne here spoken of: And he is a joy to his father, because he is the more esteemed for his sonne, and so is his whole family, and the greater good for liveli-hood may hence redound unto him in his old age, as Jacob and all his family fared the better for wise Joseph. It is also a joy to him, because that when he dyeth, he shall still live in his sonne. Therefore parents bestow good [Note.] education upon your children, let them be taught and instructed betimes, bring them not up in idlenesse, or in any evill way, let them betimes learne some Trade, or Art, to which each one is most apt, and when need is, let not reproofe and cor∣rection be wanting, and let not mothers, who are so tender over their children, that they cannot indure to correct them themselves, be grieved at their being corrected by others, tutors, or governours; especially suffer not theft, deceit, lying, gaming, or company-keeping in them: use them to duties of devotion, and by no meanes let them see an evill example in you that are their parents, but altogether good, knowing that by example they are kept off from good as it were, with both hands, if it be evill, and pulled by precept, but with a little finger.

It is a great oversight in Parents to be altogether intent to gather worldly goods for their children, but for their good education, to have little care, when as riches are fading, and soone spent away, and are oft-times a meanes to corrupt thy sonne, and to destroy him both in soule and body; and it is a great provocation of God to make them in his judgement to be so, to seeke so earnestly and solely after them, but much more if they be gotten with an ill conscience, as commonly they are by men so worldly minded.

And therefore to take our mindes off from this, and to make them more intent to give our children education, it followeth, The riches of iniquity profit no∣thing; * 1.660 but righteousnesse delivereth from death. As if he had said, Ye parents may by drudging, and making your children drudge, intend nothing else but to get riches, but this shall not profit you or them finally; If yee could leave them thousands, all were too little to deliver them from death, or to make them live the longer in this world, or the more happily: but breed them up in the feare of God, * 1.661 and in the way of vertue, and then ye take a course indeed to save them from death, that they may live a blessed life here, and afterwards in heaven for ever, and not come into that place of torment; Of all the gods, saith one, none but will take a gift, except death, but he will take none, nor have any altar built to him, there∣fore riches are vaine to save life, when death cometh to strike.

How righteousnesse delivereth from death, it may well be conceived, because understand it of death bodily, and it is verified, because the wicked thiefe and rob∣ber commonly suffereth death, but the just and righteous man, no man will harme: Or understand it of death everlasting, when he, that by any wicked meanes getteth worldly goods, shall after suffering here, or if he escapeth, hang in hell hereafter; * 1.662 the righteous, who liveth in the feare of God, is free from this danger, not because he is so righteous that God can have nothing against him, for no man is righteous and sinneth not, but because God accepteth of him in Christ for perfectly righte∣ous, and so he is delivered.

If it be said, so an unjust dealer that getteth goods unrighteously, if he repenteth, shall be delivered from death, as the thiefe upon the Crosse beleeving in Christ, and therefore what profit more in righteousnesse, if hereby we understand righ∣teous dealing, touching delivering from eternall destruction, then in un∣righteousnesse?

Answ. Very much, because, the just dealing man is alwayes in the way of life, and out of the danger of that death, being a beleever, but the wicked is in conti∣nuall danger; and it is a rare thing for him to be delivered, if ever he be, it being the case of so few, that amongst all the unrighteous dealers that we read of in the

booke of God, there was but onely one who repented not till his death that was saved, and that was the thiefe before named.

Againe, he that getteth riches unrighteously is further from salvation, then other notorious sinners be, because their sin is not remitted, unlesse restitution of that, which they have taken away, be made; and where is there a man that Zaccheus-like doth this? For the title here given to riches, he calleth them, Riches of iniquity, and so doth Christ, saying, Make you friends of the riches of iniquity.

1. Because most men get them by unjust and unlawfull meanes.

2. Their hearts are taken up with their rejoycing more in them, then in God and his grace, and trusting in them.

3. They are carried on with an unsatiable desire of getting them, the more they * 1.663 have, being the more covetous.

4. Turning even servants unto them, which they should make to serve them, toyling without measure or end, vexing their mindes with worldly cares, sorrow∣ing extreamly for worldly losses, pinching their very bellies, and denying necessaries to themselves.

5. Hardening their hearts against the cryes of the poore, all which are iniquities and every where condemned in the word of God. The first, 1 Joh. 2. 15. Prov. 3. 30. Matth. 4. 13. 2 Cor 7. 10. Matth. 5. 25. 2 Cor. 8. and 9. Riches also are turned into gods, Math. 6. 24. Col. 3. 5. Omnipotency to save from evill is ascri∣bed * 1.664 unto them, when they are trusted in, and eternity, when it is thought that they shall continue ever.

But how can it be said, They profit nothing, when as herewith we purchase * 1.665 food and raiment, faire houses, servants, honours, and power above other men?

Sol. All these things have an end, at the least when death cometh, but then what profit is there in them? yea, if then the soule be lost, how great is the dam∣age coming by them? For what shall it profit a man to win the world and lose his owne soule? as he doth, whose riches are riches of iniquity, any of the wayes be∣fore spoken of. He yet, whose riches are Gods blessings, turneth them to his profit; by giving to the poore, he lendeth to the Lord, he putteth out his talent to usury, as it is in the parable to his owne finall great gaine; for feeding the hungry, &c. hee shall heare in the end the Judge inviting him, and saying, Come ye blessed of my Father into the Kingdome prepared for you. He exerciseth hospitality with * 1.666 Abraham and Lot, and so sometimes receiveth Angels, and divers other wayes * 1.667 he doth good, and so layeth to himselfe a good foundation, and a treasure in hea∣ven, which never fadeth, neither can be taken away. And if this be the case of such as have the riches of iniquity, as was before said, who would not rather by good [Note.] breeding sow the seeds of grace in his children, then by hooke and crooke gather wealth for them? Let the example of an heathen woman Cornelia, a Roman Lady make you ashamed of this; who, when she had another Lady Campana with her, who shewed her many precious jewels, and much rich stuffe, and desired to see hers, she having two sonnes, that then came from Schoole, the two Scipioes that were afterwards so famous, said, These are my ornaments, meaning to get them inriched with knowledge and vertue was the wealth, that she chiefly laboured * 1.668 to inrich them withall. It is true, sometime let parents take what care they can about their childrens education, yet some of them will degenerate, but then they shall have this comfort, that this comes not to passe through their default, and so they shall have comfort to God-ward, the comfort of a good conscience testifying that they have faithfully discharged their duty, as Abraham towards Ishmael, and Isaac towards Esan, although the one proved a wilde man, and the other pro∣phane: For they must consider, that Gods decree shall stand, whether to election or reprobation for reasons best knowne to himselfe, Who will have mercy on whom * 1.669 he will have mercy, and harden whom he will, as the potter doth by his vessels.

The Lord will not suffer the soule of the righteous to famish, but he casteth * 1.670 away the substance of the wicked. This most aptly followeth the former, righte∣ousnesse delivereth from death, and riches profit not. For it might bee de∣manded,

if riches profit not, then they will doe us no good, when famine and scar∣city cometh; but they doe, as experience teacheth, they that have them buy them food and live, but they that have not, are famished and dye. To this he saith, the righte∣ous, be he rich or poore, shall not famish, God will never suffer it, but the riches of the wicked, to which they trust at such times, shall faile them, the famine laying hold upon, and consuming them, notwithstanding their wealth. The Vulg. for substance which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth, hath insidias impiorum subvertet, ex∣pounded by some, will bring to nought the lyings in wait of the wicked against him to rob and spoyle him of his goods also, and to signifie pravities, or lyings in wait, the word is also commonly drawn; but then I conceive rather, that it is meant of goods by wicked meanes gotten by transgressors, whereby they may seeme to be so well provided, that they need never to feare any want, but that how scarce soever the times be, they shall have enough; but God will herein crosse them, and doth many times, by casualties of fire, or other losses bringing them to poverty, and so they are famished, but the righteous, although poor, and having little, never. They may, as some observe, be in hunger and thirst, as Paul saith of himselfe, In hunger often, * 1.671 and in famine; and the Worthies, of whom a Catalogue is made, Heb. 11. are said of them to have been destitute but this, as Basil saith hath been but as Faulke∣ners deale by their Hawkes, keeping them hungry to make them flye the more * 1.672 earnestly after their prey, so to make them to be the more elevated in their mindes to things above. But by famine such shall never perish, although the very Lions do, * 1.673 as we may see in the example of Elijah, when a great famine was in Israel, God wrought miracles rather then he should want, and the children of Israel had bread given them from heaven all the time that they were in a barren wildemesse, and waters were made to come out of a rocke to give them drinke. Some there are, that by the famine, here spoken of, understand a disease called, Caninus appetitus, which is, when a man being well fed, is still hungry, and never satisfied, which is a great misery: Some of a spirituall famine: but the plaine meaning is, as hath beene already said. And the soule is here put for the person, as it is commonly in many other places of Scripture. See the like of the righteous being preserved in time of famine, Psal. 33. Psal. 37. and of Gods care to provide for them by divers comparisons, Matth. 6. And this would be well fixed in our mindes, that wee may neither despaire in times of scarcity, and want, nor flye to sinfull meanes for [Note.] the sustentation of our bodies, to hazard our soules by stealing, robbing or mur∣thering, as many have done, mothers not sparing their owne children, and killing and making meat of them, as in the siege of Samaria, and the last siege of Je∣rusalem * 1.674 by the Romans.

Now Salomon having given this comfort to the righteous of being preserved in time of famine, herein verifying that which was before said, Righteousnesse de∣livereth from death, for famine brings death; he to prevent such thoughts as might arise hereupon, If it be so, that the righteous shall not be famished, what∣soever hard times come, then what need hath he to labour, and work? subjoyneth Verse 4. He becometh poore, that dealeth with a slack hand, but the hand of the * 1.675 diligent maketh rich; Heb. for slacke hand, or remisse, as the Vulg. hath it. Heb. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deceitfull, the deceitfull hand makes poore, but the hand of the strong, that is, to labour, rich. A man must not be idle when he is able to worke, dissembling some impotency, for then he may well feare to be poore and famished, for he that will not worke, must not eat: Yet if any be truly unable through sick∣nesse, * 1.676 or lamenesse, or any unavoidable casualty befalling him, he cometh not within the compasse of this censure, and is to be pitied.

Beda giveth a spirituall sense of these words thus, The nigardly hand shut up when it should be opened to charity, makes poore and desticute of all comfort in * 1.677 the world to come, but the hand of the liberall in giving and distributing of these worldly goods, brings them in abundance of heavenly riches. And one in favour of this exposition, makes this Animadversion upon the word hand, twice mentioned in this Verse, the word in Hebrew yet varied; first here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bowing, setting forth the palme buckled together, aptly demonstrating fast, and close holding of his worldly

goods, next here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to extend, demonstrating one that is liberall; but I rather hold with them that understand it literally; and the same Animadversions * 1.678 upon the word signifying hand varied will agree thus very well: for how more aptly can an idle person be set forth, then by a shut and buckled hand, not opened to take any instrument to worke withall, or a diligent and laborious person, then by an hand stretched out?

Here is also another thing to be noted from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poverty here used, that the same word signifieth also poyson; for this sheweth, that poverty coming by idlenesse is, as it were a poysonous poverty, accompanied with the poyson of of many evils, especially stealing, and swearing, and for-swearing, as may be ga∣thered from chap. 30. Give me not poverty least I steale, and take thy Name [Note.] in vaine. Sometimes also such fall into the horrible sinne of Murther, and then Poverty proveth as poyson, killing those that take it; idlenesse also, bringing po∣verty and want unto death, is as the poyson of the creature called Torpedo, of which Pliny writeth, That if it casts out the poyson upon the sharpest Speare it is blunted, if upon the feet of the swiftest Goer, he stands still, and can goe no fur∣ther, but languisheth and dyeth; in alluding to which, idlenesse is called Torpor; for even so hereby from custome comes a second nature, or habit of idlenesse, cor∣rupting the body as poyson, till that going over all parts it be destroyed hereby, accor∣ding to the saying before alledged upon chap. 6. 6. Hereby then we may see what just cause there is, as in our Law is provided, to proceed against idle Vagrants, by sending them home chastised, as Malefactors; for they cannot follow this course of [Note.] life, but withall trade in other sinnes also, tending greatly to the destruction of the Common-wealth; and therefore they that releeve them, instead of being charita∣ble, are enemies to the Country, for nourishing up a generation of Vipers, to the spoyling and destroying of many through the poyson aforesaid, growing in them in their idle way of living.

He that gathereth in summer is a wise sonne, but he that sleepeth in harvest * 1.679 a sonne of shame. As hitherto from the beginning of the Chapter each verse hath been shewed to co-here with the verse before going, so this; for next to the labori∣ous hand making rich, what could more aptly follow, then to speake of labou∣ring, and gathering in the fruits of the earth in summer, and specially in harvest? He had said before, ver. 1. A wise sonne makes a glad father, now he telleth one property of such, he gathereth in summer; he takes time whilst he may to provide as for the Body, so for the Soule; in summer properly understood for the body, being diligent to get in the fruits of the earth, knowing well, that in winter it wil be too late, and in the summer of his strength, as is Metaphorically to be under∣stood for his soul, being as diligent to gather and get up Spirituall fruits, of which see the number of nine, Gal. 5. 22. The fruits of the Spirit are love, joy, peace, meek∣nesse, [Note.] temperance, &c. and not deferre this till the winter of old age, or death, when they are not to be got; no more then Oyle by the foolish Virgins in the night * 1.680 of the Bridegroomes coming; wherefore he is a most foolish sonne, that may be ashamed, that sleepeth now in sinne, but thinketh to turne and get grace then, he may sleepe forth on for any good that he may hope to attaine unto, when that time cometh. Beda applyeth this to a Preacher gathering in an harvest of soules * 1.681 by converting to the faith; and unto the harvest is the Church to be gathered un∣der the Gospel, compared. Matth. 9. Pray the Lord of the harvest to send forth Labourers into his harvest; And also Joh. 4. Others have sowne, and yee reap.

Blessings are upon the head of the just, but violence covereth the mouth of * 1.682 the wicked: Having shewed the great difference betwixt the righteous, who is also charitable, and the wicked, intent only to gather riches, ver. 2. 3. and commended honest industry and labour, ver. 4, 5. now he addeth more touching the righteous in this; and ver. 7. Blessings shall be upon the head of the righteous. and the memory of the just stall be blessed; That is, the poore shall God blesse for him, who have been relieved by him, and pray for him, that God would blesse him, and when he is departed out of this life, a blessed remembrance of him shall be left

behind amongst men, with whom his fame shall live when he is dead, which is no small blessing, seeing a good name is as a precious oyntment, and many shall still blesse, and praise God for him, and by making a remembrance of him, and his ver∣tues, stirre up others to the imitation thereof as James doth to patience in adver∣sity, * 1.683 by the example of Job, who dyed long before, and Paul to faith, and through faith to be in a comfortable expectation of the future glory, despising, in regard of this, the transitory things of this life, by the example of Abraham and Mo∣ses, &c.

And conformably to these Leaders doe the Ministers of Gods Word in these dayes, who by setting forth the due praises of the just at their funeralls, set as it were an edge upon other mens desires to imitate and follow them in all good things; to which purpose examples are of great force; and therefore for their Preacher at this time to passe all the good that was in them over in silence, is, both to deny them their due, and wilfully to neglect a speciall meanes of whetting on others to an holy emulation of them, and so of taking all advantages to further the worke of grace in them, which who so doth, acquitteth not himselfe well in his Ministeriall office, in that he speakes not the word in due season, which is commended to be like apples of gold with pictures of silver. It is true, which is commonly said, Vertue liveth after funeralls, but this it doth not, if it be not spoken of, and publi∣shed; * 1.684 the tongues of men, and specially of publicke men are the meanes, whereby it is made so to doe, next unto the monuments of charity, and other good deeds, which they leave behind them: for what is it to blesse but bene dicere to speake well, and to blesse the memory of a man, but to speake well of the well deserving, when they are dead? but in seeking to make the memory of the just after their death blessed, we must take heed, that to curry favour with the friends of the wic∣ked deceased, we communicate not our praises to them, but to the really just, and herein exceed not the truth neither, least whilst we seeke either of these wayes to make the memory of the dead blessed; we bring upon our selves the curse of the imputation of base and palpable slattery.

Hitherto matter of incouragement to the righteous: now for the wicked he saith on the contrary side, Violence shall cover his memory, and his name shall rot; the vulgar, for violence hath, iniquity shall cover, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, or lying, where by mouth the face is meant, or the whole head in opposition to the head of the just spoken of before; and in both places it may be taken for the whole man, blessing shall be upon the righteous, but cursing, the punishment of his since upon the wicked, for iniquity is here put for the punishment of iniquity; Cajetan alone contrary to all others gives this exposition, Blessing is in the head of the just, * 1.685 he meditateth how to blesse, and blesseth with his mouth, but wicked speeches fill and cover the mouth of the wicked, from which cursing and bitternesse sloweth, as water from a Well being covered with plenty thereof; the former sence agreeth best, and therefore is rather to be followed, because it agreeth best with the argu∣ment in hand, as hath been before shewed, only it may further be added, the just shall have the blessing of worldly wealth, and weare it, as a crowne upon his head, because gotten by honest labour, and industry in a lawfull calling: but the wicked getting their goods by stealth, robbery, and wrong, shall have their mouthes co∣vered at the last by this their iniquity, coming to shamefull ends; or understanding by the wicked idle persons, and such as sleep in harvest, The meaning is, they shal have little worldly wealth to set them forth, but contrariwise live in poverty, and basenesse, standing in silence, as it were with their mouthes covered, when their betters being in presence shall speake.

Touching the rotting of their name, when the memory of the righteous is preci∣ous, it is a metaphoricall speech taken from a Tree, which for a time groweth greene, and flourisheth, but at length rottennesse takes it; so the wicked may for a time flourish, and have a great name, but at length they are cut off, and as their bodies rot in the Grave, so doth their name, as it was with Nobuchadnezar, and other Tyrants, the names of none are so rotten and stinking now as their names, how-ever glorious they were for a time in this world; but the righteous

Patriachs, Prophets and Apostles, although many of them were despised, and persecuted in the time of their living here, yet since their death are highly * 1.686 and honourably accounted of amongst the faithfull in all Countries, and Nations throughout the world.

Of this even Heathens took notice, Propertius saith to this effect; Antiquity feigns * 1.687 all things greater after death, a greater name comes into mens mouthes after their Funeralls. And if any Martyrs be not remembred by name, yet their names are written in Heaven, and that is the greatest blessing of all; thus Lavater.

The wise in heart will receive commandement, but a prating foole shall fall, Hebr. A foole by his lips shall fall, or in his lips. Here the wise-hearted is oppo∣sed to one that is rash to speake, and so many times looseth his friend by his in∣considerate speeches of him, or to him, and sometimes suffereth for his licenti∣ousnesse in speaking, or through a multitude of words becomes guilty of sinne, as it is after said.

The commandements here spoken of are his Parents commandements often be∣fore mentioned, so that still some reference is herein had to vers. 1. touching a wise sonne; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth not only to fall, or to be beaten, or punished, but also to halt, stumble, and make haste, upon which last R. Ha∣manuel * 1.688 going saith, That hereby he is meant, that before he hath well learned that which pertaineth to Divine knowledge, takes upon him to teach others, he through his hastinesse uttereth things erroneous, and unsound, and weake, and so haleth, and goeth not on streightly, as a Teacher should doe, and by this meanes he falleth from the Orthodox truth, and makes others to fall with him; of such Gregory Nazianzen saith well; He is not a Painter that doth not first * 1.689 temper divers Colours well, and delineate Figures; but into the Chaire men come without any labour or paines taken before, like the Giants of whom the Poets write, making themselves holy Teachers in a day, and wise men, that have yet leamed no wisdome, neither doe they bring any thing conducing to it, but only their wills.

Touching which Fable of the Giants made in a day, the Poets feigne, That Jupiter tooke Lernean teeth and sowed them in the ground, which in one day came up into Giants, ready armed with swords and speares, and other Armes un∣to the batted. Against this rashnesse and hastinesse to speake, see Jam. 1. 19. Let every one be swift to heare, slow to speake.

And the same Greg. Nazienz further saith, To teach others before a man hath well learned himselfe, is in dolto discere, That is, to learne in a great Vessell, by which as a Proverb then in use is meant, to doe as a Potter beginning with the forming of a great Vessel, before that he hath well learned the Potters Art, where∣as such commonly begin with making little pannes and pots first, not adventuring upon this, as the chiefe worke of that Trade, to which most skill is required, till afterwards.

Some expound this of falling at some precepts uttered, at which the foole is offen∣ded, as that rich young man, that came to Christ to know what he should doe to * 1.690 be saved; but when he heard of selling all, and giving to the poore, he was of∣fended; whereas the wise in heart receiveth all Commandements, applying him∣selfe to one as well as to another to doe it, and then the word lips, which is with∣out any preposition, must not be read with the word foole, but with the word fall, and not be understood of the fooles lips, but of his, that giveth the comman∣dements.

Againe, some rendring the word halt expound it thus; The foole is fickle and inconstant, sometimes holding one thing, which hath been taught, and sometimes going from this, and holding another, as the Apostle saith, being carried about with every wind of doctrine; and Elijah to Israel, How long halt yee betwixt two * 1.691 opinions? we may follow any or all of these, because the word used comprehends them all, and the Hebr. text leaveth us to our liberty to joyne lips, either to foole or fall, only because in the former part of this verse it is said, The wise in heart receives commandement: it answereth best hereunto if to foole we joyne lips,

the foole in lips falleth; that is, the hasty to speake, he in whom the tongue runneth before the wit.

He that walketh uprightly walketh surely, but he that perverteth his wayes shall be knowne. If the last words of verse 8. be rendred sall, there is some co∣herence * 1.692 of these words with them thus; although the foole, who is so ready to speake, falls, and disgraceth himselfe, by his words bewraying his folly, yet the righteous falleth not, as he goeth, but walketh surely, but he thus perverting his wayes by his unseasonable speaking, when he should be silent, is knowne to bee a foole, and void of that wisdome, which hath been so much before commended unto him. But it is commonly held that a foolish prater is not so much taxed here, but the deceitfull and cunning dissembler. He that walketh uprightly, using no dissimulation, is sure never to be taken to suffer as an evill doer, for nothing that is evill can be discovered in him, who knoweth himselfe cleare from all fraud, being the same indeed that he is in shew, and outward appearance, but he that perver∣teth his wayes shall be knowne; the deceitfull person making a faire shew, but ha∣ving contrary thoughts and intentions in his heart shall be found out in his deceit, and by all men, to his disgrace knowne at length what he is, and dealt with ac∣cordingly.

To this effect, Gregory saith, There is nothing that a simple and plain∣dealing man feareth from others, for his simplicity or singlenesse is a kind of art * 1.693 unto him, neither can he be suspected, or so much as this way suffer, for that which he remembreth not, that he hath done; but comrari-wise, a wicked de∣ceit full man is alwayes in labour, because he both studieth how he may circum∣vent others, and feareth, that being in his subtile practices found out, others may doe hurt unto him. And in particular, touching a deceitfull man, saith Athanasius, he is like unto one, that takes up a Serpent to throw at another, he is * 1.694 more bitten and hurt, then he at whom he throweth it.

He that winkes with his eye causeth sorrow, but a prating foole shall fall. Here the last words are the same with those of Verse 8. and therefore expounded * 1.695 already; and for winking with the eye, see before Chap. 6. 13. but how the wink∣ing eye causeth sorrow, and how to this the fall of a prating foole is opposed, is here to be shewed; Clem. Alex. saith, that the adulterous eye is the winking eye here meant, which being first cast upon a woman, and by this signe made, the * 1.696 adultery begun, the man that doth so, beginneth his owne sorrow, for that much sorrow shall be to such, hath beene often shewed before.

To expresse this, Sardanapalus that lascivious Assyrian King was painted, lying and looking with his eyes towards the beautifull faces of harlots set before him. Chrysostome expounds it of sorrow caused in a mans wife, by his wanton looking upon other women through, having jealousie in her heart therefore; or in an hus∣band * 1.697 when this is done by his wife: For hence, saith he, ariseth so great griefe, as that if all griefes for worldly things were put together, this is equivalent, it not greater then they all. Beda taking it for winking by way of derision, saith such a man causeth sorrow, because he that is thus derided, vexeth, and is pierced as if be * 1.698 were cut in his flesh thereby, and to intimate this, the word rendred winketh, signi∣fieth also cutteth. The Septuagint Translation hath it, He that winkes with his eyes through deceit, congregates sorrow as to men, but he that faithfully re∣proveth, procures peace, which being taken for a Commentary upon this Verse, sheweth, that a deceitfull heart covered over with a winking eye, or an eye conni∣ving at other mens grosse sinnes, is the winking eye, that causeth sorrow, here meant, for the fathers winking at his childs sinnes, or the master at his schollers or servants, and not reproving them, or one fellow, brother, or friend at the sinnes of another, is a permitting of them, till sinne groweth to an height, and judgements causing much sorrow come therefore; for the next words, but or and, for so it is Heb. The foole by lips shall fall, if the exposition last given be received, the sense will be plaine thus, the foole affected with the words coming from the lips of the flatterers, who winke upon him, as delighting out of a dissembling heart in that which he doth, whereby, and by these words spoken to the same effect, he is in∣couraged

to goe on in his evill wayes, shall in the end have a great fall, and be rui∣ned, and undone hereby; and then the scope of this place is altogether to shew the hurt, which crafty slatterers doe, and to whom, that no man may, be such a foole. but learne to be wiser, then to be taken with their words and winkings, as some are. [Note.] not caring to heare any other speaking, or to consort with others, from whom they may heare something, of which they have need for their resormation. But let all such know, that if they doe thus, their fall is coming, and they shall not escape to be moved, no more, to delight in these soothing and carnall companious, but as David did, In the Saints and the excellent.

The mouth of a righteous man is a well of life, but violence covereth the * 1.699 mouth of the wicked. The latter words here are the same with verse 6 and therefore already expounded. For the former, Lyra and Hugo, understand hereby the mouth of him that confesseth all his sinnes; for as waters flowing from a Well, come * 1.700 from the most inward and hidden parts of the earth; so the mouth truly confessing all his sinnes, bringeth them forth from the greatest secresie, wherein they have beene acted, and from the secret parts of his heart, where evill thoughts harbour, although never breaking out into act, and the mouth thus confessing is a Well of life, because pardon and life is thus attained, For he that confesseth and forsakes his sinnes * 1.701 shall have mercy, but the mouth of the wicked covereth iniquity; for so the Vulgar renders it, which Lyra followeth, and saith, contrary to the righteous mans mouth is the wicked mans, for when as the one ingeniously confesseth all his sinnes, the other hideth and covereth them close, according to the fore-going words of the place before alleadged, He that hidoth his sinnes; shall not prosper: But this seemeth to me but a forced exposition, followed onely by those that stand for auricu∣hr confession.

There is therefore another exposition of Lavater, understanding the mouth of godly Ministers, or Judges, the one, by their instructions and exhortations slowing * 1.702 out waters of life, of which who so drinketh hath them continually induring to eternal life; the other, by giving sentence of life and absolution for the innocent; but for * 1.703 the condemnation of the wicked, whereby others are made to beware, and forsaking wickednesse, the way of death, by vertuous living, to come into the way of life.

And for the words following, The mouth of the wicked covereth iniquity, for so Lavater also readeth it, and the Hebrew will beare it; this is spoken to shew, that as the godly are exercised in good speeches, which may minister grace to the hearers (not without uttering something in way of humbling themselves for their * 1.704 sins, to put their hearers on the more, and that they may finde the more favour at Gods hands, as Paul Rom. 7.) so the wicked mans mouth, and the words that come there-from, are to cover sin, either denying or extenuating the evill that they have done, as King Saul, who said to Samuel, that he had done, as God com∣manded him, or covering their evill intentions in speaking those faire, whom they * 1.705 desire to circumvent, as the Pharisees and Herodians dealt by Christ, when they said, We know that thou art a just man, and speakest the truth, not fearing any * 1.706 man, shall we pay tribute to Caesar or not? And Herod bad the Wise-men come againe, and bring him word where Christ was borne, that he might come to wor∣ship him, thus covering his bloody intent to kill him. Thus Lavater, whereunto we may adde, that the mouth of the wicked covereth iniquity also by justifying others that commit iniquity, against which a woe is denounced, Woe to them that * 1.707 justifie the wicked, and covdemne the righteous, as the false Prophets did.

Lastly, because the Septuagint render the words, A veine of life is in the hand of the righteous, Some expound it of acknowledging, because, by this coming from the liberality of his hand, many have their lives saved.

This is followed by Chrysostome, and some others, saying, that the similitude * 1.708 holds well betwixt a fountaine of living water, and the liberall mans hand, because as this is alwayes in running, and ceaseth not, either in Winter or Summer, so doth not a mercifull man cease giving at any time; and as fountaine by running conti∣nually hath the water thereof kept the sweeter, whereas standing still water conti∣nually hath the water thereof kept the sweeter, whereas standing still water cor∣rupteth,

so the goods of the mercifull are sanctified by their giving, accord∣ing to that, Give almes of that which ye have, and all things shall be cleane * 1.709 unto you.

Hatred stirreth up strife, but love covereth all sinnes. Because he spake * 1.710 Verse 11. of covering iniquity, for which he taxed the wicked, now he teacheth, that there is a covering of sinne that comes from love, whereby the righteous, and such, as are indued with a spirit of love, cover sinnes, which is commendable, yea an inseparable property of such.

And what covering of sinne this is, we may gather from the Proposition pro∣posed, and opposed hereunto, Hatred stirs up strife; they are then all such sinnes onely, as are committed against us, whereat we are offended, or other sinnes which are not so great and grosse, but lesser sinnes, which are incident to us all, whilst we live in this world. For great sinnes, Murther, Adultery, Fornication▪ Theft▪ Blasphemy, Perjury, common swearing by the holy name of God, or drunkennesse commonly practised, with the like, we must not cover, or conceale; or Idolatry, or Atheisme, for he that doth, makes himselfe guilty; and into this Catalogue cometh also Witchcraft, and having familiar spirits, and seeking to them, and pernicious lying, and prophanenesse; for against all these the Lord hath enacted severe punish∣ments by men to be executed; and when such have beene tolerated, and not pro∣ceeded against, God hath beene so highly offended, as that he hath threatned, and judged those that have let them escape, as contracting guilt thus unto themselves; as Ahab, for Benhadad the blasphemous King of Syria, let goe in peace, and Eli for his adulterous, and sacrilegious sonnes, and the Angel of the Church of Thya∣tira * 1.711 is threatned for suffering that woman Jezabel there; which sheweth also, that Heresie is as spirituall Adultery, and therefore not to be connived at, but with all vehemency opposed till it be rooted out.

Moreover, Saul was charged to have done foolishly in sparing Agag, the King of Amalek, and therefore had his Kingdome rent away from him; wherefore * 1.712 grosse sinnes are not to be covered, but proceeded against: But for lesser sinnes, love covereth them all, for so it is commanded, Gal. 6. Beare you one anothers burthen, and so fulfill the Law of Christ; and what these burthens be, the words before going declare, If any be faln by infirmity, yee that are spirituall, restore such in the spirit of meeknesse: they are the infirmities of nature, against which we continually strive, but cannot master, and altogether subdue, whilst we carry the flesh about with us; such is rash anger, and evill speeches uttered in anger, lesser * 1.713 oaths and lyes, things done or spoken against us, which are not of any great mo∣ment, or which may in love be tolerably interpreted, some deceitfulnesse in dealing, idlenesse, neglect, &c. for to this effect the Apostle saith, Love suffereth all things, beleeveth all things, and thinketh no evill; yet even lesser sinnes are not * 1.714 so to be covered, as not to be reproved, for the least sinne is censured, Matth. 5. 19. and we must endeavour, as was said before, to restore the falne through infirmity, and then are they covered by love, when meekly and gently we seeke to reclaime here-from, and not sharply and uncharitably either divulge them to others to their * 1.715 disgrace, or tell them of them in an upbraiding manner, or before others, but first alone, as our Lord hath prescribed. Neither are all wrongs done to us so to bee passed over, as not to seeke recompence there-for, but so as not to revenge our selves, or to right our owne wrongs by our owne power, but by the higher powers, * 1.716 who beare not the sword in vaine; and not to doe thus neither, but upon weighty, and urgent occasions, when we have to doe with unreasonable minded men, and when with such, not putting yet all love away towards them, but in proceeding against them according to Law, seeking more their reformation, then their ruine.

And the like rule is to be followed in opposing the most notoriously wicked, al∣though we contend against them to death, as their crime may deserve, yet not to do it in hatred, but out of love to their souls, seeking their salvation, and that they may be forgiven: and therefore not as glad of the occasion of bringing them to their condign punishment, as being their enemies, but grieving that they should be so

vile, as to bring such Judgements upon themselves. The Sept. for sinnes, which love covereth, have contentions, but both Peter and James, alledging this saying, * 1.717 have it sinnes.

The exposition hitherto made, I have for the substance thereof taken out of Lavater, and Lyra, and it is true: for as Augustine saith. If thou hatest thy Bro∣ther, * 1.718 and so speakest unto him, strife will ensue, for hatred both aggravateth all things done or said unreasonably, and is rugged and harsh in language, so that whatsoever sinnes he telleth another of, that hateth him, there is no expectation of * 1.719 doing him good, but that enmity and contention should be the more stirred up; but speake in love unto him, and say what thou wilt, the issue will be good. But whereas the exposition before going takes in both sinnes in generall, and those com∣mitted by one man against another; some restraine that which is here said, only to sinnes committed by one man against another, and make this to be the meaning, when any occasion of strife falleth out betwixt man and man; he that hath love in him handles the matter so, that he suppresseth, and keeps it from breaking out, as a thing covered, and covered so, as Physitian covereth a soare with a Plaister, to heale it, and to make the cure so perfect, as that not so much as a scarre is left ap∣pearing; but he, in whom there is hatred, is very contentious, aggravating every small matter without measure, and recounts things done of old to encrease it the more, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stirres up, intimateth; so we look to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifying, to stirre up from sleepe, for hereby is shewed, That old unkindnesses, which have slept long, are wakened up againe by such, as have hatred in their hearts, it appearing hereby that they were never dead, and quite forgotten, as they are with those, that are indued with love.

This of making things worse, and faults greater by the malicious, is notably set forth by Greg. Nazianz. thus: as the earth, which is seene by the sound to * 1.720 stand still, but to the diseased by the vertigo or turning sicknesse to turne round, so when as he that hath love seeth nothing, but peace and quietnesse, the malicious, by reason of the disease of malice in them, see all things turning so, his passion re∣presenting them to him, like himselfe, as that to him there seemes matter enough of quarrelling and extreame falling out; or as the distance between two Pillars seemeth greater to him that is nearer, then to those that are further of; so he that is apt to contention, lookes more nearly into things done, and thus the difference is greater, every word and circumstance seeming to him to adde to the offence; whereas the loving over-looke these, and so the cause of dissention seemes so little, that he passeth it over as nothing, or some little distaste only thereof be∣ing shewed.

In the lips of him that hath understanding wisdome is found, but a rod is * 1.721 for the back of him that is voyd of understanding. Wisdome is like unto a trea∣sure; for, as hath been before said, this is so great a treasure, that gold and preci∣ous Stones are not comparable to it: Now because treasures are hidden in the ground, and wisdome in the heart, for which, places are marked where they lye that a man may the more readily finde them; so there is an outward marke of wisdome, and that is, the wise speeches that come from the lips of such a man; for hereby it may be knowne, that wisdome is there within the heart, as by stripes up∣on the backe; That is, the markes still remaining of them, that such an one is without an heart, as the Hebrew word signifieth, and the vulgar renders it, desti∣tuti corde.

But what lips or words are they that shew a wise heart within? Ans. Uncorrupt words, and sharp against sinne, which tend altogether to the reforming of mens manners, and wherein there is no falshood, errour, or slattery; no obscenity, scurrility, or foolish jeasting, which comes from men of a base, and degenerate mind. As that they say of old, a treasure hid in the ground was sometime marked by Char-coale, which being put into the ground is incorruptible, or peices of Glasse, which are so likewise, and sharp and cutting to him that goeth upon them with his bare feete. As for the rod, which is for the fooles back, the meaning is also, he is not taught by words, though never so wise, but by stripes and sufferings; yea the

words of his lips, and the acts of his hands are such, as that they procure unto him many stripes. But against that, which was before said of the man of understanding, the next words may seeme to make, ver. 14.

Wise men lay up knowledge, but the mouth of the foolish is neare destruction. * 1.722 For if knowledge be laid up by the wise, it is hidden, and therefore not to be found in his lips. Lavater to this saith well, they are said to lay up knowledge; * 1.723

First because, they make no ostentation of it, as they that have little in them commonly doe, according to the Proverb, The emptiest vessell makes the greatest sound.

2. They bring not forth their knowledge at all times, or before all persons; for there is a time to hold ones peace, as well as to speake; and some are swine, before whom some pearles of precious speeches are not to be cast. It is not meant, that the wise so lay up knowledge, as that they utter none of it with their lips; for * 1.724 what use were there of a treasure so lying hid, or of wisdome thus concealed? thy knowledge is nothing, unlesse it be uttered, that others hereby may be made to know also; and as by word, so by writing, there being otherwise great danger of much of thy knowledge, being at length buried, before that thy lips can come to utter it, as some learned men have beene hereby forced to anticipate the time of uttering themselves by writing, because they could not in their publike exercises go on fast enough in delivering what they had profitably studied.

And for this wee have warrant both by precept, Hab. 2. and example not onely of Apostles, and Prophets, and Evangelists, from whom we have the Text written, but also of Expositors, both Rabbins and Christian Doctors, who to the great benefit of the Church, have greatly laboured this way in all times and ages, without helpe from whom, how little should we have knowne in comparison of what wee now doe? although I deny not but that Priest acquitteth himselfe well, whose lips preserve knowledge, yet hee better, who doth it both by lips * 1.725 and penne.

These words are so farre from contradicting those of vers. 13. that they are ra∣ther a reason of them. In men of knowledge, wisdome may well be said to bee found, as flowing from their lips, because that by much and long study and labour, they have gotten and laid it up before they utter it, and this sheweth them to bee wise; if any man should aske, by reason of the words spoken before, Wisdome is found in the lips of men of knowledge. Who are these men of knowledge? It is [Note.] answered here, such as lay up knowledge, first study to inable themselves to teach, and not such, as before any store laid up rashly, adventure upon this office, for such are neare to destruction or contrition by meanes of their mouths, speaking things that they know not at a venture, which hath sometimes caused, to many, much trouble, so that they have been even marred, as a broken earthen vessell, from which the word contrition is taken.

They also who speake all that they know are likewise here taxed, when they doe it without consideration of time, place, and persons before whom. For as Socrates saith, The knowledge of many things is a meanes either of much good or hurt to many men, of good to him that useth it rightly, but of hurt to him * 1.726 that speakes any thing before any man.

To conclude, the sense is, hereby it is knowne who hath wisdome, viz. he that gathers and layeth it up in his heart, till he seeth a fit time to utter it, but he is a fool, and by his owne mouth is in danger to suffer, that either teacheth before he is stocked with knowledge, or that can keepe nothing which he knoweth, of how ill consequence soever it may be to him, or his friends, being by his mouth re∣vealed.

The rich mans wealth is his strong City, the destruction of the poore is their * 1.727 poverty. The Vulgar, The feare of the poore. This is by some understood of rich men using their riches to charity, for then their riches procure them the strong City, the New-Jerusalem, for as by gifts a City is yeelded into the hands of him that giveth them, although so strong that he cannot otherwise get it, so by almes to the poore such friends are made, that they receive the rich givers into these

heavenly habitations; but the poore who have not wherewithall thus to attaine this City, are for the attaining thereof, subjected to many terrours and feares through sufferings which they indure, that they may come to this glory. By some, the rich mans wealth defends him as a strong City, whatsoever is by men here at∣tempted * 1.728 against him, he being by his wealth able to defend himselfe, and there∣fore he feares not what his worst enemies can doe against him: a good purse will defend him by friends, which he can make hereby against them all, but poverty may well make a man fearfull, because the poore lye open to danger by all that are mightier then they. And this is here spoken, because he had before com∣mended diligence, and gathering in Summer; for this is an incouragement to a man thus to doe, to hear that thus he shall get him a strong City, as it were, wherein hee may dwell safely.

Others will have this to be the meaning, his riches are thought by him to be as his strong City, and therefore he trusteth in them, which is dangerous to his soule; * 1.729 and the poore man feareth want, and is uncomfortable and ready to murmure, and to be discontented at his estate, which is as dangerous, because some are thus driven to wicked courses of stealing and lying, or other evill wayes to get worldly goods. And according to this Exposition, two extreams are here set forth, and hereby the moderate estate is commended, as also Prov. 3. in expresse words. Touching the first of these Expositions, it is onely Allegoricall; for the second, it seemeth to mee most genuine, for the reason rendred; and because the next words Verse 16. seeme to be added for the confirmation of it, thus understood; The labour of the righ∣teous tendeth to life, but the fruit of the wicked to sinne; and Verse 17. He is * 1.730 in the way of life that keepeth instruction, and he that refuseth reproofe, erreth; as if he had said, Well is the rich mans wealth said to be his strong City, defending him, and preserving him alive, for it is so to the righteous, who by honest labour and paines-taking, through Gods blessing is made rich, both for the reason before given: And if we take it in the Allegoricall sense also, because with his riches ex∣ercising much charity, he makes him friends to be received into life, when this fraile life shall be ended.

And with this the next words are most consonant, He is in the way of life that keepeth instruction; this being one instruction to labour, that he may have where∣withall to give to the needy, as the Apostle also commandeth, saying, Let him that hath stolne steale no more, but worke with his hands the thing that is good, * 1.731 that he may have to give to him that needeth.

Touching the next words opposed, The fruit of the wicked is sinne, and con∣sequently death, it is meant, that which he hath is spent in a sinfull way, by who∣ring and drunkennesse, and this is because he abhorreth from instruction, whereby he might be brought into the right way, and so persisteth in his erring here-from, till that destruction cometh, and there will be no remedy, according to the last words, He that refuseth reproofe, erreth.

Touching the third Exposition, because the words following have no coherence with it, I thinke it not pertinent to this place.

Now for the words of Verse 16. The labour of the righteous tendeth to * 1.732 life, &c. This, saith Cajetan, is to be understood of agri-culture, not of other trades of life, in which gaine cometh not in so righteously, but by much fraud and deceit; for of all men, husbandmen, that till the ground, and tend sheep and other cattell get their wealth the most inoffensively. Their labour therefore, who when they have gotten, spend it well in charity and hospitality, tendeth to life, but even amongst these, there are some whose fruits thus coming in are spent in sinne, as was before said, or to sinne being covetously hoorded up, till the rust takes them, as Jam. 5. 1. they having no heart to doe good therewith.

This should make Trades-men carefull to manage their affaires rightly, in all [Note.] things walking by the rule of justice and equity, because there is so much danger otherwise of getting a curse together with their worldly wealth, wherein they can hardly exceed so much as they doe, but by making bold to goe for gaine from the foresaid rule.

And husbandmen also are to take heed, that their innocent course of life be not turned to sinne against that which hath been already said in commending the righ∣teous, and the course taken by them, and condemning the wicked, and their sin∣full courses.

For the life here spoken of, to which the labour of the just is said to tend, some * 1.733 hereby understanding eternall life, as we also doe, say, that it merits life, when wealth thus gotten is spent in charity; but for so much as when we have done all that is commanded, we must say we are unprofitable servants; how can they be justified, * 1.734 that say we have merited? It tends therefore to life, but it is of grace and not of works, that we are saved. * 1.735

Some expound the word life of this life thus, The righteous labour onely, that * 1.736 they may get things necessary, and live in a moderate condition in this world, be∣ing well content thus to doe, but the wicked is not satisfied, unlesse he hath his fruits coming in in abundance, not onely to maintaine life, but pride and prodiga∣lity also, or to feed their covetous mindes, which are so much delighted in having abundance.

And to this agreeth the tenour of the Scriptures, which exhort us, If we have food and raiment to be content, and shew the evill estate of those that get and ga∣ther, * 1.737 that they may eat and drinke and be merry all their dayes after, in the Pa∣rable of the rich foole, whose grounds brought forth in abundance. And to this * 1.738 should I subscribe, but that the next words, wherein life is also again spoken of, must needs be understood of eternall life.

He that keepeth instruction is in the way of life, but he that refuseth, erreth * 1.739 from this way, and so is in the way of death; for it is not to be doubted, but that by life here, and verse 16. the same life is meant, and therefore by labour that tends to life, must be meant the labour to get not so much out of a covetous minde of having, but joyned with a godly intention of exercising charity, the issue whereof shall be life everlasting.

He that hideth hatred with lying lips, and that uttereth slander, is a foole; * 1.740 that is, the base flatterer, who before a mans face speaketh him faire, as if hee thought well of him, and loved him, but behind his backe to others speakes ill of him, is a foole, the reason whereof Plutarch rendreth, saying, that he seeketh testimony from him, whose credit by his backbiting he weakneth, which none but * 1.741 a foole would doe. But the Hebrew plainly setteth forth two sorts of men here taxed, the one of those that hate a man, yet they hide this under the vaile of faire speeches; the other of those that utter themselves by slandering, and of such it is said, that he is a foole, thus Lavater and Muffet, who renders it, He that * 1.742 is a man of deceitfull lips hideth hatred, but he that uttereth reproach, is a foole; and the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is reproach or detraction, and therefore it is not ne∣cessary to expound it by slander, and so here one and the same man is not taxed, as was said before out of Hugo, but two sorts; the secret hater dissembling his hatred by his faire speeches, he is branded by this, that he is a lyar, and the foule-mouthed railer, who plainly sheweth his malicious minde by reproachful speeches, wherein yet he sheweth himselfe to those that heare him, a foole, because that being blinded with wrath in his reason, he uttereth many words which are foolish and ridiculous.

And of this the next words yeeld a reason, Sinne is not wanting in a multitude of words, and if not sinne, then not folly, and by consequence, he that uttereth railing speeches, as impudent reproachers commonly doe, must needs be a * 1.743 foole.

Here then are three vices of the tongue censured together; 1. The flatterers lying to cover his malice. 2. The reproachfull words of the railer. 3. The mul∣tiloquy of those, that delight in prating.

And then immediately after follow three things touching the tongue that are commended. 1. Taciturnity, He that refraines his lips, is wise. 2. Gracious speaking, The tongue of the just is as choice silver. 3. Good instructions, The * 1.744 lips of the righteous feed many. That against the vices of the tongue being

spoken, that one might take heed of them, and of a malicious heart, from whence [Note.] they come, for he whose heart is tainted with malice, whether he speaketh fairely▪ or reproachfully, sinneth; this of the vertues of the tongue, that we may study ei∣ther to speake so from time to time, or hold our peace.

For multi-loquia, or many words, herein is sinne, because some of them must needs be idle, and of idle words we must give account at the day of Judgement; yet a man may speake many words, and none of them idle, as he doth, that speakes * 1.745 no more then is necessary for the argument in hand.

And againe, a man may speake few words, and yet idle, if they be not to the * 1.746 purpose, as Augustine saith, because they are more then should be spoken, and therefore the many words also here taxed. Philemon Syracus. a Greeke Com∣median saith, Thinke him that saith nothing to the purpose long, although he speakes but two words; but thinke not him long that speakes well, although in many words, and a long time.

And Ambrose comparing speaking to the running of water saith, Binde thy * 1.747 speech together, that it flow not over, or be luxuriant; he that sinnes by much speaking, let him recollect himselfe, and be more restrained, and keep himselfe within the bankes: the river over-flowing soone gathereth dirt.

Now for that which is opposed hereunto, He that reframes his lips, is wise; a foole, it is said elsewhere, when he holds his peace seemeth wise: but by refraining his lips is not meant holding his peace simply, but when he should, and speaking when he should, but not more then he should. To know to hold ones peace is har∣der then to know to speake, for many know how to speake well, but not when to refraine from speaking, saith Ambrose, and therefore he is very wise that doth; for the next words, ver. 20. the words of the wise are said to be like choyse silver;

1. For the shining brightnesse thereof, which is, when he fulfilleth indeed what he speakes well in word, according to that, Let your light so shine before men, * 1.748 that they may see your good workes, &c.

2. In the sweet sound thereof, the wise speaking makes a sound, as a silver Trumpet, to set forth which, the Lord appointed Moses of old to make two trumpets of silver, for Aaron and his sonnes to sound withall, to call the Congrega∣tion * 1.749 together, to rejoyce mens hearts, for the Jubilee hereby declared, when every man returned to his inheritance, and for Gods presence and help hereby in warre obtained, and their sacrifices at new Moones the more accepted. And to the sound of a trumpet is Preaching compared, whereby the Apostle saith, If the trumpet * 1.750 makes an unperfect sound, how shall men prepare to the battell? And againe, Their sound is gone out into all lands, speaking of the Gospell preaching; and the Prophet Esay is bidden, Cry aloud, lift up thy voyce, as a trumpet; For the * 1.751 same end Aaron had his bels, to make a sound also, when he went into the holy place.

3 Like to pure silver in the truenesse thereof, being proved in the fire, or by a Touch-stone, it appeares to be good silver, and not baser mettall or mixed; so the words of the wise being tryed, are found to be right, yea, as by the sound of it, a man may know it to be pure, and right, and not counterfeit; so wise mens words and doctrines are known to be true, and that there is no errour in them, or deceit. So Clemens Alexand. By the sound a wise man knoweth gold and silver, but by * 1.752 the words and looke of a friend it is hard to know, whether he be so or no; yet the words of a wise man are alwayes found to be true, and in this respect especially if it be understood thus spoken, it well answereth to the words before going, verse 18. He that hides hatred is a lyar with his lips; to him the wise is con∣trary, he in his words is like pure silver, there is herein truth altogether, and no lying: and to the words here following, The heart of the wicked is little worth; That is, being tryed, it is found no silver, but base metall, pretended by Mounte-bankes to be silver; for such are all false-hearted men at length found to be, howsoever they for a time hide their malicious hearts by their faire speeches.

4 The words of the wise are like unto silver, for the preciousnesse thereof, he speakes but seldome, and often restaines from speaking, but when he doth speake, the words that come from him are precious; whereas on the other side, a foo∣lish wicked man, that is full of words, to little purpose, sheweth hereby, that his heart is such also, little worth, and so he is base and lightly accounted of by God, and all good men, wherefore thou that art given to much babling, loving to heare thy selfe speake, and not another, take notice hereby of thy vanity, and repent; bee sparing of speech, and so come into the way of the wise, that thy words, when thou [Note.] dost speake upon due pre-meditation, may not be lightly accounted of to thy dis∣grace, but attended to as precious, and of great value. And according to this ac∣ception of these words, they are consonant to those, Psal. 12. The words of God are as silver purified in the fire seven times.

For the next words, ver. 21. The lips of the righteous seed many, but fooles * 1.753 dye for want of wisdome, The Cald. hath it, pacifie many; as if the meaning were, by their wise and gentle speeches they make many friends, betwixt whom before, there was contention; but the Hebr. is, as hath been said, to which we must at∣tend, and then the meaning is, they feed them with good instructions in their soules, who were before empty, and ready for want of such food to perish, but now they are fed to eternall life, when they receive them into good and honest hearts, beleeving, and doing accordingly. For this is the food, of which the Pro∣phet Esay speaketh, saying, Hoe, he that thirsleth, let him come to the waters, * 1.754 let him buy wine and milke, &c. But fooles, who will not thus receive their in∣structions are like unto those, that refuse to take any food, and so are starved, and dye. Hebr. for want of an heart, the seat of wisdome being put synechdochically for wisdome it selfe.

The blessing of the Lord it maketh rich, and he addeth no sorrow with it. * 1.755 Worldly men, who are set upon gathering riches, thinke that by their owne indu∣stry and providence they can inrich themselves, and therefore without any regard had, either to serve God, or to just and righteous dealing, they give themselves wholly to gather goods, by hooke or crooke; but it is here declared, that all men may take notice of it, that it is not in mans power to get riches, but it is Gods bles∣sing, as is also taught, Psal. 127. and Deut. 8. 11, 12, 13, 14, 15, 16, 17, 18. Psal. 113, &c. and this Homer, an Heathen, acknowledged God, who said, Jupi∣ter distributes them unto men, and he addeth no sorrow with it; That is, when riches are a blessing, they neither fade soone againe, as when they are ill gotten to make the possessours of them sorrowfull; neither are their mindes, that have them troubled in thinking by what oppressions, lying, forswearing, couzening, or steal∣ing▪ they have gotten them, or in what danger they are of the Law therefore, or of hanging in Hell; for the just by honest labour, being through Gods blessing in∣riched, is free from all these thoughts and cares, which accompany goods ill gotten in whomsoever, and if they loose them not againe, or through the desperatenesse of their mindes are without such cares, or troubles, yet both the curse of God is with them, making them to wast, and melt away from their Heires, according to the saying. Of ill gotten goods scarce the third Heire hath joy. See Zechar. 5. * 1.756 and in thus getting the world they loose their soules, which is the greatest sorrow of all, ten thousaid times more being lost then gotten.

The consideration of this blessing should stirre us all up to charity, which pro∣cureth [Note.] * 1.757 it, and make the Anabaptisticall sort ashamed of their tenet, that all things should be common, as Lavater noteth; for if it were so, how could any particu∣lar * 1.758 man be rich?

But there is another exposition of some upon this word, it maketh rich, and be addeth no sorrow with it; That the poore having no worldly wealth, are rich through Gods blessing upon them, whose blessed ones they are, when for his sake they leave all, and follow Christ; and herein stand their riches, for of them it is said, Blessed are yee poore; and sell all and give to the poore, and follow me, and * 1.759 then thou shalt have riches in heaven, And of the poore it is said, rich in faith; But this exposition is forced, for although such poore having nothing, yet have all

things; the scope of this place is not to commend these riches, but riches in this world properly understood, with the promise of which the righteous were every where sed and incouraged in their wayes, under the Old Testament, the spirituall riches of the poore being deferred to be spoken of, till Christ should come and de∣clare them, and this being properly understood doth best agree with ver. 3. 4. be∣fore going that none who are industrious, and gather in summer, might thinke that hereby their riches come in, but by Gods blessing, to give him the praise.

It is a sport to a foole to doe mischiefe, but a man of understanding hath wis∣dome. * 1.760 Heb. and wisdome to the man of understanding; that is, is a delight, for as the wicked thinke it no better sport, then to be acting wickednesse by wanton dal∣liance, adultery, fornication, quaffing and drinking, jesting, and mocking at others, and making rimes upon them, especially such as are most religious, and making merry with stolne goods: so the wise, that feare God on the contrary side, take such a delight in wisdome, as that they thinke they are never so well, as when in reading the word, hearing, studying, preaching, and doing the things hereby re∣quired.

The feare of the wicked it shall come upon them, but the desire of the righteous * 1.761 shall be granted. As the whirlewind passeth, so is the wicked no more, but the righ∣teous is an everlasting foundation. This of the fear of the wicked is by Lavater un∣derstood * 1.762 two wayes; First, of that which they feare will come, and therefore seeke by wicked means to prevent it, as Pharaoh fearing, that the Hebrews might grow too mighty for the Egyptians which would be dangerous, sought therefore to prevent it by destroying their male-children; Saul fearing that David would get the King∣dome from him and his posterity, sought by slaying him to prevent it. And David searing, that his adultery with the wife of Uriah would come to light, and so he should be shamed, sought by making him away to prevent that. But none of them could keep the evills, which they feared, from coming upon them, as their Histories do declare.

2. Of the judgements of God threatned against them in this world and in the world to come, with the feare whereof they are sometimes taken, as Ahab and Judas were, and before them Cain and Saul. For the words opposed, The desire of the righteous shall be granted, what they pray and hope for shal in the end come to passe in respect of the maine, that is salvation. And for deliverance from dangers, a supply of food convenient, and other necessaries for this life, prosperity and successe in their undertaking, restitution of health in time of sicknesse, victory over enemies, &c. They shall have their desires also, because they are not desired, but so far forth, as may be to Gods glory, and their owne spirituall good, being willing, if it may conduce more to these ends, to be without any wordly thing, [Note.] which they crave, as the Apostles shewed, when being beaten they praised God, and rejoyced, and Paul in particular, 2 Cor. 11. Rom. 8. and all the faithfull gene∣rally, * 1.763 Rom. 5. 1. He that doth not pray for temporall things, with these conditions, is no righteous person, for all such pray, Thy will be done, not my will or desire, as Christ our Lord, whose example we must follow. For sometimes it is better to have our desires denied for the exercise of our faith, and the increase of our patience and the weaning of us from the love of the world, and to make us more willing to * 1.764 depart hence when God calleth us, and for the increase of our future glory. When their desires are for these ends not granted, it is but as if God should deny copper, * 1.765 or time, and give gold or silver, deny pence, and give pounds, deny a cottage, and give a Palace.

It is also said, The desire of the righteous shall be granted, to make them to persevere in praying, and not to give over because they are not presently heard, as is taught in the example of the widow importuning the unjust Judge; for although * 1.766 we pray and yet speed not, we may afterwards in Gods good time.

Lastly, the righteous sometime desire to have a man or men desperately and incor∣rigibly wicked to be spared, which to do, were against justice, and so derogatory from Gods glory, therefore in such a case, he hath declared sometimes, that although Noah, Job, and Daniel werenmongst such, they should save neither sonne, nor daughter, * 1.767

but onely their owne soules. In the next words he sheweth, how that which the wicked feare, that is, destruction cometh upon them, viz. as a whirle-winde, a most violent tempest suddenly carrying him away, so that if any man looks for him, he is no more to be scene; as also the Psalmist teacheth, But the righteous stands * 1.768 firmly, although winds blow, and waters flow, he is as Mount Zion, that can never be removed, yea the gates of hell cannot prevaile against him, that is built upon a rocke. The wicked and the righteous both indeed are alike carried away when a tempest of adversity cometh in respect of bodily destruction, but in respect of spirituall, there is this difference;

1. The wicked making an outward profession onely, is soone blowne away for feare of persecution, but the just standeth undauntedly to the truth.

2. The wicked being taken out of this world by sudden death, or in a common judgement, hath no more being in the next world, to be where, is perfect blessednesse, but the just is onely translated, he standeth still as a sure foundation, if not in the house of God upon earth, yet in heaven he is, as a pillar that shal never goe out, as the Spirit wrote by John to the Church of Philadelphia. Some by the wicked * 1.769 like a tempest, understand him to be such against the righteous, for his violent per∣secuting of him, but this is soone over, and the just stand still, and are not re∣moved.

For the former words, vers. 24. The feare of the wicked shall come upon them; one thinkes this to co-here with the words before going thus, he said there, It is a sport to a foole to doe mischiefe; but here, feare shall come upon him, That is, although for the present he is full of mirth, and is delighted in doing evill, yet this shall not hold long, but his feare shall come upon him; That is, the feare and ter∣rour which God will strike into him after this, to the wounding of his Conscience intolerably; But against this, that of the Preacher seemeth to make, where he saith, Because sentence is not presently executed against evil doers, they * 1.770 have no feare of God in them.

Arboreus answereth, It is true, for a time they are without all feare, but the * 1.771 time shall come, when they shall be stricken with great feare, as many that have despaired have been, and then after that come the Judgements feared, as Bel∣shazzar was first put into a great feare by the Hand-writing upon the wall; and then his judgement followed the same night.

As vinegar to the teeth, and smoke to the eyes, so is the stuggard to there * 1.772 that send him. Upon this, Muffet briefly thus, As vinegar maketh the teeth to ake, and smoake the eyes to smart, so slothfulnesse vexeth a man that imployeth such, either upon an errand, or in any worke.

Lavater applyeth it to Embasladoms, Preachers, or Captaines by all which * 1.773 much woe and mischief cometh to Church and Common-wealth, if they be slothfull in doing that about which they are sent; Cajetan dislikes the rendring of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.774 vinegar, because it is good for the teeth, and contrari-wise sweet things hurt, and cor∣rupt the teeth, therefore he renders it bitter.

The Sept. for vinegar hath soure grapes, and for slow messengers sending sinne to him that useth it, as if the same were here affirmed, that is spoken by way of parable, Ezek. 18. The fathers have eaten soure grapes, and the children teeth are set on edge; but because this is altogether differing from the Hebrew, I passe it over, although Augustine following it saith, That by sinne a mans teeth * 1.775 are so set on edge, as it were, that as teeth being set on edge cannot eate good meat, [Note.] so he that feeds upon sinne, cannot feed upon righteousnesse, which he doth, that is so taken up here-with, that it is meat and drinke unto him, to be thus doing the will of God, as Christ said to his Disciples, My meat is to doe the will of him * 1.776 that sent me.

Some expound these words of the great hurt, that a slow messenger doth to the man that sendeth him, hindring him from doing, to his detriment, because he keeps him in suspence, so as that he cannot take time whilst time serves; as the teeth being stupified by vinegar for a time cannot feed, and the eyes by meanes of smoake cannot see to goe right, or wrong; and therefore sloathfull messengers are

hereby stirred up to be more diligent, as they would not perplex and trouble their masters.

And they that are sent to preach; above all others must not be sloathfull and idle but instant, preaching in season, and out of season, least by their negligence the [Note.] teeth of the soules of the people be stupified, from eating that which is good, and * 1.777 necessary to sustaine the life thereof, and their eyes, as in a smoake of ignorance, be kept from seeing which way to goe to came to the Kingdome of Heaven.

The feare of the Lord prolongeth dayes, but the yeares of the wicked shall be * 1.778 shortned. Of the former part of this verse see before, upon chap. 3. and of the wicked and bloud-thirsty the Psalmist saith, they shall not live out halfe their * 1.779 dayes. And although they live many yeares, yet they live not long, yea they live not at all, because their life is a death, and such only live as are righteous.

The hope of the righteous shall be gladnesse, but the expectation of the wicked * 1.780 shall perish. Here by hope understand the thing hoped for; That is, eternall life, this shall come at the last without faile, and fill him with joy, for ever-more; and in regard of this he hath joy in this world, even in tribulation, which he hopeth shall then be abundantly recompenced with happinesse, and herein his hope hath a contrary effect to the hope of worldlings, to whom hope deferred is a great-discom∣fort; but although the attaining of this happinesse be deserred, it causeth joy al∣wayes, as the Apostle exhorteth, Rejoyce alwayes in the Lord, againe, I say re∣joyce; * 1.781 and, the fruit of the Spirit is joy. But the wicked, although they have the same hope, yet without any certaine ground shall never attaine that which they hope for, but their expectation shal altogether faile them; for joy, they at the * 1.782 last having sorrow, and calamity, and destruction for ever; when it shall not be according to mens hope of faith, but according to their deeds.

The way of the Lord is strength to the upright, but destruction shall be to the * 1.783 workers of iniquity. Lavater for destruction, hath Pavor, feare, and expounds it thus, The way that is sound, and profitable doctrine, gathered out of the Word, and imbraced, is a strengthening to the godly Hearer, against sinne, and Sathan, and such as would seduce to errour; but to the wicked it is a terrour, and therefore he cannot abide it; as they write of a man bitten with a mad Dogge, but if he be brought to water, washing, or rather drinking, which may cure him, a great feare, and horrour hereat ariseth in him; even so he that is bitten, and in∣fected, as it were by the Serpent sinne, abhorres from, and hath a feare arising in him, at sound teaching; as Faelix, hearing Paul speake of judgement to come, * 1.784 〈◊〉〈◊〉 righteousnesse, trembled, and bade him goe his way for that time, for to wa∣ters, is doctrine often compared, Joh. 4. Joh. 7. 37. &c.

The vulgar also, and Symmachus render it feare, pavor, and being thus under∣stood, the sence already given is very good, or if it be taken as spoken of the way of the Lord walked in, a good conscience being kept in all things, for this brings fortitude and courage, as is after said, the righteous is bold as a Lion, but the wicked is full of feare; he feareth at the shaking of a leafe. * 1.785

The righteous shall never be removed, but the wicked shall not inherit the earth. He had said before, ver. 25. The just is as an everlasting foundation, but the wicked passing away as a whirle-wind. To the same effect here, unlesse with Lavater we take this as spoken of his unmoveablenesse from the truth by seduce∣ment, flattery, or feare, and then it co-hereth with ver. 29. where the way of the * 1.786 Lord is said to be a strength unto him; for this is here shewed, to be not only in respect of the inner man, but also in respect of stable and permanent dwelling, and keeping his inheritance in that Land, and typically in the heavenly Canaan; con∣trary to whom the wicked shall be, that from an inward hatred hath a feare, and so an aversnesse from sound doctrine arising in him, he shall for this either be impove∣rished, and so forced to sell his Inheritance, or goe into Captivity, or finally be kept out from inheriting the new earth, and heaven, of which Peter speaketh, and Paul, * 1.787 in the example of the Bond-womans sonne cast out, that the Free-womans sonne on∣ly might inherit.

The mouth of the just bringeth forth wisdome, but the froward tongue shall * 1.788

be cut out. The lips of the just know what is acceptable, but the mouth of the * 1.789 wicked speakes frowardnesse, Hebr. The mouth of the wicked perversnesses, or pervertings. Muffet renders it, The mouth of the righteous shall finde favour, but the mouth of the wicked the reward of frowardnesse; but the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, shall know, but to finde is to know experimentally, and the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is bene placitum, well pleasing, and therefore is not amiffe rendred favour. The meaning is, the speeches of the just are so good and gracious, milde, true, and humble, that much good will come hereof; but those of the wicked so vile, and corrupt, that, like a rotten member, such a tongue shall at last be cut out, as is also said, Psal. 12.

Lavater for Wisdome hath the fruit of wisdome, thus making the mouth, as a * 1.790 tree, the mouth of the just as a good tree, and the mouth of the wicked as a cor∣rupt tree, which is good for nothing, but to be cut downe, and cast into the fire. And this fruitfulnesse of the just mans tongue in good, is further set forth, vers. 3. to be that which knoweth to speake things well pleasing to God, and the tongue of the wicked to speake perversly; for which there is good reason, that it should be cut out, and he, in whose head it is, as a rotten tree cut downe and cast into fire. And this metaphor of fructifying taken from a tree doth most aptly set forth * 1.791 the words uttered by the wise, because it implyeth;

First, That they are mature, by meditation being growne to such perfection, that the full time is come to shake the tree, and gather the fruit.

Secondly, That they are sweet, as fruit full ripe commonly is, and not sharp or soure.

Thirdly, Sound, not corrupt, or rotten, or worm-eaten, and so falling from the tree, as obscene words are. And such are words that be wise and well studied, not [Note.] coming from wrath or malice, but from a minde indued with love, not from a foule, but cleane and pure heart, being therefore grave, modest, and profitable.

Lastly, Not from a minde blinded with errour, or ignorance, but inlightned through the knowledge of the truth. The vulgar, for fructisieth hath parturiet, shall bring forth, implying,

1. Maturity as before, and perfection, that the childe is come to, so that hereby is noted a sufficient time that he hath been studying, before that he begineth to teach, that which is brought forth by others being an abortive, or dead childe.

2. Paine and sorrow, as a woman bringeth forth her childe, so the Teacher being in paine, till he seeth that formed in his Auditors, which he preacheth, as Paul to the Galat. saith, My little children, of whom I travell againe in birth, tell Christ * 1.792 be formed in you.

3. Alonging desire, as women with childe have, to such things as they love; in like manner the Teacher desireth to feed, and fill himselfe with such knowledge, as being vented may conduce to the bringing forth of the childe alive.

4. A good will to be delivered, and not through the love of idlenesse to keep in his knowledge, or unwillingnesse to take paines to utter it.

Other Translations there are, as of the Sept. The mouth of the just distilleth knowledge; implying, both his leasurely uttering of it a little at once, and not poll∣ring [Note.] it out, by delivering many things at one time, having respect to the people, who are as a bottle with a narrow mouth, into which he that will put any liquor of worth * 1.793 poureth it in drop after drop, as the Prophet saith, Line unto line, here a little, and there a little; and implying also more within to be poured out againe afterwards, from time to time. And another translation, shall propagate wisdome; but these, that I be not too tedious, shall suffice. For ver. 32. Some understand it of the candid meaning of the righteous in his speaking, and of the fraudulent hiding of his meaning in the wicked, but others better of the acceptablenesse of the just mans speeches both * 1.794 to God, and to all good men, and their being displeased at the words of the wicked as perverse and froward.

CHAP. XI.

HEre Salomon beginneth with false and true dealing in weights, which is to * 1.795 be extended also to measures, as Levit. 19. 35. to which this hath reference and therefore the Exposition may be seene there. Some mystically by the false ballance understand the judgement wherein a man weigheth things spirituall and * 1.796 temporall together, which is a false and deceitfull ballance, when temporall weigh equally with, or overpoise spirituall. Some, free-will, which is as a deceitfull baflance, when fleshly lust weigheth downe right reason. Some, the flesh which weigheth more downe to sinne, then the Spirit to righteousnesse. Some, love weighing God and man one against another, or God and the world, when it is more to man, or to our selves then to God, it is deceitfull and abominable, much more when to the pleasures or profits of the world. Some, by the perfect weight understand the word of God, whereby things being weighed may be found justly; but otherwise it is a false and deceitfull way of trying the truth, if it be not weighed * 1.797 with the ballance of the Sanctuary, but by the verdict of men. Lastly, some take the deceitfull ballance for all injustice, one kinde of unjust dealing being put for all.

When pride cometh, then cometh shame, but with the lowly is wisdome. The Vulg. Where there is pride there is contumely, being expounded by some * 1.798 of contumelious speeches, which the proud are ready to utter, if they be any way provoked, but the humble, although he be provoked, refraineth himselfe and speakes wisely. But the word is shame or ignominy, and the meaning is plaine, the proud man, who aimeth at glory and estimation, instead thereof shall have shame and contempt amongst men, being for this accounted a proud fool, but he that humbleth himself, wise, as indeed he is, because this is the right way to come into estimation both with God and men. For the humble saith Lavater, both have the Spirit of grace promised them, and it is often seene by experience, that a man of mean birth * 1.799 ••••d quality, bearing a lowly minde accordingly, by study attaineth to great learning * 1.800 and wisdome.

The integrity of the upright shall guide them, but the perversnesse of trans∣gressours shall destroy them; that is, through the grace and blessing of God, which alwayes accompanieth uprightnesse of heart, such shall be guided and kept, so as that they shall not fall into inates by crafty wicked men laid for them, and so, as that they shall doe for the best in all things, but contrariwise, such as are deceitfull, and plot subtilty to doe mischiefe, the destruction which they thought to bring others to, shall befall themselves, as it is also said in the Psalmes, and hath been often proved true by experience.

For the next words, Verse 4. see before Chap. 10. 2. and Verse 5. is the same in effect with Verse 3. and Verse 6. explaines the meaning of both, The righteous∣nesse * 1.801 of the righteous shall deliver them, but transgressours are taken in their owne wickednesse; so that betwixt these Verses there is some coherence thus, ha∣ving shewed the safe estate of the upright, and how the wily wicked to their owne destruction plot mischiefe; Verse 4. he sheweth, that he may happily flatter him∣selfe thinking by his wit to gather wealth, and so he shall be furnished to keepe off danger that may be towards him, but he shall herein be deceived, for riches so got∣ten shall not profit him, as he expecteth. Then Verse 5. 6. he more fully sheweth the meaning of that which he had said Verse 3.

When the wicked man dyeth his hope perisheth. This also hath reference to ver. 4. For what was his hope or expectation but by means of his wealth to save himself * 1.802 from the danger of death, therefore death coming, this perisheth, and so here is an end of all the joy, that he thought to have as it happened to that foolish rich man Luk 12. who when he was meditating upon living at ease, eating, drinking, and being merry, had his soul fetched away the same night. This is also expounded by some of his expectation and hope of salvation; for whilst he liveth he hopeth as well as

the righteous, but when death cometh, he is altogether disappointed for salvation, coming into damnation.

The righteous indeed, who hath suffered much in this world, then cometh out of all trouble when he dyeth, but the wicked mans troubles and sufferings then * 1.803 come and continue world without end; so that when it is said, The wicked cometh in his stead, nothing else is meant, but that as the righteous hath had his turne of suffering for a moment here, so the wicked shall have their turne here∣after for evermore, their prosperity in this world, being then turning into misery, as the just mans misery into everlasting felicity.

But besides this Hugo hath another, He shall come in his stead; that is, for his harsh usage of the righteous, when the time of his deliverance, by God appointed, * 1.804 cometh, he shall surely suffer therefore: and some put another, the righteous shall be delivered from the evill, which the wicked man thought to bring upon him, and by the same evill he himselfe shall suffer, as Haman did, Mordecai being de∣livered, and Daniels accusers, he being delivered out of the Lions den; and so these words are a more explication of those Verse 6. Transgressors taken in their owne sinne.

An hypocrite with his mouth destroyeth his neighbour, but through know∣ledge shall the just be delivered; that is, saith Muffet, one hypocrite or counter∣feit * 1.805 Saint destroyeth another by seducing him to errour, but the righteous, seeing into the erroneousnesse of his way, is kept from being drawne away by his deceit∣full sophistry: a saying to be noted now especially, there being more hypocrites then ever, that doe thus destroy, that we may not like fooles be seduced by them, but like men of knowledge, stand fast in the truth, which we have received, and there∣fore [Note.] get knowledge, the want whereof endangereth a man in this respect, ac∣cording to the saying of our Lord, Yee erre, not knowing the Scriptures, and of * 1.806 Hosea, My people perish for want of knowledge, or are destroyed. And Lavater following the same, instanceth in Monkes, and Fryers, who by their seeming holy speeches, having the Church, the Councels and Fathers in their mouths, and teares often in their eyes, seduce many to their destruction; but the just well versed in the Scriptures, bringing that which they say hereunto, are nothing moved by them. Some by the dissembler here understand the flatterer, whom one compareth to an empty sepulchre, which one erected to the memory of such a man, superscribing his name upon, but if he looke within, it is empty, and there is no man lying there; so the dissembling flatterer hath not him in his heart, to whom he speakes so faire, and by this meanes puffes him up in pride to his destruction, but the just hath so much knowledge as to discerne him, and so escapeth being taken by his delusions.

When it goeth well with the righteous, the City rejoyceth, when the wicked * 1.807 perish, there is shouting. By the blessing of the upright the City is exalted, but it is overthrowne by the mouth of the wicked. Much good having been hitherto promised to the righteous, and evill threatned to the wicked; now it is shewed, what good redoundeth to the City or Towne, where the righteous dwelleth by meanes of them, and contrariwise, what evill by the wicked, and therefore the joy that is for the promotion of the one, and the extirpation of the other; that all [Note.] men may be stirred up to righteousnesse, and to flye wickednesse, and to love and seek the preferment of the one, and the suppressing and cutting off of the other, be∣cause he is a right friend indeed to the State, but the other a cruell enemy, working the overthrow thereof.

Lavater moveth a question here, whether it be justifiable to rejoyce at the de∣struction * 1.808 of the wicked? and answereth, if such joy ariseth from carnall affections, it is evill, but when it is for Gods justice being glorified, it is good; that is, when out of an hatred of that person, as by whom he or his friends have suffered, bee rejoyceth, it is evill; so when for the justice of God taking place in a City, both finding out and stirring up in the Magistrate such zeale for justice, as to excuse such, whereby others may be made to feare to doe the like, and Gods judgments may bee kept off, of which otherwise there is danger, it is good. And if he that is

the chiefe Magistrate be cut off for his intolerable tyranny, there is joy also, so that it be by hand of God, but not of his owne subjects, because this cannot be, and they that doe it be blamelesse, as David saith. * 1.809

And therefore let no man blame this Kingdome for not rejoycing, but being rather generally sorrowfull for this done amongst us; had he beene as great a Tyrant as some have cryed him up for, but much more when this doubted, and there be some grounds to thinke contrariwise, that he had the good Spirit in an extraordinary measure in him, as appeared specially at his death, and by his divine meditations coming forth after, ravishing all men that read them, unlesse fore-stalled by preju∣dice through the excesse of malice. For the shouting through joy for the perishing of the wicked, by Solons Law, it was appointed when the righteous dyed, and went to the buriall, there should some goe along with him singing his praises aloud with joy, as conceiving that he was now preferred to a better life: but when the wicked, singing out aloud his vices, and shewing all joy, that he was taken from them, by whom they suffered much, or were endangered, which last part of it touching the wicked may not amisse be applied here, when they perish men shout for joy. And if the like were now done, it would much availe to stirre up to righ∣teousnesse, and to stop the course of sinne. For the next words, By the blessing of the righteous the City is exalted &c. the meaning is, that for the righteous the City should rejoyce, there is good reason, because that by their prayers for a blessing upon it, it comes to be in a flourishing and prosperous condition, and the judgements that their sins might pull downe upon them, are kept away; As it was with Israel in * 1.810 the time of Moses, he prayed, and Israel prevailed, he prayed again, and they were spared from destruction; Samuel prayed, and the Philistines their deadly enemies * 1.811 were destroyed; Elisha prayed, and was the Chariots of Israel, and the Horsemen * 1.812 thereof, because Chariots and Horsemen of fire came then about him, being a * 1.813 guard to him, and the place where hee was; Elijah prayed, and the raine fell after a drought of three yeares and an halfe, and so did sundry other most * 1.814 pious men.

But by the mouth of the wicked, the City is overthrowne; that is, by their oursing, blaspheming, and common swearing, as its threatned, Jer. 23. 10. The l••nd shall mourne for oaths, and Hos. 4. 2. By swearing and lying they breake at, therefore the land shall mourne. Some yet by the blessing of the righteous understand their blessed doings in beating downe sinne, administring justice, and advancing piety and and vertue; for where these things are done, the blessing of God is procured, and so the City is in prosperity; but by the mouth of the wicked, that is their evill ruling, it is overthrowne, for the mouth is oft-times put for the em∣pire or rule, as Josh. 1. 1 King. 13. If we understand it either way, we shall not are, or putting both together the sense will be more full. Therefore we had need to pray for Kings and other Rulers that they may be upright, and that the wicked [Note.] may not be preferred, and if any be in place, that God would either reforme, * 1.815 or remove them, as being apparently in the way of bringing the Nation to ruine.

He that is void of wisdome despiseth his neighbour, but a man of under∣standing holdeth his peace. This Verse is not without some coherence with the * 1.816 former, for having there said, The wicked by his mouth overthroweth the City; now he addeth, that such a man is void of understanding, because he rashly and unadvisedly uttereth opprobrious speeches against his neighbour, if by his ill lan∣guage against him, he being provoked, or by any other offence; whereas he should rather wisely forbeare, and be silent, thus seeking to make him ashamed, whereas by retorting the like or worse words againe, he makes himselfe like an Eccho, as Basil teacheth; and what is that saith Homer? but a foolish image, and a voice * 1.817 without a minde, one saying, thou art a foole, and the other replying, thou art a foole &c. wilt thou imitate him whom thou hatest and make thy self like a looking∣glasse to represent his ugly forme, at which thou art so angry? O how ridiculous a thing is this!.

Again, in case of offence otherwise committed against thee to fal upon thy neighbor,

presently before others to make him despicable, is the part of a foole, that knoweth not the rule given by our Lord, which ever indeed hath been the rule of the wise and loving, before others in this case at the first to be silent, yet afterwards having him * 1.818 alone to tell him of his sin except the offence be openly given, for in this case the rule of the Apostle is to be followed, Him that sins openly, rebuke openly, that others may feare. Lavater expounds this of the rich mans despising the poore, the high borne the meane, the well-favoured and more wity, and right and streight, the de∣formed, * 1.819 the crooked, or such as want wit. This sheweth a man void of wisdome, because he that is wise considereth, that God made them both, and hath not made him so, that hee should be proud and contemptuous, as the Apostle also teacheth, saying, Who maketh thee to differ, or what hast thou that thou hast not re∣ceived * 1.820 &c? but passe over the imperfections or blemishes of others in silence, meditating upon Gods singular goodnesse towards him, in that he hath not made him so to glorifie him, and not to magnifie himselfe the more, and disdaine others.

A Tale-bearer revealeth secrets, but he that is of a faithfull spirit con∣cealeth the matter. Against Tale-bearing there is a Law, Levit. 19. 16. This the * 1.821 Pack-horses of Satan, as Muffet well calleth them, Tale-bearers regard not, but being given much to pratling, they will tell any thing which they know or heare of * 1.822 their neighbours to their disgrace, and to the stirring up of strife, although oft-times they carry themselves towards them as friend, and so come to have their very secrets revealed unto them. Against such a warning is given here, that we might beware of them, and not make any prating body our bosome friend, or such as are addicted [Note.] to speake disgracefully of others according to Verse 12. for if thou dost, he will not sticke by disclosing thy secrets to disgrace thee also, when he hath gotten a con∣venient time; but let him be thy friend, and so use him, that is of few words, an delights not in publishing other mens infirmities, but hides them rather, what hee can: yet it is not to be understood, that all telling of things ill spoken or done by others, is this sinne of Tale-bearing; for it may be against another mans life or estate, or good name that is spoken or done, or against the Commonwealth: to re∣veale it in such cases therefore is no Tale-bearing, but revealing that which wee are bound to reveale for the preventing of mischiefe, or the punishing of heynous crimes committed; or children may speake or doe wickedly, and not regard thee admonishing them thereof, in this case to tell their father, is but to doe as Joseph did, that told his father Jacob of the evill speeches of his brethren.

Where no counsell is, the people fall, but in a multitude of counsellours there * 1.823 is safety. Here a mixt government is commended as conducing most to the safety of a Nation; that is, when the King hath many Counsellours, and acteth not in go∣verning or making Laws but by their advice, for let the Counsellours be never so wise, if their counsell be not followed, it is of none availe to keep the Kingdome in safety. The Vulgar Where no Governour is: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a plurall signi∣fication, either Cogitations, Counsellours, or Gubernacles, where there be none of these, it is ill for the people. The word therefore implieth both a Governour, under whom many more are substituted, and Counsellours, by whose counsell all things are ordered; for one supreme, of whom S. Peter speaketh, is necessary, as a Generall in an Army, who if he be taken away, the whole Army, saith Chrysostome, * 1.824 is delivered into the hands of their enemies; as a Governour in a ship, or as a corner stone holding two walis together, for take this away and the building goeth to ruine, take the Governour out of the ship, and it is wrecked; so in a Nation if the King be taken away, all things are subverted and overthrowne.

For Counsellours, Gregory Nazianzen saith, It is the Art of Arts to goveme a body of men being so divers, as if one beast were composed of many, some tame, some wilde, some living upon one thing, some upon another, some delighted in one * 1.825 sound, some in another, for so is a body of people being of divers mindes, and some abhorring from that wherewith others are pleased. How then shall a Prince doe in this case, he being but one, cannot apply himselfe to all so divers one from

another to cicurate and bring them all into a peaceable and quiet estate to live to∣gether in unity, and therefore it is necessary for him to have divers Counsellours, by meanes of whom he may doe this great worke, which of himselfe he can never doe. The word here used, which is rendred Counsels cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunis, a * 1.826 rope, such as whereby the sailes of a ship are hoised up or spread or contracted, or the sides of a ship being weake, bound together and strengthned, and hereby counsels are set forth to shew the necessity thereof that a people being held together hereby, may not fall by being divided, and so one part becoming the destruction of the other.

Of this against surety-ship, see before Chap. 6. 1. Verse 16. A gracious wo∣man * 1.827 retaineth honour and strong riches. By gracious woman here, a vertuous woman is to be understood, and not the beautifull onely, who is gracious in the eyes of flesh and bloud, but the vertuous she shall be praised, Prov. 31. For the next clause, by strong men, such as be industrious in their callings are best understood; for as it is an honour to a woman to be gracious, that is, to feare God, to be modest, sober, and humble, so it is to a man to have wealth well gotten by honest labour and paines-taking; whereas this sentence confisteth but of two parts compared to∣gether, the Septuagint reader it so, as that it is a double comparison of con∣traries.

First, as a gracious woman findes honour, so she that hates just things, is a throne of ignominy.

2. The slothfull are indigent of riches, but the strong leane upon riches. Some by the strong, retaining riches, understand such men as are not moved so much by the grace in a woman to take her to wife, as by riches; she retaines honour * 1.828 indeed, as looked upon with reverence for the grace that is in her, yet let me have the riches of this world, saith the man, that is strong in his desires for the world: but thus it should not be, for vertue should first, and chiefly be the load stone of our affections. Some, as the gracious woman is an honour to her husband and family, so a man strong, industrious, and provident, is by getting and holding wealth, where∣by * 1.829 his family is raised, and comes to honour. Lastly, some thinke the comelinesse and beauty of a woman, and the wealth gotten by an industrious man to be here compared together. I rather by grace, understand chastity, modesty, and other graces before named, and by the strong man the righteous and valiant, the laborious and industrious through Gods blessing attaining to, and retaining wealth and ho∣nour, that is, holding and enjoying it being thus gotten to him, and his, as a setled inheritance, and not as wicked mens riches that soon vanish.

The mercifull man doth good to his owne soule, but the cruell troubleth his * 1.830 owne flesh; that is, in giving almes to others he benefits himselfe, or in exercising any other acts of mercy, for so ones soule is sometimes put for ones selfe. And it may well be said so, because through Gods blessing, that which he doth in way of charity, shall be abundantly recompenced to him in this life, and with everlasting fe∣licity in the life to come; contrariwise the cruel man, that is, the oppressor and unmer∣cifull, brings the curses of God down upon himself, whereby his ill gotten goods are consumed, he from wealth and honour oft-times falleth into poverty and basenesse; and finally comes to solow an ebbe of misery, that he either wants necessaries for his body, or as being hated of all men, he is adjudged to death, and then surely hee troubleth his owne flesh, as it hath beene with many that have beene promoted to high places and offices, wherein they have oppressed many most notoriously, being therefore after a while by Gods just judgement brought downe faster then ever they rose, and cut off as they have been well worthy, besides the trouble coming upon them for their very uncharitablenesse at the last day, when it shall be said, Goe ye cursed into everlasting fire, for I was hungry and ye fed me not, &c. But be∣cause * 1.831 sometimes neighbours are called our owne flesh, as Esa. 58. Bring the poore wandring into thy house, and despise not thine owne flesh; sometime kinsfolke and children are thus called, and sometime a mans wife and his owne body; there are that expound these words otherwayes, either thus, he doth good to his owne soule, that is, his brother, who is one with him, as God made one man

only at the first, hereby to intimate, that in him we are all one; but contrariwise, the cruell man troubleth himselfe, because by his oppression he troubleth his bro∣ther, and hindereth, and impoverisheth him. Or thus, the mercifull man doth good to himselfe, in doing good to his kindred, which are of his flesh and bloud; but the cruell is a trouble to them, through his uncharitablenesse, deceiving them of their expectation, which was, that he being rich and they poore, he would doe some-what for them.

Lavater, who renders it, He that doth good defrauds his owne soule, giveth * 1.832 this sence, that doth good to his kindred, but nothing for the poore in generall, pre∣vents himselfe of a reward in Heaven, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, although it signifieth also ablactare, yet cannot with any good sence be so rendred here, but to doe good, it being most strange to say, That a mercifull man defrauds his owne soule. Or thus, He doth good to his owne children, by spending so, as that he wasteth not all, as riotous and prodigall persons, for such, as most cruell, trouble them who are their owne flesh, in that they doe not afford, or leave them any thing to maintaine them; or they are cruell, and trouble their children, their owne flesh, saith Lava∣ter, that thrust their sonnes or daughters into Monasteries, there forcing them to live a single life, which they have not the gift to doe, in blind obedience to their Governours, whatsoever it be that they command them, they bring them into a perplexed and troubled condition often by this meanes, and are Authors to them of much sinne, for which they shall answer another day.

This of Kinsfolk understood by his owne flesh, the vulgar goeth upon, Qui crudelis etiam propinquos abjicit; if it be understood of a mans wife, the sence is. He that is mercifull doth good to his wife, loving and cherishing her, as he is commanded; but the cruell man is the cause of much trouble to her, by his mis∣usage, or miscrablenesse towards her, not allowing her things convenient.

Lastly, If of a mans owne body, hereby it appeareth who is a mercifull man, and who a cruell, he that doth not by himselfe as he ought, but pincheth his wone bo∣dy, or over-toyleth himselfe to get worldly wealth, is cruell, and it is not to be ex∣pected, but that he should be so to others; but he that doth good to himselfe, it is more probable, that he will be ready to doe good to others in their necessity. This is followed by Lavater, adding, That he then is cruell that whips, or otherwise doth hurt to his owne body, as the superstitious Papists doe.

The first way is the most genuine of all these, yet the Proverb I grant, may be extended to all the rest also, according to that exposition of a mans selfe, or body; * 1.833 Augustine seemeth to have taken it, where he saith, He that will doe almes worthy his sins, must begin with his owne body, for it is an unworthy thing, that he should not doe to himselfe what he doth to his neighbour; or, how can he that is a malignant to himselfe, doe good to another?

And Basil saith, This parsimony and cruelty to a mans selfe is detestable base∣nesse, * 1.834 and covetousnesse, and this he commonly falleth into, that is not mercifull to others, he that bestoweth not his goods upon others, most commonly denyeth ne∣cessaries to himselfe.

The wicked worketh a deceitfull worke, but to him that soweth righteous∣nesse, * 1.835 shall be a sure reward. The vulgar hath it, The wicked doth an unstable worke; but Hebr. it is a worke of lying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto which there is an elegant pa∣ranomasie answering in the next clause, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the change of a letter, and of a prick from the right horne of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the left, signifying reward, is used. These words agree not with those, ver. 17. if by the wicked we understand the cruell man, who by oppression getteth, and by hardening his heart against doing acts of mercy, keepeth his worldly goods, and by the righteous the charitable and liberall; for the one thinkes, that he workes well for himselfe, and his family, by getting Goods any way to make it great, but his worke shall in the end prove a de∣ceitfull and lying worke to him, and his, when both his Goods thus gotten shall melt away, and he at his death finde, that he hath but thus purchased for him∣selfe a place of utter darknesse and misery: the other contrari-wise by exercising cha∣rity, soweth good seed in good ground, that will never deceive the Husband-man;

and although it lyeth for a time covered in the ground, yet it shall at length come up, and he shall reap a plentifull increase, and this shall be his reward undoubtedly.

Thus Lyra, and others, who saith, That the mercifull man hath many Pations with God, the poore whom he releiveth; but the oppressour none, but all against * 1.836 him; yet this comparison doth not so well illustrate it, as that of sowing, which is the word used in the text.

Basil saith, That a charitable man in giving Almes, is likened to him that soweth * 1.837 seed in the ground, because as that is lost, and corrupted before it comes up; so that which is given, seemes to be lost by him that giveth it, and to become as a cor∣rupt unprofitable thing unto him, but in the end cometh sure increase thereof.

For the next words, ver. 19. As righteousnesse tendeth to life, so he that * 1.838 pursueth evill, to his owne death. They co-here also with the former, of righteousnesse sowing, and the lying worke of wickednesse; for as there, so here that righteousnesse and wickednesse are meant, which are otherwise called charity, and cruelty in oppression, and hard-heartednesse towards the distressed; where∣fore it is meant, if thou wouldest know, how he that soweth righteousnesse, in this sence, shall have a sure reward; here it is answered, his reward shall be life for e∣vermore; or how the worke of the wicked is lying, he in his eager pursuit of worldly gaine, by hooke and crooke thinkes hereby to get life, having now where∣with-all to live, and maintaine himselfe and his for ever, but he shall be foulely de∣ceived, he doth but pursue this wicked gaine to his owne death, and undoing for ever. And it is to be noted, that he calleth some riches evill, namely the riches [Note.] gotten by wicked, cruell, hard-hearted, unconscionable men, they, and such as they * 1.839 are, may call them goods, but they are indeed evils; as one well saith, The goods of this world are good to the good, but evils to the evill.

They that are of a froward heart are an abomination to the Lord, but such as are upright in the way are his delight. Here by a froward heart is to be un∣derstood a deceitfull heart, or else the upright next spoken of were not so fitly op∣posed unto him. Augustine scanning these words, why the man of a double de∣ceitfull * 1.840 heart should be an abomination to God, saith, That he is a monster a∣mong men, and is, as it were, double bodied, and therefore cannot but be abhor∣red by him.

Another saith, That man is the Image of God, and in God there is no deceit, or * 1.841 dissimulation, therefore he cannot abide to see his Image thus falsly made, and so derogatory to his dignity, but the upright please him, as his right and true Image in∣deed.

Though hand joyne in hand, the wicked shall not be unpunished, but the seed * 1.842 of the righteous shall be delivered. Lavater having brought many expositions upon this place, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath divers significations, at last concludeth with this, That by hand joyning with hand, is meant the associating of wicked men to∣gether, by joyning hands, and making covenants, to stand one to another in an evill course; but if they doe so, this shall be so farre from saving them, that it shall turne to their destruction. But besides this he also saith, that clapping of hands, in token of applause of things wickedly done, is meant; they that doe wickedly, not∣withstanding the approbation of Sycophants, and their praising of their ungodly and cruell facts, shall surely be punished in their kinde, and if it be a bloudy fact, their bloud shall goe for the bloud by them shed, be they never so potent.

Againe, by hand joyning in hand, or with hand, prayer may be understood, which is made by lifting up, and joyning a mans hands together, and then the mean∣ing is, although the wicked pray they shall be punished, this shall not keep Gods * 1.843 Judgements off, for the Lord will not heare them.

Againe, by hand to hand he understands mox, mox, presently, for although it may seeme to be long oft-times before it cometh, yet it is with God but a short time. Also because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a plague, or stroake of God, it may be understood thus; Although the wicked escape one Judgement after another, yet they shall not finally goe unpunished.

Lastly, Hand joyned to hand may be put for folding the hands together, as the

Sluggard doth, he shall not goe unpunished, with poverty, and want. But all are farre fetcht except the first and second, yet there are other expositions also.

1. By hand to hand understanding from Father to Sonne, making this the sence; although the Father having done unjustly, the Sonne goes on to establish what he hath done, yet the Judgements of God shall come upon them both.

2. Many hands, which covetous men use, to get unjustly the goods of this world.

3. The hand of one contending in Law against another, as the manner of old was, as may be gathered out of Tully, who brings in two men pleading about the title of a field called Sabinus, one calling to the other, to put his hand out to his hand, and the other answering him accordingly, to joyne in the strife; he yet that thus pro∣ceeding doth wrong, shall not be unpunished, but the seed of the righteous shall be delivered; That is, when the sonne of a righteous father followeth his father in the way of righteousnesse, he shall be saved, as Ezek. 18.

And this last part of the Proverb seemes to make most for that exposition of hand to hand, whereby unjust dealing is said to be meant, delivered as it were, from hand to hand, by the Father to the Sonne; and then generally it will follow also, that many joyning together to strengthen themselves to doe evill, yet they shall not all be able to keep off the Judgements of God threatned against the wicked, but if one Generation escapeth in this world, another shall not, yea all shall be puni∣shed in Gods due time.

As a jewell of gold in a Swines snout, so is a faire woman without discretion; * 1.844 Here a faire woman, and a Sow with a gold ring in her snout, are compared together but this faire woman is one, which although she hath the glittering gold of beauty. whereby mens eyes are drawne to her, yet she hath no discretion to live, and doe as a woman fearing God, that is, chastely, and modestly; but as the Sow, with such a ring in her snout, defiles it by muzzling in the mire, so she by prostituting her beauty to filthy fleshly lust. And to a Sow is a woman without discretion compared also, because she is both the most foolish, the most libidinous, and the most nasty of all other creatures.

To set forth foolishnesse, the Aegyptians were wont to paint a Sow, and an Ele∣phant, going fast away from her, the Elephant being counted the wisest of the Beasts, and the Swine the most foolish; for which also Aristotle makes the swine an embleme of foolishnesse. Now the Elephants hastening away from the Swine, 'tis observed, that her grunting makes the Elephant to flee.

2. For libidinousnesse, there is no beast more libid nous then a Sow, so a faire woman but unchaste, is full of fleshly lust.

3. For filthinesse, the satisfying of fleshly lust is the greatest filthinesse that is, and what is beauty then in such a woman, but deformity? But why is the beauty of such compared with compared with a gold ring in a Swines snout? Some say, because the snout of a swine is the first thing put into the mire, and most used to muzzle therein; so the beauty of such a woman stirres up the stinking mire of fleshly concupiscence; it should be indeed as a ring to a swine, keeping her from routing in soft and miery ground, but by the Swines naturall inclination so to doe, it being joyned to her snout, is an help to turne up the mire withall; hereupon it is commonly observed, that the fairest women are rarely the chastest; some, because a faire woman that is foolish is drawne by gold, and gaine, to subject her selfe to mens lusts, this being as a ringle in her snout, to turne her about, and lead her whether they will.

To conclude, the woman without discretion, be she never so faire, is but as a foule Sow, her beauty so abused being no more grace unto her, then a gold ring in the snout of a Sow to her, that both men may learne to loath such; and women that are faire may live chastely, and modestly, and not by doing contrariwise be thus greatly disgraced.

The desire of the righteous is only good, but the expectation of the wicked wrath; That is, the just desire that all things may be done that are just, and good, * 1.845 and nothing else; but the wicked contrariwise are so set upon evill, as that they * 1.846 can expect nothing therefore, but the wrath of God to be poured downe upon

them, So Lavater. Some say, the desire of the just shall be fulfilled, and they shal not alwayes expect good in vaine, but in the end it shall come unto them accor∣dingly; * 1.847 but what good soever the wicked looke for, it shall in the end prove wrath, a deprivation of all good, and an inflicting of all evill upon them, from a God full of wrath against them. Some, the just mans desire is wholly set upon Heaven, and everlasting happinesse, but the wicked, who by his evill living shew∣eth, that this is no part of his care, must needs expect contrariwise wrath, indigna∣tion, and destruction.

Lastly, some, the just desire that all good may come to all men, with whom * 1.848 they have to doe, although they cannot be beneficiall to all; but the wicked con∣trariwise are so vile, and malicious, against such as they are offended with, that they wish, and expect nothing but wrath, and evill to come upon them. Let the reader take it which way of these he pleaseth, he shall not erre.

There is that scattereth; and yet increaseth, and he that with-holdeth more * 1.849 then is meet, but it tendeth to poverty. This and the next verse tend to the commen∣dations of liberality towards the poore, and to the incouraging of us hereunto. For here by scattering, is meantscattering, as a Sower scattereth his seed, upon his good ground, whereby he shall not loose, but get, and increase his corne and substance the more. The vulgar, They that take what is not their owne are alwayes in want, for these words, He that with-holdeth more then is meet, Hebr. with∣holding from the right; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may either have reference to the thing with-held, which right reason would move a man to let goe, that is, Almes to the poore, or to the person from whom it is with-held, who is the right owner, by the covetous yet kept from him, being unjustly taken away; so that the words may beare either rendring, but the first is to be preferred; he that is sparing, and giveth not, when it is just and right that he should, shall have nothing the more; yea he shall by a secret curse, have his meanes wasted, and become poore. But it is to be noted, that only with-holding, when of right a man ought to give, [Note.] tendeth to poverty, not all with-holding, as namely from the idle, for he that will not worke must not eate; some such there are in every Towne, to set whom a∣worke is more charity, then to give unto them to maintaine them in idle nesse, * 1.850 and many such there are, who wander about from Towne to Towne, and from County to County, to send whom to their owne habitations, after correction gi∣ven, for this their sinne, is more charity, then to give unto them without this neces∣sary discipline.

Such as are industrious, and yet not able to live without some releife, it must not be with-held from them, nor yet from the impotent and aged, nor from such as by evill unavoydable casualties are brought to poverty; as the man, that travelling from Jerusalem to Jerico fell among Theeves, for releeving whom the Samaritan is so much commended.

The next words, ver. 25. are a reason, or demonstration, by what meanes he that is liberall shall increase more; He that watcreth shall be watered; The vulg. * 1.851 he that inebriateth, shall be inebriated; which is all one, God shall send downe plentifully upon him the dew of his blessing, and so, as by the dew of heaven falling, the earth fructifieth more after water, by vapours exhaled, and sent up to heaven from the earth; the almes rightly given to the poore, being such watering vapours, as it were, through their praising of God for our beneficence, ascending, as it were, up to heaven, and procuring this dew of blessing upon all that we have, to the great increase thereof.

And to intimate the poores blessing of God, as hath been said, for our charity, the words put before these, Hebr. are, the soule of blessing shall be made fat; That is, the man whom the poore blesse, for his charity shall be made fat, that is, weal∣thy; and then the meanes whereby this shall be done is shewed, He, that wate∣reth, &c. he hath watered, and refreshed the hungry, now he may well expect being watered from above, as hath been said; or as Well, the water whereof is abundantly drawne out, doth the more abound with water.

A great incouragement to all rich men, to be continually giving, for they that doe [Note.]

so following the rule before going, and that not for vain-glory, but that God may be praised and glorified, shall surely have Gods blessings showred downe upon them againe, which shall be as the clouds, which are said when they raine, to drop fatnesse upon the earth, he being likewise fatted, and made the more * 1.852 wealthy.

He that with-holdeth corne, the people shall curse him, but the blessing shall * 1.853 be upon the head of him that selleth it; that is, that holdeth his come denying to sell it yet, because he thinketh not the price great enough, which is by this meanes much increased many times to their private gaine, but the great losse and hin∣drance of poore people, for which they are cursed in that very thing, as Chry∣sostome noteth, keeping it, till that it is eaten by a kinde of worme breeding in it, * 1.854 and consuming all the flowre, the huske onely remaining, whereby such misers have beene sometimes inforced to poure it out into the water, thus making it away that it may not be seene, as being much ashamed of that which they have done. And the peoples cursing in this case is spoken of, because it shall take effect to bring their great heaps of corne, thus covetously hoorded up, to nought. And this comes well in here next unto the watering before spoken of to the liberall, as shewing, that contrariwise the miserable shall be cursed, who intend their owne gaine onely, and for it bring many into great want and penury, but they for want of Gods watering, shall come to want at the last either in themselves or their posterity. He that selleth corn, who is here blessed, is one that selleth at an indifferent price, when others, that cannot come to a greater, hold it in: yet it cannot hence be gathered, that in times of plenty the Magistrates may not lay up corne, whereby the people may be after∣wards supplied at a reasonable rate, when there is a scarcity. For Joseph was for this much commended and promoted to great honour in Egypt as a most wise man.

To apply this also spiritually, if with-holding corne, which is food for the body, brings a curse, then much more the Ministers with-holding of spirituall food, as they * 1.855 doe, that having the charge of soules suffer them to starve for want of duly mini∣string [Note] the word unto them by preaching.

He that diligently seekes good procureth favour, but he that seekes mischief, it shall come unto him; Having spoken of good things to be done before, Verse 24, * 1.856 25, 26. viz. Alms-giving and selling our corne at a reasonable rate to the poore, when other misers seeke by hoording it up to inhance the price, now he saith somewhat to stir up to the doing of these good things betimes, for the word ren∣dred diligently is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seeking in the morning. He that doth thus betimes apply himselfe to doe good to others, shall have favour both with God and men, but he that seekes by the hindrance of others to benefit himselfe, as the covetous Miser in hoording his corne up, and with-holding almes from the poore, evill for this great wickednesse in him shall come unto him, Gods curse to disappoint him of his ex∣pected wealth, and the curses of men also, and hatred and infamy amongst them.

If it be demanded, whether it be not a sinne to curse others, although they bee such as be so ill disposed, as hath beene said, that is, such as preferre their owne private game so farre, that to attaine it, they doe things detrimentall to the publike.

I answer, although we be bound onely to blesse those that are our private ene∣mies and hate us, yet cursing in some cases is not unlawfull, viz. either in Gods cause, when men are notoriously unfaithfull to him, and either banding against him or shrinke backe, and stand not for him together with their fellow servants when there is need; or in the cause of the Commonwealth, as here, when men are appa∣rently injurious thereunto through the base covetousnesse of their mindes doing things whereby the Commonwealth is hindered, so that they may benefited. Thus it is said, Curse ye Meroz because they came not out to helpe the Lord against * 1.857 the mighty. And as six Tribes are set by Moses to blesse, so six are set to curse no∣torious sinners, who are apparent enemies to God, and to the Commonwealth, be∣cause they bring downe Gods judgements upon the whole land by their sinnes.

And therefore in such cases the curses of the people are Gods curses, and they but his instruments to pronounce them; provided, that it be not done in way of private revenge, but for God, and for his people in generall, to whom it will be a great benefit to have such cut off.

He that trusteth in his riches shall fall, but the righteous shall flourish as a * 1.858 branch. Lest any man against the threatning promised, Verse 27. should slatter himselfe, thinking by meanes of his riches to escape mischiefe, well enough, this Proverb is added, He that trusts to these, shall not escape, but fall into mischiefe and misery, builde he his nest never so high; but the righteous, who seekes the good of all, and is full of charity, shall flourish as a branch, Psal. 1. and Jer. 7. as a tree planted by the waters side, bringing forth prosperous branches.

He that troubleth his owne house, shall inherit the winde, and the foole shall be servant to the wise in heart. This Verse hath reference to Verse 24. where * 1.859 he commended scattering; now lest any prodigall foole should hereupon spend his patrimony and goods in vanity, bearing himselfe upon that saying, common amongst them. Spend and God will send, this Proverb is here commended unto them. As if he had said, take heed of scattering so as to trouble thy owne house or family by rioting, whoring, spending upon evill company, jeasters, and such as imploy their wits in making others merry, and pleasing them in their vaine wayes, in gaming, or any other unlawfull course, by faring deliciously, going sumptuosly, or living idlely: For by all these meanes and more, reckoned up by Lavater, doe men trouble their * 1.860 owne houses, when from wealthy, and renowned, they bring them downe to bee poore and miserable, and themselves also, being glad to turne servants to get ne∣cessaries for this life, and to doe base offices, which before they would have scorned much, as the Prodigal in the Gospel, who kept swine for his living. Cajetan expoun∣ding the first clause here of a father too severe to his children, whereby they being * 1.861 discouraged flye out, and take evill courses, it being no more in his power now to rule them then the wind, which bloweth where it listeth, giveth this for the sense of the second; his children being thus made fools, and mad, so that he cannot rule them, become servants to wiser men, who know how to governe better, and therefore they like better to be servants to such, then sonnes to their father so full of austerity and rigour.

This I cannot mislike, it being one of the wayes also, that Lavater mentioneth of troubling a mans own house to be too austere and sharp to those about him, being never pleased with any thing that they doe, but by his violent carriage disturbing all, so that they are ready like the wind to flye from him both children and servants also: wherefore I judge that the sense is the more full, if we joyne this Exposition to the other.

The fruit of the righteous is a tree of life, and he that winneth soules is * 1.862 wise. Having spoken of a wise man in the words before-going, The foole shall be servant to the wise in heart; now he sheweth who is a wise man; he that laboureth to win souls, using wisely all good means to this end and purpose, is wise, and the fruit coming of his labours shall be the tree of life, that is, everlasting felicity spoken of by this name Revel. 3. 7. c. 22. and typified by the Tree of life in the Garden of Eden. Thus Lavater, who yet brings another, this is the fruit * 1.863 of the righteous mans labour, soules being hereby converted, are made as it were, Trees of life▪ alwayes living and fructifying, and never fading or dying, for thus the * 1.864 comparisons before spoken of, go, Psal. 1. Jer. 7. and it is common in the holy Scriptures to set forth the good by the names of good Trees, the Fig-tree, the Vine, the Olive-tree, &c.

Some expound it thus, The fruit of the righteous is like the fruit of the tree of life, because man might freely have gone and taken and eaten of that tree, and having done so, he should have lived for ever; so about a righteous and faithfull Preacher, men have free liberty to come and eat of his fruit, that is, heare his in∣structions, and so live for ever, and he that knoweth how to yeeld such fruit, is a converter of soules; the Vulgar suscipit animas, taketh soules, and is a wise man

indeed, wherein it is alluded to the saying of Christ, Hereafter thou shalt catch men, and I make you fishers of men. And this Exposition is to be preferred, and so here is both that which may stirre up to labour in this holy worke, and bring such into estimation against the contempt of the base world, which preferreth other vocations before this, when as he that laboureth according to divine Art in this, is [Note.] the wisest man of all others, and if most wise, most excellent, and his calling such as none but fooles will contemne; and also that is said here, which may stirre all men up that would come to life, to come about such men, and to be diligent in heark∣ning to them, that they thus eating, may live for ever, because there is no mortall man, but if he could enter into Paradise, he would, and eat of the tree of life there, and live for ever. But how should a man attaine to this Art? onely by joyning unto study and reading, to make us wise herein, servent prayer to God, who if he adds not to our labours his blessing, Paul may plant, and Apollo water in vaine; and unto * 1.865 all these a life free from all scandall, all our speeches and actions being apparently fruits of this tree of life, that if any be not wonne by the word, yet seeing our good conversation, they may be wonne hereby, as Paul speakes of the conversation of wives. * 1.866

Some by the righteous here understand the mercifull, holding that he is said to be a Tree of life; because that by his charity many are fed, and their lives are sustained; but how then can the next words with any good sense answer to these? He that converteth soules is wise, plainly shewing▪ that the feeding with the fruit of the tree of life, is of the soule and not of the body. The Septuagint seeing this incongruity▪ to avoid it, render the words thus, Out of the fruit of righteousnesse groweth the tree of life, but the souls of the wicked shall be taken away unsea∣sonably, or by untimely death; but herein they go altogether from the words of the Hebrew text, respecting rather the sense by them conceived to be in them, then the words, as they doe also in many other places: But here certainly they erred, be∣cause they would make up the sentence by opposite words, as commonly they doe but although Salomon speaketh so for the most part, yet sometimes he doth not, as here, and Verse 29. 25. 22. and in many more places.

Lastly, for that Exposition before going, everlasting life is the fruit of righteous∣nesse, and as some adde, a joyfull life, and free from misery here also; this last can∣not stand, because Verse 31. he saith, The righteous shall be recompenced upon earth, how much more the wicked? which were altogether inconsistent with that exposition, although by the Tree of life everlasting life be understood, as the re∣ward * 1.867 of the righteous; the Reader may take it either way, but as I said before, the other is to be preferred as most consonant with another Proverb, Chap. 10. 21. The lips of the righteous feed many. See also Verse 31. For the last words here, see the like Jer. 23. Luke 23. If they doe this to the green tree, what will they doe to the dry? 1 Pet. 4. ult. of this a plaine wrested meaning is given by some, the righteous of whom it was spoken before, as of a Tree of life with her fruit, shall be somewhat rewarded even in this world with blessings, therefore much more the wicked, who are so well worthy, with curses both here and hereafter: for thus the other places of Scripture before alleadged as parallel with this should ill agree. The sense therefore is, that although the fruit of the righteous be life, and therefore he deserveth best of all other men, as doing the most noble worke in the world, viz. Converting soules, yet even he shall suffer afflictions here, and it were ill with him, * 1.868 if he should not, because they are tokens of sonnes, to be without suffering, of bastards; much more then must the wicked, that many times live in prosperity here, suffer extreamly in the world to come, when their foule sinnes, their impe∣nitency, and unbeleefe, and hardnesse of heart shall come in remembrance. For the righteous being far lesse sinfull suffer, therefore much more they.

CHAP. XII.

HE that loveth instruction, loveth knowledge, but he that hateth reproofe * 1.869 is brutish, or a bruit beast. Here patient bearing of reproofe and chastise∣ment is commended, as much conducing to make one divinely learned; hereupon the saying among the Greeks is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, passions are instructions, but he is, and is like to continue as a bruit, and no man, that hateth reproofe, and deserved chastisement.

A good man obtaineth favour of the Lord, but a man of wicked devices will he condemne. A good man he is called here, that is upright, and without * 1.870 fraud, A man of wicked devices, is he that is full of deceit; he may carry it so fairely before men, that he may be commended, but before God he is condemned and can looke for nothing in the end but condemnation to the pit of hell, all his fraud and foulnesse within being discovered, which lay hid before.

For Verse 3. it is the same with Chap. 10. 25. although in other words. * 1.871

A vertuous woman is a crowne to her husband, but she that makes ashamed is as rottennesse in his bones. Of the honour of a gracious woman, see before Chap. 11. 16. Hebrew, A woman of fortitude; the Vulgar, A diligent wo∣man; she is meant that is afterwards described Chap. 31. she is vertuous for this, that she is industrious in all points of good hus-wifry, and feareth God.

In saying, she is A crowne to her husband, he meaneth a glory to him, because a Crowne is an Ensigne of Kingly dignity; and therefore to shew, that a man, who hath a good wife, hath in her the greatest honour that in this world can be attained, he saith, she is a crowne unto him, that he who hath her may account it no small blessing; and he that is to take a wife, may looke at vertue more then at riches or beauty, or birth in his choosing. To signifie this of old, the bridegroome and the bride in the day of their marriage had Crownes of Laurell or Myrtle put upon their heads, which used to be set upon the heads of Conquerours, they being hereby both declared to be Conquerours over extravagant lusts, to live together ever after in the lawfull use of the marriage-bed, being alwayes used as a remedy against fornication.

And it is noted by some, that David having taken this Crowne from Uriah, when he lay with Bathsheba, his wife, had for this through the just judge∣ment of God, his Crowne hazarded, and life also, by his ambitious sonne Absa∣lom. To this Crowne it is alluded in the Song of Salomon, where it is said, My mother set a Crowne upon my head in the day of my espousals.

For the next words, she that is adulterous, immodest, or lascivious, is rotten∣nesse to his bones; the disease of jealousie thus seizing upon him, then which there is none that more infeebleth a mans strength, set forth by his bones. Some for his bones, have her bones; but the Hebrew is of the masculine gender, and therefore it is meant of him, and not of her.

Nazianzen hereupon saith, that she is a sought and attracted plague, not to be fled from againe by any meanes. And Chrysostome saith, That neither extreme * 1.872 poverty, nor any uncurable disease, is like unto jealousie. But on the contrary side he extols a vertuous woman for this, that she is a strengthning to her husband in all his misfortunes, so that now he can the more chearfully beare them. And Tully * 1.873 saith, that anciently an adulterous wife was judged and condemned for a Witch, because that through this wickednesse she stirred much hatred in many others a∣gainst her husband, his friends, and her owne friends also, and therefore to be re∣venged upon them, and to enjoy her wicked lusts still, none can be more apt to turne a Witch, thus by the Devill to be inabled hereunto.

And accordingly it is to be noted, that when Jehu charged Jezabel with whoredome, he added witchcraft also.

The thoughts of the righteous are right, but the counsels of the * 1.874 wicked are deceit; that is, the one thinketh sincerely how he may doe good to others, to helpe them in distresse, to right their wrongs, and promote the

publike good, if he be in any publike place, but the wicked both alone, and together; devise how to cheat and cousen and to cover over their wickednesse, when they have done it. Vulgar, The thoughts of the just are judgement. This is followed by Gregory, who upon this saith, that the just man erects a Court of justice within * 1.875 himselfe, and weigheth here in his conscience in all cases happening betwixt him and others, what justice requires him to do, and whether, if he were as that man, whom he hath to doe withall, he would be so dealt withall, or so; and then re∣solveth upon that rule, As yee would that men should doe to you, so doe yee to them. And Bernard setteth forth the parts of this court thus, The conscience is * 1.876 the accuser, memory the witnesse, reason the judge, pleasure taken in sinne the pri∣son, feare the tormentor, all the delights taken in sinne, being now turned into so many torments. And Ambrose comparing this Tribunall within, and other Tribunals together, saith, that others are but at certaine times, many dayes comming * 1.877 between, this stands every day and houre. And Augustine saith, they are mise∣rable men, that returne not to the Tribunall within them, where they are in danger * 1.878 to be overthrowne by the suits of their sins.

The words of the wicked are to lye in wait for blood, but the mouth of the upright shall deliver them. From thoughts here he proceedeth to words, both of * 1.879 the wicked and of the righteous, the one speakes in way of questioning with this man or that, with a deceitfull heart seeking to catch somewhat from him to bring him into danger, but the other speakes so, as that by examining things, he may finde how to deliver and save those that be innocent. Some understand this, as spoken of the words had betwixt the wicked, stirring up one another to mischiefe and blood-shed; Some of false witnesses, who thus cast many a man.

For the words of the righteous delivering them; some by them, understand themselves, because they being heard, answer so well in refelling the false accusa∣tions of their adversaries, that judgement is given on their sides; some by them understand even their accusers, or enemies machinating against them, but they speaking to extenuate their fault, save them, who should otherwise have been adjudged to death; it may be understood any of these wayes, but chiefly of the first.

The wicked are overthrowne, and are not, but the house of the righteous shall stand. He had before said, that wicked mens words tended to blood, their con∣sultations, * 1.880 accusations and questions, being all for the finding out of somewhat against the righteous, whom with his family they desire to overthrow. But this overthrow cometh by Gods just judgement upon them and theirs. The Vulgar rendreth it verte impios, and it is to be understood by some, as if it had been said, Overturne, overturne thou, O God, the wicked, and he, together with all his, shall be rooted out from being in any prosperous condition any more for ever. By some, averte, turne thou away, as spoken to the man conversing with him, turne and leave him a while, and afterwards come againe, and yee shall see an end of all his prosperity, as in the Psalmes it is also said. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a participle, overturning the wicked, and therefore must be referred to some substantive, and what can that better be then the mouth, of which in the righteous he had spoken before, as delivering him? contrariwise here it is overthrowne him utterly, for which one renders it, The wicked overthrowing themselves, but the just, who * 1.881 stands for the saving and delivering of others, shall have his house established to continue alwayes prosperous.

A man shall be commended according to his wisdome, but he that is of a perverse heart shall be despised. Having spoken of the standing of a righteous * 1.882 mans house, now he addeth somewhat of the credit and estimation wherein he shall live, he shall bee commended by all men for his wise and good carriage, whereby others speed the better: but the wicked for his deceit, and evill car∣riage shall be, despised, and by Gods judgement brought into a poore and despi∣cable estate; for that this is the meaning the next words shew, Verse 9.

He that is despised, and hath a servant, is better then he that honoureth * 1.883 himselfe, and lacketh bread. These words are added to the former, to shew, that

as the foolish and wicked are despised, for the evill that is in them; so a man of wisdome may be despised also; but if he hath servants, that is, by his industry and providence hath gotten an estate by lawfull meanes, thus rising from a poore begin∣ning, to wealth, he is better by farre, then one that cometh of a higher streine, and glorieth in this, that his Ancestors were great, and noble, but yet he for his part is very poore, and destitute of these worldly things; for if the other man be contem∣ned for his meane Parentage, as he commonly is, yet the Gentleman, who is poore, is contemned much more. And this is spoken both to beat downe the va∣nity of such men, and to stirre up in them a care, and providence to uphold the e∣state by their progenitours left them, and not to squander it away in pride, lust, or prodigality, as too too many doe. The Hebr. for these words, and hath a servant, hath these, and a servant to him, expounded by some, and is a servant to himselfe; That is, refuseth no servile or base labour, but doth any worke which he lawfully may, thus increasing his meanes; but I rather preferre the for∣mer, because it is not a man so toyling to get worldly goods, that is despised, be∣fore he hath gotten them, but being thus growne wealthy, it is commonly obje∣cted, he was at the first but thus, and thus; and the Gentleman, although poore, through ill courses taken by him, hath him still in great contempt.

This Parable, or Proverb, then tendeth to the reproofe of those, that doe thus [Note.] despise such as be in a prosperous estate, and to teach us to forbeare it, and vaun∣ting our selves of our kindred, being our selves in a poore and meane condi∣tion.

A righteous man regardeth the life of his beast, but the tender mercies of the wicked are cruell. God, who made both man, and beast, and put the beasts * 1.884 into mans hands to serve himselfe with them, is mercifull to them all; He saveth both man and beast, he provideth grasse for them, and feeds the Fowles of * 1.885 the aire, and the young Ravens that call upon him; and he made Lawes, where∣by it was provided, that their Owners should feed them; Thou shalt not muzzle the mouth of the Oxe, that treadeth out the corne; and the beast must rest upon the Sabbath day, and if thou seest an Asse falne under the burthen, thou shalt lift it up, although it be the beast of thy enemy; wherefore it is said here, the righteous man, who regards Gods ordinances, and aspires after a conformity to God, his heavenly Father, regards his very beast; That is, to feed it, as is ne∣cessary, to give it times of rest, that it may be the better able to indure the worke, ••••d not by uncessant labour be worne out in a short time; and in case of being in danger by any fall, or otherwise, to doe what he can to save it; so that he is none of Gods righteous people, that contrariwise useth cruelty towards his beast, he here∣by looseth the certainest marke of being one of his Child••en; That is, viz. of being [Note.] mercifull, as his heavenly Father is mercifull.

And if to his beasts life a righteous man hath so great a regard, then much more to his man, or maid-servant, to feed, and shew all needfull savour to them. There∣fore it is expresly ordained, that a servant al••o rest upon the Sabbath day, that his Wages be duly paid him, and that he be no way wronged. For the next words, * 1.886 the mercies of the wicked are cruelties; the meaning is, they are hard-hearted both towards their beasts, beating them without reason, and toyling them without end; and towards servants, and all others in estate under them, harsh, and hard-hearted, when any occasion to try them is given; if in time of famine many perish for want, they regard it not, neither shall have any reliefe from them; if there be Warre, and some be slaine, or wounded, they are not affected. Likewise in case of sicknesse, or tormenting pangs, yea, to very wives and children they are cruell, [Note.] and hard-hearted; and note hence, that who so is thus, is wicked, for this is the character of the wicked, Their mercies are cruelties; all the mercies that any shall finde in them, are such as have been said, and therefore worthy to be called cruelties.

He that tilleth his Land shall be satisfied with bread, but he that followeth * 1.887 vaine persons is voyd of understanding. Here is incouragement for such as labour in workes of Husbandry, or in any other lawfull Calling, but they that spend their

time in idle and vaine courses are censured, as being without wit; but workes of Husbandry are named as the first, and most anciently done, for the getting of bread, and most necessary for this life; for Adam tilled the ground, and Cain his eldest Sonne was an Husband-man; to Cincinnatus amongst the Romans, when he was at his Husbandry, was offered the Dictatour-ship of Rome, and many great men amongst them have frequently done workes of Husbandry; and Elisha being at Plough, was called to be a Prophet instead of Elijah, that is, the head and chiefe of * 1.888 all others. Hezekiah is said to have built Store-houses for corne, and wine, and oyle, implying his husbandry; for vaine persons here spoken of, and following them, it is the busying of a mans selfe about the study and exercise of curious Arts, or Games, of which no profit cometh, but oft-times much losse, to the weakening, yea over-throw of a mans estate, which because none but vaine persons doe, it is said, he that followeth vaine persons is voyd of understanding.

We have read, saith Lavater, that some Emperours have put from their * 1.889 Court such as could run upon a Rope, doe tumbling Tricks, Jeasters, and Stage∣players, &c. as vain persons: and indeed, what wit is there in men, that spend their time either to attain such skil, or to doe many other rare feates, of which no profit cometh? But above all, they are to be condemned, that study, and spend their time to get skil, to attaine to such Arts, as the maine scope whereof, is to circumvent, and to gaine out of other mens losses, as Mounte-bankes, and Cheaters; for cursed is the gaine [Note.] that thus cometh, and it shall prove bread of bitternesse, instead of the good bread that nourisheth.

Lastly, they come here to be taxed, that because they have meanes, spend their time in idlenesse, being much for feastings, pastimes, or which is the basest of all, Venery, following Whores.

The vulgar Latine, for vaine persons, hath idlenesse, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 va∣nities, or vacuities, emptinesses, and therefore may also be understood of times spent in idlenesse; and if so, then as labour is here commended, so idlenesse for such, that it is not followed by any, but those that want wit, being as much voyd of it, as their time so mis-spent of profitable labour; of such one saith, Well may they be counted fooles, because they live only like foolish beasts, or only breathe, as they doe.

Some by vanities, opposed to tilling the ground, understand Merchandizing, in which there is great hazzard, therefore he saith, they that follow such trades may prove fooles, looking for much profit after a long voyage by Sea, but in vaine, all being lost in returning home. Thus Jerome, Labour thy ground, ships come not * 1.890 from Carthage, it was good for Tyre that the ships perished, that they might la∣bour their owne ground, and so have bread, according to the saying, He that til∣leth his land, shall be satisfied with bread, that he may not live of the uncertaine danger of the waves, and shipwracks, but of the fruits of his labour. And according to this, Plutarch calleth Merchandizings by sea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vaine Arts, prefer∣ring the trade of Husbandry much before them.

According to this a comparison should be here made, not betwixt Labourers in Husbandry, and idle persons, or such as addict themselves to other vaine wayes of spending their time, but betwixt Husbandry and Merchant-venturing at Sea, which is improbable, because although thus profit comes not alwayes in, yet so oft, and so much doth, that the Merchant Adventurer findes it not an idle, but very pro∣fitable trade, and great skill is required in those that follow it: and this was used by Salomon himselfe, and therefore he cannot be taken to say of such, that they are voyd of understanding; so that the former wayes of expounding this text, is to be rested in, this last rejected.

The wicked desireth the net of evill men, but the root of the righteous yeel∣deth * 1.891 fruit. By the net of evill men here understand, their cunning devices to get the things of this world; he that is wicked desireth, that he had the Art, or skill thus to doe, as being altogether intent to get gaine, by fraudulent and deceitfull meanes, but in the end no good will come to him of all this, no fruit will grow up∣on so rotten a root; but the just dealer shall be greatly blessed, and from his honest

labour and just dealing, as from a root full of sap, the tree of thrift and prosperity shall grow up, which shall beare fruit enough, so that he shall have no want: vulg. The desire of the wicked is the muniment of the worst sort of men. but the root of the just shall profit; That is, they desire that the wicked may stand, and be in place and authority unmoveably, as thinking that it will be the better for them, who may so goe on in their evill wayes inepunè; but this shall not be, such shall be farre from being as a muniment, or place of defence to those of their owne sort, to profit them thus, by keeping off Judgement from them; but if yee would know where a certaine stander may be found, yeelding this fruit, looke to the righteous for he is like a tree deep rooted, and therefore shall never sade, but comfort shall be had alwayes in righteousnesse.

Muffet following the vulg. expounds it thus; The wicked would gladly have a shelter against death, and destruction, which shall not be unto him; but the righ∣teous * 1.892 rooted in Christ shall yeeld good fruit, and so enjoy this muniment desired.

Lavater, The wicked desireth the net, or hunting of evill men; That is, it is their delight by their subtleties and deceits to draw men to errour, or to take the * 1.893 faithfull to destroy them; even as the Fisher, or Hunter; but from all dangers God preserveth them, so that they continue as good trees, yeelding good fruit, being no∣thing dismayed, or made to goe from well doing by all the feares that they are put in, or assaults of temptation where-with they are assaulted in their faith. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most properly signifieth a net, and not a muniment, therefore leaving that exposition, let us rest in the first, and the further amplification made hereof by Lavater.

The wicked is snared by the transgression of his lips, but the just shall come * 1.894 out of trouble. By the transgression of his lips here, understand evil speeches in generall, and in particular, teaching false and erroneous doctrine; for this proveth as a snare in the end to the wicked, to their destruction; but if the just be brought no trouble for any thing, that he hath said, or taught, he shall come well out again; This hath often been proved true by experience both in Prophets and Apostles, as in Michaiah, and Jeremiah, and in Paul, and the rest of the Apostles; and al∣though many just men have been troubled, and not come out in this world, yet fi∣nally in death they have, it proving to them but a loosing to goe to Christ, which •••• best of all.

To this effect Lavater; But the words seeme rather to be spoken of those that * 1.895 speake deceitfully, to insnare others, the evil which they thought thus to bring them into, shall fall upon themselves, and they whom they sought thus to intrap, shall escape, and keep out of danger.

A man shall be satisfied with good, by the fruit of his mouth, and the recom∣pence * 1.896 of a mans hands shall be rendred unto him. By the fruit of the mouth un∣derstand consolatory speeches, whereby the afflicted are comforted. He that ap∣plyeth himselfe thus to deale with others, shall have a compensation at Gods hands, when he shal most need; and if by deed he hath further been charitable, this also shal be abundantly recompensed unto him. Some understand this of the Hearers being satisfied with the fruit of the Teachers lips, but here are not two, but one on∣ly, and the same man spoken of.

The way of a foele is right in his owne eyes, but he that hearkeneth to coun∣sell * 1.897 is wise. Some there are, that conceive so well of themselves, and their owne understanding, that with them all things are right, and well, that seeme to them to be so; but Salomon saith, they are fooles, for affection so preponderateth reason, that a man cannot so well see the right, touching his owne things, as another man may doe; therefore it is wisdome herein to take counsell of others.

A fooles wrath is presently knowne, but a prudent man covereth shame. He * 1.898 that can beare nothing▪ but being offended is without any power to bridle his pas∣sions, is a foole; but the prudent man here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 astutus, subtile, he covereth the shame, or disgrace, to which he is put by evill tongues by silence, hear∣ing, but being as if he heard not the things spoken against him.

Thus Saul at the first shewed himselfe wise, when some spoke of him contemptu∣ously, how shall he save us from our enemies? he went away and said nothing; Some there be that are so subtile, that they say nothing for the present, but they lay the wrong done them up in their hearts, meditating revenge, when opportunity serveth.

But such are subtile in an evill sense, not in a good, as it is here meant, and are g••eater offenders, then they that are suddenly angry, and so vent their spleen, because they instead of being suddenly angry, are malicious, as Cain to Abel, and Ab∣salom to Ammon, that had offended.

He that speakes forth truth sheweth righteousnesse, but a false witnesse de∣ceit; that is, when a man cometh to testifie any thing, if he sincerely declareth the * 1.899 truth in all things, he deales justly and righteously, and to his speeches therefore good reason that the judge and all men should attend; but when a witnesse cometh, that instead of truth uttereth lyes, they hearken to him, are deceived; so that as thou wouldest in any case of controversie know the truth, have a care to finde out witnesses that be just and upright, and abhor from lyers.

There is that speaketh like the picrcings of a sword, but the tongue of the wise is health. Having in the former words spoken against false witnesses, now he * 1.900 compareth their lying and deceitfull words unto swords that cut and kill, because by their false testimonies men are oft-times cut off unjustly, as Naboth by the words of the false witnesses in Jezreel. Some more at large, by piercing words understand all manner of contumelious speeches, as cursing, railing, and reproach∣full speaking, and slandering. Some following the Vulgar, There is that promiseth and is pricked as with a sword of conscience; There be some false witnesses, that say they will testifie great matters against the guiltlesse, but when they come to speake, their conscience troubles them so, that they cannot, but very imperfectly and interruptedly: but the honest discreet man speaketh health; that is, giveth a perfect and sound testimony for him that is in danger, whereby he escapeth. The word here used is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying confident, There is that is confident, as the piercings of a sword; that is, bold enough to speake, but so lyingly and deceitfully to the cutting off of his neighbour, as that a sword in the hand ready to strike and kill, is not more dangerous, then the tongues of such men.

The lip of truth shall be established for ever, but a lying tongue is but for a moment. Here Salomon goeth on in the same argument touching true speakers * 1.901 and lyers, that which is spoken truly shall stand, none being able to gain-say it, but although a lyar may be beleeved for a time, within a little while his falsenesse and deceit will appear.

Deceit is in the heart of them that imagine evill, but to the counsellours of * 1.902 peace is joy; that is, they that devise evill against their neighbours, or plot how to commit any sinne, can have no true peace of conscience, or joy, but feare and hor∣rour therefore; but they that study sincerely things that belong to peace, that is, how to benefit and reconcile others that are at difference, shall have joy through the testimony of a good conscience, bearing witnesse for them that so they doe, and not against them.

There shall no evill happen to the just, but the wicked shall be filled with * 1.903 mischiefe; that is, the wicked shall not at any time be able to hurt them, that is, unlesse by God appointed to execute some corporeal judgement upon them for correction, or for their triall, which when they are, they are but as hang-men, doing the Judges will, not their owne. But against the wicked all creatures are ready prest to cut off, and mischiefe them; thus Lavater. Another, There shall no evill * 1.904 be prepared for the just; that is, no sinne can be so coloured over, as to make a just man relish it, as one that is sound and healthfull cannot be made to eat that which is unwholesome for his body, howsoever it be seasoned; but the wicked are filied with evill, as with meat and drinke, as being delighted as much therein; so doth the devill, or the flesh season it to their palat, and make it seem good; and truly this agreeth well with the originall, in which the word rendred evill is iniquity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the verb is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which may as well be rendred prepared or condited, as happen:

the Vulgar, Non contristabit justum quicquid acciderit, altogether from the Heb••ew; neither is it true, that nothing can make the just sad, that falleth out▪ be∣cause it may, and doth fall out so, that he may sinne, or there may be soule sinnes committed by others amongst whom he liveth; in both these cases he cannot but, bee affected with griefe. To hold us therefore to the former rendring, we have the sense already, there is no sinne, that the just can be drawne willingly to commit, al∣though he may through infirmity fall into sinne, and rise againe by repentance ac∣cording to John. He that is borne of God sinneth not, neither can be. If it bee * 1.905 expounded of evill suffering, the meaning is, not that such evills shall not befall the just at any time, but they shall seeme nothing to him, how great soever they be, as Chrysostome saith, There is no evill can happen to the righteous, which he * 1.906 counts evill, but sinne, the greatest evill besides being but as a sparke of fire fallng in∣to the sea, where it is presently quenched.

Lying lips are an abomination to the Lord, &c. A prudent man concealeth * 1.907 knowledge but the heart of a fool proclaimeth foolishnesse. For the former of these verses see before Chap. 617. for the next, this is the difference betwixt a wise man, and a fool that the one useth few words, and if his knowledge be great he boasteth not of it; but the other being very talkative, whereas he hath but a shallow braine, * 1.908 bewrayeth his folly. Cajetan, he concealeth some particular knowledge, or se∣cret committed unto him, whereas the foole can hide nothing; but the first is best, he conceales not his knowledge so, as to keep it wholly to himselfe, but forbeares vain-g••oriously to speak of it.

Heavinesse in the heart of a man maketh him to stoope, but a good word maketh glad. The Septuagint, A terrible word makes the heart of a man to stoop; and the Caldee likewise, and if this be followed, here is a direct opposition, A good word, or comfortable, makes glad; and the sense is plaine, he goeth away with an heavy heart to whom his Lord or King speakes terribly; but contrariwise with a joyfull, to whom cordially: yea even the terrible words of equalls, or infe∣riours sometimes make men heavy hearted, and the good and comfortable words of such, chearfull, either in sicknesse or any other affliction, or case of trouble in minde for sin.

The evill piercing tongue is by Gregory compared to a Viper biting one, for as * 1.909 this poysoneth and endangereth, and is not cured but by Treacle made of a Viper, and taken; so the wound made in the heart by a virulent tongue, is by the same tongue speaking comfortably, healed againe.

The righteous is more excellent then his neighbour, but the way of the * 1.910 wicked seduceth them; that is, it is not wealth, but righteousnesse, which makes a man excell; so that a rightcous man, although he be poore, excelleth the rich man, that is wicked, which is also further taught and explained Jam. 2. 5. of * 1.911 this Jerome yeelds a good reason, saying, A poore godly man beares the image of Christ, a wicked rich man the image of the devill.

For the next words opposed, The way of the wicked seduceth them; The meaning is, their imaginations and thoughts, that it is not so (but he is the best man, that hath most wealth, and this is not the case of many righteous men, espe∣cially when the wicked have dominion but they are poore) make them to erre, seeking by wicked meanes to get worldly wealth, and to thinke that when they have attained such or such an estate, then they will by repentance and charity to the poore, reconcile themselves to God, which being done, none can be in a better or more excellent estate then they. But this their way deceiveth them, and keeps them from this excellency, and so they live and dye base worldlings and servants of mammon, when the poore honest man is the adopted childe of God, and heire of his heavenly Kingdome; the Vulgar renders it, He that neglects losse for a friend is just; by some expounded, he that passeth not for his owne losse, so that he may doe justly to his friend or fellow, is a righteous man, or that exerciseth charity to∣wards him, although this may seem to be to his detriment. But they that by oppres∣sion, deceit or hardening their hearts against charity, thinke to grow rich, and yet that no detriment will hence redound to their owne soules, are seduced herein

most foulely. But although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth to remain, or to be left, yet how out of it this Exposition should be made of neglecting his owne losse, I see not: for the other signification of the word excellent, or honourable, to render it hereby both agreeth best, and this understood, the Proverb is notable for the com∣mending of righteousnesse above all worldly things to us all. Riches and honours attained to hereby, saith Chrysostome, in wicked men, are but like unto an old [Note.] Whores ill-favoured face painted over to make it shew beautifull, but take away * 1.912 the painting, and then it appeares base and contemptible, but righteousnesse makes the face faire and shining, at the least in another life, like the face of our Lord Jesus in his Transfiguration. One renders it, The just is abounding above his neighbour, expounding it in wealth, with which God blesseth him in his just * 1.913 dealing; whereas the wicked, who is drawne away by his owne deceitfull imagi∣ning that by wicked meanes hee shall become rich, through Gods curse is oft∣times blasted in his estate, and made poore. But neither doth this reading agree with the originall, neither is it often verified in that sense, wherefore I reject this Exposition also.

The slothfull man roasteth not what he tooke in hunting, but the substance of a diligent man is precious. Lavater for slothfull here hath deceitfull, ex∣pounding * 1.914 it thus: as when a man hath hunted all day, and taken venison, yet some∣time it happeneth so that the dogs eat it up, and he never roasteth it, or hath good of it; so by the just judgement of God the goods ill gotten by the fraudulent, sometimes are torne againe from him, or spent by others, he never having any com∣fort thereof. But the substance of the diligent is precious, that is, what by ho∣nest labour is gotten, is durable, as precious gold. To this of Lavater doe I sub∣scribe, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth not slothfull, but deceitfull; but because the word diligent is opposed to it, our New Translation rendered it slothfull respecting rather the condition of 〈…〉〈…〉ts-men here spoken of, who are slothfull for doing any works of husbandry, being onely addicted to the pleasure of hun∣ting, and hawking, then the signification of the word. The Vulgar Latine in fol∣lowing the sense also, not the signification hath it, non inveniet fraudulentus lu∣crum suum, the deceitfull man shall not finde his gaine. The words properly signifie the deceitfull man shall not burne what he tooke in hunting; where∣upon Rab. Joseph saith, that it was the manner of old, when a man had taken * 1.915 fowles, to burne their wings, and that hereunto it was alluded, it being mence, that as he that taketh fowles, but keepes them not till he hath burnt their wings, hath no profit of them, because they slye away againe; so he that getteth worldly wealth by deceit; wherefore this gaine is nothing worth, but that which is gotten by honest labour, is gaine to be valued and accounted of indeed, as gaine that will continue.

In the way of righteousnesse there is life, and in the path-way thereof * 1.916 there is no death. Having spoken much in this Chapter in the commendation of righteousnesse, now he concludeth with the greatest motive of all others to follow after righteousnesse; to them that doe so is life, that is, joy and prosperity here, and life everlasting hereafter, and here is no death, or which is as a death, sorrow and sadnesse in wordly respects: For he meaneth not, that the righteous shall not dye by a naturall death, for so all men must, Rom. 5. 12. Heb. 12. but that they shall have no such sorrow, as hath beene spoken of, which as the Apostle saith, is unto * 1.917 death nor suffer death eternally as the wicked shall.

CHAP. XIII.

A Wise sonne heareth his fathers instruction, but a scorner heareth no re∣buke. * 1.918 Heb. A wise son the instruction of his father; that is, in his life, and doings represents his father, so that in him, as in an instruction penned to set forth his fathers goodnesse, and good teaching of him, it may apparently be seen; but the

scornfull, wicked, proud sonne, who is impatient of any reproose, or correction, is so farre from being one that commends his good Father by his life, that he dis∣graceth him.

A man shall eate good by the fruit of his mouth, but the soule of transgres∣sours * 1.919 shall cate violence. The first part of this Proverb see before, Ch. 12. 14. The meaning is, he that instructeth others in goodnesse, shal another day be rewarded ac∣cordingly as Daniel saith; They that turne others to righteousnesse, shal shine, ••s the * 1.920 starres in the Firmament; but contrariwise, they that with their mouthes either sinne by lying, common swearing, cursing, or any corrupt talking, or set forth any corrupt doctrine, to the depraving of others in opinion, or life, instead of this sweet fruit of the Tree of Life, shall be compelled to eate, and feed continually upon a most tormenting and violent death, as all the damned doe for ever-more: where∣fore * 1.921 it stands every one in hand, as by a bit and bridle, to keep his tongue from evii speaking, and as at that time he desireth to gather, and enjoy good fruit, to utter good speeches, which may be to the use of edifying from time to time.

He that keepeth his mouth, keepeth his life, but he that openeth wide his lips shall have destruction. Most aply doth this follow after vers. 2. wherein Trans∣gressours * 1.922 with their mouthes are threatned with violence; therefore let every one keep his mouth, as his life: if evil words indanger thy life, as they doe, take heed of * 1.923 them, as of death it selfe. And well were it with evil tongued persons, if they were in danger of a corporall death only, for by thy words, faith Christ to such, thou shalt be condemned; for which cause let us remember, and with all carefulnesse put in [Note.] practise chat of Psal. 39. 1, 2. for openeth his mouth wide, the vulgar hath, that is inconsiderate in speaking, and so speaking wickedly, which is true sence.

The soule of the sluggard desireth, and hath not, but the soule of the diligent shall be made sat. Thus Hebr. and the Caldee speakes to the same effect, but * 1.924 the vulg. Piger vult & non vult, He willeth, or desireth, and desireth not; That is, he is so long in deliberating before he putteth to his hand to doe, that for want of action and labour he wanteth sustenance; or because Hebr. it is only the sloathfull de∣sireth not, which may as well be supplyed obtaineth not, as desireth not, and then here is shewed, how vaine they are, that would willingly enjoy good things, but this is all that is in them, they are not industrious to get them; and as it is touching the things of this life, so it is touching those of a better to come; a man may wish for them with Balaam, but it is the diligent, and carefull to doe good, that shall be satiated here-with, they that are not shall never have them, although * 1.925 they beleeve they shall.

A rightcous man hateth lying, but a wicked man is loathsome, and cometh * 1.926 to shame, Hebr. shall make to stinke, and to be ashamed. Of stinking, thus Jacob speaketh to his sonnes, after that bloudy massacring of the men of Shechem, tel∣ling them, that they had made him to stinke in the nostrils of the Nations about: And the Hebrewes told Moses, when they were the more hated by Pharaoh for his sake, that he had made them to stinke before Pharaoh. So it is here meant, that * 1.927 wicked lyers stinke, and are an abomination to all the godly; That is, so as that they abhorre their company, and to be amongst them; they that doe not, are made by them to stinke, and to have shame spoken of them, because they associate themselves with such companions.

Righteousnesse keepeth him that is upright in the way, but wickednesse over∣throweth * 1.928 the sinner. To the same effect he spake before, chap. 11. 3. the mea∣ning is, the man that hath an upright heart declineth not from the right way, how∣soever he be tempted; but he that hath not, is soone seduced, when temptation cometh, as one over-throwne, and cast downe.

There is that maketh himselfe rich, yet hath nothing; and that maketh him∣selfe * 1.929 poore, yet hath great riches, Hebr. There is that maketh himselfe rich, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not all, or not any thing; That is, he hath not any thing: Of these words, divers expositions are given by divers; some, there is, that vain-gloriously pretendeth himselfe to be rich, and liveth accordingly, but is indeed a poore man.

Another againe, that is rich, saith, and doth so, as if he were poore, the better to a∣voyd charges; some, there is a man that is poore, who makes himselfe rich through the contentation of his minde; another that is rich, makes himselfe poore, through his covetousnesse, because he is a rich man that is content with his owne estate, and * 1.930 he poore that is covetous.

Gregor. Nazianz. in his Poems saith, A covetous man that is rich, emula∣ting the greedy Horse-leech, holding some things in his minde, and thinking some things, and beholding some things againe, with no good eyes, and lightly feigning some things to himselfe through vaine hope, through desiring is alwayes more indigent. And the Apostle saith, Godlinesse is great gaine with conten∣tation. * 1.931

The covetous man for his unsatiable desiring of riches, is by Nazianzen com∣pared to Tantalus, and the Dragon, that keepeth treasures, but maketh no use * 1.932 of them.

Lastly Beda, There is a man that makes himselfe rich having nothing, in that being poore in this world, yet he gets him faith, and other graces; but that rich * 1.933 man, who is voyd of grace, is poore; to which that of James agreeth, The poore * 1.934 in this world, rich in faith. And that written to Laodicea, Thou sayest, that thou art rich, but knowest not that thou art poor, and miserable.

The Reader may follow any, or all of these expositions, and let both the vaine∣glorious [Note.] and covetous take notice each one of his sinne, to turne there-from, and above all riches, let us all aspire after the spirituall.

The ransome of a mans life is his riches, but the poore heareth no rebuke. Of * 1.935 this also there are divers expositions.

1 A rich man is in danger of being called in question, because he is rich, and by this meanes he hath sometimes much trouble, and contention, from which he can∣not come off, but by paying good sums of money; but the poore man heares no∣thing of any such trouble, being never so called in question, or suffering so much as a check at the Judges hands, because they care not for medling with those that have nothing, but only such, as by whom gaine may come in.

Some, when a man of wealth hath done something against the Law, for which he is in danger to be called in question for his life; he by his riches giving largely is acquitted, whereas a poore man without hearing is presently condemned, and executed.

Some, a man that hath wealth is hereby incouraged, and regards not the mena∣ces or quarrels of other men against him, because he hath where-with to defend himselfe, and so cannot be made to yeeld to the will of others, in that which he con∣ceiveth to be evil, and consequently dangerous to his soule, and therefore he is hereby said to run so in his life; but a poore man being required by the rich and mighty to doe any thing, and threatned if he doth it not, is presently over∣come through feare, he stands not to heare any further threatning, because he dares not.

Thus August. The poore man being required by the rich to testifie for him; * 1.936 answereth, he dares not; but then he promiseth him a reward; and if he will not, threatens him: then the poore, unable to beare this, yeeldeth, and giveth false testi∣mony, and by this word bearing, the vulgar renders it, the poore man beareth no reproofe. But herein the sence is more respected then the signification of the word, which is, to heare.

Lastly, riches laid up in Heaven by charity, are a ransome, which Chrysostome * 1.937 proveth by the Parable of the rich man, that laid up his goods for many yeares; for as he by this meanes lost his soule, so he that is charitable saves it; for he that hideth his goods, laying them up, and not distributing them to the poore looseth his soule; but he that brings them forth, and distributeth them, delivers it. According to this then the meaning is, riches given away in almes, are as a ransome of the soule; and he that contrariwise hoordeth them up, shall one day heare that sharpe reproofe, Thou foole, this night shall they fetch away thy soule from thee: But the poore man having nothing to give, shall never heare any such rebuke. And this

exposition is of all others most genuine, and next unto it, that of Augustine im∣mediatly before going.

Lavater saith, that Clemens Alexand. expounds these words, as I have said; * 1.938 but because the bloud of Christ is the only price of our Redemption, he rejecteth this; and there is good reason I confesse to doe so, if by Redeeming, or Ransoming should be understood properly the paying a price sufficient; but understanding by a ransome parting with our worldly goods to the poor, for Christs sake, which who so * 1.939 doth, shall be delivered from death, and received into everlasting life; I see no cause of rejecting it, but imbracing it, as the best sence; yet the same Lavater hath another exposition upon the last words, which is not improbable, the poore man heareth no rebuke, whereby the idle are rebuked and threatned with want for their idlenesse, and so they come to be pinched with poverty, which if they would have hearkened to such reproofe, they needed not to have falne into, but might have had also where-with-all to have borne it out, if at any time they had been in∣dangered; for so he expoundeth the first words of riches, being a mans ransome, alledging the saying of Anacharsis, Rich men are like unto great flyes, that break through the Spiders web, in which little flyes are catched, and hang, and dye; so rich men, by the strength of their owne wealth, breake through the net of the Law, when poore men are hereby condemned, and hanged.

To conclude, the scope of this place is to set forth the commodities both of riches, and poverty, because either of them hath its commodities, as well as dis∣commodities; * 1.940 the rich are many times indangered by their wealth, but sometimes againe they have a benefit hereby; if they fall into the enemies hands in warre, they are spared for a ransome; if they have enemies, that seeke by suits in Law to wrong them, their wealth will defend them; so the poore that indureth much misery, if there be any rebellion in the Land made by great men, whereby they at length being over-come, suffer great blame, and often loose their lives, with the poore the King medleth not in this case, neither doth he heare any rebuke; the rich being begged off, and denying reliefe, is railed upon by the sturdy Rogue, but the poore man not. &c. thus, and divers other wayes he heareth no rebuke.

The light of the righteous rejoyceth, but the lamp of the wicked shall be put * 1.941 out; That is, the prosperity of the righteous, which commonly in Scripture is set forth by light, is stable, and permanent, but if the wicked have a little such light, it soone goeth out, and ends in the darknesse of misery.

Thus Lavater, and some others, who also expound the light of fame, which to the righteous increaseth, but to the wicked is soone put out, and so put out as that it cannot be lighted, or come to shine any more; as flax flaming, that hath water poured upon it, is not only put out, but oppressed, as the word here signifieth, never to flame any more.

And it is to be noted, that two words are here used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 light, signifieth a grea∣ter light, as the light of the day, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Lamp, or Candle, as Job 18. which is put out either by wind, or water; so the good name and prosperity of the wicked is put out by the wind of his pride, and the water of his voluptuous lying, or co∣verousnesse.

Some by light understand knowledge, which bringeth to the righteous great joy, there being nothing in the world wherein he so much delighteth, as in the know∣ledge of the Word, and things of God; and this light is daily increased more and * 1.942 more, it being his continuall study, and meditation: from a little light of the Pro∣phets such increase to the dawning of the day, and the arising of the Day starre in their hearts; but the Lamp, or little light which the wicked have, goeth out a∣gaine, * 1.943 as is shewed in the foolish Virgins, and so they had no joy of the Bride∣groomes * 1.944 coming, but sorrow for being shut out. And they that receive the seed of the Word into stony ground, have joy, for a time, but persecution arising, this * 1.945 withereth.

Only by pride cometh contention, but with the well advised is wisdome. This * 1.946 is chiefly spoken in case of mens consulting together about truth, or errour, the best or worst way of doing things: if they be proud, that reason together, one preferring

his owne opinion, and another his, there must needs be strise, brawling and falling out; but if humble, as the well advised, or such as enter into a serious consi∣deration of their owne weaknesses are, then things are wisely and peaceably trans∣acted.

The proud man thinkes himselfe so wise, that he scorneth the advice of others, and doth of his owne head whatsoever he lusteth, but by this meanes many conten∣tions arise; so one self-conceited man becomes the Author of one Heresie at one time, and another of another till all the Churches of God are filled with conten∣tions. But he is not wise, but foolish, that doth so, how good a conceit soever he hath of his owne wit; he only that is well advised, before he attempts the broach∣ing of any new opinion, is wise, and he is well advised, that seekes first the appro∣bation of others, that be learned, and godly; wherefore Christ often commends humility to his Disciples, when strife began to arise, as the only meanes to quell it, and the like were to be wished now, to take away our strifes.

Wealth gotten by vanity shall be diminished, but he that gets it by labour shall * 1.947 increase. This sentence is plaine, and therefore they that get wealth by Gaming, Stage-playing, or keeping Brothel-houses, or Tipling-houses, cannot expect that their wealth should continue; but the honest Paines-taker in a lawfull Vocation may, and that instead of wasting, it should increase more and more, and this hath been often proved true by experience in many.

Hope deferred maketh the heart sicke, but when the desire cometh, it is a tree * 1.948 of life. Some expound this altogether of the hope of everlasting life, of which St. Paul speaketh, saying, The creature groaneth, and we also having received the * 1.949 first fruits of the Spirit, sigh together, looking for the adoption of the Sonnes of God. Some, because this hope is not so deferred, but that it bringeth present joy, for the certainty of the thing hoped for understand not it, but generally the hope of any good in this world, when the time is come, but yet it commeth not, this makes the heart to pine away; but the desire accomplished in due time, and not deferred, heateth, and reviveth a mans languishing spirits; But hope of the life to come, saith Gregory, erecteth the minde to eternity, and feeleth nothing, that a man suf∣fereth in the meane season.

He that despiseth the Word shall be destroyed, but he that feareth the Com∣mandement * 1.950 shall be rewarded. By the word here is meant, not only the written Word of God, but also collations, or doctrines rightly raised here-from, by the preachers of the Word; he that despiseth them, and their teaching, and threatning, despiseth the Word of God, and shall perish; but he that trembleth at the Word, as Josiah did, fearing to doe against it, shall have a reward; so much doth God * 1.951 stand upon reverence to be given to his Word, that although he that doth so, doth but his duty, yet he shall be rewarded therefore, with blessings here, and here∣after.

The way of the wise is a fountaine of life, to depart from the snares of death. * 1.952 Here by the way, or law of the wise, is meant his teaching the Word, or Com∣mandement before spoken of, whereby is commended the exposition before going, against the contempt of Gods Ministers; the Word taught by them is Gods Word, and it keeps from the snares of death, which are every where laid to take, and will take them that are not instructed, or being instructed against them, de∣spise it.

Good understanding giveth favour, but the way of transgressours is hard; * 1.953 That is, he who feareth God, hath so much favour done him by God, that he is kept from trouble, whereas the wicked by meanes of the many troubles, that come upon them, finde their wayes harsh, and rugged.

Lavater understandeth the way of the wicked to be hard, in respect of his hard and harsh dealing; but contrariwise, the intelligent finde favour both with God, and men, for their love and kindnesse shewed in all their dealings. But he expounds it also of the troubles, and miseries which befal the wicked, the Adulterers, Drunkards, Theeves, Cursers, and common Swearers.

Chrysostome followeth that of the meeknesse, and goodnesse of the man of un∣derstanding,

whereby all men are drawne to love him, and to desire his acquain∣tance, comparing him to the Sun that dispelleth all fogs and mists when it shineth, and to Christ, who reconciled Angels and men together, being before at a great distance.

Every prudent man dealeth with knowledge, but a foole layeth open his * 1.954 folly; this is much like unto Chap. 12. 23. but there the wise mans concealing his knowledge is commended, here his doing according to wise counsell in all things, whereas the foole by his rash and inconsiderate doings layeth his folly open, that we might learne to doe all things advisedly, and nothing rashly, lest we re∣pent [Note.] afterwards to our losse.

A wicked messenger falleth into mischiefe, but a faithfull ambassadour is * 1.955 health. The Vulgar, The messenger of the wicked: It is true both wayes, hee that is sent out about matters of trust by his Prince, if he be unfaithfull, incurreth his displeasure, and suffers death sometimes for it; Againe, the messenger of the wicked that is sent about a wicked businesse shall suffer for it as the Captaine with his fifty, that were sent to fetch Elijah, they were consumed with fire from heaven: and railing Rabshekah, who was sent to blaspheme the living God, and to detract from godly Hezekiah, perished both he and his whole Army. So likewise servants sent out by their Masters about their private affaires, if they be unfaithfull and de∣ceive their Masters, shall be found out and suffer for it. Lavater instanceth in the * 1.956 Popes Legats a Latere, by him sent out to the Princes of the earth, as is shewed Revel 16. But the faithfull Ambassadour is health, such was Paul and the rest * 1.957 of the Apostles, because by their meanes salvation came to the Nations of the earth, and such are all the faithfull Ministers of Christ, who are sent by him to preach the Gospel, whereby faith cometh, and consequently life and salvation for evermore.

Poverty and shame shall be to him that refuseth instruction, &c. This is commonly verified, for as he that submitteth to his teachers and governours, and * 1.958 their good instructions proveth well, and liveth afterwards in good reputation, so he that despiseth them, head-strongly going on in his owne evill wayes, shall not prosper, but live in poverty and disgrace.

Let them that be young therefore, and rebell against their Parents or governours [Note.] thinke upon this, and turne obedient, humble and tractable, as knowing this will make most for their future good and credit, being otherwise in danger, although they bee rich for the present, to come into a most despicable con∣dition.

The desire accomplished is sweet to the soule, but it is abomination to fooles * 1.959 to depart from evill. The Septuagint, The desires of the godly delight the soule, but the workes of the wicked are far from knowledge. Hereby it seemeth that the seventy Translators understood the desire here spoken of to be the desire of the godly, that is, their desire universally of being indued with all good graces, and to grow herein, and when it is thus with them, and they attaine them accordingly, this is an exceeding great joy to their soules; others that doe the same things, but not from an heart so affected, cannot finde such sweetnesse herein. Moreover it may also be referred to their desire, that others by their instructions may be converted, for when this is effected, very great is the joy of their soules, as St. Paul often sheweth in his owne example, calling the Corinthians his joy and his crowne.

There is another reading of Pagnin Cajetan, and some Hebrewes, The desire * 1.960 broken, or interrupted, is sweet, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifieth, and then this is given for the sense, the pleasure taken in any thing, if it be sometimes intermitted, is the sweeter, when a man cometh to it againe; yet the wicked cannot endure to cease from their sinfull pleasures at any time, but dwell and abide in them, till that by common use they come to be tedious and irksome to them. But this exposition doth not arride me; for if it were admitted, here should be a reproofe of wicked persons for not putting spaces betwixt their sinfull pleasures, as if using them more rarely they were the more justifiable. One makes these words to cohere with the * 1.961

former thus, there he said, that shame and poverty shall be to them that despise instruction, here yet because that going contrary to instruction they doe for the present enjoy their desires, and this is sweet unto them, he saith it is an abomina∣tion to them to depart from evill. Vers. 12. there are the same words in effect, The desire coming is a tree of life. By desire here, I thinke, that the honour to which it is promised, that they shall come, that heare instruction is meant, it being as if he had said, it is true, yet there appeareth no such difference betwixt the despiser of instruction and him that hearkneth to it, but the time shall come, when this ho∣nour by such expected shall come, and when it cometh it shall be sweet and com∣fortable, God hereby manifesting himselfe to be one, that regards obedience and dutifulnesse in youth, whereby others may be drawne on to doe likewise, and no more despise their teachers; but notwithstanding all this, fooles are so farre from be∣ing * 1.962 reformed, that it is an abomination to them to depart from evill; yea, as some adde, to see any of their companions to depart therefrom, as thinking themselves by their meanes left the more naked and ashamed.

He that walketh with wise men shall be wise, but the companion of fooles * 1.963 shall be destroyed; The vulgar shall be made like, Hebrew, it is either destroyed, or made evill; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which last reading is followed by Muffet, and is best. To walke with the wise, is to keep company with the godly, who are able to in∣struct others in the wayes of God, by conversing with, and observing their doings, and sayings, a man may become wise; but contrariwise they are corrupted, that converse with the evill, as by being amongst those that are sicke of any infection, a man is in danger of being infected likewise.

Some note here, that it is said, He that walketh with wise men, not with a wise man, to intimate, that he who desireth to be wise, must not onely associate [Note.] himselfe with one, but with more wise men, this vertue of making wise, not work∣ing so much by ones conversing with one, but there is need of the helping hands of many to effect this. If one wicked man converseth with one that is godly, the godly man is more in danger of being corrupted, then the wicked likely to be converted, as there is more strength in a little vinegar to make a little honey sharpe, then in the honey to make the vinegar sweet.

Some for companion of fooles, have feeding fooles, as also the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, but it answereth best to the first part of the proverb, to hold to the first reading.

Evill pursueth sinners, but to the righteous good shall be repayed; that is, al∣though * 1.964 a wicked man may long be spared, and feeles no evill, yet it certainly fol∣loweth after him, as the shadow doth the body, and will at length overtake him, and then he shall suffer for all his wickednesse, neither shall he be able by any meanes to save himselfe here-from; and in the meane season, there is a conscience within every man, that committeth any notorious wickednesse, that pursueth and ter∣rifieth him, even as Hounds doe a timerous Hare by their crying after it. And on the contrary side, although the righteous goeth a long time, and seeth no good more coming to him then to others, or not so much, yet he shall finally be repayed for all his labour and constant going on in righteousnesse (which is inseparable from charity) in Gods heavenly Kingdome: besides, he shall bee blessed even in this world, although for a time it may much frowne upon him, as it did upon Job.

A good man leaveth an inheritance to his childrens children, and the wealth of the wicked is laid up for the just. Here is further prosecuted the ar∣gument * 1.965 in hand before, because he had said, Good shall be repayed to the righte∣ous, Now he inlargeth himselfe further, and saith, that the good which shall be done to him in this world, shall not be sloting and fading soone away againe, but continue to him and his posterity to the third and fourth generation; contrariwise, if the wicked getteth goods here, when as it is said, evill shall pursue him; these his goods shall not continue to him, and his, but come by some meanes or other into the hands of the just, as God hath divers wayes to bring this about: yet the just abhor by theft, or deceit, or unjust judgement to take his wealth, or

any part of it, bee hee never so wicked, for then they should not bee just.

There is much food in the tillage of the poor, but there is that is destroyed for * 1.966 want of judgement. The Vulg. In the fallows of fathers, and in others they are gathered without judgement. Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either poore or heads, which latter signification the Vulg. following hath it Fathers, and some render it Princes; for the next word also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either lost or destroyed, or gathered. But the New Translation doth best expresse the meaning, which is that a poore man having but a little ground, but well and skilfully tilled, reapeth abundance of in∣crease of it, when as others having a faire greater breadth of ground either through want of skill in husbandry, or of industry, reap but little profit; hereupon comes the Proverb, A little ground well tilled.

Lavater out of Pliny telleth of Furius Cresinus, that he being a poore man, that had a little ground, through his great industry had much increase, but his neigh∣bours * 1.967 grounds about him bearing little: they complained to the Senate of him, saying, that he had bewitched their corne; then he going to the Senate, carried his mattocke and spade, and other instruments of Husbandry with him, and his daughter, that holpe him work, and said, Loe these are my Witch-crafts, where∣upon he was acquitted.

One Paridius also, who had two daughters, having a piece of ground, that was a Vineyard, gave a third part of it to one of them, when she married, and by his good husbandry so improved the rest, that he reaped as much fruit of it, as he had before done of the whole, and the like he did, when he had given another part to his other daughter also.

He that spareth his rod hateth his sonne, but he that loveth him, chasteneth * 1.968 him betimes. He had spoken before of a fathers leaving an inheritance to his chil∣dren, Verse 22. Now because children not well nurtured, if they have an inheri∣tance left them, may soone squander it all away, he speakes of correction. It is not love, but hatred in thee to forbeare correcting thy sonne if he doth wickedly, or severe correcting of him, if his wickednesse deserves it; for thus Ely was the cause of his sonnes, and families ruine. There is much iniquity in the heart of a childe, but the rod of correction drives it away. Therefore he that loveth him, chasteneth him betimes, Heb. in the morning, whereby is meant both his * 1.969 care to doe this above all other worldly businesse, because he intends this first in the morning, and his freedome from passion, when he doth it, and lastly, his frequent doing of it: his freedome from passion, because he correcteth him not presently when he hath angred him, but having first taken his nights rest before, and his fre∣quent doing it, as need requireth, because that every morning, after he hath deserved it, he spareth him not, but duly chastiseth him.

The righteous eateth to the satisfying of his soule, but the belly of the * 1.970 wicked shall want. Some by the eating of the righteous to satisfaction, under∣stand that he keeps his stomach alwayes good by his temperance, so that when he sits downe to eat, he feeds to satisfaction of nature, and is hereby strengthened; but the wicked, that commonly keep no measure, at length are so weakned by excesse in eating and drinking that their bellies want, and bodies decay for want of an appetite. Some, the righteous getteth worldly goods to the satisfying of his soule, because he is content with that he hath, but the wicked are never satis∣fied, but still have, as it were, as hungry bellies when they most abound, and by reason of their covetousnesse indeed they keepe their bellies empty enough, that they may fill their purses the more. Some, the just have enough, but the wicked shall be poore, and want necessaries for this life; and this is to bee preferred as the most genuine, and true meaning of the words.

CHAP. XIV.

EVery wise woman buildeth her house, but the foolish plucketh it downe with * 1.971 her hands. By the wise womans building her house, here is meant her provi∣dence, and industry to be such, that her husband himselfe, and his whole family doe all fare the better therefore, and are in the more prosperous condition; as the mid∣wives of Egypt, who feared God, built their houses, that is, made them eminent, because God, that liked well of their doings, built them houses, so that they did it * 1.972 through Gods blessing upon them. And Abigail, the wise wife of Nabal, built her house, when by her providence her family was preserved from ruine, and she * 1.973 was afterwards promoted to be wife to King David.

But the foolish plucks it down, when either by her wickednesse the whole fa∣mily is corrupted, as by Jezabel, who was the ruine of her husband Ahab, and of all his sonnes, or by her foolish, and prodigall wasting, the family decayeth and be∣comes poore.

It is observed by some, that a woman new married to a man of old, lived in her father in-laws house, till she had gotten so much, as wherewith to build her an house, and then she removed thither, and to this it seemeth here to be alluded. When God made woman at the first, hee is said to have built her, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there used signifieth; now as she was built, so she must be a builder by governing well, and ordering all things in the house for the best, as the Apostle speaketh say∣ing, I will that young widows marry, beare children, and guide the house. * 1.974 And both Aristotle and Demosthenes say, that all things in the house ought to be cared for, and ordered by the woman, all things abroad by the man. And it is to be noted here, that Heb. two nownes of the plurall number, wise women are used, but a verb of the singular, to intimate, that they doe all, as one, build their houses, and she is a foolish, no wise woman that doth not. Of all others Deborah, and Hester were most famous for their building, not of private houses onely, but of States and whole Kingdomes, raising them up againe, when they were dangerously decayed: For the foolish woman, said to plucke downe her house with her owne hands, The note of one is good, that her costlinesse in rings, and bracelets, and jewels, and [Note.] chaines, and apparell, and other implements without end, to set forth her pride, is one, and that none of the least meanes, to plucke it downe, and her caring more to keepe her hands, and body fine, then to keep up her house.

He that walketh in his uprightnesse, feareth the Lord, but he that is per∣verse * 1.975 in his wayes, despiseth him. Because much is spoken of the feare of God, both in this and other bookes of holy Scripture, it is here shewed, who feareth God indeed, and who not viz. He that walketh uprightly, eschewing evill, and do∣ing good from a good heart, not in hypocrisie; as Abraham was bidden to walke * 1.976 before God, and to be upright, and David is often praised for this; but he that either liveth in any sinne, or doth good dissemblingly for his owne ends, and not for Gods glory, walkes perversely, and instead of fearing God, despiseth him. It is not a mans saying that he feareth God, that will justifie him from being a de∣spiser of him, if he walkes contrary to his will.

The Vulgar, He that feareth God and walkes uprightly, is dospised of him that goeth in an infamous way, and so the word him is taken to be meant of him, that feares God, whom the wicked despise, as counting him most foolish, not of God, as indeed it is. Neither will the Hebrew beare this reading, because therein, as in other Proverbs, there is an opposition in the latter part to the former, whereas in this reading there is none, and so it makes the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 redundant.

In the mouth of the foolish is a rod of pride, but the lips of the wise shall * 1.977 preserve them; That is, a foolish man is like unto him, that hath a rod in his hand, and is herewith striking such as come in his way, but shall himselfe be well beaten at the last for this his proud and disgracefull smiting of others; for even so he, that with his tongue is rash to speake things that he ought not, as through his pride scorning to have his tongue kept under by any man, shall smart for this, as with a

rod, when he shall be punished for his licentiousnesse of speech; of such kinde of men David complaineth, saying, They say, our tongues are our owne, who shall * 1.978 controle us? But the lips of the just preserve them; they are so circumspect and wary, wheresoever they come, that they forbeare speaking any thing that may of∣fend, or exasperate others against them; and in case that they be provoked, yet so discreetly, and moderately they speake to all men, that they passe on in safety, wheresoever they come.

Gregory understands this of a Preacher, given altogether to speake against the * 1.979 vices of his people, and to reprove them sharply therefore, but never commendeth their vertues, or good things in them; And Jerome, of a Father, or Master, or * 1.980 Lord, who with much pride and disdaine speakes to his subjects, or servants, or children; but the righteous, in meeknesse, and humility; but I rest in the first.

Where no Oxen are, the crib is cleane, but much increase is by the strength of * 1.981 the Oxe; That is, where good husbandry is neglected, a famine, and scarcity of corne ensueth, but where it is used there is commonly plenty. And because Preach∣ers are compared to Oxen, it is also meant, where Preachers are not, there is a fa∣mine * 1.982 in respect of Spirituall food, mens soules are as it were hunger-starved, but full fed; where plenty of preaching is.

A scorner seeketh wisdome, and findeth it not; but wisdome is easie to him * 1.983 that understandeth: That is, he that hath a long time slighted living in the feare of God, and grace, which is necessary to salvation, although afterwards he seekes grace, whereby he may be saved, That is, the grace of repentance, and remission of his sins, yet he findes it not, as Esau by long slighting the Birth-right, at length lost the Blessing pertaining thereunto; but to him that giveth himselfe to learne, and to fear God betimes, who is the true understanding man, this grace is easie, it is readily granted to him to be truly penitent, and so to be forgiven, and to have as∣surance of his salvation.

Some by the Scorner understand him, that thinkes himselfe so wise, that he con∣temneth * 1.984 all teaching, that comes from others: such seeke wisdome, but finde it not, because they reject the helps granted them by God to attaine unto it; but he that understands his owne weaknesse, and how easily he may be deceived, if he be led by his owne sence, and therefore humbles himselfe to be taught by others, shall easily attaine unto it.

Some, he that spends his young time in jeasting, never applying his minde to any thing serious, he shall afterwards seeke wisdome, but in vaine; I preferre the two former, taking it to be against both the self-conceited, and such as delay the time of repentance, they are, as one saith, like unto Hounds, which by a strong wind blow∣ing lose the sent of the Hare, and then they may seeke to finde it againe, but all in vaine: A notion worthy to be thought upon by all, that defeire their conversion, [Note.] the time shall come when they shall seeke, but not finde, although they be never so earnestly desirous.

Goe from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. Against being the companion of fooles, see before, chap. 13. 20. * 1.985 now the same is repeated againe with another reason, viz. His foolish and foule mouth makes him unworthy to be kept company withall; neither can a good man beare his evill language, but it must needs offend him.

The wisdome of the prudent is to understand his way, but the folly of fooles * 1.986 is deceit; That is, the thing to which the wise are most intent, is to understand in every thing what is well pleasing to God, and right, and by what meanes he may most benefit himselfe, and others here, and walke so, as that in the end he may be saved; but foolish wicked men are not intent to any such thing, and if they make any such shew of seeking, it is nothing but deceit, all their coming to heare, and in∣quire after the right way is, not to walke therein, but only to make a shew before men; yet herein their folly appeares, because God seeth with what minde they * 1.987 doe it, and will reward them accordingly, neither shall their dissembling in the end doe them any good, but rather hurt; because feigned holmesse is double iniquity, saith Augustine.

Fooles make a mocke at sin, but among the righteous there is favour. The word rendred sinne here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either sinne, or a sacrifice for sinne, as the word is used, Esa. 53. He shall make his soule a sacrifice for sinne.

And Lavater hereby understandeth the Sacrifice of Christ, at which heathen * 1.988 fooles make a mocke, saying, It is likely, that God could finde no other way to Redeeme man, but by the death of his only beloved Sonne; or else they mocke at sinne, that is, they count it a light matter to sinne, not worthy sorrowing therefore, but of rejoycing to recount. or to see it acted; or because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifieth to interpret; they interpret sinne, the meaning may be, They make a favourable construction of their owne, and the sinnes of others, that be their consorts, but an harsh one of the sinnes of those that they love not, which are better then they, by setting their lesser sinnes upon the tenter. But among the righteous there is fa∣vour; That is, if they fall out one with another, their mutuall love and good will is such yet, that they are soone reconciled againe; or when the wicked foole makes a mocke at sinne, they humble themselves, and mourne for their owne sinnes, and for the sinnes of others, and so they come againe into Gods favour; as the foole, that is so lightly affected at them never doth, nor shall; or, the righteous have a com∣placency one with another, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, and like well of the same good things, being delighted when they are acting them, as the wicked are, when they be acting of sinne, and laughing at it.

Cajetan the foole interpreteth sinne; That is, ever maketh the worst of other * 1.989 mens sinnes; but amongst the righteous is as favourable an interpretation made of things done amisse by others, as may be.

Rodolph, The foole speaketh sinne, to the offending of the eares of the godly, * 1.990 but gracious speeches are amongst the righteous.

Aquila renders it, Sinne will illude the foole; That is, whereas they hope to * 1.991 speed well at the last, although they live long in sinne, they shall be deceived, for sinne will bring them to confusion; but the righteous, to whom favour and all good is promised, shal truly finde favour.

Lastly, some, the foole mocketh at sacrificing for sinne, and therefore offereth no such sacrifice, and so liveth in Gods displeasure; but the righteous, sacrificing as God hath commanded, hath favour and reconciliation with God; of all these, I preferre that which goeth upon rejoycing, and laughing at sinne; and contrariwise, the endeavours of the just to speake, and doe so, as that God may be there with pleased, yet he shall not erre that followeth any of them.

The heart knoweth his owne bitternesse, and a stranger intermedleth not with * 1.992 his joy; That is, the griefes or joyes of mens hearts are knowne only to them∣selves, not to others; much like unto this is the saying of the Apostle, No man knoweth the things of a man, but the spirit that is in him.

Muffet, No man by his mirth and jeasts can make that heart to rejoyce, that is * 1.993 wounded, and troubled.

Cajetan, This is spoken of a wise man, it being meant, that if he hath bitter∣nesse * 1.994 of heart, he keepeth it to himselfe, and sheweth it not to others; and likewise if he hath joy; as it is said of Socrates, That no man could ever see any alteration of his countenance, for things falling out ill, or well unto him; and his saying was, * 1.995 Reason must be put upon sorrow, as a Breast-plate upon the breast, to hide it.

And Seneca saith, Admit not Griefe, if thou canst keepe it off, if not, * 1.996 hide it.

Gregory, The heart knoweth its owne bitternesse; That is, knowne to every * 1.997 one is his griefe for his sins, but he that is a stranger to such sorrow, shall not par∣take of the joy thereof, when he that mourneth shall be comforted.

To the same effect also Beda; Others, when a man hath been in sorrow, and mi∣sery, and hath met with none to condole it with him, in case that he be restored to joy, he will call for none to rejoyce with him, it being a common thing amongst men, he that hath not borne a part with me by sympathie in my sorrow, shall beare none in my joy. This is true, chiefly touching Christ, If we suffer with him, we * 1.998 shall be glorified with him.

The house of the wicked shall be over-throwne, but the tabernacle of the just * 1.999 shall flourish. By house here understand Palaces, and strong built houses, which a man would thinke should stand many Ages, by tabernacles, poore habitations, or cottages; those shall decay, and come to ruine, these shall wax more il∣lustrious.

Beda by houses understandeth the wickeds setling of themselves in this world, * 1.1000 as wherein, and in the good things hereof they place their felicity; and by taberna∣cles, the account which the righteous make of their being here, but as Pilgrimes, or, Souldiers in Tents, the happy permanent being which they expect, being in Heaven; those shall be destroyed by death, but these changed from temporary habitations * 1.1001 to everlasting; both these are good, and cannot well be disjoyned, because godli∣nesse hath the promise of this, and the life to come.

There is a way that is right before a man, but the end thereof is the way of * 1.1002 death; That is, some sinfull way wherein he walketh seemeth right unto him, be∣cause not only he, but most men goe therein, but in the end he shall finde it to be the way to everlasting death; for so our Lord hath taught us, saying, Broad is the * 1.1003 way that leads to death, and there be many that walke in it. But because of the pleasures, and profits, and worldly honours that are herein, it seemeth right and good.

The way also to Life, by holding Justification by workes, seemeth to many to be right, and other superstitious wayes, because all Christians generally have most anciently walked herein; but they will in the end prove the way to death, because Christ only is the right way, and by the merits of his Death only, to hold Justifica∣tion * 1.1004 attainable, and to serve God in Spirit and in Truth, not with locall or out∣ward formall worship, which he hath shewed should be no more under the New * 1.1005 Testament be done.

Thus Lavater; but some by this way seeming right, understand the way of pro∣sperity * 1.1006 of wicked men, because all things succeed well unto them, and they enjoy plenty here, they thinke that they are in a good way, although they live most wickedly, but in the end it will prove evill and deadly; so likewise Psal. 49. Psal. 73. Job 21. &c. and this teacheth those in those times, that argue from their good successe, that their way is good, although against the Word of God.

Even in laughter the heart is sorrowfull, and the end of that mirth is heavi∣nesse; * 1.1007 That is, there are some who have heavie hearts, yet outwardly they feigne mirth, but they cannot alwayes doe so, for in the end sorrow and heavinesse altoge∣ther shall over-whelme them; which is true in those, that having an accusing con∣science seeme to smother it, by going into merry company; this continueth still notwithstanding, and if no better meanes be used to qualifie this sorrow▪ the end will prove most lamentable; therefore when it is thus with thee, remember thy sinne and repent, and seeke to God for pardon, and so the end shall be joy.

Some say, that the same is meant here, which Christ saith afterwards, Woe to you that laugh now, for yee shall waile and weepe; as if it had been said, The laughter of wicked men is not to be looked at, as mirth to be envyed by them, that lead not so merry a life, for there is sorrow of heart coming to such, although it be not yet seene, and in the end it will appeare to be so, when their laughter shall be turned into sorrow for evermore.

Some, there is a mixture of joy and sorrow in this life, which to those that im∣prove it not aright, to be weaned from the love of the world, proveth in fine all heavinesse. So Augustine saith, that God mingleth the bitternesse of sorrowes * 1.1008 with joyes, that we might not be too much affected herewith, and have our mindes kept down to things below, and not lifted up to things above.

A back-slider in heart shall be filled with his owne wayes, but a good man * 1.1009 from himselfe; Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above him; That is, he shall be filled with good things above him.

Lavater thinkes, that it is hereby meant, that every one shall be rewarded ac∣cording * 1.1010 to his doings, he that slides back from good to evill, shall be rewarded with evill; but the good man persevering in good, shall accordingly receive good,

expounding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from it, that is, this his goodnesse; and this doth so well agree, and the word beares that reading so well, that we may rest in it, and seeke no more expositions.

The simple beleeveth every word, but the prudent man looketh well to his * 1.1011 goings. The vulg. renders it innocent; whereupon Ambrose understands him that meaneth well, and because he thinkes that others doe so to, he beleeveth their sayings, whereby he is many times circumvented; but it is simple, opposed to pru∣dent, which is never in a good sence, and therefore it is commonly taken as spoken of one ignorant, and voyd of the wisdome required, he is ready to beleeve, and to be carried away with every blast of new doctrin, as the Weather-cock with the wind; but the prudent will understand his way, for so it is, Hebr. and it is meant the way that is byanother propounded to him to turne unto, he wil first see good ground, and reason out of the Word of God, otherwise he is not to be moved; and if they, that [Note.] now adayes are turned to so many new wayes, had been prudent, they would never have done so, to the causing of so many Schismes in the Church, and the hazzar∣ding of their owne soules.

A wise man feareth, and departeth from evill, but the foole rageth, and is * 1.1012 confident. Here the difference is further shewed betwixt a wise man and a foole, the one feareth to take into new wayes, for which he seeth no ground, or warrant, and so is kept from evils that others fall into; but the other, as mad to be in such wayes, is angry at those that feare, and turneth into them with all confidence, and assurance, not doubting but he is right, and all others that goe not with him wrong. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred angry, or raging, cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to passe, and ac∣cording to this signifieth, maketh himselfe to passe, boldly, and confidently, or thrusteth on himself, as blind Bayard, fearing nothing in his new way.

He that is soone angry dealeth foolishly, and a man of wicked devices is * 1.1013 hated. Anger blindes the minde, being as it were a short madnesse, and therefore the Cholerick hasty man must needs doe in many things foolishly, and procure much hatred to himselfe therefore; but here are rather two sorts compared together, the hasty man called in Hebrew, short nosed, and he that concealeth his anger, not breaking out presently, but devising how to be revenged; the one of these doth foolishly, but the other, as malicious, is hated of all men; for he that is soone an∣gry, when he hath vented his wrath, is oft-times soone friends againe, but he that meditates revenge, is commonly implacable, a very Satan.

The simple inherite folly, but the prudent are crowned with knowledge; That * 1.1014 is, they that care not for divine knowledge, and such as pertaineth to salvation, shal have folly and sinne with them, as an inheritance, from which they can never be re∣moved, and consequently the reward of their folly, which is the fruit of this inhe∣ritance, Death and Damnation for evermore; for of Death, as the fruit of sinne, the Apostle speaketh, saying, What fruit had yee of those things whereof yee are now * 1.1015 ashamed? And againe, the wages of sinne is death. On the contrary side, the prudent weare knowledge, as a Crowne, esteeming of nothing so much as it, and ha∣ving the highest honour hereby, as Joseph in Egypt; and finally, they shall for this be crowned in the Kingdome of Heaven with a Crown incorruptible.

The evill bow before the good, and the wicked at the gate of the righteous; * 1.1016 That is, the righteous sometimes by Gods blessing come to great honour even in this world, so that they who before though themselves as good, or better, come and bow unto them, as Josephs Brethren did to him, and the people to Mordecai, co∣ming into the same favour with Ahashuerus, that Haman had been in, to whom all men bowed, and Pharaoh expresly commanded it to be proclaimed, where Joseph came, Abrech, bow the knee; and Revel. 3. 9. I will make them to come and worship at thy feet, saith the Lord to Philadelphia. And his bowing at the Gate sheweth yet more, viz. the great poverty that they shall fall into, when the just shall be rich, so that they shall begge at their Gates; and this is not without coherence with the former words, ver. 18. For this is the folly that the simple inherite in this world, and the crowne of the righteous; they have beggery, as an inheritance, these wealth, and worldly dignity, as their crowne.

The poore is hated even of his owne neighbour, but the rich hath many friends; that is, either he hateth to have familiarity with him, as being too sordid, * 1.1017 or he presseth upon him, and troubleth him so much for food, and other things, that he beggeth daily of him, that he is odious to him; but the rich is sought to daily: if there be any pretence of alliance or knowledge of him, the••e are that will fre∣quent him, and to get his favour, and benefit by him, humour him in all things: But these, saith Alan. are the laterals of Princes, Palatine dogs, the artificers of flattery, the forgers of praise, the potters of falsehood, who sound into the cars * 1.1018 of the rich with a loud sound trumpet of praise, who that they may draw forth gifts, anoint their heads with the oyle of flattery. To the same effect almost with this * 1.1019 is the common saying,

Dum fueris faelix multos numera••is amicos: Nullus ad amissas ibit amicus opes.

And this verse cohereth also with the former, the wicked shall bow to the righte∣ous; that is, being by poverty forced, and this his poverty shall make him odious, no man caring now to make friendship with him, as being most base and con∣temptible; yet it followeth,

He that despiseth his neighbour, sinneth, but he that hath mercy on the * 1.1020 poore, is happy, which is, as if he had said, Although this be the common manner of the world to despise the poore, but to magnifie the rich, yet this is no warrant for any just man to doe so, for it is a sinne. A man may be despised for his wicked∣nesse, but not simply for his poverty; yea, although he be thy enemy, thou must * 1.1021 love him, relieve him in his need. And he that doth so, is blessed, because such shew themselves children of God.

Doe not they erre that devise evill? but mercy and truth shall be to them, * 1.1022 that devise good. Here by devising good, is meant studying, how with his worldly goods he may doe good to such as need, such shall be repayed with mercy, and truth from God, who will not faile to be true of his word, but as he hath made many gracious promises to such, so he will undoubtedly performe them. They that devise evill, are such, as study how to deceive others, that out of them they may inrich themselves: this is a foule, and dangerous errour, and going out of the way of mercy into the way of dreadfull judgements.

In all labour there is profit, but the talke of the lips tendeth onely to pe∣nury; * 1.1023 that is, he who speakes much of good husbandry, and talkes, how all things should be done for the best, but is idle, and doth it not himselfe, shall be poore, when the Paines-taker shall be rich, profit coming in of his labour; yet, as La∣vater noteth, this is to be understood, through Gods blessing, sought by daily prayer, because otherwise a man may labour in vaine, as the Psalmist teacheth. * 1.1024 And the•••• i•• the like reason of labouring to get learning, he that talketh of learned men, and bookes, but is not studious, hath a soule empty of learning for all this.

The crowne of the wise is their riches, but the foolishnesse of fools is folly; that is, wise men having gotten riches justly by abour, as was before said, Vers. 23. * 1.1025 purchase to themselves honour by rightly using them to charity, and otherwise doing good; for thus riches are turned, as it were, into a Crowne, it being hereby shewed, that the possessour of them is a Master, and not a servant to them, as the covetous, which hold them fast and do no good therewith; or, as another hath it, a rich man that is wise, is magnified by all men, as a King, and hearkened unto, and * 1.1026 obeyed; but if he be a foole, let him be never so rich, he is not accounted of; all men say, he is rich indeed, but he is a foole: And all those rich men are such, as spend their riches in sumptuous buildings, gorgeous apparel, delicious fare, whores, and hawkes, and hounds, but apply not themselves to excell others in wisdome, whereby they may helpe the better to governe the Commonwealth, and their owne families in the feare of God, being also hospitable, and charitable. And riches are said to be the crowne of the wise, because if a man be poore, although very wise, he is not regarded; but in case that he be eminent for worldly wealth also, which should make all rich men to labour to be wise also, and learned, and [Note.]

not ignorant, like the common sort, and to this end to read and study much, as ha∣ving time and leasure enough, if they well consider, that without thus doing, their riches are to them but like a fooles coat and bauble, making their folly the more notorious, as being by their wealth set up on high, and the eyes of all men upon them; and as Origen saith, instead of making them wise, make them mad through * 1.1027 pride that hereby growth upon them.

For Vers. 25. it differeth little from Vers. 5. onely it is shewed, what good * 1.1028 cometh by a true witnesse, he delivereth soules; that is, when by fal••e accusa∣tion men are in danger to be condemned to dye, true witnesses by their testimony given for them, save them.

This also is by Lavater extended to Preachers of the Gospel, because Christ * 1.1029 saith, Yee shall be my witnesses, and hereunto we may add, 1 Joh. 1. That which we have heard and seen, we testifie; and I cannot see but that holy Martyrs may here be brought in also, for both Preachers by teaching, and converting to the truth, and Martyrs by sealing it with their bloud, worke mightily upon others to conver∣sion and salvation of their soules. And if by a false witnesse speaking lyes, we also understand teachers of heresies and errours, the Scripture very well agreeth, be∣cause it is said, Such as love not the truth, God giveth over to strong delusions * 1.1030 to beleeve lyes.

In the feare of the Lord is strong confidence, and his children shall have a * 1.1031 place of refuge. Muffet joyneth this, and the next Verse together, saying, That herein the feare of the Lord is commended for two things:

• 1. It makes a man strong through his confidence in God to beare any suf∣ferings.
• 2. From hence, as from a fountaine, floweth abundance of good things unto him, for which he saith, that it is a well of life, and delivereth from the snares of * 1.1032 death.

Notable is the saying of Gregory in setting forth the strong confidence of those that feare God. In the way of God, it is begun at feare, that a man may come * 1.1033 to fortitude, for as in the way of the world boldnesse causeth fortitude, so in the way of God, boldnesse brings forth weaknesse, and as in the way of the world feare causeth weaknesse, so in the way of the Lord, fortitude, because our mindes doe so much the more strongly despise the terrours of temporalls, by how much the more truly they submit through feare to him, that is the Authour thereof, which being being setled in the fear of God, see nothing without to be feared, because that while they are joyned through feare to him, the Maker of all, they are by a kinde of power elevated above them all. And his children shall have a place of re∣fuge. Here by children some understand the children of feare, some the chil∣dren of God, and some of him that feareth God, which I rather assent unto, be∣cause the man that feareth God, is commonly comforted by this, that God will be both for him and his children; so here, he shall have strong confidence, and his children also that feare God, by recounting in what great favour with God the father was. The feare of God is a well of life; that which is here called, the feare of the Lord, Chap. 13. 14. is called the law of the wise, where see the Exposition.

In the multitude of people is the Kings honour, but in the want of people, the * 1.1034 destruction of the Prince. This is spoken to make Kings carry themselves so, as to have the love of their people, that is, using all love and courtesie towards them: For who would not keepe their hearts fast towards him, upon whom their honour and safety stands?

It was never knowne, saith Plato, that any King perished for want of money * 1.1035 but of friends. A multitude of subjects is an honour to a King, because so many consent together to make him their King, herein acknowledging him worthy to reigne over them, and because by their helpe he getteth victories over his enemies, which make him glorious. But by multitude we must not understand onely their numbers, but these multiplyed and increased in wealth, and so both made the more magnanimous, and able to supply him with tribute, when need requires,

But through want of subjects thus qualified and knit to him in love, he is de∣stroyed, for want of such as have wealth and magnanimity, by foreigne enemies invading him, and for want of love, through insurrections in his owne King∣dome.

He that is slow to wrath, is of great understanding, but the hasty of spirit * 1.1036 exalteth folly. Something to the same effect of the last clause hath beene already said, Vers. 17. for being slow to wrath, see also Jam. 1. 19. Be swift to heare, slow to speake, slow to wrath; that such are wise appeareth, because they have all the properties required in a wise man, whom as Valerius saith, the Ancients were * 1.1037 wont to represent by three heads, of a Dogge, a Lion, and an Eagle; Of a Dogge for memory; Of a Lion for his stout doing, as the present case requireth; And of an Eagle for his fore-sight of things to come, as an Eagle seeth things afarre off: And these three are said by Aristotle to be slowest to wrath of any other creatures, and soonest pacified; for the Lion, as he writeth, although in the pursuit of a man, if he falleth downe before it, spareth him; and the Eagle is of all fowles most easily tamed; and a Dogge, for the property before-said, is like unto a Lion according to Pliny. He then that is likewise slow to anger, and ready to bee againe pacified, is aptly set forth by these three, who amongst them have all the parts required in a wise man, viz. Memory, and Sagacity, whereby to fore-see and gather what is to be done, and courage to doe accordingly, when the time cometh.

A sound heart is the life of the flesh, but envy is rottennesse to the bones. * 1.1038 A sound heart, that is, a mind quiet, and not vexed at things falling out ill, makes the whole body the more healthfull, but that which vexeth either at his owne crosses, or at the prosperity of others, is destruction to the body, as when it is rotten flesh, and bones, and all. Some understand it of such as have a good heart towards others, being affected towards them, as they ought with joy their welfare, and sorrow for their misery, and of such as contrariwise are ill affected; the first ar∣gueth one to be a lively member of the same mysticall body, of which Christ is the head, the other one dead and rotten. Gregory expounds this of all things weakly * 1.1039 performed outwardly, because the flesh is weake, yet a good heart puts life hereinto, and it is accepted of before God, as if done in the best manner; but con∣trariwise things strongly done from an envious and malicious heart, are rotten and stinking, like rotten bones, which are oft spoken of to set forth strength, which doth well further set forth the spirituall meaning of this Proverb.

He that oppresseth the poore, reproacheth his Maker, but he that honoureth * 1.1040 him, hath mercy on the poore. A poore godly man is the image of God, and therefore the wrong that is done to him in word or deed, redounds to God. 2. He is more the image of God, as Lyra saith, then a rich man, because man was made naked, when after Gods image, and not apparrelled in goodly cloaths. 3. He is a * 1.1041 member of Christ, and one with him. 4. God hath made him so, and therefore to despise him for his poverty, is to despise God. 5. God hath made him the rich mans brother, being a common Father to them both, witnesse those words in the Lords prayer, which both the rich and poor say, Our Father which art in hea∣ven. He therefore honoureth God that sheweth him mercy, whose creature and image, and member he is.

The wicked is driven away in his wickednesse, but the righteous hath hope * 1.1042 in his death; that is, the wicked sometime is for wickednesse banished out of his Country, yea, all the wicked Jewes were served so, being carried into Assyria and Caldea. And he that is so, when he dyeth, and desireth to enter into heaven, he shall be driven away with Goe ye cursed, &c. but then the righteous hath sure and certaine hope of being received into that most blessed place; if any other, that hath alwayes lived in sin hath hope first or last, his hope is but vaine.

Wisdome rests in his heart that hath understanding, but that which is in a * 1.1043 fooles heart is made known. See the like to this Chap. 13. 16.

Righteousnesse exalteth a Nation, but sin is a reproach to any people. Then doth a Nation flourish, when governed by good Lawes, vice being suppressed, * 1.1044

and rooted out, but it is infamous in all places, when notorious sinnes abound, and it is in the way of coming to a contemptible condition to be derided and mocked at by every man.

A Kings favour is towards a wise servant, but his wrath against him, that causeth shame; that is, when he seeth his servant doe wisely in that which he im∣ployeth * 1.1045 him about, as being for his honour, he beares a speciall favour to him therefore; but if he doth foolishly, whereby he hath dishonour, he is full of wrath, and displeasure at him, as being much ashamed of his doings. And that which is spoken of a Kings servant is true touching any other mans, to acquit himselfe well he must not onely serve his master with his body, but also with his minde, being provident, and wisely going about his affaires to doe all for the best, as Abra∣hams servant did, when hee went to fetch a wife for Isaac from Padan-aram, Gen. 24.

CHAP. XV.

A Soft answer turneth away wrath, but grievous words stirre up strife: Even as lightning pierceth the hard bones, but hurteth not the soft flesh, and * 1.1046 as a Canon shot against a banke of earth, shattereth it not, but a stone wall it doth, so fierce words coming from fury are appeased by gentle and reverent speeches lowly uttered; but contrariwise, as steele and flint-stone being smitten together, there come forth sparkles of fire; so clamorous and virulent speeches being oppo∣sed to the like, the fire of strife is kindled and groweth into a flame; for the furious seeing the mildnesse of another, against whom he is so fierce, beginneth to be ashamed, and so he is as greene wood, or water to fire stopping it from going any further; but two hasty harsh-spoken persons meeting together, as fire meeting with more fire raging the more.

The tongue of the wise useth knowledge aright, but the mouth of fooles * 1.1047 powreth out foolishnesse, that is, such consider both the matter and manner of speaking, and order their speeches accordingly, so that they carry a grace with them in the eares of the hearers, as being seasoned with salt, and so, sweet * 1.1048 and savoury. But whilst fooles speake regarding neither matter nor manner, they powre out folly, as one saith, Flumen verborum, guttam sapientiae, a whole floud of words, but a drop of wisdome.

And this Lavater noteth to be intimated in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to flow forth, as out * 1.1049 of a fountaine, the same things being often repeated most vainly, no regard being had to that which is said by those that are wiser, through the high conceit that he hath of his owne understanding.

The Vulgar for useth knowledge aright, hath adorneth knowledge, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebr. signifieth maketh good, or pleasing, or gracious, which is the same in effect with adoming. Here then after gentle and meeke speaking, Verse 1. is commended unto us, and specially to teachers ornate speaking, with as much brevity as may be, not rusticall and sordid; for the foole is taxed for powring out folly, implying his loquacity and rusticity.

It is true, the Preacher ought not to speake in the inticing words of mans eloquence, but in the plaine evidence and demonstration of the Spirit; but as * 1.1050 August. saith, thy Oration must not be so naked, as to be frigid, nor so incult, as to be sordid, but gravely adorned, that it may not displease; yet he saith, the preacher * 1.1051 so taketh ornaments of speech unto him, as that he careth not for them, being car∣ried more in using them by the ardency of affection, then by the industry of the tongue: Even as a valiant souldier taketh guilded armour, but regardeth not so much this adorning, as the strength thereof, and the sharpnesse of his sword to pierce and wound the enemy withall.

And Nazianzen, Knowledge is not to be painted like an Harlot, but a dorned as a Matron; and another, speech being ••ut as the Apparrel to the body, that which * 1.1052

is decent, is to be put on, but it is not to be over-cloathed, to make it goe the more * 1.1053 heavily: knowledge is a light coming in at a Glasse window, which if it be much daubed with painting, is dimmed. For the next words, the foole poureth out foo∣lishnesse; Herein it is alluded to a violent storme of raine, which doth not so much water, and make the earth to fructifie, as wash it away, and the Corne sowne there∣in, whereas the distilling raine goeth to the root in a gentle manner, and refresheth * 1.1054 all things; so a divine Oration wisely composed, and uttered, enters into the hearts of the Hearers, although uttered in fewer words, more significant, and well set toge∣ther, when as the long declamation of a Foole uttered fast in many words, takes little or no effect in the hearers. A thing to be greatly noted for our direction, in [Note.] teaching to keep us from this errour, into which many run through preposterous zeale, that we may not make knowledge despicable, by so foolish a setting of her forth, but amiable to all by adorning her, as we ought to do by a Matron so noble.

The eyes of the Lord are in every place, beholding the evill and the good; * 1.1055 The Lord beholdeth all things, but specially good men doing well to reward them, and the evill to punish them, see Psal. 139.

A wholsome tongue is a tree of life, but perversnesse therein is a breach in the Spirit. The vulgar, A placable tongue; that is, a tongue softly spoken, accor∣ding * 1.1056 to v. 1. Hebr. it is, a healing tongue, That is, speaking comfort to such as are humbled, and contrite for their sins, this is a tree of Life, because as that in Pa∣radise being taken and eaten of, when man by sinne had made himselfe sicke, as it were, and dying, would have made him whole againe, and to live for ever; so this healing tongue brings back from despaire and death the wounded by sinne, to hope and life for evermore.

Augustine yeelds this reason of the Tree of Life healing, and making to live for * 1.1057 ever, death cometh by the distemper of the foure humours of the body, but eating of the fruit of that tree would have brought them to an even and equall tem∣per, and consequently to an endlesse life; for the next words, Muffet differing * 1.1058 from all others, hath the mischievousnesse of it, is as a breach made by the wind; That is, as a strong wind blowing downe houses and trees; so an envious tongue is the cause of great ruines, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendred either in the Spirit, or with the Wind, and this last doth very well agree, and the scence is good, as one part of a tree is rent from another by a strong wind, and other things before lying together all blowne farre asunder; so by a perverse tongue divisions and dissentions are often made, never to be united or reconciled againe.

They that are for the other reading say, it is as a breach, or corruption in their * 1.1059 owne spirits, or the spirits of others, who are hereby infected, especially if it be the tongue of a Preacher teaching false doctrine; but I rather thinke because the per∣verse tongue is opposed to the healing tongue, and by the healing tongue cometh life and comfort; so on the contrary side, it is meant by the perverse tongue pro∣voking to horrible sinnes, cometh a breaking in peices, as it were, or tearing to death his life, that is thus vexed and provoked hereby: or, the spirit is so broken and wounded by meanes thereof, as that it cannot againe be healed, but he dyeth in despaire. To this purpose it is commonly said of him, or her, that by his tongue exasperateth another, he vexeth my very soule.

A foole despiseth his fathers instruction, but he that regards reproofe is * 1.1060 prudent, chap. 1. 8. He exhorted the Sonne to heare his Fathers instruction, now he condemneth them for fooles, that doe not, and commends them for being in the way of wisdome, that beare his corrections also; for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here u∣sed is a future, shall be wise, orprudent; as also the vulg. hath it, where some note, that the prudence here spoken of, is the same of which Christ speaketh, Be yee wise * 1.1061 as Serpents, and therefore a Serpent-like wisdome is here meant, to which they shall attaine, that heare their Fathers instructions and reproofes, taking heed to doe accordingly, and that is the greatest wisdome that is, seeing more, and understan∣ding more then others.

As the Serpent is said to put the juyce of Fennell upon the eyes of her young ones, whereby they are made sharper-sighted then other Creatures; so by Parents

instructions, and reproofes, as by the sharp juyce of Fennell, children came to have eyes to see, and perceive beyond other men; but they that despise them, must needs be fooles, because they will much more despise the instructions of others, that be further from them, and have not so great authority over them.

In the house of the righteous is much treasure, but in the revenues of the * 1.1062 wicked there is trouble. Muffet, the wicked mans revenue wasteth of it selfe The Sept. shall perish. The vulg. The house of the just, great fortitude, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either fortitude, or treasure; but fortitude, seemeth to me to a∣gree best; The house of the righteous is said to be so, because it standeth strongly from generation to generation, if the son treades in his fathers steps, or observeth his precepts; as in the verse before-going. But the comings-in of the wicked through the curse of God upon them, waste, and crumble away, till they come to nothing. But the word Hebr. signifieth, as it is rendred, trouble, and the sence given by some is, a just mans revenues, or his increase come in quietly in harvest time; but those of the wicked, are often times seized upon by others for debt, or other causes: or, a just man dying and leaving wealth, it is kept together for his children, who have great portions divided quietly amongst them; but about the goods of the wicked oft times contention ariseth amongst the children or kins∣folk one striving to get from another. Or as some have it, who follow the rendring by * 1.1063 fortitude, and noting, that sometimes fortitude is put for increase of the fruits of the earth: In the house of the just is much increase, but the wicked toyling and troubling himself, as much as he, or more, reapes little but trouble. But this agreeth not; be∣cause if he had meant so, he would have said, in the field, not in the house: For the other Expositions, thou canst not chuse amisse.

The lips of the wise disperse knowledge, but the heart of a foole doth not so, vulg, is unlike: Expounded by Gregory, when as the just goeth alwayes on in de∣claring * 1.1064 the same truth constantly, thus sowing the seed of life, as the good preacher is compared, Mat. 13. the wicked is variable and unlike himself, sometimes teach∣ing one thing, sometimes another, even in substantialls. But because the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not so, I rather assent unto them that say, the just is diligent in sowing the good seed of knowledge, when he hath attained it, for the benefit of others; [Note.] but the heart of the foole is not likewise set, by sowing, to increase saving knowledge, but rather to set forth himselfe, and his eminent parts of learning, that he may be magnified of men, not they edified. Vain men may count such wise and learned, but God both counteth & calleth them fools: how they are said to conceal knowledge. See ch. 12, 13. * 1.1065

The sacrifice of the wicked is abomination to the Lord, but the prayer of the upright is his delight. Vers. 9. The way of the wicked is abomination to the Lord, &c. These two Verses do so cohere together, that the following verse is a reason of the precedent; therefore is the sacrifice and service of the wicked abomina∣tion to God, because his way is abomination: for a man is accepted by him, or not accepted, as his way is; that no man living in sin may have any hope, but depart from sin, and then hope for acceptance.

Correction is grievons to him that forsaketh the way, but he that hateth reproof * 1.1066 shall dye. The vulg. Doctrine is evill to him, Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either. But Salomon seems here to set forth two degrees of the wicked; one that takes no delight in teaching; the other, that doth not only not delight in it, but hates it: the first is out of the way, and so in danger; but the other must dye without remedy for ever and ever.

Some expound it of Preachers, that live wickedly, thus, their owne instruction is evill for them, and that in three respects. 1. Because it is a condemning of him∣selfe, for as Prosper saith, to teach well, and to live ill, is with a mans own tongue * 1.1067 to damn himselfe. 2. He hereby scandalizeth, and maketh others to fall. Where∣upon * 1.1068 Chrysostome, It is better to do well and not to teach, then to teach well, and not to doe: because he that doth well, may benefit others by his example; but he that doth ill, although he teacheth well, benefits none but scandalizeth many. 3. He highly dishonoureth God, whose servant he pretends to be, because as the same

Chrysostome saith, by the doings of the servants, men gather what manner of one their master is; For which the Lord challengeth the Jewes, his servants that taught well, saying, My name is through you blasphemed amongst the Gentiles. * 1.1069

Some lastly understand it thus; it shall be evill for them, that have lived under good instruction, but yet are wicked still: and if they have by sharpe reproof and correction, and many sufferings been laboured upon to reduce them into the way, but they have despised them all, hating such as by whom, for them nothing re∣maineth but damnation; because they would not bear temporall punishments, they shall bear eternall in hell. Some take this to be spoken to children, that are well taught, and duly corrected, but profit not hereby; but it is best to under∣stand * 1.1070 it generally, as hath been said, because it shall be so to all, who are not moved either by teaching or chastisement.

Hell and destruction are before the Lord, how much more then the hearts of * 1.1071 the children of men? Here by a comparison of things lying most hid, it is shewed, that other things hidden from other men, are yet manifest to God, viz. from his knowledge of hell, and death: we heare of hell, and of the state of the dead, but know nothing of it by sight but the Lord doth; although none that dye and go down into the pit are ever seen of us more, yet God seeth in what a condition they are. Therefore much more the hearts of all men, whether they be good or evil, upright or not, because, that although this is not known to other men, yet every mans heart is * 1.1072 known to himself, and how is it known, but by the understanding, which God hath given him? therefore, he that giveth this understanding, knoweth it much more as the Psalmist saith, He that giveth man knowledge, shall not he understand? It may seeme to be a comparison of little force to prove, that God knoweth the hearts of men, because one man by the words or doings of another, may have some near conjecture, what manner of heart he hath; but there is nothing, whereby we can know the state of the dead, who perish, but by the word through saith. There∣fore, some take it not to be comparative, but enumerative, both hell, and death, and the hearts of men are all known to God. And the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is not a note of comparison, yea, for, yea, it is so, so, for the heart of man is knowne, seemeth to make for it; or rather hereby he proveth hell and death, to be knowne to God, because the hearts of men are knowne. But it is commonly translated both by Vulgar Latine, and Caldee, as a comparison from hell to the heart, And the Septuagint dis-agreeth not, which hath it, How not; To follow therefore this reading, if thou likest not the sence already given, take another; Hell and death, where sinne shall be punished, are seen of God, much more then, mans heart, according to the wickednesse whereof this judgement shall be; for the judge must first know the cause, before he determineth of the punishment. Or else, they are before the Lord, that is in his power, together with all the damned spirits; ther∣fore much more man, who is weaker then they. But I adhere still to the first, as [Note.] most genuine, and it is worthy the considering, that God knoweth the heart, and seeth all things therein, to stir to get us good and upright hearts, and here to harbour nothing sinful or evill.

A scorner loveth not one that reproveth him, neither will he goe to the wise, * 1.1073 That is, he, who mocketh at godlinesse, hateth such as bring his faults to light, re∣buking and seeking to reclaim him from them, whereas indeed, he ought to love such above other men, because they indeavour to cleanse away his faults, against the time that he must appeare before the severe judge of all the world, being otherwise in danger of condemnation therefore. But the scorner who hateth such, will not there∣fore come in their company, if he can avoid them, and this is the signe of a scorner [Note.] then, to associate himselfe with merry and dissolute companions, but not with the godly.

A merry heart maketh a chearfull countenance, but by sorrow of the heart the spirit is broken. This is spoken saith one, that we may take heed of worldly * 1.1074 sorrow: the Lord speaking herein as a mother to her childe, that cryeth much, thou wilt marre thy face, if thou doest thus; so the Lord hereby deterreth from griefe, and vexation for worldly things, and distracting cares about them, by tel∣ling

us, that this is a damping and deading to the spirit, but to keep the minde free from such vexations, and joying in the holy Ghost, makes a chearfull countenance, [Note.] and therefore, a chearfull heart upon all occurrences; and this is a thing, which we all affect; and therefore the means hindring it, are to be taken heed of, viz. wordly sorrow; and the spirit of God is to bee sought for, and begged; the peculiar * 1.1075 fruit whereof, is true joy, and joy in tribulation. Notable is the saying of Phi∣lo: Divers affections fight in the mind, but that which gets the victory, sets up * 1.1076 the banner in the face, as in a Towre; sadnesse, and envy, the pale colour; wrath, a clay colour; modesty, a purple; joy, white and red, duly mixed, to make the beauty of the face the more.

The heart of him that hath understanding seeketh knowledge, but the mouth of fooles feedeth on foolishnesse: It may seeme strange, that he who hath know∣ledge, * 1.1077 should seek knowledge; but it is commonly seen to be so; knowing men being the most diligent of all others in reading and hearing, to increase that more, which they have already attained: For they thinke, that they know but in part, and in that which they know, they find such sweetnesse, as that they are hereby drawn to indeavour the increasing thereof.

And it is to be noted, that he saith, seeketh knowledge in his heart, intimating that knowledge is cordiall to him; and that great is the delight that he taketh herein, above all other things in this world, as in the food of his soul; but fools are delight∣ed with foolish and vaine things; some with jesting and vaine talking, some with reading vaine bookes, setting forth no truths, but phantasies, some with gaming. Pastimes, drinking, or whoring, or raking together of worldly goods, &c. which [Note.] are as meat unto them. And it is to be noted, that the word feede commeth of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to feed, as bruit beasts doe, of which foure sorts are specially noted to feed upon the foure Elements, the Salamander upon the Fire, the Cameleon upon the Aire, the Herring upon the Water, and the Mole upon Earth: so the envious and contentious foole feeds upon the fire of strife; the proud upon the aire of vain∣glory, the voluptuous upon the water of sensuall pleasure, and the covetous upon the excrements of the earth, gold, and silver; to increase which, is all their delight and pleasure.

All the dayes of the afflicted are evill, but he that is of a merry heart hath a * 1.1078 continuall feast; A man in affliction, and discontented at it, and impatient in his minde, hath no joy of his life, but is alwayes as one weary, and tired with the pre∣sent time, wishing in the morning, that it were evening, and in the evening, that it were morning; but the man, that is chearfull in his heart, both in prosperity and adversity is like unto him, that is at a feast, where he hath variety, of meats to delight his taste, of friends about him, to delight his eyes, and of a faire roome, neat and well furnished, and the sweetnesse of Musick, and friendly talke, to delight his eares. But as Muffet noteth, None can have this merry heart, but the faith∣full, * 1.1079 who have joy of justification from sin, and consequently, of deliverance from [Note.] exile and death; he that liveth in grosse sinnes, or in hypocrisie cannot, if hee bee merry, it is but Sardonicus risus, Laughter fore-running destruction, the vulg. All the dayes of the poore are evill, which is all one; because poverty imposing a necessity of hard labour, and hard fare, is a continuall affliction; Yet the godly poore, through the joy that is in his heart, turneth his course and spare dyet into a continuall feast, he is as well as the rich, that fare deliciously every day.

Therefore Chrysostome saith, it is neither wealth nor poverty, that makes men * 1.1080 happy, or miserable, but a mans owne mind, for how healthy, and strong are bodys fed only with bread? when as other bodyes, fed with all variety of dainties, are weake and languishing: They that weare a Diamond, if they have a sicke mind, cannot be of a good and quiet heart: but Philosophers, even in chaines, and want, injoy pure pleasure. Some understand the first words here, as the words of ano∣ther man, a worldling, in whose opinion the poor and afflicted mans daies are all evill, but he saith, nay, the merry or chearful heart, even in such is a continual feast, which is little differing from the former.

Better is a little with the feare of God, then great treasure and trouble there∣with. * 1.1081

These words are added as a reason of that which is said, ver. 15. an heart full of heavenly joy and comfort, although one be poore, is a continuall feast, be∣cause the little that such a one hath, who is a man fearing God, is better then wealth laid up in abundance, in the treasury of him that hath an evill conscience, and for this, trouble, and feare in his minde.

Better is a dinner of hearbs, where love is, then a stalled Oxe, and hatred * 1.1082 there-with. This also hath some coherence with ver. 16. as that with the 15. for they that have but a little, are glad oft-times to dine with hearbs, or as the man∣ner of our Country is, amongst the poore, with bread and apple, cabbage, turneps, water-gruell, or the like, which costeth but a little; now in case that a man hath no better dinner then so, yet if he hath the love and favour of God, as they have that feare him, this dinner, to live with such simple food is better, then to have great cheere, as they that have a great deale, but are hated of him; as it is said of Esau, that he was, and all the wicked are, being therefore called vessels of wrath.

Another exposition is generally followed, as if loving, and peaceable eating and drinking of friends together were meant upon poore commons, and feasting, and fallings out, and quarrellings at the same; but Lavater after this mentioneth the * 1.1083 other, and I thinke it not only fit to be mentioned, but to be preferred, because men having little, but fearing God were spoken of, ver. 16. and meant of treasures, but having no inward peace, but trouble for sinne. Yet Chrysostome speaking of a dinner of poore men, and a dinner of the rich, the one consisting of hearbs, or o∣ther meane fare, with all other accommodations most simple, but the other of all varieties, all other things also being of the best, saith, That he would rather goe to that of the poore then of the rich, because Christ is there, and so love; as if this comparison were made between these two feasts.

A wrathfull man stirreth up strife, but he that is slow to anger appeaseth * 1.1084 strife; That is, the one stirres up strife where none was before, the other appease∣eth it by his meeknesse, and patience where it was, for which Chrysostome saith, * 1.1085 As water quencheth hot iron, so patience doth fiery anger.

The way of the slothfull man is as an hedge of thornes, but the way of the * 1.1086 righteous is made plaine. As a man that is to goe through thornes, goeth slowly, and timorously; so a slothfull person goeth creeping about his businesse; but the righteous man, who abhorres from his soule the sin of sloth, and idlenesse, and is in∣dustrious, and laborious in his Calling, is knowne by his very pace, and manner of his going, as the slothfull idlesbee is by his; he goeth apace about it, and loytereth not; but the other, as one that is without all spirit, or heart unto his worke, he up∣on a plaine way, as it were, the other as upon thornes, softly, as fearing to set his feet downe upon the ground, being staid by the way sometime by one, whom he meeteth to prate withall; sometime by another, as he that hath hedges in his way, that he must be long in getting over. Gregory applieth this, to such as fore∣casting what dangers there are in entring into, and walking in the way of God, are * 1.1087 hereby deterred, and so make slow hast to enter hereinto.

The similitude of an hedge here used is taken from hedges, that Husband-men use to make with bushes, to keep beasts from comming into their Corne fields: for as by such an hedge the wicked are kept from, and when they have good moti∣ons in their mindes, to come into the way of righteousnesse, and holinesse, retarded from entring hereinto; but the righteous, who are the elect of God, looke not at the sufferings which may befall them in so doing, unlesse it be to despise them, for the glory to come, enter and walk herein without feare, as in the best and smoo∣thest way that they can goe in.

Some, by the slothfull here understand the wicked, wrathfull, and contentious person, because the righteous are opposed hereunto, and so expound it thus; The wicked furious man, of whom he speakes, ver. 18. hath his way like an hedge of thornes, if any walke or converse with him, he shall be pricked, and vexed with his harsh manners; but if with the righteous, he shall meet with nothing to offend him, so smooth through his meeknesse and gentlenesse is his way; wherefore the

vulgar renders it, his way is without offence. Lastly, some understand this, as set∣ting forth the difference betwixt the slothfull and the industrious, in regard of their fields, those of the one are over-growne with thrones; or the way thereunto, be∣cause he seldome goeth and cometh that way; but the way of the other is so of∣ten traced by his going and coming, that it is plaine, and his field is kept free from briers and thornes, by stubbing up, that come or grasse may plentifully grow therein.

And this is favoured by the Septu againt translation, which hath it, via fortium, the way of the strong; of all these expositions none but may well be received, and good use may be made thereof.

For ver. 20. see before, chap. 10. 1. only whereas it is there said, A foolish * 1.1088 sonne is an heavinesse to his mother, here, despiseth his mother; That is, either by setting at nought her precepts, against which see, chap. 1. 8. or by speaking dis∣gracefully of her to others; and he that doth either of these is foolish, and wicked, for he doth herein against himselfe, because upon the honouring of his Parents, and specially of his Mother, depends both his life, worldly blessings, and honour, as Plato hath well noted, and the Scripture teacheth the same, both in Commande∣ment five, and Deut. 5. Eccles. 3. The blessing of the mother establisheth the house of her sons, and the glory of a man is from the honour of his parents. They are Gods true Images in their old age, saith Plato to thee, and therefore above all Images to be worshipped; the worship and honour done to them being done to God, and the contempt of them punished, as the contempt of God himselfe, Deut. 21.

Folly is joy to him that is destitute of wisdome, but he that hath understan∣ding * 1.1089 walketh uprightly. This differeth not much from ver. 14. the wicked foole is affected with things vaine, they are, as it were, meat and drinke unto him, as is there shewed; and his desire is to live in vaine pleasure, but the wise takes most care to walke in the wayes of God, and herein is his joy.

Without counsell purposes are disappointed, but by a multitude of Counsel∣lours * 1.1090 they are established; the Cald. without secrets, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both secret and counsell, but from the signification of the word, it is by some expoun∣ded thus; when men thinke to goe about great matters, but this purpose is not kept secret, but first divulged, this is a great hinderance to the worke intended, and oft-times preventeth the effecting of it.

But by the words opposed, whereby Counsellours are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it ap∣peares, that Counsell is also meant here, but counsell secretly taken, and so kept till the time cometh of doing, as is advised.

A man hath joy by the answer of his mouth, and a word spoken in due sea∣son, * 1.1091 how good is it! Having commended counsell in great undertakings, now he commendeth him that giveth good counsell, shewing, that he shall have joy there∣of, when as it being followed hath a good effect, and he hath honour of all men for it; this is a word indeed spoken in due season.

And likewise there is joy in him, that by a milde and wise answer to those that are upon quarrelling, prevent it, as ver. 1. and to them that speake so seasonably a∣gainst any mans sinne, or in the commendation of vertue, that it takes effect in the hearts of the Hearers, for their reformation; for this the Apostle calleth the Corin∣thians converted by him, his joy. It may also be understood of the Counsellours mouth, whereof the consulter hath joy, it proving good, who haply, if he had fol∣lowed his owne minde, and not taken counsell, might have repented, when it had been too late.

The way of life is above to the wise, that he may depart from hell beneath; * 1.1092 That is, he sets his minde upon things above, as is commanded, that is, heavenly, beleeving, living, and doing so, as that he may when he dyeth, ascend to heaven above, and avoyd coming in hell beneath, which all they shall be in danger to doe, that minde not heavenly things, but are drowned in worldly cares, saying, What shall we eate or drinke, or where-with shall we be cloathed? which Christ hath * 1.1093 forbidden.

Beda, The way of life is above, because it is taught of God above, and man of himselfe knoweth it not, till that God teacheth it him. Some it is above, because an hard way, and so above our power, if we were left to our selves, it being as it were a sleep ascent: but the way of death is beneath, downe, which a man may easily goe, and he goeth herein that liveth in sinne; much like unto which is the say∣ing of our Lord, Streight is the way that leadeth to life, and there be few that * 1.1094 finde it, but the way of death is broad.

The Lord will destroy the house of the proud, but he will establish the border * 1.1095 of the widow. By proud men here understand mighty men in this world, that being without conscience of right or wrong, oppresse the poor, and take their inheri∣tances from them, as Ahab did Naboths vineyard from him; Such may slourish for a time, but in the end they shall be destroyed, and through Gods just judgement lose their lands and inheritances; but the poore thus wronged by them, shall in their posterity enjoy theirs again; for by the Widow, who is most subject to oppression, the poore and weake are generally understood, and by their borders their lands, the borders whereof were set, when inheritances were divided amongst them. But all Widowes, as Lavater noteth, are not the widowes thus specially patronized. and protected by God, but such as are described, 1 Tim. 5. Of Gods care of * 1.1096 Widowes, see Exod. 22. 22. Esa. 1. 17. Jam. 1. ult. Of his destroying the proud, see the example of Pharaoh, Senacherib, Nebuchadnezzar, and Herod, and of Ahab and proud Jezabel.

Ambrose saith, that God taketh widowes especially into his protection, be∣coming as an husband unto them, for their encouragement to live and serve him in * 1.1097 Widow-hood; and that he is offended for no sinne so much committed by man against man, as for the oppression of widowes, as appeareth by many places. Beda expounds this of heretickes insulting proudly over the true Church, and the Church, which is as Christs widow in this world, whose borders God will esta∣blish, * 1.1098 and inlarge all over the world.

The thoughts of the wicked are abomination to the Lord, but the words of the pure are pleasant. Wicked men have evill thoughts, and godly men pure * 1.1099 thoughts and speeches, the one are abomination to God, although they breake not out into act, the other coming from a pure fountaine, the heart, and being ordered according to the rule of purity, the word of God, are pleasant to him, and he taketh delight herein. Hereby it appeareth, that God knoweth the thoughts of men, which even Zeno the Stoicke knew well, and therefore to one asking him, whether a man doing evill, might not avoid the knowledge of God? answered, no, nor thinking it. 2. Evill thoughts are sinnes, and abominable sins contrary to the opinion of naturall men, that thought is free. 3. He is a wicked man that hath evill thoughts in his heart, although he speaketh good words. 4. Although a man of evill thoughts: a man of evill thoughts may speake good words, yet they are not pleasing to God, for those words onely are pleasing to him that come from the pure in heart. 5. None but * 1.1100 good words come from such at any time, if through over-sight any doe, they looke * 1.1101 better thenceforth to their wayes, that they offend not with their tongue.

And they that are pure in heart, utter themselves in speech edifyingly, not being sul••enly silent, nor vaingloriously talkative. Some restraine the thoughts here spoken of, to the unchaste, some to thoughts and inventions of mischiefe in one man against another; and contrariwise the words of the pure, to chaste and true, free from fraud, but of this restraint I see no reason.

He that is greedy of gaine troubleth his owne house, but he that hateth gifts shall live. This is spoken to deterre men from covetous seeking to get the * 1.1102 world by right or wrong, such can never live in quiet, but through their unjust dealing bring trouble and suits in Law upon themselves and posterity to whom they leave their inheritance so ill gotten. But he that is averse from taking bribes to prevent justice, will certainly avoid all other unjust dealing also, and therefore hee shall alwayes live in peace and quietnesse.

The heart of the righteous studieth to answer, but the mouth of the wicked poureth out evill things. Not much unlike to this is Verse 2. and Chap. 14. 33. * 1.1103

and therefore for exposition, the Reader may have recourse thither, onely these words, The heart of the righteous studieth to answer, are in vulgar Latine ren∣dred, meditateth obedience, because the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth humble as well as answer, and because humility is the foundation of obedience. But thus it answereth not to the next words of the wicked mans mouth pouring out evill things. Therefore to hold to the New Translation, the meaning is, hee premeditateth before he speaketh, and so speaketh to the purpose that which is solid: but the foole, whatsoever cometh to his tongues end, without any preme∣ditation, by which meanes not onely idle and vaine prate comes from him, but also filthy words, oaths, and lyes, and foolish jeastings &c.

The Lord is farre from the wicked, but he hoareth the prayer of the righ∣teous: that is, he is like one afarre off for hearing, being otherwise neare to every * 1.1104 man. Bernard considering that there be two impediments of hearing, nigh deaf∣nesse, the other a farre distance, saith, that sometime God heareth not, because hee * 1.1105 stops his eares, and will not heare, viz. in case of hard-heartednesse towards the poore, as he saith, He that stops his eares against the cry of the poore, shall cry unto God, and he will not heare him; sometime he heareth not, because he stands as it were at a farre distance, as in case that he be proud that prayeth, For God lookes upon the proud afar off, but is neare to the humble. * 1.1106

The light of the eyes rejoyceth the heart, and a good report maketh the bones fat. Here are two things mentioned which are very pleasing to men, some beauti∣full * 1.1107 object set before the eyes, and a good report made of them coming to their eares, and therefore they are herein naturally much delighted; and this good report is their fame spread amongst their neighbours, this is even as a fatning to the bones, as meat of the best, wherein one takes great pleasure; so is every man pleased with a good report going of him, and to see friends and lovers flocking about him, plea∣sant gardens and orchards, and faire buildings of his owne, a comely loving wife faire children, &c.

The word rendred report is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hearing is rendred therefore by some, a good messenger. Here are two things compared together, the first, light coming to the eyes, and good news to the eare; of the one it is said, that it delighteth the heart; that is, the light of the morning with some comfort restored after a sad and sorrow∣full night cheareth the heart of the other, It is a fatning to the bones; the meaning being according to some, that there is as much joy and comfort in this hearing, as in that seeing.

To me the words seeme to have coherence with verse 29. where he had said, The Lord heareth the prayers of the righteous; now to shew what a comfort this is, he saith, as the light is a comfort to the sight, and so to the heart, so and much more is this hearing, being so great a joy, that it is enough to renew and strengthen, not onely the inner, but the outward man also, as it is when the bones [Note.] are filled with marrow, that all may flye wickednesse and pursue righteousnesse, that God may heare them calling upon him to their so great joy.

The eare that heareth the reproofe of life abideth amongst the wise. Vers. 32. He that refuseth instruction, despiseth his owne soule, but he that * 1.1108 heareth reproofe getteth understanding. Something like unto this hath beene said, vers. 10. By reproofe of life, understand reproofe tending to the reformation of a mans life, and consequently the attaining of life everlasting, by saying the eare that heareth, he meaneth the man that heareth and obeyeth, he shall abide amongst the wise; that is, be set up with them, and advanced to wealth and honour in this world, if God seeth it meet for him, and he be fit for it, but howsoever he fareth here, he shall have place amongst them in the glory to come; contrariwise death and destruction shall be to such as hate reproof, as verse 10. and thus he shall prove one that despiseth or setteth light by his owne soule in the end, that despiseth in∣struction and reproofe, going on notwithstanding this obstinacy in his evill wayes.

But he that heareth reproofe getteth understanding; that is, as was said at the first, cometh by this meanes to be one of them that are wise to salvation. All

which tendeth to shew the necessity of reproofe, and making a good use of it, as aman tenders the good of his owne soule, so that he is a foole, and void of all [Note.] wisdome, that hateth reproofe.

The feare of the Lord is the instruction of wisdome, and before honour is humility, Chap. 1. 7. The feare of the Lord is the beginning of wisdome, or the * 1.1109 head of wisdome, the principall part thereof, the same is meant here, they are wise and well instructed and taught that feare God; and because none submit themselves thus to do but the humble, before any man comes to this, and so to the honour that shall be to the wise, he is humble, and not proud.

CHAP. XVI.

THe preparations of the heart in man, but the answer of the tongue is from the Lord. When a man by study is best prepared to speak, or to make an Ora∣tion, * 1.1110 or Sermon▪ yet if God giveth him not utterance in going about to speake, hee shall be confounded. There is need then of a double grace to him that would speake well.

1. Of preparation of the heart, whereby he attaineth the knowledge of good things to be uttered by him, having conned them by heart, as we say.

2. Of elocution to speake them for the instruction of others: For in saying, The preparations of the heart in man, he meaneth not, that they are in him without God, but when through the helpe of God his preparation is made to speake, there is further need of the help of God and of his Spirit to utter the matter so prepared; for without his helpe a man shall either be confounded, not knowing what to say, as some have sometimes beene, or things may slip from him besides his matter premeditated, to doe more hurt, then good; to prevent which, Gods assistance must be desired, that a man may freely speake, as Paul desireth the Ephesians to pray, that a doore of utterance might be opened unto him, and that * 1.1111 he would moderate and guide the tongue so in speaking, that herewith nothing may be spoken, but according to the preparation made.

Pelagius urged much this sentence to prove free-will in man, because he that can prepare his owne heart must needs have liberty of will so to doe; but Augustine * 1.1112 answereth, that although the preparations of the heart are in man, yet hereby it is not implied, without God co-operating with him in his studies. Some understand this of the answer of the tongue, onely in case of being questioned, when so, for him * 1.1113 to answer so as to satisfie the questioner, is from God. This is too strict, yet some∣what is said, which is also meant here, the best prepared matter, when it cometh to be uttered, cannot take effect in the hearers without God, and his Spirit working therewith, as is said, 1 Cor. 3. 7.

All the wayes of a man are cleane in his owne eyes, but the Lord weigheth * 1.1114 the spirits. Chap. 12. 15. it is spoken almost to the same effect; the meaning is plaine, a wicked man is so foolish (for he is there called a foole, that is here called a man;) that he thinketh even his owne wayes and doings good and right, as sup∣posing that he hath reason to justifie them; For as Quintilian saith, there was never * 1.1115 a reason wanting to any hainous wickednesse, and the same is true touching those that are in the way of errour, their opinions seeme to themselves good and true, though never so erroneous. But the Lord weigheth the spirits, the things done by them may be good, as giving almes, praying, reading, preaching: and hearing of the word, but their hearts and spirits not being right that doe these things, they are wicked and a bominable to God; if vain-glory or worldly gaine be herein aimed at, or by these outward performances it be thought that God is well pleased, the heart being afarre of.

This serves to shew the blindnesse of wicked men and hereticks, and the cause [Note.] why they goe on in their evill wayes, and are not reformed, although their sinnes and errours be plainly laid open, yet they will not thinke of them; but as of

truth and righteousnesse, as the wicked Jewes said, That the wayes of the Lord were unequall, and their owne wayes equall; but this shall not stand, but as in a * 1.1116 well ordered Commonwealth things are weighed by the Kings Standard, and then they that have false ballances are found out and punished, so God will bring to weighing in his ballance all their doings and opinions, set forth here by the word spirits, because they are carried unto them by an evill spirit, if the thing done bee evil, and not by the Spirit of God speaking in his word, or if for matter it be good but done with an evill heart, or in an ill manner, for all such shall be weighed and jud∣ged alike to condemnation.

Commit thy workes to the Lord, and thy thoughts shall be established; That is, whereas wicked men are conceited of their owne doings, that they are right and * 1.1117 just, which yet coming to be weighed will be found otherwise, Verse 2. Let thy workes, who fearest God, be regulated by his word, and by prayer commit them for good successe to him, and then thou shalt not thinke to bring them to a good passe in vaine, but as thou thinkest and expectest, it shall be done. For thus the Apostle directeth, saying, Be carefull for nothing, but in every thing by prayer and supplication, let your requests be made knowne to God; thus thy thoughts * 1.1118 shall be established. The Hebrew word is roule, expounded by some, referre all * 1.1119 to his glory, then thy thoughts shall be directed aright when thou doest thus, nei∣ther shalt thou erre, as they doe that seeke themselves in their good workes; I thinke it best to joyne both these together.

The Lord hath made all things for himselfe, yea, the wicked for the day of evill. God in making men and women, and all other creatures sought his owne * 1.1120 glory, as the maine scope and end of all his workes.

But how is it said, that he made the wicked for the evill day? that is, the day of judgement; for all things which God made were good, and man being made good is not made wicked by God, but by being drawne away by * 1.1121 his owne concupiscence, and inticed, or as Ecclesiastes saith, by seeking to him∣selfe * 1.1122 many inventions. His making of him then for the day of evill is nothing else, but his ordaining him to everlasting condemnation for this wickednesse to the glory of his justice. For as Augustine saith, the good he hath both made and ordained, but the wicked he made not such, but onely ordained them to their just punishment; * 1.1123 for he both made and ordained kindes and natures, but privations, such as wicked are, he made not, but ordained, as it is said of the light, that he made it, but not likewise of the darknesse. But why doth the Lord ordaine some to judgement? This may be resolved from the word here used in speaking of such, the wicked he ordaineth them to evill, because they are wicked, not as many hold, meerly of his owne will, as the potter, being hereby carryed, onely makes some vessels to dishonour, for this would be little to the praise of his justice, and his will is de∣clared to be to the contrary, Ezek. 18. 2 Pet. 3. And by that similitude taken from a Potter, it is onely shewed, that God could have done so, that no man may open his mouth against his doing in condemning some, when he electeth others, but not that he may not open his mouth in vindicating God from being contrary to himselfe, or his justice from cruelty towards his poore creatures. But I have spoken enough upon this Rom. 9.

Every one that is proud in heart, is an abomination to the Lord, though hand joyne in hand, he shall not be unpunished. The proud in heart are here spoken * 1.1124 against, because many, who neither have proud looks, nor rich apparrell, are yet proud and stout. Though hand joyne in hand. This is the same with Chap. 11. 27.

By mercy and truth sinne is purged, and by the feare of the Lord men de∣part from evill. Deliverance from sinne, and purging therefrom, as the merito∣rious * 1.1125 and efficient cause thereof, is the bloud of Christ, and therefore mercy and * 1.1126 truth doth not thus cleanse from sinne: but that almes-deeds cleanse, our Lord teacheth, Luke 11. 41. and Dan. 4. 17. but this is, when he that beleeveth in Christ doth acts of mercy, and so is declared to be cleane from sinne, wherewith all they are still polluted, that onely beleeve being without good workes, what outward

meanes else soever they use; it is true, the act of beleeving at that instant cleanseth the foule in the sight of God, if it be by a true faith, but this faith is not true and lively, unlesse it be thus operated by love; a true Beleever then is made cleane by * 1.1127 beleeving, but then only doth it appeare that he beleeveth so, when he bringeth forth fruits of mercy and love, and therefore now we may say, he is cleansed indeed. And as a man is thus purged from sinne past, so by the feare of God he is kept from sin for time to come.

Some also interpret this purging from sinne in respect of temporall Judgements, * 1.1128 out of which Mercy helpeth, and from which being falne into them, Mercy delive∣reth; because he shall have mercy that sheweth mercy.

Some to avoyd the Popish tenet, founded here about the merit of good Works, expound it of Gods mercy in Christ, whereby sinne is purged; but there needs no such shift to avoyd that errour, as may be gathered from that hath been * 1.1129 already said.

When a mans wayes please the Lord, he maketh even his enemies at * 1.1130 peace with him. The scope of this place is to stirre up to the good before com∣mended to our practise ver. 6. because he that doth so, walketh in wayes pleasing to God, and if he hath enemies in this world, he both can, and will reconcile their mindes towards him, so that the Wolfe and the Lion shall dwell with the Lambe, * 1.1131 and the Kid.

Some expound it of Spirituall enemies, the Will, Affections, and Desires, which are worldly, and when they are so, be a mans great enemies; but when a man is converted, and so his wayes are pleasing to God, these are quiet, and subject themselves to the spirit in him; but the contrary is true, for even in those that have * 1.1132 the Spirit, there is the flesh fighting against it, therefore this is only an incourage∣ment to feare God, and to seeke to please him, not men, for God will provide, that men shall doe no harme to such, although they be of a contrary minde; yea, some∣times they shall be brought from a contrary to be of the same minde, and so of enemies to be most loving friends; Verse eight is the same in effect with Chap∣ter 15. 16.

A mans heart deviseth his way, but the Lord directeth his steps. This is * 1.1133 not much unlike to ver. 1. only that which is there said of speaking, is here said of going about this, or that, or doing, herein man may determine what he will, but shall not be able to goe, or doe, but as God pleaseth, that we may crave his as∣sistance in all things, and be comforted against the threatnings of enemies.

A divine sentence is in the lips of the King, his mouth transgresseth not in * 1.1134 judgement; That is, according to the high place wherein God hath set him, he giveth him many times a divining faculty, as it were, to finde out the truth, when he sitteth in judgement. This Salomon spake by his owne experience which he had of the truth hereof, in the case of the two Harlots, that came before him.

This may also be understood of a King, setting himselfe to enact good Lawes with his Counsell about him, concerning the Common-wealth, when he sincerely doth thus, seeking not so much his owne private as the Publique good, God whose Vice-gerent he is, doth so extraordinarily assist him, as that his sayings are as Oracles, and accordingly by the people to be received, and obeyed; the scope of this is to make the King so by all his Subjects to be reverenced, as that when he hath given his judgement without any tergiversation to rest herein, and not to pre∣sume to oppose him, who is so neare to God, and so extraordinary gifted by him, as not to erre and therefore to acquiesce in his Sentence; he that doth not, but re∣sists; shall reape to himselfe damnation, because he so little considereth the neare relation betwixt God and him. Some because no King else is free from erring, say that Christ is meant here, and the King following the rule prescribed unto him, as Deut. 17.

A just weight and ballance are the Lords, all the weights of the bag are his * 1.1135 work; see before, ch. 11. 1. how wel pleasing to God just weights and ballances are; but here the Kings sentence being spoken of, ver. 10. as Divine; that is, Gods Sentence

pronounced by him, and ver. 12. It is abomination to Kings to commit wicked∣nesse; the vulgar, They are abominable to Kings that doe wickedly; and the Hebrew being a plurall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying doing▪ favoureth this reading; it is therefore conceived, that by just weight and ballance, here the just and unerring judgement of the King before spoken of is meant, these words being added as a reason, why the King erreth not in judgement; for his judgement is as a true bal∣lance, and just weight, which God hath wrought in him, and therefore as he weigheth things, so they must be accounted to be by all his Subjects: of Gods weighing spirits it is spoken before, ver. 2. where his righteous judging of spirits is meant, as having tried them in a just ballance.

In like manner here, his Judgement in pronouncing which he directeth the King, is spoken of in like manner; which is not yet to be understood of every King, but of that King, which in judging walketh by the rule before spoken of, Deut. 17. that is, of the Word of God. The King then that doth so, that is, readeth this Word continually, seeking hereby to informe himselfe what is true, and right, in [Note.] case of difference, and so giveth his judgement; this judgement of his is to be held as a just ballance, and weight, directed to by God, and they that rest not herein, rest not in the worke and sentence of God himselfe, but take upon them even above the Divine Majesty, and so sin most dangerously.

And the next words, ver. 12. are a reason, why Kings thus regulated in their judgement erre not; Doing wickedly, and all that doe wickedly are abomina∣tion to them; therefore they themselves will not doe so. And this tendeth to the * 1.1136 establishing of his Throne, as is intimated, Deut. 17. 20. both to him, and to his children after him, for hereby his Subjects are made to love him, and Gods bles∣sing is procured towards him, which are more for his establishment, then all the strength of Armes that he can raise. O that our King had thought upon this, and so abhorred from all unrighteous wayes of getting riches, and not trusted to his Forces, which could not stand him in stead to establish his Throne, being by this meanes so greatly weakned, and now over-throwne.

Righteous lips are the delight of a King; That is, because that by righte∣ousnesse * 1.1137 his Throne is established, he both speaketh rightly himselfe, and loveth * 1.1138 those that doe so.

The wrath of a King is as messengers of death; Having shewed in what grace * 1.1139 and favour the righteous are with righteous Kings (and they that favour not such, but hate them, follow not David, but wicked Ahab, and Herod, who hated, the * 1.1140 one Elijah, the other cut off John Baptist, for their righteous lips) now he shew∣eth, how great their wrath is against evill doers, nothing is by them to be ex∣pected at their hands, but death, and cutting off, as David also saith, that he would cut off the wicked out of the Land. For the phrase here used, as the mes∣sengers * 1.1141 of death, it is hereby meant, as a Messenger sent to slay a man; so is the wrath of a King, he that incurreth it shall surely dye; yea, not only by his wicked∣nesse deserving it, but if the King be carried more by passion, then right reason; but in this case the wise either by good speeches, or officiousnesse towards him, ap∣peaseth him, and so escapeth.

And as his wrath is terrible, so his favour is comfortable, In the light of his * 1.1142 countenance is life, his favour is as a cloud of the latter raine, when the earth is withered and seinged by drought, for hereby it is again revived, and waxeth green.

For the words of ver. 16. How much better to get wisdome then gold, see * 1.1143 before, chapter 8. 11. And who getteth this precious wisdome is shewed, vers. 17.

The high way of the upright is to depart from evill, and this is else-where said of the feare of God, and that this feare is wisdome; so then he getteth wis∣dome, * 1.1144 that makes this his way; and he that keeps to it, as the next words, preserves his soule: for, live in sinne, and destroy thy soule, depart from it, and pre∣serve it.

Pride goeth before destruction, and an haughty spirit before a fall; see chap. 11. 2. saying, that when pride cometh, then shame cometh. Chrysostome in∣quiring * 1.1145

into the reason hereof saith; That pride makes a man to fall by the weight thereof, sinne is heavie, and therefore by any sinne a man is in danger of * 1.1146 being weighed downe, and falling; but humility in a sinner lighteneth his sinne, and so he cometh not to ruine by falling; but pride is so heavie, that although it be joyned with vertue, nothing of the weightinesse thereof is abated, but it presseth downe, and ruineth such as otherwise excell. Upon this ground it is added, vers. 19.

It is better to be of an humble spirit with the lowly, then with the proud to * 1.1147 divide the spoyles; which is so spoken, because proud men live in contention quarrelling, and fighting for wealth and dominion, in which course they sometime get victories, and spoyles of the enemy, which they divide amongst them, of which they have wonderfull great joy; but there is not, saith he, so much joy of this, because falling attends the proud; as of humility, and conversing with the humble, although in a poore and meane estate: of such proud ones the world af∣fords [Note.] many examples, but never more then in these miserable times; but let us, that have no part or portion in such spoyles, be comforted in this, that we are in a farre better estate, because the time shall come, that he who spoyleth others, shall be spoyled, as the Prophet Esay speaketh, and then the humble abhorring from such wicked gaine, shall stand safe and sure.

He that handleth a matter wisely shall finde good, but happy is he that * 1.1148 trusts in God. For, handleth a matter wisely, Hebr. is, He that understandeth upon a word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one renders it, He that hearkeneth to the Word, * 1.1149 but he goeth quite from the originall; The meaning is, he that well understands the matter, which he goeth about, shall bring it to a good effect; but for all this he must not relye, or trust upon his owne skill, but to God, who must make his attempts prosperous, otherwise, how wise soever he is, and circumspect, he shal doe no good on it.

Some going upon the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word say, that he who can handle his tongue well, and speake eloquently, prevaileth in speaking; but he that wanteth this faculty and trusteth in God, shall have best successe, and be happiest in the end. The reader may understand it either way, yet this seemeth to me to be best.

The wise in heart shall be called prudent, and the sweetnesse of the lips in∣creaseth * 1.1150 learning. Here a learned man, and one that speakes graciously, and sweetly, are compared together: the first is worthily said to be learned, who hath a wise and understanding heart, but the other doth most good to other men, bring∣ing them by his teaching to understanding, which the other doth not, who keep∣eth his learning to himselfe. But it is not hereby meant, that any man, who is un∣wise in heart, that is unlearned, can speake so, as to bring others to learning, but when a learned man hath also eloquence, and useth it, he increaseth in learning more and more himselfe, and edifieth others in knowledge and grace; yet he that wants such utterance, having wisdome within him, is counted prudent also.

Under standing is a well-spring of life to him that hath it, but the instruction * 1.1151 of fooles is folly. This cometh well next unto that of the sweetnesse of the lips in∣creasing learning: for knowledge thus used, is as a well-spring of life, abounding the more, as that doth the more it floweth forth, Hebr. for him that hath it, is him that possesseth it; betwixt which Plato makes this difference, He hath wis∣dome, that hath the theory thereof, but he possesseth it that hath the practise also, as a man taketh possession of a thing by his Bond: but the instruction of fooles is folly; That is, foolish wicked men teach nothing, that tendeth to life, or reforma∣tion from sinne and wickednesse, but rather to increase it more, and so to increase folly, because wickednesse is the greatest foolishnesse that is in the world.

The heart of the wise teacheth his mouth, and addeth learning to his lips; * 1.1152 the vulgar, addeth grace to his lips; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either Learning, Sweetnesse, or Law; the meaning is, he that is of a wise heart, by meanes of the wisdome that is in him, governeth his tongue so in ordinary talke, as that it speak∣eth not but like a tongue well instructed, and when he cometh to make an Oration, such matter, and so well set forth cometh there-from, as that it is sweet and delight∣full

to the hearer, and is accounted the tongue of the learned; but it is to be noted, that he saith a wise heart doth this, he premeditateth first that uttereth such learning, he speaks not ex tempore.

Pleasant words are as an honey comb sweet to the soul, and health to the bones, * 1.1153 because he had said, that the heart of the wise addeth learning to the lips, or a sweet and delightfull speech, now if any man shall say, what is this to the hearer? It is, saith he, as an honey comb, chearing him both body and minde, be it in time of danger by enemies, in time of sadnesse of spirit, or being in the way of despaire; for now to speake comfort, and encouragement doth much worke upon the soule, as being more delightfull then any other thing.

For Verse 25. see before Chap. 14. 12. * 1.1154

He that laboureth, laboureth for himself, his mouth craveth it of him. Tremel. He that is trouble some troubleth himself, for his mouth recoyleth upon himself, expounding it thus, to what trouble a man putteth another by his evil tongue, either by falsly accusing by slandering, or tale-bearing, or giving counsel of mischief against him, it shall come accordingly to himself, so Ps. 7. 15, 16, 17. This, I confesse, is not dis∣agreeable to the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to labour; it signifieth also perverse, and a perverse man putteth another to much trouble, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred craveth, signifieth hath bent or recoiled upon him. I cannot therefore but approve this exposition and sense, and the rather for that which foloweth Verse 27.

A wicked man diggeth evill, and a fire burneth in his lips, for what is this, * 1.1155 but a confirmation of this, that the trouble, which with his mouth he stirreth up against others, recoileth upon himselfe, becoming a fire in his owne mouth to burne and torment him? And if we looke before to verse 24. we may plainly see if there be any coherence in these verses, as doubtlesse there is, because in many together the lips and tongue are spoken of, that after the commendation of a good tongue, such as is the tongue of the wise, now he beginneth to reprove and threaten such as have troublesome, dangerous, and vexing tongues; yet because the streame of In∣terpreters * 1.1156 expound it of labour, he that doth labour can doe no otherwise, since that fatall necessity laid upon Adam for eating with his mouth the forbidden * 1.1157 fruit, and upon all his posterity, In the sweat of thy brow thou shalt eat thy bread till thou returne to the dust, Man must labour, his mouth requireth, or craveth it of him; I have thought good to mention this also, if there be any that had rather still follow it.

For the next words, A wicked man diggeth evill; the meaning is, he secretly plotteth evill against another, as he that by digging under the ground doth secretly prepare to destroy others by blowing them up; and fire is said to burne in his lips, because so hot and fierce speeches come from him, or provoking speeches, which, as a fire, set on fire the whole course of nature, as James saith. * 1.1158

Lavater by this his digging understandeth his great paines-taking in sinning, be∣cause they that dig in Mines, labour greatly both night and day. A righteous man may fall into sinne, but he is a wicked man, caled here a sonne of Belial, that ta∣keth great paines to doe evill. And the word dig is to be noted, for hereby is shewed; as a man digging turnes up, and discovers things before hidden in the ground, so the wicked lay open against others, things done long before and forgotten, to make them the more odious.

As for their having fire in their lips, but yet digging evill, Nazianzen serteth * 1.1159 this forth by similitude taken from the mount Aetna; as that burneth first long within, no noise being heard, but at length it maketh a terrible noise, and casts out fire; so the wicked conceale long their malice, secretly plotting mischiefe, but at length they thunder and lighten, as it were, the fire which they had within before, now breaking out; but as was said before, it shall be a fire to himselfe as well as to others, as no man can hold fire in his mouth without burning him.

A froward man soweth strife, and a whisperer separateth chiefe friends. * 1.1160 How odious they are that make discord, see before Chap. 6. 19. The vulgar hath it, verbosus separat principes, and Heb. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Captaine, or Prince; the meaning then is, that by the peevish and perverse, who backbite and slander their

neighbours, strise ariseth and by the tale-bearer, that secretly whispereth in the eare, even the Prince is brought to be at variance with his subjects, and one Prince with another, to the disturbance of the publike peace, which should make tale-bearers, and back-biters most odious to ail men; and to give the posie of Augustine, whoso lo∣veth * 1.1161 by his sayings to gnaw upon the same of others, let him know that he shall not be welcome to my table. How this proverbe was verified, see in the example of Ziba against Mephitosheth, and of Doeg against Ahimelech the High-priest.

A violent man enticeth his neighbour, and leadeth him into the way that is not good. By the violent man here, understand one that is very urgent in moving to things, to which if they can perswade, such as are drawne by them in the end shall finde to their cost, that they were evill and pernicious. Such are seducers to here∣sie, theeves, and robbers, that perswade to robbery and blood-shed, of whom Chap. 1. malicious men, that by faire speeches draw others to places, where they may take advantage against them, and kill them, as Cain did Abel, and such as move to runne to riot.

He shutteth his eyes to devise froward things, moving his lips he bringeth * 1.1162 evill to passe. Of the wicked devising evill, and shutting his eyes, or winking therewith, see before Chap. 6. 13. the vulg. hath it astonished in his eyes, but Heb. it is shutteth, it hath also biting his lips, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either annuere, or innuere, or succidere, to grant, intimate, or cut, and in regard that these are signes of a man bent to mischiefe to winke with his eyes, and to bite his lips, which is as it were a cutting of them; I see no reason of rejecting this reading. And the violent man is said to shut his eyes when he is plotting mischiefe, because when the eyes are shut; and there are no objects to distract the minde, it can more inten∣tionally thinke upon things, therefore the earnest study of the wicked about doing evill is hereby set forth, as before by digging.

The hoary head is a Crowne of glory, if it be found in the way of righte∣ousnesse. * 1.1163 This is spoken to shew what honour belongeth to old age, that neither the ancient may be ashamed of their gray haires, nor despised, but honoured as the Law commandeth; Thou shall rise up before the hoary head, &c. But it is an hoary head in the way of righteousnesse, such as have lived honestly in their younger time, or in their age, at the least are converted, are thus honourable, not the wicked who live in the sinnes of youth. To shew this the Romans had two Temples, the one of Vertue, the other of Honour, and that of Verture stood first, and a man must goe through it, that would come to that of Honour. And Cicero saith, not hoary haires, or wrinkles bring authority and honour to the aged, but the age going before * 1.1164 lead in honesty. Seneca saith, that an elementary old man is a filthy and ridicu∣lous thing; cease to will the same things (O old man) which thou willedst being a * 1.1165 childe, let this be thy work, think upon this, to put an end to those evils: where by the elementary old man he understandeth one that in age for ignorance and rudenesse is like unto a childe. And Chrysostome saith, gray haires are then honourable, when * 1.1166 they doe those things that become them, but when the old doe youthfully, they are more ridiculous then the young.

He that is slow to anger is better then the mighty, and he that ruleth his * 1.1167 spirit, better then he that taketh a City. Valiant men that doe great exploits against the enemy are much esteemed of and honoured; but the patient man is more excellent then he, if he hath not the like power over his affections and passions; for he prevaileth against spirituall enemies, that fight against the soule, the mighty man * 1.1168 onely against corporeall, and then is overcome by spirituall, wrath, lust, or covetous∣nesse, or luxury, as Sampson having overcome the Philistims, was made a shame to Dalilah; Hercules to Omphale, and Alexander the Great to luxury and wrath; for his servant a man is made, of whom he is overcome, and he that is over∣come of corruption, is the servant of corruption, and in bondage. Chrysostome * 1.1169 compareth the man that ruleth his owne spirit to a King, saying, that he is invested with more glory, then he by his Crown, and Imperiall Robes. Againe a patient man under sufferings is by him preferred before the strongest man, because he, although weake, and lying upon his sicke-bed, beareth that with invincible courage, that the strong cannot.

The lot is cast into the lap, but the whole disposing thereof is of the Lord. Some understand this as spoken of election, as if he had said, it is a thing hidden, * 1.1170 as a lot is in the bosome, who are elected; but when death cometh, this shall bee made manifest, the Lord will make it knowne, and dispose of every one as he hath appointed. Others, of Gods judgements befalling the wicked, the evills allotted unto them for their wickednesse, come as lots into their bosome; but this is not by chance or fortune, but by Gods disposing; of the same measure that men mere to others repayed into their bosome, see Luke 6. 38.

But the common Exposition is according to the letter, although lots goe to∣gether accidentally, and to man it seemeth casuall, that one draweth one lot, or hath it drawne out unto him, or another to another, yet God ordereth them so, either for the taking of offenders, as in the case of Achan and Jonathan, or the assigning to one man one portion, and another to another, as in the case of dividing the land of Canaan amongst the children of Israel, or for choosing aright to an holy and high office, as Matthias was chosen for an Apostle. * 1.1171

And this use of lots is still lawfull, although in the Decret. Extran. cap. ult. this last be denied now. There is another sort of lots also, viz. divinatory, whereby * 1.1172 heathen men have used before hand to finde out events to come, in going out to war, and successes about other things; for this is forbidden, Deut. 18. 10. and it is an abo∣mination, because man thus prieth into things kept secret by God, till he is pleased to manifest his will herein, unlesse it seemeth good unto him to doe it by some of his servants the Prophets.

Lavater here noteth that the word rendred lap, signifieth the middle, and there∣fore * 1.1173 the midst of an urna, or hollow vessell is meant, whereinto lots were wont to be put and shaken together, and then drawne forth. And he noteth, that what is here said, is not meant onely of lots, but of all things, which to us are most ca∣suall, they are yet disposed to come thus to passe by the Lord, so farre extending * 1.1174 his providence, that a sparrow falleth not to the ground without his will, that for∣tune [Note.] or chance may not be once named amongst us any more, but providence in all things.

CHAP. XVII.

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

A wise servant shall have rule over a sonne which causeth shame, and * 1.1175 shall have part of the inheritance among brethren. The vulg. over foolish sonnes, and he shall divide the inheritance amongst brethren. Heb. it is a son that cau∣seth shame, and shall divide in the midst of brethren; not have a part amongst them, but by reason of his wisdome, have this trust committed to him by their Fa∣ther; but forsomuch as he that maketh his parents ashamed of him, is a foole, as he is called, Chap. 10. 1. the vulg. hath well rendred it foolish. This is spoken accor∣ding to that, which was oft done of old, when a father having foolish sonnes, but a wise and faithfull servant, gave him power over his children to teach and chastise them, and in fine to part his goods amongst them, as he should see might be best for them.

Some apply this mystically to the Gentile preferred before the Jew, whom God * 1.1176 first owned for his sonne, but he being foolish and unbeleeving, he adopted the Gentile beleeving, so that now he cometh to inherit in the midst of them, they be∣ing by them ruled over.

The fining pot is for silver, and the furnace for gold, but the Lord tryeth the * 1.1177 hearts. Here comparison is made betwixt God and man, to shew how he trieth mens hearts; man by trying gold or silver in the fining pot purgeth out the drosse, * 1.1178 and so purifieth it; thus the Lord the hearts of men by adversity, and by his Word and Spirit, and this is often spoken of by Ambrose and Chrysostome. But there is also another saying according to theirs, viz. as a man putteth gold into

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

A wicked doer giveth heed to faljo lips, and a lyar giveth eare to an e∣vill * 1.1179 Here they are censured that are ready to heare tales, and detractions against their Neighbours, it is as if he had said, that none but wicked and dis∣sembling * 1.1180 men, that are themselves lyars, will doe so, for the Proverb holdeth in this, Like will to like; and it is not for good, but mischiefe, that he is so intent to heare something against him.

Who so mocketh the poore, reproache! his Makes, and he that is glad at ca∣lanities * 1.1181 shall not be unpunished; (see the same in part, chap. 14. 31. There he saith, oppresseth, here, mocketh; and to rejoyce at other mens calamities is a most unnaturall thing, seeing we are fellow members of the same mystical body, and * 1.1182 therefore ought to weep with those that weep.

Childrens children are the Crowne of old men, and the glory of Children are their Fathers; That is, not so much when they have Children, and Childrens * 1.1183 Children, but Children shewing their good educating of them wise Children, as was said before, Chap. 10. 17. such are a Crowne, That is a credit and grace unto them; but contrariwise foolish children, as is there also said.

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

Excellent speech becometh not a foole, much lesse doe lying lips a Prince. By * 1.1184 excellent speech here, understand speaking of matters too high, and hard for him that speaketh, or contrary to which he practiseth, or is able to performe. As for a young man to discourse of points most profound, a drunken man of sobriety, a proud man of humility, a Philosopher, that is without experience of Military af∣faires, as Phormio did once before Hanniball, who called him a foole for his la∣bour; or a poore weake man, of such and such mighty acts, that he would doe, to which he is altogether unable, much lesse lying lips a Prince, for his doings are exemplary; therefore every Prince should be like to Alphonsus the King of Aragon, who was wont to say, That the single word of a King should be as much as any other mans Oath. And truly when a King makes no conscience of his words, and promises, he dishonoureth himselfe so farre, that he maketh his owne Subjects to be against him, and thus overthroweth himselfe.

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

Basilius the Emperour to his Sonne Leo saith; Make greatest account of being * 1.1185 true in thy speeches, and having such men about thee, so thou shalt be counted firme, and constant in all thy doings, and sayings, and so thou shalt hold fast unto thee the good will of all men both true and unsuspected, But if thou shalt come into the suspicion of lying, and vanity, thou shale be convinced to doe things unworthy the imperiall Majesty, and thou shalt bring it to passe, that thy Subjects shall be alwayes fearefull, and uncertaine of all things, and as men scandalized, quaile in their affections towards thee.

And Tho. Aquinas saith, The Prince ought to beware of lying as of poyson, he * 1.1186 takes herd of bodily poyson, so as that his Cooke, and Taster, must first taste, and try his meat, before he eateth it, least it be poysoned; much more should he beware of the poyson of lying, which is herein worse then other poyson, that it killeth be∣ing but in the mouth; for Wisd. 1. The mouth that lyeth; slayeth the soule. This poyson had the Serpent in his mouth, when he tempted Evah, which made him infamous to all Generations; and the Prince that hath it, becomes hereby the

Image of the old Serpent the Devill, according to that, Yee are of your father the Devill, who was a Lyar from the beginning. Therefore when Christ shall come * 1.1187 to Judgement, and aske, touching a lying Prince, Whose Image and superscription hath he? and it be said, The Devils, he will answer againe, Give to the Devill the things of the Devill.

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

A gift is a precious stone in the eyes of him that hath it, it prospereth * 1.1188 whether soever it turneth. This is spoken to shew the great force of gifts in co∣vetous Princes, and Judges, they doe so delight herein, as that they are hereby * 1.1189 swayed, to give Judgement on their side against the right, to absolve Offenders, to preferre to Office, and lay away wrath before conceived, and to impart fa∣vours.

To a precious Stone a gift is compared, because great are the vertues thereof; by * 1.1190 one the bloud is stenched, by another poysoning cured, or prevented; so is the force of gifts not only in Judges, but in all men; whereupon Philip the King of Macedon was wont to say, An Asse laden with gold, is able to enter into any City; and of him Plutarch saith, It was not Philip, but Philips gold that won Grecia.

Some by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taking it to be put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying infatuateth, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a point in the left horne, and so is of the same valour with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understand, to what Prince, or Judge soever it cometh, it makes him in Judgement to doe like a * 1.1191 foole, or a mad-man, that seeth not the right, as he that takes bribes doth not, but like a man having his eyes blinded, for which it is said, that Gifts blinde the eyes; but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, either to understand, or to prosper, and therefore in vulgar it is prudentes intelligit; That is, makes the Judge, or Prince to under∣stand his meaning, that giveth him the gift, and to be of the same minde with him; but I rather thinke, that it shoudl be read word for word, according to the Hebrew, in all that it turneth to, it maketh to understand; but it is by that wisdome that maketh wise to doe evill, of which Jeremy speaketh, declaring it not to be wis∣dome, * 1.1192 but foolishnesse.

He that covereth a transgression seeketh love, but he that repeateth a mat∣ter, * 1.1193 separateth very friends; for very friends, Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Captaine, or Prince, but the meaning is the same, a principall friend. For to rip up old matters which thou knowest by a man, is to make him, although thy chiefe friend before, separate thenceforth his affection from thee, but to hide his faults, is to in∣deare thy selfe more unto him.

A reproofe entreth more into a wise man, then an hundred stripes into a foole. * 1.1194 As divers bodies are diversly affected at stripes, the tender being sensible of the least blow, but the hard not at very great stripes; so it is with the foole in respect of the ingenuous, as Quintus Curtius speaketh of a noble spirited Horse, the very shadow of a whip is enough to him, but to a dull Jade not many stripes. And * 1.1195 Jerome saith, They need not to be spurred, whose. owne reason is their Mistris, and their Conscience their Rod; as Polipores must by beating much be made fit for seasoning, that they may be pleasant meat, being otherwise hard, and distastfull, so a foole must have much beating.

An evill man seekes only rebellion, therefore a cruell messenger shall be sent * 1.1196 against him; Hebr. A rebell only seekes evill. Having before shewed the diffe∣rence betwixt the wise man, and the foole, in the point of correction, now he sheweth a reason, why the foole is not reformed, how much soever he be beaten, viz. he is a rebell, stomaching correction so, as that he rather seekes to mischiefe Father, or Magistrate, that punisheth him according to his deserts, then submits himselfe to be hereby reformed, therefore a cruell Messenger shall be sent against him, Hebr. either Messenger, or Angell, and I thinke it better to render it Angell, and so it is alluded to the Angell, that God sent out against rebellious Pharach, who destroyed all the first borne in Aegypt in one night; for so likewise all foolish

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

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

Let a Beare robbed of her whelps rather meet a man, then a foole in his folly. * 1.1197 This also hath coherence with ver. 10, 11. for he is the foole here meant, that be∣ing provoked by correction seekes revenge. He in this case is compared with a Beare robbed of her whelps, because most fierce and dangerous of all other Beasts; for which, when the Lord threatens the wicked Jewes, he threatens them with * 1.1198 coming against them, as a Beare, robbed of her whelps.

The Shee Beare which is here meant, as Aristotle noteth, is of all other Beasts more couragious then the Male, amongst others the Male, and doth so earnestly * 1.1199 love her whelps, which Shee formeth by licking, that if they be taken away, she runneth so strongly to recover them againe, that she breakes through the very Nets, which are set to catch wild Beasts, and she sets upon, and teareth him, whosoever he be that cometh in her way; so a foole greatly loveth, and doteth upon the con∣ceptions of his owne minde, and his owne wayes, so that he is bent to mischiefe all those that crosse him herein, and in this regard it is worse to have to doe with him, then with such a Beare, because that man by his wit may avoyd the danger of the Beare, but not so easily of such a foole, who hath knavish wit enough to plot mischiefe against him, although in respect of all true wisdome he be a foole.

Who so rewardeth evill for good, evill shall not depart from his house. There * 1.1200 are six differences saith Augustine: 1. Not to render evil for evil. 2. To ren∣der good for evil, these are the properties of good men. 3 Not to render good for good. 4. To render evil for good, the one of these evil men doe, the other the worst of men. 5. To render good for good. 6. Evil for evil, the last of these is of middle men, the other comes nearer to the good.

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

The beginning of strife, is as one that letteth out water, therefore leave off * 1.1201 contention before it be medled with. As a breach made in the banke of a River, the water runneth out with such violence, that it cannot be stopt againe; so conten∣tion being once begun, and not stopt at the first, by meeke and good speeches, as Chap. 15. 1. therefore resist the beginnings hereof, being reviled, doe not revile * 1.1202 againe; being stricken, strike not againe, but use patience.

Why is there a price in the hand of a foole to get wisdome, seeing he hath no * 1.1203 heart to it? Here by price understand wealth, whereby a man may maintaine those that be learned, and by their help attaine Wisdome and Learning, yea, such many times give maintenance to learned and wise men, but being done without an heart in them, either desirous to get wisdome, or capable thereof, they still remaine voyd of all true wisdome. The Hebrew is, and no heart, the foole hath a price, but no heart; Wealth, but not Wisdome; And the cause is here denoted, he wanteth an heart affected to it, and hath an heart much more taken up with the profits and pleasures of this world.

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

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

A friend loveth at all times, but a brother is borne for adversity. Some ren∣der it, And is borne a brother in adversity; expounding it of the same man, said * 1.1204 before to be a friend, and alwayes loving, but then specially shewing himselfe to be a brother, when adversity cometh; and the Hebr. will we beare it.

There is true love in a friend to his friend at all times then he is conceived, as it were; but as a childe is borne in labour and pangs, so in the middest of sorrows and miseries, through adversity; he that was through his continuall love before a friend, is now borne and brought forth a brother, through his constant cleaving to his friend, even now, when others forsake him. Before this triall he is not certain∣ly knowne, but now he is knowne, and proved, to love with a brotherly love, ac∣cording to the saying; As yellow gold is tried in the fire, so in an hard time the * 1.1205 of a man is to be seene. And here the similitude of Plutarch is good; As the goodnesse of an Horse is seene in the Warre; so the sidelity of a friend in cala∣mity. And another saith, That a true friend is not like unto the beame of Scales, one end going up when the other goeth downe, but going downe through sympa∣thy also, when his friend goeth downe.

Augustine bringeth an example of a Souldier, who being in a Fight, and find∣ing that by accident he had killed his Brother, he slew himselfe also, that he might * 1.1206 be in the same estate with him in death, the lowest ebbe of all misery; but I com∣mend not this to imitation of any other friend.

A man voyd of understanding striketh hands, and becometh surety in the pre∣sence * 1.1207 of his friend. Of Surety-ship see before, chap. 6. 1. Here after commen∣ding the love, and constant affection of a man towards a friend, ver. 17. is an item given, not to be so forward to shew his love, as to be bound for his friend as a sine∣ty, before he desireth him; none but a foole, and one that considereth not the danger that may follow will doe so, but when necessity requireth truly.

He loveth transgression that loveth strife, and he that exalts his gone seekes * 1.1208 destruction. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, signifieth either prevarication, or rebellion, which are all one; for he, whose heart is set upon sin, and delighteth in it, is a rebell against God, and such is every contentious person; And his Gate he exalteth, that carrieth an higher sayle then his Ship will beare, that liveth farre above his means; he is like unto one, that climbeth up unto an high Hill, where for want of firme standing, or any thing to hold him up, he falleth downe head-long and pe∣risheth.

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

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

He that hath a froward heart findeth no good, and he that hath a perverse * 1.1209 tongue falleth into mischiefe; For perverse, some read, crafty tongue; The meaning is, that both an evil heart, that deviseth evil, and an evil tongue uttering it, bring to destruction; the very thoughts of the heart, and the words of the mouth [Note.] shall be the condemnation of many men.

He that begetteth a foole doth it to his sorrow, and the father of a foole hath * 1.1210 no joy. The like was said before of a Mother, bearing a foolish sonne, where e∣nough hath been said for exposition; onely it may be added, the Father hath sor∣row, because a man hath hope to live in his sonne after his death, his house con∣tinuing

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

A merry heart doth good like a medicine, but a broken spirit dryeth the * 1.1211 bones. Of this see before Chap. 15. 13.

A wicked man taketh a gift out of the bosome to pervert the wayes of judge∣ment. * 1.1212 This is understood by Lavater two wayes, either of the Judge, who if hee taketh gifts to judge contrary to justice, is a wicked man; or of him that holdeth plea with his neighbour, if he secretly taketh a gift, as it were out of his bosome, to procure his favour to judge for him unjustly, he is a wicked man; and so are all that give money for preferment in the Church, or in the Commonwealth, to a bene∣ficiall place for preaching, or doing the part of an officer in any Court of justice; for he that buyeth this power, will undoubtedly exact upon those with whom he hath to doe, which is a great wickednesse.

Wisdome is before him that hath understanding, but the eyes of a foole are * 1.1213 in the ends of the earth. It appeareth by a mans countenance whether he be wise, or foolish, the wise man hath a stayed looke, and grave countenance, but a fooles eyes are cast about this way, and that, and his countenance is ridiculous. The countenance, saith Tully, is the image of the minde; and Cassiodor, the habit of the * 1.1214 minde is knowne in the state of the body, hereby the hidden man of our heart is knowne either to be lighter, more boasting, or turbulent, or contrariwise, more grave, constant, purer, and riper.

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

But here it is added, after these words, A foolish sonne is a griefe to his father, * 1.1215 and bitternesse to her that bare him.

Also, It is not good to punish the just, or to strike Princes for equity; it be∣ing * 1.1216 meant, that such Children indeed are to be severely punished, but their good Parents, who have endeavoured to forme them better, although with ill successe, are not to be punished; no more is a Prince, or Magistrate set up by the King, if he proceedeth according to Justice and equity, although his Government succee∣deth not, as he desireth, those that be under it, offending the King, and his Lawes, they are to be smitten, but not he therefore.

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

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

And the chiefe Magistrate, saith Lavater, although he doth unjustly, is not by man * 1.1217 to be smitten, but the other Magistrates may by consent depose him: in which last, I would he had either not affirmed it, or shewed solid ground for it, because God saith, By me Kings reigne, and I take them away, and give them in wrath, as he did by Saul; but none else durst doe it, no not David, his appointed Successor, and already anointed by God.

He that hath knowledge spareth his words, and a man of understanding is of * 1.1218

an excellent spirit. A foole hath often before been said to be full of words, and the wise, a man of few words, according to that, The man is wise that speaketh few * 1.1219 words. And a man of understanding is of an excellent or precious spirit; That is, the same knowing man before spoken of, that is sparing of his words, is hereby knowne to be such, and so is had in price, and that which he saith, as a rare thing, is counted precious. Now he spareth his words; That is, not so ready to speake, but stayeth till he is asked, and when he doth speake, compriseth his matter in as great brevity as may be.

Even a foole, when he holdeth his peace, is counted wise, &c. So much doth it * 1.1220 conduce to wisdome to be of few words, and to be opportunely silent; as that the foole, who thus hideth his folly, refrayning from much babling seemeth wise. A great motive to refraine our tongues, and not to be so talkative, as most com∣monly we are.

CHAP. XVIII.

THrough desire a man having separated himselfe, seeketh and intermedleth with all wisdome; The vulgar, He that will depart from his friend seekes * 1.1221 occasions, he shall be exprobable at every time; Jun. A haire-brained man, Cerebrosus, Seeks according to his desire, in all things that are he mingleth him∣selfe. Muffet, He that separateth himselfe seeketh a quarrell, he medleth in every matter; Hebr. The separated seeketh according to his desire, he ming∣leth himselfe in every matter; And the meaning is, the separated in affection from such as he formerly loved, seeketh occasion of quarrelling, even as his owne evill will or desire leadeth him; and to this end he pryeth into, and sifteth every thing, whereupon he may take occasion to quarrell, and fall out with his friends, al∣though there be no just occasion given him.

Here then is set forth the evil quality of contentious men, and false-hearted to their friends, they are not like the friend before spoken of, chap. 17. 17. but in∣constant in their love, now loving; now from loving, turning to hating, and practi∣cing against their friends, seeking occasion where none is, and where there is the least occasion aggravating it, and making it more. This is a foule evil, and there∣fore by all men to be abhorred; it was the sinne of Achitophell against David, [Note.] and let every one take heed of such a friend, and therefore of making friend∣ship with the quarrelsome, and busie-bodies: for what love soever he pretend∣eth to thee, he is not to be trusted, within a while he will shew his nature towards thee, as well as towards others, and so will get more advantage against thee, to doe thee hurt.

A foole hath no delight in understanding, but that his heart may discover it * 1.1222 selfe; Junius, but in the things that are in his owne minde. This seemeth fitly to answer the former verse, according to the New Translation, and intermedleth with all wisdome; if thereby we understand, as some doe, will be talking of all manner of learning, for when he doth thus, it is not with a minde to learne, or to get understanding, as it is here said, but hereby the foolishnesse, and want of under∣standing in his owne heart is discovered to his shame; or following the reading of Junius, In the things that are in his owne minde; That is, his owne foolish Phantasies, and imaginations; but the first reading is according to the Originall, that his heart may discover it selfe; That is, in his intermedling with all mat∣ters, seeking occasion from hence to separate, or alienate his affection, as hath been said, he bewrayeth, that he is not delighted in understanding, in his witty inqui∣ring into things, he sheweth no heart, taken with the love of true wisdome, but pos∣sessed with foolishnesse.

When the wicked cometh, then cometh also contempt, and with ignominy re∣proach; * 1.1223 That is, contempt, shame, and reproach follow the wicked, wheresoever they become, viz. they shall think to change their places of habitation to come, where

they may live in more credit, it will not be so, but as they are in disgrace in one place, so they shall be in another.

Some expound it of the contempt of others, wheresoever he cometh, he con∣temneth * 1.1224 other men, and by laying reproaches upon them, seeketh to turne away mens eyes from seeing his vilenesse: It may be taken either way.

The words of a mans mouth are as deep waters, and the wel-spring of Wis∣dome * 1.1225 as a flowing brooke. For man, Junius hath, an excellent man, but Hebr. it is a man without an Epithite, yet such a man is doubtlesse meant, as the next words intimate; for wisdome there spoken of, and a man here, are all one: the words of a man excelling in wisdome then are as deep waters, because they abound in his mouth, and he is full of them, uttering them plentifully, not sparingly. But this is by Lavater referred to Christ, the words of whose mouth were deep, as into the * 1.1226 bottome whereof it is hard to dive; for which cause, when he had spoken sundry times, he expounded his Parables apart to his Disciples.

Beda understands a difference of the words of the wise here set forth, sometimes * 1.1227 they speake so mystically, that their words are as deep waters; sometimes so plain∣ly, that they are as the shallow waters of a Spring, which stand not deep, but run over to the watering of the ground about, and making it fruitfull. Some say, That they are compared to deep waters, because they come from the depth of the heart upon due premeditation, and over-slow by the mouth to the edification of the Hearers, as Spring waters come from the veines of the earth, lying deep in Hills, and Mountaines.

It is not good to accept the person of the wicked, to overthrow the righte∣ous * 1.1228 in judgement; That is, it is a great evil in Judges so to doe, forbidden, Deut. 1. 17.

A fooles lips enter into contention, and his mouth calleth for stroakes. In this * 1.1229 and ver. 7, 8. some things are spoken, to teach us to have a care of our tongues: he that is not wise enough, to know how to order his tongue, by his evil language, and provoking speeches, many times stirres up strife, and procures blowes to himselfe, either from Parents, or Masters, or others, who will not forbeare him.

A fooles mouth is his destruction, and his lips are the snare of his soule, or * 1.1230 life; That is, he getteth not only blowes by the licentiousnesse of his tongue, but also sometimes he is hereby brought into danger of losing his life, as in case of speak∣ing treason.

The words of a Tale-bearer are as wounds, and they goe downe into the * 1.1231 innermost parts of the belly. Of Tale-bearers see before, chap. 11. 13. his words are here said to be as wounds in the innermost parts of the belly, because as wounds within are most incurable, so are they.

The wounds made hereby are wrath, and enmity, and hatred stirred up in the heart by this meanes; and because the party, to whom tales are brought, is told them in secret, and most commonly not to speake of them againe; there can be no Medicine applyed to heale this wound, by the Parties making Apologie for himself, who is accused to have spoken so, or so.

He that is slothfull in his worke, is brother to him that is a great waster. A∣gainst * 1.1232 the slothfull see before, chap. 6. 6. 9. but here he is said to be brother to a waster, or spend-thrife, because as the idle man by neglecting his Husbandry, or other businesse, getteth not things necessary for this life, and by this meanes falleth in∣to extreame poverty, so the waster of his goods.

The name of the Lord is a strong tower, the righteous runneth into it, and is * 1.1233 safe. The Rabbins understand this of the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the foure letters whereof they compare to the foure sides of a tower, so strong, that a man is hereby fenced from all enemies. Some expound it of the name Jesus, but the meaning is, The Lord is a strong tower to the righteous, by his being about them, as he is when such call up∣on him, for by so doing they run into this tower, and are safe. But it is to be noted, * 1.1234 that not the wicked, but the righteous run into it, he that regards wickednesse in his heart, the Lord will not heare his prayers.

The rich mans wealth is his strong City, and as an high wall in his owne con∣ceit. * 1.1235

So the like, chap. 10. 15. but here it is spoken of, as being so in his owne imagination, who is a worldling, and trusteth in his riches, but he that doth shall be deceived, for they have their wings, and sly away; and they are like Jonah * 1.1236 his Gourd, soone withered. This verse answereth well to ver. 10. where the just is said to have God for his strong tower; here the rich worlding to have his riches for his, and these he thinketh a wall sufficient to desend him, against all the darts of his enemies cast at him; but as Chrysostome saith, his riches are rather his pri∣son, * 1.1237 and his fetters in this prison is the love of mony, from which he can never get loose, because as Augustine hath it, when all other vices wax old, only covetous∣nesse waxeth young; For ver. 12. see before, chap. 16. 18.

He that answereth a matter before he heareth it, it is folly and shame unto him. This may be understood either of Judges giving Sentence, before that they have sufficiently heard all Parties; or of Preachers, that rashly enter upon the Office of Teaching, before they have attained competent learning, or expound difficult places of Scripture, of the sence of which they are ignorant; or determine touching any point controverted, which they doe not throughly understand; or lastly, of any other man, that is ready to speake to any matter.

Petrarch compareth such Judges to Musicians, that play before that they have * 1.1238 tuned their Instruments, and set every string right, and tried them; for as hee makes an harsh sound in mens eares, and gets nothing but shame; so a rash Judge: And it is true also touching Preachers, and all other men, the common censure of such is, That their tongues run before their wits.

The spirit of a man will sustaine his infirmity, but a wounded spirit who can * 1.1239 beare? That is, if a man be diseased bodily, but hath a good Conscience, and be not troubled herein, he can beare with comfort both this, and all outward crosses; but if he be troubled within, he cannot beare that; his wealth, his wife, children, friends, mirth, or musicke made him are nothing to him, to ease this griefe, only God can doe it.

Some by his owne infirmity understand the evill that he hath brought upon * 1.1240 himselfe, this a man will frame himselfe to beare; but by a wounded spirit, the mischiefe done to him by another, this pierceth him so, that he cannot beare it; but for as much as the contrary hath been proved true in many Martyrs, who have joy∣fully suffered at the hands of others, this cannot stand. The vulgar, for a wounded spirit, hath a spirit prone to anger, it being expounded thus; A man that is of a meeke spirit sustaineth himselfe, and keeps in the way of moderation, when he meeteth with many provocations; but the cholerick, and hasty of spirit, will beare nothing. This is to be rejected, because it goeth from the true sence of the words, and the first to be rested in, as it is generally.

The heart of the prudent getteth knowledge, and the care of the wise seeketh * 1.1241 it. Of getting knowledge by hearing, see chap. 1. 5. here the two meanes of get∣ting knowledge are put together by studying, and meditation, to seeke it with the heart, and by hearing attentively with the care, which who so doth not, shall never attaine any measure of knowledge, but remaine alwayes ignorant, and be in danger of perishing for want of it. * 1.1242

A mans gift makes roome for him, and bringeth him before great men; of a * 1.1243 gift prevailing see before, chap. 17. 8. according to which this is commonly ex∣pounded, but diversly by divers.

Some by gift here understand, a gift given to the Kings Guard, or Groomes of his Chamber, he that is liberall to them shall have roome made for him.

Some, a gift given to the King, or other great Person, if such a man be in prison, he shall be inlarged; if grieved for any wrong doe unto him, he shall have accesse to him granted; or if he be desirous to be honoured with an Office about his Per∣son, he shall be admitted; or by inlarging understanding, inlarging so, as that he may now live as he will, the Law shall not take hold on him to punish him. Or,

Lastly, by gift, understanding liberality, in giving in generall, this inlargeth a man in the estimation of men; but of all these this is most improbable, although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will inlarge to him, will beare it, because an inlarging is meant,

which bringeth before great men, to finde favour with them, and this is not by li∣berality in generall, but towards them; therefore that Exposition is to be prefer∣red, which agreeth best with the New Translation. He obtaineth great inlarge∣ment, through the favour of great men, to come freely to them, to be set at liberty from hands, or such as molest him, yea, and he may be bold also to live in a licen∣tious [Note.] way; of so great force are great gifts with corrupt Princes: All good ones therefore take yee heed of being thus corrupted, as yee are often streightly charged.

He that is first in his owne cause seemeth just, but his neighbour cometh * 1.1244 and searcheth him. This is made by R. Ezra, to agree with ver. 16. thus; A gift doth so make way for a man, that although another hath been before him, and made his case appeare to be just, yet he coming prevaileth, to make the Judges search againe into it, so as that at last it is found naught, and this bribing mans cause good.

Junius, He that cometh first commonly telleth so good a tale for himselfe, that his cause is thought to be good, but his adversary coming, he layeth open the case * 1.1245 so, as that it appeares to be naught; and this is according to our common Pro∣verb, One mans tale is good, till another be heard.

Lavater expounds a mans being first in his owne cause, of his accusing and * 1.1246 judging himselfe for his sins, and so clearing himselfe there-from; he that doth so, is fit to inquire into, and to judge of the sins of others.

The vulgar not much differing here-from, renders it; The just is first accuser of himselfe, his friend cometh and findeth him out; whreupon Chrysostome saith: Tell thou thine iniquities first by confessing them, tarry not till they be laid * 1.1247 open before thee, so thou shalt make dumbe the mouth of thy adversary. In the Courts of men confesse first, and the Judge can shew thee no favour, but contrari∣wise, before God to confesse, is the way to get favour, to be forgiven. * 1.1248

To the same effect Ambrose compareth a man confessing, before his sinnes are urged against him, to one that seeth a Wolfe, before the Wolfe seeth him, the Wolfe in this case cannot hurt him; but if the Wolfe seeth him first, then he hath power over him; so he that seeth his sins first, & accuseth himself therefore, is forgiven, and justified from them, neither hath the Devil any power over him, but if he doth not, that Wolfe, or roaring Lion will devour him, and he shall not escape.

With this of the vulgar Latine agreeth also the Septuagint Translation; Cyrill * 1.1249 also following this, saith, We are by nature so disposed, that we esteeme lesse of those that justifie, and magnifie themselves, but when any speake humbly of them∣selves, and of their owne doings, we are ready to praise them; according to this its said, The just is first in accusing himselfe; then cometh his friend, and findeth him out; That is, when a man thus debaseth himselfe, another that knoweth him, and his worth, cometh and declareth him to his praise. The Hebrew is, The just man is first in his strife, where by his accusing of himselfe is implyed, he being here spoken of, as one that is to come to be Judged, as every one must, for we must * 1.1250 all appeare before Christs Judgement Seat.

And to the same effect our Lord biddeth, Agree with thine adversary whilst thou art in the way; our Adversary is God, so long as we are in the state of sin, * 1.1251 [Note] and the first thing about his controversie with us, is to accuse our selves, whilst we are in the way of this Life, and by so doing we shall be reconciled, and then our friend Christ will finde us out, and take us for such as belong to him; and then we shall be praised, justified, and saved, who have before accused, and judged our selves; whereas all they that doe not, shall be judged as unrighteous persons, and no friend shall appeare to save them, but they must perish everlastingly; and here∣in I rest, as the best sence of this place: and to render the words, He that is first in his owne cause seemeth just, is to blinde-fold the meaning, and by misse trans∣lating to draw the Reader to a sence not intended; read we it therefore, The just is first in his owne controversie, and so we must needs fall upon the sense given, because it is not the way in the Courts of men to meet with a friend to accuse our selves, therefore it must be at Gods Tribunall to get into his favour.

The lot causeth contentions to cease, and parteth between the mighty. Of * 1.1252 Lots see before, Chap. 16. 33. and in what cases lots are to be used.

A brother offended is harder to be wonne then a strong City, and their con∣tentions are like the barres of a Castle; Vulg. A brother that is holpen by a bro∣ther, * 1.1253 is as a firme City, and judgements as the barres of a City. The words Hebr. are A brother offended, then a strong City. Pagnin. understandeth a bro∣ther, supplying it thus to make out the sense, to a brother having transgressed his brother, is better then a strong City to defend and save him, for the great affection he beareth to him; and this cometh neare to the Vulgar in sense, and holds to the Hebrew better, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 offended; with the Vulgar the Septuagint agreeth; for the next words, Judgements as the barres of a City; this is understood of true judgement given and executed, this turnes to a strong defence to any City or State but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth contentions, not judgements; therefore another reading, and sense is followed by others, viz. New Translation, this being given for the sense, As the love of brethren is greatest of all others; so when one is offended by the other, his hatred is greatest, and he is most irreconcileable. But because it is not said, a brother offended is harder to be wonne, nor a brother helping a brother, I thinke another sense is to be sought, and that is this, a fraternity offended, many brethren holding together as one, are more invincible then a strong City, they by [Note.] whom any one of them is offended, shall feele their puissance, when they come against them to take revenge, to be of no little force for their close holding together; as others, although all of one City, doe not, but are in their mindes diversly divided: and then the next words answer to these thus, their contentions, when by one of them offended they are provoked hereunto, are as strong, as the barres of a Castle, to defend themseves if they be assaulted, and from thence offend others. The scope then is to perswade brethren to live in love and unity one with another, as being thus made invincible, as one once shewed to his sonnes, by many stickes bound to∣gether, he had one of them take and breake that bundle, he could not, then another, and a third, but none of them all could; then he bade sever the sticks, which being done, any one of them could easily breake, first one, then another. This being done, he said, If yee live together in unity, yee shall be as this bundle, which none can breake, but be divided, and then lye open, as most weake to the force of any man.

A mans belly shall be satisfied with the fruit of his mouth, and with the in∣crease * 1.1254 of his lips shall he be filled. How this is to be understood, see before Chap. 12. 14. and 13. 2. where he spake to the same effect.

Death and life are in the power of the tongue, they that love it shall eat the fruit * 1.1255 thereof. Having shewed in the former words the benefit of a good tongue, now he inlargeth himself further, shewing, that this is life and salvation for ever: as on the con∣trary side from an evil tongue springeth death and damnation, according to that of our Lord, By thy words shalt thou be justified, and by thy words condemned. Some un∣derstand * 1.1256 it of the tongue of Judges and witnesses, whereby such as are accused of capitall crimes are acquitted or condemned to dye. Some understand the tongues of Teachers, if they speake to the seducing and corrupting of the hearer, and he bee taken herewith, it is death both to him and his teacher: if to the building of him up in the knowledge of the truth and grace, it is life, all which is true: as also that the rash and inconsiderate tongue uttering words of Treason and Rebellion, or to incense others to strike and slay, as many times it doth, brings death: but the well∣advised tongue following that rule, Be very wary what thou sayest of any man, and to whom, escapes this danger and liveth, They that love it shall eat of the * 1.1257 fruit thereof. This answereth to verse 20. He that loveth his tongue is he that hath a great care thereof, as David, Psal. 39. not to offend with it, but to use it aright, in blessing God and man, talking of Gods word and workes, to the raising up of his owne, and the hearts of others to him to beleeve, love, feare, and reverence him, this tends to the attaining of life, and so eating of the hidden manna, and of the Tree of life, to eating and drinking in the Kingdome of * 1.1258 Christ.

Who so findeth a Wife findeth a good thing, and obtaineth favour of the * 1.1259 Lord. When God had made Man at the first, he was alone, and this he said was not good for him, therefore he made Woman, and joyned her unto him, and he made her in his owne Image, as he had done man.

To this Salomon alludeth here; He that hath a wife indued with the Image of God, which is in righteousnesse, and holinesse, hath a good thing, and obtaineth favour of God, because he receiveth a speciall favour from him, one of his owne daughters; for so godly women are called, 2 Cor. 6. 18. It is not meant of any wife, for some are very evil things, and continuall Corrosives to their Husbands, [Note.] by their evil conditions, the very daughters of the Devill; he that is matched so, is as one that hath a wife basely borne, and qualified accordingly; he that is matched to a vertuous woman, hath the Kings daughter to wife, for which he is for ever bound unto him.

The poore useth intreaties, but the rich answereth roughly; This is spoken * 1.1260 as it is commonly, but not alwayes done, if by the poore we understand the poore of this world; for some poore men are as proud as the rich, and speake as stoutly, and disdainfully, whereupon the Proverb ariseth, A proud heart, and a beggers purse; and some rich speake courteously, therefore it is meant of the poore in spirit, who, whether they be rich or poore, speake lovingly, and meekly, but if not, disdainfully, and harshly.

A man that hath friends must shew himselfe friendly, and there is a friend that sticketh closer then a brother, Hebr. A man of friends to joyne himselfe in * 1.1261 society, and a lover, cleaveth more then a brother; The meaning is, he that hath many friends, let him be sociable towards them all, and joyne with them in answering their love expressed to him with the like; for he that doth not, is worse then a Publican, for Publicans love those that love them; but if amongst them all he findeth one above the rest, singularly loving to him, as Tully saith, alter i∣dem, * 1.1262 another selfe, as it were, as Jonathan was to David, let him make speciall account of this friend, for such a one will stick to him, when even his owne bre∣thren forsake him, to helpe, and doe for him, yea, being even ready to dye for him.

A Father and Mother, and Wife and Children, and Brethren are neare and * 1.1263 deare to us, but it may fall out so, that they may not be loving; but a true lover never changeth, as was said before, he is a brother borne in adversity; for the similitude of manners knitteth the hearts of men nearer together, then similitude of * 1.1264 bodies, and outward favours; therefore a friend is faster knit to his friend then a brother, but he is a rare one that is such, and if there be any to be found it is but a friend, not friends, for as Tully saith, Amicitia est inter duos, friendship is but between two.

CHAP. XIX.

BEtter is the poore that walketh in his integrity, then he that is perverse in * 1.1265 his lips and is a foole; Junius hath it, who indeed is a foole; some, for he is a foole; the word Hebrew is, and he is a foole, the word and being here as much as for. The man that is perverse, and ill tongued, either railing, cursing, swearing or speaking decitfully for his advantage, although he be rich, for such a one is meant, and by Junius expressed, is not so good as a poore man, that walkes up∣rightly towards all, and hath a good tongue in his head: which is spoken to pull downe the pride of rich men, who are commonly for their wealth thought the best men, and so they thinke of themselves, howsoever their tongues run riot; but be∣fore God they are the worst, and the poore honest men, whom they despise, the best, and they are such as are threatned with the cutting out of their * 1.1266 tongues.

That the soule be without knowledge it is not good, and he that is hasly with * 1.1267

his feet sinneth; Jun. He who discerneth not that which is good, sinneth alike with him, that is hasty with his feet; That is, as a man, that goeth before he looketh, to see whether the way be right or wrong, must needs wander out of the way; so he that considereth not that which he is about to doe, whether it be lawfull or not, is in danger of going from the way of Gods Commandements, and thus of sinning; Hebr. Also where there is not a knowing soule, it is not good, coupling this with ver. 1. where he averred the perverse in his lips to be a foole, as every sinner is; now he addeth further, where knowledge is wanting, the man cannot be good, that is, wise, and therefore a foole also; and to illustrate this further, he compareth him with one hasty to goe, before he knoweth the way; for every man is a Traveller, but the ignorant person knoweth not which is the way, therefore he must needs erre, and be in danger of death, and never coming to life; for which cause it is ne∣cessary for every one to get knowledge at the least of the Principles of the Christian Religion, the Lords Prayer, the Creed of the Apostles, and the ten Commande∣ments, as Lavater saith. * 1.1268

But to speake a little upon the words; There is no good in that soule that wants knowledge, because there is nothing good for the soule, but Grace; and worldly goods are not worthy the name of goods, if this be wanting; for the goods of this world are good to the good, but to the evil, evil. And of grace knowledge * 1.1269 is the beginning, according to that of Christ; This is life eternall, to know thee the only true God, &c. and if life, then grace that leades to life, must be referred to knowledge, and a soule void of knowledge is void of grace.

The foolishnesse of a man perverteth his way, and his heart fretteth against the Lord; That is, when he through ignorance hath erred, and gone out of the way, and so is in danger of everlasting destruction; he murmureth and complain∣eth against God, who hath made him so: or in case of Judgements by God exe∣cuted upon him here, when as his owne foolishnesse, and perversnesse only is the cause hereof; for God tempteth no man to sinne, yea, he exhorteth all men to * 1.1270 turne from sinne, that so they may escape death, the reward thereof.

Wherefore both Augustine, and Chrysostome, inveigh against those, that im∣pute * 1.1271 their ill qualities, and the fruit thereof, death, to Fate, and Destiny, to the Constellations under which they were borne, and so could not possibly avoyd be∣ing * 1.1272 such. But hereby, saith Augustine, to justifie themselves, they accuse God, by whom the Starres are governed, as having a malignant quality in him, and put∣ting it into them, which as Chrysostome saith, is the highest degree of sinning, and shall be most severely punished; as he that layeth any foule evill, worthy of death, to the charge of another, shall dye for it, as the Law hath appointed.

For ver. 4. see before, chap. 14. 20. * 1.1273

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

Many will intreat the favour of the Prince, and every one is a friend to him * 1.1274 that giveth gifts. Of gifts, and their force, see chap. 18. 16. The word rendred Prince, here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liberall, which because that a man may be, he must be a principall man of the Country, and of great wealth, it is rendred Prince; and in∣deed Princes should be liberal, or else they beare their names in vaine. It is meant then upon great persons, who are liberall, many fawne to get somewhat by them, pretending to such all love, and readinesse of service, for the gifts sake, which they hope to receive from them. Thus it is done towards the rich, who are able to be∣nefit their friends.

But even the brethren of the poore hate him, much more his friends, or * 1.1275 neighbours, that have no alliance to him, goe farre from him; for it is not meant of a singular friend, that cleaveth to his friend faster then a brother, chap. 18. 24. but only of common and ordinary friends; see the same in effect, ver. 4. He pur∣sueth them with words, yet they are wanting unto him; That is, being most earnestly intreated to commiserate him in his want.

For vers. 8. where he that getteth wisdome, is said to love his owne soule, e∣nough * 1.1276 hath been said before, ch. 4. 11, 12, 13. and ver. 9. is the same with ver. 5.

Delight is not seemly for a foole, much lesse for a servant to have rule over * 1.1277 Princes. A foole, that is, a wicked man is worthy to be beaten, and hardly in∣treated, not to be humoured by doing things towards him, wherein instead of paine he may have pleasure, much lesse doth the honour of chiefe rule and do∣minion become one of a servile condition; for he that is thus advanced, as some men of inferiour quality have sometime beene, cometh now to rule over his superiours yea, very Princes, which is most unseemly, yea absurd, neither can men of high birth, and quality long indure it.

Lavater by delight, understandeth any thing that a man is delighted in, as to be * 1.1278 rich, to have authority, to be a goodly person and faire. These things are not seemly for a foole, because a meanes to make him more foolish and proud; and as for pastimes and playes, he is herewith besotted more and more, as not knowing how to put an end to vaine pleasures, but following them from day to day, as a trade. And if a foole be thus made more foolish and proud, then much more one advanced from a servile and base estate to the highest honour, for he will be most proud and tyrannicall.

The discretion of a man deferreth his anger, and it is his glory to passe over a * 1.1279 transgression; The Vulg. The doctrine of a man; The Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth un∣derstanding or prudence, and it is taken by some for the prudence of a Teacher, to be patient, although his doctrine be contemned, and he suffereth therefore; by others for the prudence of any man, teacher, or hearer; by this it appeareth, that he hath profited in learning, that he is slow to anger; which is most genuine, and is that which James prescribed, Let every man bee swift to heare, slow to speake, slow to wrath. And to passe by offences is his glory, sometimes to bee as * 1.1280 if hee saw not, or heard not things that might offend him, thus avoiding con∣tention.

The Kings wrath is as the roaring of a Lion, but his favour as dew upon the * 1.1281 grasse. Chap. 16. 14. his wrath is said to be as messengers of death, which is all one in effect. Touching the Lion, it is said, that when he roareth, the beasts of the forest, whom he hunts after, are so stricken, that their strength failes them, so that they are not able to goe from him, and thus become a prey unto him. In like man∣ner, when the King is angry, and set upon the slaying of any man, he cannot escape. Augustine applieth this to that anger which is for transgressing his Lawes, or justly conceived against the wicked, as King Darius in wrath cast those men into * 1.1282 the Lions denne, who deceitfully had sought to have Daniel destroyed there. But indeed whether it be for this, or upon lighter occasion, his anger is terrible by reason of his greatnesse, and therefore his favour is by all his subjects to be sought, and the pacifying of his anger, when it is up; and this is said to be as the dew, that is, moderate raine upon withering grasse, making it green againe. And by some it is taken to be spoken by way of admonition to Kings to be slow to anger, as is commended to all, verse 11. lest by being precipitate herein, they make them∣selves guilty of blood-shed unjustly.

The contentions of a wise are a continuall dropping. For the first part of this verse, A foolish sonne the calamity of his father, see Chap. 10. 1. here is recoun∣ted * 1.1283 another misery of a man, that hath wife and children, they being foolish and wicked, and she a scold, ever checking and taunting him by one thing or another. This is compared to a continuail dropping of water into an house, so that a man cannot rest quietly in his bed, nor sit at his table, or eat his meat in quiet, yea, and the timber worke of the house is hereby corrupted and decayeth; So the married man having such a wife, for his good and comfort intentionally, hath her to his con∣tinuall vexation, and the ruine of his family, the servants being wearied at the hearing of this discord, and he so, as that he leaveth his house at six and sevens, and goeth to other places, where he may be more quiet, by which meanes his dome∣sticall affaires are neglected, and his estate wasted.

House and riches are the inheritance of fathers, but a prudent wife is from * 1.1284 the Lord; that is, although they come from God also, yet it is by meanes of fa∣thers, who got and preserved them through Gods blessing to come to their chil∣dren;

but a good wife is immediately given by God, as was said before, in great favour, as when a King giveth a man his owne daughter to wife, and therefore this * 1.1285 gift is to be obtained of God by prayer.

For ver. 15. Slothfulnesse casteth into a deep sleep, and an idle soule shall suffer hunger; see chap. 10. 4. &. 18. 9. Junius and Lavater render it, the * 1.1286 deceitfull soule, and the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying deceitfull, so that here are two e∣vils pointed at, which cause want, slothfulnesse, and deceit, which is used in get∣ting worldly goods; for as the idle person, so the deceitfull, shall in time become poore, although he may thrive for a time.

He that keepeth the Commandements keepeth his owne soule, but he that de∣spiseth * 1.1287 his wayes shall dye; That is, regardeth not how he walketh, but is disso∣lute in the course of his life; for the keeping of Gods Commandements is the way to life, but to live in disobedience thereunto, to death, and thus doe all dissolute and carelesse persons. If thou wouldest enter into life, saith Christ, keep the Com∣mandements, therefore have no care to keep them, and be sure to dye. * 1.1288

He that hath pitty upon the poore lendeth to the Lord, and look what he gi∣veth, * 1.1289 he will pay him againe. Chrysostome upon the word lending, not giving to the Lord, noteth, That this word is used to move even covetous men, to give to the poore, for such will lend very gladly to be paid usury; it is therefore thus spo∣ken, to stir up even the most covetous to charity.

Basil upon those words of Christ, Lend freely, looking for nothing againe, * 1.1290 saith; This lending is giving, giving to the poore, from whom looke for no re∣tribution againe; but it is a lending upon use to the Lord, because that he will give a great deale more unto thee, then that which thou givest.

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

Chasten thy sonne whilst there is hope, and let not thy soule spare for his cry∣ing. * 1.1291 Muffet, Lift not up thy soule to kill him. So likewise the vulgar; but Hebr. it is, at, or for the tumult that he maketh, let not thy soule spare him. For when Children are corrected, they will sometimes cry out, as if they were all∣led, and this makes Parents to cease giving them correction; but whilst they are young, and in this regard there is hope of reforming them, this must not more thee, for if yeares come on, and thou sufferest him till then, he will be incor∣rigible.

A man of great wrath shall suffer punishment, if thou deliver him, th•••• * 1.1292 must doe it againe; Hebr: thou must yet adde; That is, thou must doe the same for him many times over, because in his sury he will commit things worthy of pu∣nishment, and therefore it is, as if he had said, As good let the Law have the course against him at the first, as save him to doe more mischiefe.

Heare counsell, and receive instruction, that thou mayest be wise in thy l••t∣ter * 1.1293 end; That is, thou that art a young man, that in old age thou mayest be wise for he that would be a wise old man, must be endeavouring to get knowledge be∣times, because as a Spring, rising not farre from the Sea, never gathers much wa∣ter, but runneth in a small streame; but the Spring that riseth afarre off, by the accession of more waters by the way, groweth to a great River, over-flowing i•••• bankes; so doth wisdome over-flow in him, that beginneth to gather it betimes in his old age, to the refreshing of many more; when as another, that hath no•• hearkned to instruction, remaineth destitute of wisdome to his last end.

There be many devices in a mans heart, neverthelesse the counsell of * 1.1294 the Lord shall stand; That is, mens thoughts are variable, now having thoughts to doe thus, and afterwards thus, yet never doing what they have

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

But to what end is this spoken? Rodolph. saith, In reference to that which went before, ver. 20. to direct us from whom to seeke counsell, that we may be wise * 1.1295 viz. not of men, for their thoughts and opinions are variable, but from God, and therefore from his Word, wherein he speaketh, and giveth us all his in∣structions.

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

The desire of a man is his kindnesse, and a poore man is better then a lyer; * 1.1296 Jun. Nothing so much to be desired of a man, as his benignity; That is, that he may shew himselfe kind and bountifull, and he, that being rich doth not this, is not so good as a poore man, that hath nothing to be bountifull of, but yet is a true man; because such a rich man, to be excused from giving, lyeth, saying, that he is poore, and unable to give; or if he be one that giveth, he doth it not out of a sin∣cere and bountifull heart, but either hypocritically, seeking the praise of a bounti∣full man, or grudgingly, through the niggardlinesse of his heart; either of which wayes he is a lyer. Thus Junius, and Muffet after him.

But Lavater by his kindnesse more rationally understandeth the kindnesse, or * 1.1297 mercy of the Lord, of whom it is spoken, ver. 21. This all men desire, but the wicked shall not obtaine it, nor the righteous, that stand upon their owne righte∣ousnesse; but the poore penitent sinner, that casteth himselfe wholly hereupon for Justification; and such a poore man is better, then the rich Angel of the Church of * 1.1298 Laodicea, who said he was rich, but was indeed poore, miserable, blinde, and naked. But Lavater maketh no coherence of the parts of this verse.

Others either say the same with Junius, or expound it thus; Many men desire * 1.1299 wealth, pretending that if they were rich, they would shew mercy, and kindnesse to the poore; but in truth it is the covetousnesse of their hearts, and so they lye, in making this the pretence of their desire; and a poore man that is content, is better then such a man, a lyer: But I rest in that, which expounds it of the mercy of God, and so it may be best rendred, being Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his mercy, and be∣cause God was spoken of immediately before, of the mercy of God.

The feare of the Lord tendeth to life, he that hath it shall be satisfied, he * 1.1300 shall not be visited with evill. Here saith Lavater, are three benefits of the feare of God; 1. Life, which shall be long here, and for ever hereafter. 2. To be sa∣tisfied in time of Famine, when others want. 3. To be kept safe from all evill, when others suffer evill; not that they who feare God, are free from sufferings, but because their sufferings are not evil, but good for them, according to that of David, It is good for me that I have been afflicted.

A slothfull man hideth his hand in his bosome, and will not so much as bring * 1.1301 it to his mouth againe. Of the slothfull it hath been spoken before, in respect of his slow going about his businesse; now a greater degree of sloth is said to be in some; That is, of such as goe with their hands in their bosome in cold weather, or in their pockets, being even unwilling to pull them out, to put meat in their mouthes.

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

Smite a scorner, and the simple will beware; reprove one that hath under∣standing, * 1.1302

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

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

Happy is he, whom other mens harmes doe make to beware. * 1.1303

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

He that wasteth his father, and chaseth away his mother, is a sonne that * 1.1304 causeth shame, and bringeth reproach. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred wasting, signi∣fieth breaking as the husbandman breaketh clods upon his land, and therefore by Vulg. is rendred afflicteth; it implieth both tearing with vile words, and making his estate to crumble by his riotous living; by chasing away of his mother, his hard usage of her is meant, whereby she is made to leave her house to provide for her selfe elsewhere. Such a sonne doth so shamefully, that he is by this meanes for ever discredited amongst all men, neither will any man be for him, because it will bee conceived, that he, who hath dealt thus by his owne father and mother, will much more be injurious to his other benefactors.

Cease (my Sonne) to heare the instruction, that causeth to erre from the * 1.1305 words of knowledge. Jun. Cease to erre from the words of knowledge, that thou mayest hearken to instruction. Vulg. Cease not to hear doctrine, neither be ignorant of the speeches of knowledge; but the Hebr. is word for word, as in New Transla∣tion, the meaning being, cease from hearing the teaching of those, that seduce to errour, for thus he must needs doe, that will heare true teaching to profit thereby; whatsoever he thinketh, that goeth to heare phanaticall men, who teach in corners, that he will onely heare what they say, but their teaching shall not hurt him, shall finde it contrary in the end, for he shall be tainted with errour, and so goe from the way of knowledge to his owne destruction. In that he saith, Cease, he implieth * 1.1306 a going formerly after such, from which to be turned, is as much as to be turned from the way of sinne and wickednesse, neither can the foule otherwise be saved. Thus, if we take the words as they lye in order, but by a little transposing of them, the reading of Junius may well stand.

An ungodly witnesse scorneth judgement, and the mouth of the wicked de∣voureth * 1.1307 iniquity. Stripes are prepared for the backe of fooles, and judgements for scorners; that is, a false witnesse mocketh at speaking the truth and judgement giving accordingly, and he swalloweth iniquity when he speakes lyes, and makes no bones thereof, as we use to speake; so Muffet. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not * 1.1308 only to swallow, but to precipitate, by the latter of which if we take it, this exposition may be good, the wicked stickes not, but hastily, and rashly uttereth lyes. But take it for swallowing, as it may be expounded thus, the wicked Judge swalloweth such false witnesse, and proceedeth according to them as truths, and so giveth false judgement.

Lavater expounds it at large, the wicked swallow the wickednesses that they * 1.1309 have done making nothing, as it were, of them, which is not to be misliked. But yet there is another exposition to be preferred, a false witnesse maketh judgement gi∣ven by a Judge contemptible, because by his testimony the cause is carried so, as that wrong prevaileth against the right, and so wicked men are fleshed in their

wickednesse, and made bold to swallow any sinne, hoping likewise to be justified by false witnesse, if they come to be judged; and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being in hiphil, and so properly signifying, make derisible, or contemptible, makes for it. The word Judgement may either be taken for the Law of God, or the last Judgement, or clvill Judgement; but here it is taken the last of these wayes. And there is a phrase not unlike to this, He drinketh in iniquity like water, which more confirmeth this sense; for the words verse 29. they are plaine of themselves, although the * 1.1310 wicked witnesse makes the eluding of true judgement, a matter of sport, yet hee shall be judged in earnest therefore, and the fools back shall beare the sinnes which he hath made nothing of, when they shall prove grievous, and tormenting stripes unto him for ever.

CHAP. XX.

WIne is a mocker, and strong drinke raging, whosoever is deceived * 1.1311 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 * 1.1312 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 * 1.1313 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, * 1.1314 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 * 1.1315 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 * 1.1316 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 * 1.1317 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 * 1.1318 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 * 1.1319 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. * 1.1320

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 * 1.1321 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 * 1.1322 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 * 1.1323 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 * 1.1324 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, * 1.1325 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; * 1.1326 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 * 1.1327 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 * 1.1328 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 * 1.1329 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, * 1.1330 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 * 1.1331 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 * 1.1332 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 * 1.1333 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 * 1.1334 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 * 1.1335 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 * 1.1336 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 * 1.1337 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 * 1.1338 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 * 1.1339 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 * 1.1340 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 * 1.1341 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, * 1.1342 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 * 1.1343 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 * 1.1344

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? * 1.1345 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, * 1.1346 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 * 1.1347 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. * 1.1348

It is a snare to a man to devoure that which is holy, and after the vowes to * 1.1349 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 * 1.1350 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 * 1.1351 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 * 1.1352 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, * 1.1353 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 * 1.1354 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 * 1.1355 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, * 1.1356 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 * 1.1357 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.

CHAP. XXI.

THe Kings heart is in the hand of the Lord, as the rivers of water, he tur∣neth * 1.1358 it whether soever he will. As rivers of water by Gods hand are turned, so that sometime they run forward, sometime backward, as the river Jordan, of which David saith, in speaking of the Miracle that was wrought upon it, What ayled thee O Jordan, that thou wast driven back? so when God pleaseth, he can turne the Kings heart, that is running to cruelty and injustice, to lenity and justice, so that he shall not doe to his Subjects as he had intended. Of this we have many examples, of Ahab towards Elijah, of Jeroboam towards the Prophet, whom Josephus calleth Jadon, that came to threaten the Altar that he had made for Idolatry; and of Nebuchadnezzar towards the three Children. And he tur∣neth likewise, saith Lavater, other mens hearts, as Esau's towards Jacob, who came out with a purpose to kill him, but he kindly imbraced him; and Laban's al∣so, * 1.1359 who pursued him in sury, but made a League with him.

As Cyrus, by digging trenches in the ground turned the river Euphrates, that ran before through Babilon, but he did it with great labour, God without. The Septuagint for rivers of water, hath force of water; whereby is implied the great violence whereby the Kings heart is carried, yet turned by God, as he pleaseth. Therefore let Kings voluntarily yeeld to the will of God, and submit themselves to be governed by him, and not stay till he cometh by force to turne them, lest he [Note.] deale by them as by Nebuchadnezzar, take away the heart of a man, and give them the heart of a beast, and drive them from their Kingdome; and let Subjects, having a wicked King, pray to God, that he would turne his heart; but not when his heart is turned, and there is some appearance of hope of living more comfor∣tably under him, to suspect him, and yet to refuse to comply with him any more for ever, sith this were a mocking of God, to whom we have prayed, and a re∣jecting of his grant obtained, a sleighting of his favour, to the bringing downe of more wrath upon us. For ver. 2. see chap. 16. 2.

To doe justice, and judgement, is more acceptable to the Lord then sacri∣fice. * 1.1360 By sacrifice here, understand all duties of piety, praying, preaching, hearing of the Word, &c. it is therefore meant, that when these duties are done, and we are frequent herein, yet if justice, and judgement be not done by us, we are not for these accepted of, yea, our sacrifices are abominable, Prov. 8. 15. Esa. 1. 13, 14, 15, 16. And the reason is, because love is wanting, which is shewed by in∣juring no man, but dealing justly with all men. And he that loveth not, hateth, and is hated of God, and therefore cannot be accepted in any thing that he doth, neither is any present acceptable, which he bringeth; as a man accepteth not of a gift from him, whom he hateth.

He that executeth Justice, and Judgement then, and as is elsewhere added, shew∣eth mercy, if he sacrificeth, is highly accepted of, for he is bidden, Offer to God the * 1.1361 sacrifice of righteousnesse, and of praise; but the wicked are forbidden so to doe.

An high looke, and a proud heart, and the plowing of the wicked is sinne. * 1.1362 Jun & Vulg. the light of the wicked is sinne; and so it is Hebr. Some by light here, understand the best duties done by the wicked, for which they seeme to be children of Light, yet being done by them they are sinne; whereupon it is that Augustine calleth them, being done by the Heathen, Splendida peccata, bright shining sinnes. But others understand the two things before spoken of, the high looke, and proud heart, which are the light and glory of the wicked, because that in their pride by an haughty carriage, and other outward pomp, they thinke that they shine as bright lights in the eyes of others; and this is the rather to be received, because there is no conjunction copulative, as in the New Translation, but the word light is put by opposition to those two before going, as if he had said; The proud looke, and heart, even both these, in which the light of the wicked standeth, when they are in prosperity, are sinne; or they make their prosperity sin,

by being thus turned by them into sinne, as fuell that feeds the fire, is made all fire.

The vulgar renders it, The high looke is the dilatation of the heart, and hereupon some Expositors say, That by the high looke is the covetous eye meant, which looketh after, and aspireth after a great and high estate in this world; he which hath, inlargeth his heart after wealth more and more, the more he abound∣eth with it. But this agreeth not so well to the word, high, for covetous men ra∣ther crouch low, and abase themselves to get, they care not how; it is therefore doubtlesse spoken of the proud, who are puft up by worldly wealth, which they have unjustly gotten, or their fathers before them; this makes them to looke with so high and supercilious a looke upon others, and hereby it is said, their heart is inlarged, or extended greater, according to the common saying. He swelleth with pride; but Hebrew it is not, the high looke is the dilatation, but the high looke and the dilatation of the heart; and then followeth, the light of the wicked is sinne, in the sence before said; or if we understand by light acts, and exercises of light, That is, the doing of religious and charitable duties, wherein a light is given to lead others to the same, then it is to be understood; thus; The high looke, and heart swelled with pride, yea, the very light; the pious practices of the wicked are sinne, and no lesse abomination then their pride, which God despiseth.

The thoughts of the diligent tend only to plenteousnesse, but of every one that * 1.1363 is hasty, only to want; That is, true industrious and provident men consider wel in all things what they goe about, to doe it well, being patient of continuall labour, and so they grow wealthy; but he that is for the most part idle, when he cometh to doing, is rash, and inconsiderate; or when he cometh to bargaining, hereby that which he hath, is wasted, and he is brought to poverty, according to the saying Hast makes wast.

The getting of treasures by a lying tongue, is a vanity tossed to and fro, of * 1.1364 them that seeke death. Of goods gotten by lying, and deceit, here are two e∣vils set forth.

• 1 They are vanities tossed to and fro; That is, they are vaine and transitory, going from one to another, and not long continuing with him, that getteth them by such wicked meanes.
• 2 They bring their Owners to death, and destruction for ever; they get the world, but loose their soules; and therefore they, who thus seeke worldly goods, seeke their owne death, which who but a mad man will doe?

Of Lyers for gaine there are foure sorts; 1. The false Witnesse, who is hired for money to sweare. 2. The corrupt Judge, who judgeth for Bribes. 3. The crafty Lawyer, that undertakes a bad cause for a Fee. 4. The Flatterer, who by speaking pleasingly circumventeth his neighbour; And this is spoken in oppo∣sition to that, ver. 5. of diligence, tending to abundance; as if he had said, con∣trariwise he, that seekes wealth by lying.

The robbery of the wicked shall destroy them, because they refuse to doe * 1.1365 judgement; Junius renders it, the calamity of the wicked, but all others rob∣bery, or rapine, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, and best agreeth with the premises; for hereby is shewed how they seeke their owne death, that get by lying, both false Witnesses, and corrupt Judges, &c. are robbers, they rob men of their goods, and are there∣fore said to be companions of Theeves: To refuse to doe judgement, is to goe from * 1.1366 the way of justice and equity in their dealings in Courts of Justice, between man and man.

The way of man is froward, and strange, but as for the pure his worke is * 1.1367 right; That is, the way of man, who is but naturall, and unregenerate, is crosse to the way which God hath commanded us to walke in, and strangely differing from it; but the way of the pure in heart, who are borne againe of the Spirit, is alwayes right in respect of the intention of his minde. and if he erreth at any time, he turneth againe into the right way by repentance.

Some will have it said to be strange, because against the nature of one reaso∣onable:

of the tediousnesse of a scolding wife, see Chap. 19. 13. Now the trouble of * 1.1368 such an one is otherwise set forth.

The soule of the wicked desireth evill, his neighbour findeth no favour in his * 1.1369 eyes. It is the description of one set upon mischiefe, one, a neighbour dwelling neare unto him, and his acquaintance and friend, is no more to him then another man, so eagerly is he carried to the doing of evill, yea he will wrong his owne bro∣ther, or father. This is true in the covetous desiring unlawfully his neighbours in∣heritance, as Ahab did Naboths vineyard, and in the drunkard, who when he ra∣geth through strong drinke, strikes, and kills, if he can, every one that cometh in his way without respect of persons.

For Vers. 11. see before Chap. 19. 25. * 1.1370

The wise man rightly considereth the house of the wicked, but God over∣throweth the wicked for their wickednesse. Heb. overthrowing the wicked into evill, or throwing him, so also Junius, whom Muffet followeth; and the meaning is, Although the wicked prosper for a time, yet he that is wise, as being taught by the word, lookes upon his house as ready to come to ruine, and having the cause of this evill in it, viz. the materials thereof gotten by bloud, Hab. 2. 11. and that hereby he is throwne into evill, when for this Gods judgements seize upon him, and destroy him, see Psal. 73. and 49.

He that stops his eares at the cry of the poore, he also shall cry himselfe and * 1.1371 not be heard. He stops his eares that heareth not he poore and miserable to re∣lieve them; in saying, that he shall cry, he meaneth, that he shall fall into misery likewise, and then seeke for some comfort, but in vaine, as we may see in the ex∣ample of Dives and Lazarus; and if this happeneth not in this life, yet it shall cer∣tainly be so in the life to come, as in the example propounded. * 1.1372

A gift in secret pacifieth anger, and a reward in the bosome strong wrath. * 1.1373 The word rendred gift is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the reward or present 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the first of which say the Hebrewes a lesser gift is set forth, by the other a greater, and so the meaning is, a Judge being angry with a malefactor, by a gift, although small, given him in secret, is pacified, the cause of his anger being not great; but let him be never so angry, a great gift pacifieth him in case of the greatest offence. Some distinguish thus, A gift promised secretly, lenifieth him, but being given, much more, but the first is best. And it is to be noted here that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to extinguish wrath, as well as to mitigate it, and therefore it is hereby intimated, that the Judges wrath is as a great fire; but as a great quantity of any heavy things, not combustible, be∣ing cast together upon this fire covering it all over, the fire not being able to pierce through, goeth out; in like manner by great presents the great wrath of the Judge is extinguished. But this is not spoken as approving such doings, but to shew how it is with corrupt Judges, as was touched before, Chap. 16. 16. and Chap. 17. 8. yet * 1.1374 it is applicable to God the just Judge of all the world, If by gifts given in secret, we understand almes secretly given; for hereby his strong wrath is pacisied, neither do we read of any thing else as able to do it, Matth. 25. Almes are therefore by Cy∣prian compared to the water of Baptisme, as that once extinguiheth the fire of hell, * 1.1375 being once administred; so Almes often given, often extinguish the fire of Gods wrath, when it ariseth for sin.

Augustine comparing it to oyle, speakes likewise of the same, and whereas oyle rather increaseth, then extinguisheth the fire, it is said, that although it com∣monly doth so, yet if it be cast upon lime burning, it quencheth it. And for secret giving Almes, he bringeth in that which Elishah bad the widow doe, viz. to shut * 1.1376 the door of her house to her, and then to poure out of her little oyle, promising, that so it should increase miraculously; for in like manner this miracle of extinguishing the fire of Gods wrath, and procuring mercy from him, which is as oyle to make us chearfull, is not wrought but the doore being shut, when wee poure out our oyle, that is, when we exercise mercy, we are close and secret, and seeke not hereby the praise of men.

It is joy to the just to doe judgement, but destruction shall be to the workers of * 1.1377 iniquity. Junius, To doe judgement bringeth joy; that is, the joy and peace of a

good conscience here, and everlasting joy hereafter, when the just shall shine as the firmament; Hebr. The doing of judgement a joy to the reighteous, which by La∣vater * 1.1378 is expounded of the content and comfort that he taketh in doing that which is right, as when he hath delivered any that were in danger to suffer wrong, or be∣ing * 1.1379 tempted to any injust action he hath grace to resist, and to doe rightly, although to his hinderance. * 1.1380

The vulgar Latine for these words, destruction shall be to the wicked, hath Pa∣vor, feare shall be to the wicked, expounded by some of the Judges doing justly: for when he doth so, the just hath cause of joy, because he is out of the danger of his censure, and the wicked, who would otherwise rob, or be some way obnoxious to him, is cut off; But when this is done, other wicked men surviving feare. Some by judgement, understanding mercy to the poore shewed in secret, according to the verse before going, expound it thus, to give Almes is a joy to the just, because hee thus provideth for the securing of all the rest of his estate, and is sure of a reward in heaven; but the wicked miser is alwayes full of feare of being robbed, and losing that, which he hath with so much care, and stretching of his conscience got∣ten, because there is no fence by Almes set about it, and if his conscience be awake∣ned, he hath inward horrour in respect of the wrath to come. Some, the just hath joy, and is delighted in well-doing, but this very thing is a terrour to the wicked, because his goodnesse condemneth the wicked mans naughtinesse, as it is said, The Queene of the South shall rise in judgement against this generation, and condemne it, for she came from a farre to heare the wisdome of Salomon, but they would not * 1.1381 heare the wisdome of Christ, who was greater then Salomon, for to be condemned is matter of terrour. Some because the word rendred feare cometh from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bring forth, which when a woman doth, she doth it not without great feare and sorrow, expound it of the feare, in which wicked men doe their wicked facts, as the Thiefe when he breaketh through and stealeth, the Adulterer in regard of her husband, whom he defileth, the riotour seeking to the night for feare of being seene; but contrariwise, doing rightly to the just is secure without fear or care, full of joy and comfort. And of the wicked mans travelling with, and conceiving sinne, we read Jam. 1. 14. Job 15. This, if the word hath such a signification, which I cannot finde, were excellent; but that it signifieth pavor or feare none doubteth, and therefore I thinke it best to follow the Vulgar, especially because so it answers best to joy, and I see nothing against any of the Expositions premised, and therefore in∣differently imbrace any of them.

The man that wandreth out of the way of understanding, shall remaine in the * 1.1382 congregation of the dead. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred dead, signifieth also Giants, for which the Vulgar renders it so, and by Giants Devils are commonly understood, for their Gigantean qualities, wonderfull power and cruelty. If it be rendred dead, the meaning is (if this deadnesse be taken for corporally dead) he shall fall into some sepulchre or other of the dead, and there remaine and perish, that is, doe like unto one that goeth out of the common road, who cannot in some places goe farre, but he cometh amongst these sepulchres, which amongst the Jewes were made neare to common roads in the fields, and therfore such a man going out of the way came soone amongst them; or for this wickednesse he shall be adjudged to dye: Or by the dead understanding the spiritually dead, it is meant, that the hereticke go∣ing from the truth, is now no longer to be counted one, that is living amongst the living, but dead amongst the dead, because he is as a member cut off from the body, thenceforth living no more, as Augustine reasoneth: And if he were or∣thodoxe before, now he is twice dead, or twofold more made the childe of hell, * 1.1383 then the Pharisees once, as all are by nature, and now the second time by falling away from the truth, so that indeed the hereticke is more the childe of hell, then the very devill, for he was but once made so, the hereticke twice. If it be under∣stood of Giants, or Devils, then the meaning is, that none other end is to be ex∣pected by him, that erreth from the right way, but to be cast into the place of ter∣rible and cruell Devils, there to abide for ever and ever, yea, he is continually in the assembly of Devils here, as having them for his friends, companions, allies, and [Note.]

fathers. To this effect Athanasius, heretickes goe about every whither with * 1.1384 their father the Devill, hauking after causes of iniquity: and Nazianzen calleth such a company the Devills fortresse, there he hath an Army, saith he, there are his guard and defenders, and legions of uncleane spirits. A dreadfull case then are they in that erre from the way of true doctrine either by departing to heresie, or out of the way of righteousnesse or holinesse hereby taught.

He that loveth pleasure shall be poor, and he that loveth wine and oyl, shall not * 1.1385 be rich. Vulg. He that loveth banquets, and that loveth wine and fat things. Heb. A poor man loving mirth, and loving wine and oyl shall not be rich. The Cald. and Sept. also render the first words so but the Sep. goeth far from the Heb. in the last, He that loveth wine and oyle to riches. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either oyl or fatnesse, * 1.1386 as Lavater readeth it, understanding hereby all delicate and dainty fare, as also sweet oyntments, in spending which upon their bodies they of the East were very profuse, and some touch hereof is given in the woman, that poured a boxe of oynt∣ment very costly upon the head of Christ, of the preciousnesse of which see there in the history. The meaning is plaine, a poore man, that is given to pleasure, and fare daintily, and to drinking, shall never bee rich. For indeed hee that is thus addicted, although he be rich now, shall not long so continue, but become poore.

The wicked shall be a ransome for the righteous, and the transgressor for the * 1.1387 upright. The Vulg. here renders it, The wicked is given for the just, leaving out the word ransome, which is Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there is no word signifying, is given. To keep therefore to the New Translation it is meant, that the righteous and wicked both being in danger of Gods wrath, the wicked is taken, and cut off, and he preserved, as is shewed Ezek. 9. and was verified in the example of Je∣remiah and Baruch, who, when all the City of Jerusalem was destroyed, were preserved. Some expound it of the wicked wronging the just by imprisonment, deprivation of goods or life, they shall come to suffer in like manner for their thus * 1.1388 using of them. But I adhere to the first: so the seven men of Sauls posterity were made the price of redemption, as it were for righteous David, and his people, when they were hanged up, and the famine ceased, which before endangered their lives. Thus when Israel was spared, and Egypt, and Ethiopia suffered, it is said▪ I will give Egypt and Ethiopia for thy ransome; which way soever it be taken, it is a comfort to the just, as shewing Gods care to deliver him; as it is a great comfort to a poore subject taken by the enemy, and carried away captive, to know, [Note.] that his Prince will pay his ransome; but a terrour to the wicked, that liveth yet at home, to know that he shall go to live in slavery in his stead. He then that is wicked, that fareth best in this world, can have no joy of it, if he considers this well; for he hath but a time, and that very short, to live thus, and then he must goe into misery for ever, and the just man, whom he thought miserable for his present afflictions, shall be delivered, and live joyfully for evermore.

There is a treasure to be desired, and are in the dwellings of the wise, but a * 1.1389 foolish man spendeth it up. Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will devoure it, we may understand this either of wealth, and plentifull provision of the best food, for this doth oyle or fitnesse commonly set forth: or if by oyle mercy to the poore be understood, as was before said, it is meant, that such spend in charity much, and yet have abundance; whereas the foolish covetous man devoureth all that he hath alone, not that he spends so much upon his body, but he devoureth all by his covetous minde, being poore and destitute, because he hath not the power to use his wealth that he hath; but is a slave or servant to it; or he is said to devoure it, because he hoords it up, and giveth not to the poore, as the wise doe, but keepes all to himselfe, and his children; or his foolish and prodigall spending consumeth it, together with his im∣providence, and witlesse ordering of his affaires. It is not here commended unto men, to gather abundance and to set their hearts upon thus doing, but propounded as an incouragement to doe wisely, because through Gods blessing it shall be thus with the righteous and provident.

He that followeth after righteousnesse and mercy, findoth life, righteous∣nesse, * 1.1390

and honour. The just dealing man, that liveth in the feare of God, and is charitable, is through Gods mercy in Christ accepted of for perfectly righteous, and so shall after this fraile life ended, live eternally in heavenly glory; yea, he is in [Note.] the way of living long and prosperously here also, and coming to promotion and honour amongst men.

He then that thinkes without following righteousnesse and mercy, to be justified by faith, and saved, shall be deceived; they are onely the just and mercifull, that attaine to this, or if they have been wicked, turne whilst they have time, and thenceforth follow this way.

A wise man scaleth the City of the mighty, and casteth downe the strength of the confidence thereof. Here wisdome in warre is preferred before strength: a * 1.1391 wise Captain with a few men by his warlike stratagems shall prevail to win a strong City, when as a foolish and unexpert Captaine with a great power of men shall bee repulsed, and made to depart without doing the worke. Some understand it of a man fearing God, and so setting to this worke by seeking his helpe first, as the Machabees did, and miraculously prevailed against their Enemy. Some of an Oratour that is wise, sent Ambassadour, and perswading by his Oration the yeelding of that strong hold, which is otherwise invincible. According to the first and last of these it is said, Let Armes give way to the Gowne, and the Laurel to the Tongue. And againe, Parva sunt for is arma, nisi sit consilium domi, * 1.1392 Armes abroad are of little force, unlesse there be counsell at home.

Chap. 18. 21. Is the same in effect with Verse 23. He that keeps his tongue, keeps his soule from troubles, therefore that resolution of David, Psal. 39. ought to be every mans resolution.

Proud scorner and haughty is his name, that dealeth in proud wrath. This is spoken of one that being crossed in his wayes uttereth himselfe in words or deeds * 1.1393 like a proud and disdainfull person, all that he getteth by so doing is an ill name, and infamy, which all men naturally decline, and avoid, as joying in a good name, but grieved at discredit.

The desire of the slothfull killeth him, for his hands refuse to labour; to the same effect is Chap. 13. 4. If an idle person could by wishing and desiring * 1.1394 get sustenance, he would live, but idlenesse so prevailing with him, that he worketh not, and working being the onely way to get it, he wanteth, and starveth, and dyeth in misery, for it is so ordained, He that will not worke, let him not eat. * 1.1395

He coveteth greedily all the day long, but the righteous giveth, and spareth not. Here the diligent, who is called righteous, is opposed to the idle, the one * 1.1396 goeth on in desiring without working, but in vaine, for he is in extream want; the other hath not onely for his owne necessity, but to give to the poore also, and giveth daily.

The sacrifice of the wicked is abomination to the Lord, how much more * 1.1397 when hee bringeth it with a wicked minde? Of the first clause here, see Chap. 15. 8. Touching the other, He bringeth it with a wicked minde, that expects for this to be justified from the sinnes in which he liveth, and still goeth on, as the * 1.1398 Lord challengeth the Jewes by his Prophet. Touching false witnesse, Vers. 28. see Chap. 19. 5.

A wicked man hardeneth his face, but the upright directeth his way; that is, as one upon a journey wandring out of the way, although he be admonished of it, * 1.1399 yet goeth on, setting his face stifly still on the way wherein he is, and will not bee moved to turne it to any other; so a wicked man in the way of sinne will not turne his face from it, but obstinately goeth on therein whatsoever comes of it; but the just contrariwise considereth, and hearkeneth to directions given him out of the word, and if hee findeth at any time that hee is in an errour, hee returneth and taketh into the right way againe, living by rule, and not by lust.

There is no wisdome, nor counsell against the Lord. That the counsell of the * 1.1400 Lord shall stand, see before Chap. 19. 21. now it is further said, that howsoever

men consult to frustrate it, they shall never be able; Joseph, in the counsel of God appointed to honour, came to it, against all the wicked plottings of his Brethren; the Children of Israel, whom God promised to bring out of Aegypt, came forth against all the opposition that Pharaoh with all his power could make, with many more.

The horse is prepared against the day of battell, &c. Psal. 33. 17. it is said, * 1.1401 That an horse is vaine to save, but here, &c. Psal. 3. 8. Salvation is of the Lord.

CHAP. XXII.

A Good name is rather to be chosen then great riches, and loving favour * 1.1402 rather then silver and gold. This may seeme strange, seeing that in riches there is reality, but to be spoken well of amongst men, what is it, but the empty aire, beating with a vaine sound, but doing no man any good?

Ans. If it cometh from vertue and well doing, it doth a man more good sometime, then money, as namely, when such a man hath occasion to speake, he shall be more willingly heard for his good, and the good of others. 2. For this, sometime great preferment cometh. 3. After death, when riches faile, this con∣tinueth. 4. If he hath children, they shall fare the better, and finde more favour for his sake.

If it be said, some wicked men have a good name amongst men▪ and some righ∣teous men are reproached, and vilely spoken of; it is true, but their good name is not the name here spoken of, which is founded upon vertue, for they come to it through deceit, by reason of the shallownesse of men, that can looke upon one only superficially, and not discerne the evil that is in him. And for the just, defamed for righteousnesse, this is no infamy, but fame before God, and all good men, because such are the blessed of the Lord. But why is love preferred before Gold or * 1.1403 Silver?

Ans. Because sometime a friend in the Court is better then a penny in a mans purse, and he that is be friended, hath his cause wel ended.

2 If warre hapneth, and he falleth into the enemies hands, to finde favour then with Nebuchadnezzar, as poore Jeremiah did, is more then to abound with gold and silver, as Zedekiah, and his Princes; Nehemiah a Captaine, finding such favour with Artaxerxes, benefited himselfe, and all his Country-men the Jewes: and how much good came of Ahashuerus his favour to Ester? alwayes provi∣ded yet, that there be a concurrence of Gods favour with the favour of men.

A prudent man fore-seeth the evill, and hideth himselfe, but the simple * 1.1404 passe on, and are punished. The evil here spoken of is the plague, or the judgement of war, or some other generall judgement coming for sin; the prudent seeing this bideth himselfe by flying to God in prayer, for there is for such an hiding place, under his shadow, and seathers, as the Psalmist speaketh. Prudence also teacheth in time of danger, by enemies, or persecutors to flee for shelter, from one place to * 1.1405 another, as Christ said to his Disciples, When they persecute you in one City, fly to another; and in time of the Plague likewise, provided, that we first and chiefly fly to God. 2. Be not over timorous, for this sheweth little faith. 3. Herein [Note.] each one hath respect to his Calling, not for feare of infection to forsake that; such as have a Calling to attend upon the sicke, and Women great with childe, or in travell at such time, not now to forbeare, but to have confidence in God, and doe their Office, and likewise such, as to whom the care of burying the dead belongeth. Lastly, they that stand in nearest relation to each other, Wife to Husband, Chil∣dren to Parents, Spirituall Pastors to their flocke. For,

1 There is a speciall promise, that a charge shall be given to the holy Angels, * 1.1406 to keep thee in all thy wayes, and he that rests under the feathers of the Almighty, * 1.1407 shall not feare the pestilence that walketh at noon day.

2 If the Angels beare thee not above the danger of the Plague, and the body∣killing infection thereof, yet they shall certainly beare thee with Lazarus dying * 1.1408 into the bosome of Abraham; see my exposition upon Psal. 91. for further in∣struction in this point: The simple goeth on, and is punished; That is, the foolish opposed to the prudent, the wicked, that are without piety, and the rash, through their foole hardinesse run into apparent danger, either of the sword, or plague, and so perish, and dye without comfort. These evils coming are not by them lookt at, to be stirred up hereby to repentance, but being this way unfenced, they lye nakedly open to them, to be devoured hereby, and then to be swallowed up of the bot∣tomlesse pit for ever.

For vers. 4. wherein humility is commended, see before, chap. 18. 12.

Thornes and snares are in the way of the froward, he that keepes his soule * 1.1409 shall be farre from them. Thornes prick and hurt, and snares hold, and trouble such as are taken therein; in saying then that these are in the way of the perverse, or wicked, he meaneth sinnes are as snares, taking, and holding the wicked to their destruction, and as thornes pricking and galling their conscience, and particularly sinnes that they fall into, through the worldlinesse of their mindes, the cares of this life, for they in speciall are sometimes compared to thrones and bryars, and some∣times * 1.1410 to snares, like unto which the day of Judgement shall come upon the world∣ly minded: He that keeps his soule; That is, from being worldly, having his minde lifted up to things above, and laying up a treasure in heaven shall be free from them, for he shall not be in any such danger. Therefore we are here taught how we may escape the danger of these thornes, and snares, viz. by keeping our soules, not suffering worldly cares to take place in our hearts, but being heavenly minded and spirituall; for thus we shall count all things here as drosse, and dung, in comparison of the knowledge of Christ, and the benefit coming hereby, and so * 1.1411 not thinke worldly things worthy the setting our hearts upon them.

Some by thornes, and snares, understand troubles, and vexations, through ma∣nifold sufferings here, and hereafter, from which he that keeps his soule, is free; for although he hath his sufferings in this life, yet he is not hereat vexed, but rejoyceth in them, by vertue of his faith, and is sure, that he shall for ever be free from the future sufferings in hell fire.

Lavater also addeth, that by snares are meant the snares of the Devill, whereby * 1.1412 they are intangled that are taken with Heresie, and that thornes and snares are in their way, as was said before of the slothfull, hindering them from going in the way of righteousnesse, to which last I cannot subscribe, because they are said to be in the way of the perverse, as a punishment, that we may be deterred from walk∣ing that way, and have a vigilant care of our selves continually, that we be not by any meanes drawne into it. They are not then spoken of, as being in their way to hinder their coming out of it into the right way, which they have no minde to doe, but to shew the dangerousnesse of the way, that they are in; for the other Exposi∣tions, they altogether make the sence most full.

And of the snare of the Devill, in which the wicked are, the Apostle speaketh saying, If God will give them repentance, that they may come out of the snare of * 1.1413 the Devill.

Traine up a childe in the way wherein he should goe, and when he is old he * 1.1414 will not depart from it. This is according to the common saying, Quo semel est imbuta recens servabit odorem testa diu. As a new vessell is seasoned, so it will hold the tang a long time. Sometimes it is not so, but for the most part it is, and therefore Parents must instruct their children be times, and season them with knowledge of the Principles of the Christian Religion, and cause them to live ac∣cordingly; * 1.1415 as it is said of Abraham, and Joshua, and his house.

The rich ruleth over the poore, and the borrower is servant to the lender. How the rich rule over the poore, is commonly seene, because they labour for them, and are commanded by them, and the Debtor is a servant to the Lender, be∣cause that by the Law, if he were not able to pay, he was to be sold for a servant, and so payment was to be made, or to serve him.

He that so weth iniquity shall reap vanity, and the rod of his anger shall faile. * 1.1416 Muffet, the rod of his anger shall consume him; That is, he who is injurious to others, and afflicteth them, shall by meanes of his owne unrighteous dealing, be at last consumed himselfe, and wasted, through the just judgement of God.

The vulgar to the same effect; He shall be consumed by the rod of his anger: But the Now Translation is word for word according to the Hebrew: but the word rendred fatle, signifieth also consume, and if him be understood, the first rendring and exposition is good, shall consume him; and then the sence is plaine, as hath been said. It is aptly spoken next unto that of the rich, ruling over the poore, ver. 7. the rich being hereby warned to take heed, that he rule not with rigour, for if he doth, and wrongs the poore, he doth but sow the seed of his owne ruine: evill done to others, will bring forth the like evill to him againe, and that with increase; yea, the rod that he hath, which is put for an ensigne of power, That is, his dominion before spoken of, being thus abused, against a poore man, with whom he is angry, shall turne to the bringing of him downe so, as that he shall become poore also, and then his former power shall faile him.

He that hath a bountifull eye shall be blessed, for he giveth of his bread to * 1.1417 the poore; A bountifull eye he is said to have, that giveth to the poore, because by looking upon him in misery he is moved thus to doe. Of his being blessed, see Mat. 25. and in this life, Psal. 112.

Cast out the scorner, and contention will goe out, yea, strife and reproach shall * 1.1418 cease. By the Scorner here, understand not only one that is given to mocking, but also that thus urgeth others to impatience, whereupon hot contention followeth: or one that scornes, and mockes at the Prince, or chiefe Rulers of the Land, seek∣ing what he can, to vilifie him in the estimation of the people, whereby they are ready to rise up in rebellion against him, or them. If there be any one such, the Prince is here required to take him away; That is, to cut him off, and to quell the rest, that are stirred up by him to mutiny. All are not to be animadverted a∣gainst for this one, but he is to be rooted out, or a few, and then the rest will be quiet, and such contemptible speeches shall be heard no more.

He that loveth purenesse of heart, for the grace of his lips the King shall be * 1.1419 his friend. These words doe aptly follow the other, about casting out the Scor∣ner, for now he sheweth on the contrary side, whom the King should have in esti∣mation, viz. a man of a pure heart; That is, him, who is sincere, and upright in his whole life and carriage, that is no mocker, but full of wise and gracious spee∣ches, tending to peace, and righteousnesse. A wise King, that would be loved, and honoured of his Subjects, must cast out the Scorner, and take such a man unto him.

The eyes of the Lord preserve knowledge, and he overthroweth the words * 1.1420 of the transgressour. By knowledge here, Muffet understandeth a man that knoweth, and feareth God, over him are Gods eyes continually to preserve him; but the wicked man, who is but a man of words, praying haply, and speaking as well as he, the Lord overthroweth, who looketh not so much at the words, as at the heart, and workes of him that attendeth upon his Worship, and Service.

Lavater understandeth the Holy Scriptures, wherein Divine knowledge is con∣tained, * 1.1421 of these the Lord hath a speciall care at all times, to see to their preservation, although Persecutors burne up as many Bookes as they can come by, as did An∣tiochus Epiphanes, and Dioclesian afterwards, yea, and learned men, who teach, and set forth the knowledge herein contained. And by the words of transgressours, the raging words of wicked Persecutors, who threaten destruction to the Church, and people of God, he overthroweth, and bringeth them to nothing, which was most notably fulfilled in that Antiochus aforesaid.

Of the sloth full spoken of, ver. 13. who saith, A Lion is in the way, see be∣fore, * 1.1422 ch. 15. 19. The meaning is, he doth as if there were a Lion in the way of working; That is, deadly danger, for so he declineth it, and keeps backe from labour.

The mouth of strange women is as a deep pit, he that is abhorred of the Lord * 1.1423 falls into it. Of a strange woman see before, chap. 2. 16. 7. 5. Now her mouth is compared to a deep pit, because that by the flatteries of her mouth simple men are made to fall into fornication, which is as a deep and dangerous pit, in which he perisheth that falleth; and who is that? but the man whom the Lord for his great sins going before, giveth over to a reprobate sence, and he is ready to fall into this, and others sins, and to commit them with greedinesse, and this for the most part is * 1.1424 the Glutton, and Drunkard, and the idle person, against whom, ver. 13.

Foolishnesse is bound in the heart of a childe, but the rod of correction dri∣veth it away. Of correcting children see before, ch. 13. 24. * 1.1425

He that oppresseth the poore to come to riches, and that giveth to the rich, shall surely come to want. The first clause here is plaine; for the second, he is * 1.1426 meant, that feasteth the rich sumptuously, and spends prodigally upon them for vain-glory, as some doe: For when thou feastest, saith Christ, invite not the rich, yet not absolutely forbidding it, because it tendeth to the increase of love, but it is * 1.1427 a greater act of love to invite the poore; so that if that be done, and this neglected, but much more if the rich be feasted, and the poore oppressed, God is offended, and the rich that doth thus, shall by him be brought downe to poverty. Lavater understands it of a man that having oppressed the poore, for which he is com∣plained * 1.1428 of to the Judge, and that he may finde favour with him giveth some great present to him. He shall come to poverty either by the Princes picking some quarrell against him, and so squeezing him, or by enemies breaking into the land, and taking of his goods away from him, according to the former of which it is said, Quod non accipit Christus, tollit fiscus. The vulg. He shall give to one richer and want; that is, will he, nill he, one richer shall spoyle him, as he hath spoyled the poore.

Basil setteth forth this by a comparison taken from Fishes, the great devoureth * 1.1429 the little, but then cometh a greater then he, and devoureth him. Cajetan under∣stands God by the richer, to whom he giveth, when he is by him deprived, but this is forced. Some understand two wayes of coming to poverty here spoken of: 1. By oppressing the poore. 2. By giving largely to the rich in hope to be abun∣dantly recompenced, but in the end his goods being thus wasted, and no recom∣pence coming, he remaineth poore. To me it seemeth to be of larger extent, when God hath committed the goods of this world to thy dispensation, and thou comest to distribute them, then to give them to rich friends that have enough al∣ready, and not to the poore, is the way to come to want the true treasure, and so to be most poore, and miserable indeed, a thing too commonly practised: but let this be a warning to thee, if thou beest wise, to incline more to the poore, though strangers, then to the rich, although familiar friends, or kinsfolke, for so thou [Note.] shalt surely have a treasure in heaven, otherwise thou shalt surely want one day as well as he that oppresseth the poore.

It is a pleasant thing to keep them within thee, they shall withall be fitted to thy lips. Here, and verse 17, and verse 19, 20, 21. is a generall exhortation to * 1.1430 heare the words of knowledge, it being shewed, that no small, but great good will redound to every one that doth. The things to which we are exhorted are, 1. In humility, to heare all the instructions before going, and to beleeve them, verse 17.

Bow downe thine eare, and heare the words of the wise, for he must heare in * 1.1431 all humility, and submit to be guided hereby, as by the words and instructions of him, that is onely wise, that is, the Lord, who would be made wise hereby, and * 1.1432 not leane to his owne understanding, which is foolishnesse, yea, enmity to God and his wisdome. 2. To apply our hearts hereunto, and apply thine heart unto my knowledge, for we must have hearts to heare and understand, as well as eares to heare. 3. Having heard, and heard with the heart, to keep them within by serious meditation, and remembring. Vers. 18. It is a pleasant thing to keep them with∣in thee; thus we are commanded to let the word of God dwell plenteously within us, as good seed being sowne must be kept within the ground, that it may

spring up and fructifie, and lye deep in the ground, because where there is no depth of earth, although it springs up, it soone withereth againe, and this must be done out of a delight taken herein. 4. Not so to keep them in heart, as not to speak of them, for which it is added, They shall withall be fitted to thy lips; the good hearer being one that talketh of the word which he hath heard, and spends not his time after this in vaine and worldly talke altogether, for out of the abundance of the heart the mouth speaketh; the word heard is as living water flowing out of * 1.1433 the belly to eternall life.

The good or benefit redounding to a man that heareth, as hath been said, is first confidence in God, Vers. 19. That thy trust may be in the Lord, for none but such can trust in God, in others if there be a confidence, it is none other then pre∣sumption, * 1.1434 and the obedient hearer that trusts in God, shall not be deceived; for his words be the words of truth, of which he is ascertained, for he is a God that * 1.1435 cannot lye, though all men be lyars.

Secondly, wisdome, to answer any man that asketh thee concerning the faith and hope that is in thee, that thou mightest answer the words of truth to them that send unto thee; of which see also 1 Pet. 3. 15. others, that are no diligent hearers, or having heard, hide it not within them, if they be asked, can answer nothing, but stand like stockes and blocks, which is a most shamefull thing in matters of greatest concernment. Lavater observeth here, that this exhortation is now inserted, be∣cause * 1.1436 that from Chap. 10. hitherto, he having delivered wise and darke sentences, from henceforth to Chap. 25 he altereth the course of his speech, proceeding by way of command, as a father speaking to his sonne.

Beda thinkes, that Salomon hitherto propounded onely what he meditated * 1.1437 upon in private, but now proceeding to presse these things to his sonne, for whose learning he penned them, he thought good to premise this exhortation, and then to come to the charge giving, which followeth; but because he often exhorted be∣fore also to hearken, this cannot stand, but rather it is probable, that fearing, lest in uttering so many things the hearer should grow drowsie and dead-hearted, he here quickens him againe to give diligent attention to the end. And indeed so prone [Note.] are all hearers to drowsinesse, as Eutichus, when Paul prolongs his speech, as that * 1.1438 they have need by the way to be often stirred up to attention, as is the laudable custome of all zealous preachers of the Gospel, and we have much adoe also thus to quickensome some hearers, or to keep them waking.

Rob not the poore because he is poore, neither oppresse the afflicted in the * 1.1439 gate, for the Lord will plead their cause. In giving his charge he here beginneth with the Proverb last set downe verse 16. against oppressing the poore. Rob not the poore, because he is poore, that is, take not advantage of his poverty to wrong him; and thou that are a Judge, adventure not for this to oppresse him by a false judgement, for although there be no might in him that thou needest to feare, yet there is in his God, who will plead for him, and will surely spoyle those that spoyle him; for to oppresse in the gate, is to oppresse in judgement, because the Judge was wont to sit in the gate of the City.

Make no friendship with an angry man, and with a furious man thou shalt * 1.1440 not goe; Lest thou learne his wayes, and get a snare to thy soule. Men and wo∣men are apt by nature to take any evill infection from others if they converse with them that be infected, therefore as society with any that are infected, is to bee eschewed, now sinne is an infection, and as other sinnes, so anger, for which end companying with such is to be taken heed of. And the companion of the furious gets a snare to his soule, because such a man being but a little provoked, is ready to kill and slay his very friend in his mad fit, as Alexander is said to have done by Parmenio; and to fall by the sword, and by a snare is all one, because either brings death.

Here is warning given against surety-ship, of which often before Chap. 6. &c. * 1.1441

Remove not the ancient land-marke which thy fathers have set. Of re∣moving the land-marke, see Deut. 19. 14. where the Lord forbiddeth it, and Deut. 27. 17. where he curseth it.

Touching the diligent, of whom it is spoken, verse 29. see Chap. 21. 5. but here it is said, such shall stand before Kings, intimating more then wealth, that he shall attaine unto, and that is honour and dignity through the publike imployment in which he shall be imployed; for he that is wise and industrious in managing pri∣vate affaires, the King will soone spye out, and imploy in the publike, gathering from hence, that he is a most sit man for it.

CHAP. XXIII.

IF thou beest a man given to the appetite, put a knife to thy throat, &c. Here is a charge against gluttony, to which some men of great appetites * 1.1442 are very apt, when they are at good cheare; Heb. for these words, If thou beest a man given to the appetite, it is, If thou be master of a soule. The vulg. If thou hast thy soule in thy power. It it to be understood as a precept a∣gainst gluttony, as many Expositors take it, the sense is plaine, refraine thy selfe at a feast, and be not tempted by delicious meats and drinkes to excesse, as thou wouldest keepe thy soule from destruction, for he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the master of his soule, that keepes it from coming under the power of evill lust, the being over∣come of which, is to be brought into thraldome, and so to inevitable destruction; * 1.1443 wherefore the Translation should goe thus, Put thy knife to thy throat, if thou wouldest be master of thy owne soule; that is, keep the power of it to salvation, and not betray it to so base a thing as gluttony and drunkennesse, to thy destruction. It seemeth to me not to be unlike to that of our Lord, If thy right eye offend thee plucke it out, and cast it from thee, so if thy appetite offend thee, cut thy throat rather with thy owne knife, then that it should doe so to the indangering of thy soule, because the soule is farre more precious then this life, and therefore to kill the one, to save the other, is wisdome, and to indulge the one, and destroy the other, extream folly. Yet this is not spoken, as though in any case one might cut his owne throat, God forbid, for such dye in the foule sinne of bloud-shed; and so there is no mercy for them, no more then for Judas, Saul, or Achitophel, it [Note.] being never heard, that any faithfull, but desperate persons did thus, and if by faith one be saved, then they that end their lives in despaire, are certainly damned, and this be spoken by the way against the dangerous tenet of some, that some selfe∣murtherers may be saved, whereby it is to be feared, that some have been animated to this most unnaturall sin. But a man subject to this temptation is bidden rather then yeeld unto it, to cut his owne throat, to shew in what detestation he should have this grosse sinne, so that if thou abhorrest from cutting thine owne throat, [Note.] thou must abhorre here-from, it being all one to be a glutton and a drunkard, and a murderer of a mans selfe, and that not onely in respect of everlasting life, but of this present life also, because many diseases, which are mortall, are gotten by sur∣feiting, the pleuresie, the dead-palsey, the dropsie appoplexie, burning-feavers, the painfull-gout, shaking palsies, losse of appetite, and wit, and dimnesse of the sight before the time.

Some there are, that understand this of speaking, because a man speakes through his throat, when thou sittest downe with a Ruler, who makes a great shew of love unto thee in inviting, and sumptuously feasting thee, beware lest when thy heart is merry with wine and good cheare, words fall from thee, whereby ad∣vantage may be taken against thee, for Princes sometimes invite for a colour to in∣trap their guests, as Absalom did Amon, and Richard 2. King of England the Duke of Buckingham, Arundel, and Warwicke, and then tooke and clapt them up in prison. And the rather they incline to this, because the Ancients had their Symposia, or Philosophical feasts, wherein they sitting downe together, feasted one another with witty sayings, and discourses, as was touched in the Preface.

Lastly, some expound this mystically of coming to the Lords Table, who is * 1.1444 the Lord and Ruler over all, and of the care that every one should have that

cometh hither, as thou wouldest be master of thy soule, and not lose it, now put thy knife to thy throat, be cautelous and circumspect, as about a matter of life and death, because he that eateth unworthily eateth damnation to himselfe, and so * 1.1445 putteth a knife, as it were, to his owne throat to kill himselfe. But if it be taken thus, how shall we understand the next words?

Desire none of his dainties, for they are deceitfull meat, unlesse we shall say, they * 1.1446 are deceitfull, because they that sit downe here, do by this precious and dainty thing deceive themselves, by placing confidence in the bare eating in respect of salvation, taking no care about eating and drinking worthily, or unworthily. I conclude, that the first exposition is most genuine, this last one made besides the intent of the Writer, yet such, as unto which it may be not unprofitably drawn, and the like may be said of the middlemost exposition also.

Labour not to be rich, cease from thine owne wisdome, &c. Vulg. Put a * 1.1447 measure to thy wisdome, which is expounded thus, Although I have before com∣mended the wise, and the industrious, saying, that they should have riches and plente∣ousnesse, yet let none grounding hereupon, labour after riches and abundance in this world, having attained to a competent estate, and being supplied with necessaries for this life, but now cease using his wits this way more, lest that which was before but necessary frugality, be turned into base and damnable covetousnesse. But the Hebr. word is, Cease from thy understanding; the meaning yet may be the same, seeing that man ceaseth from using his wits about this or that, who puts a measure thereunto. Worldly wisdome, which is here spoken of, putteth a man on, the more he hath to labour for the more; but this is here forbidden, and therefore to doe so is a sinne, even the sinne of covetousnesse.

Moreover, worldly wisdome puts a man on by wit, without taking paines in a lawfull Calling, to seeke riches, as doth the Mountebank, the Cheater, the Game∣ster, the crafty Lawyer, the Stage-player, and the jeaster, together with all those that use any fraud in buying, and selling, falsifying weights, mingling things un∣profitable with profitable, &c. yet these kindes of men labour also, for they work with their wits, by circumventing others to inrich themselves, and therefore it is aptly said unto them, Labour not to be rich, but cease from thine owne under∣standing.

The words following are a reason, why we should not labour for riches, any more then our necessity requireth, they are nothing; and, Wilt thou set thine eyes * 1.1448 then upon them? for, riches have their wings, and fly away as an Eagle, to Heaven. The vulgar, Lift not up thine eyes to riches, which thou canst not have, Hebr. Wilt thou make thine eyes to fly to it, and it not? whereunto if we adde by way of supplement to be had, and it is not to be had; it will be the same in effect with vulgar Latine, and then the meaning is, Looke not after the getting of such riches, as are not to be had or gotten lawfully; That is, either by covetous labouring after them, when thou hast no want, or imploying thy wits to deceit; for, such riches have their wings like an Eagle, and fly away to Heaven; That is, they suddenly fly away, as an Hawke, being by thee never seene more; as the Faulkenor having lost his Hawke, being flowne from him; for so goods ill gotten soone vanish, and if their place be lookt for, in his house that is greedy of gaine, it is no where to be found; and therefore a comparison is here fitly made, with Ea∣gles feathers, for of them Albertus writeth, That being laid amongst other fea∣thers, they doe in a short time corrupt, and consume them, as he saith, that he had * 1.1449 tried by experience in Goose feathers; so ill gotten goods consume those that are well gotten, be the ill gotten never so few, for which he saith, that one feather of an Eagle doth it.

Some also expound the flying to Heaven of returning to God, from whom they came at the first, by him to be disposed of, taking them from the covetous, and deceiver, and giving them to others. If we understand according to the New Trans∣lation, and it is nothing, then the vanity of riches in this world are hereby set forth, Wealth is as a thing of nothing, and therefore not worthy to be lookt after, and the transitorinesse of worldly goods, they are suddenly gone oft-times, as the

Eagle upon her wing soareth up aloft, flying soone out of sight, I take it to be meant of riches ill gotten, because they that are well gotten are said to be Gods blessing, and such as have them are promised that they shall inherite them, and leave them to their children after them.

And of ill gotten goods Chrysostome saith, They are as Leaven, which although * 1.1450 but a little, leaveneth an whole lump of Dough, so they corrupt all the rest. A rich man then, that thus getteth worldly goods, may lock them up, and make them as sure as he can, but there is a strong thiefe, Covetousnesse within, that will breake open all his locks, and he shall loose them againe.

Eate not the bread of him that hath an evil eye, for as he thinketh in his heart. so is he; Vulg. In similitudine arioli & conjectoris, but the Hebrew is, as New * 1.1451 Translation; the vulgar therefore not regarding the words, seemeth to set forth this as the sence: He is like unto a Wizzard, who conjectureth at things, and speakes accordingly; so he, when thou art eating with him, biddeth thee eate, and drinke but meaneth not so, because he conjectureth, that thou dost so by him, when he is at thy house, and this agreeth well to the reading in the New Translation, as he thinketh, so is he; he thinketh thee to be one, that speakes in this kinde, Contra animi sententiam, and so he speaketh to thee.

But who is the man of the evill eye here spoken of? Some say, The envious man; some, a base niggardly man, that pineth at the consuming of his meate and drinke by his friends, and neighbours, that come in unto him in love, and good will, and he seemeth to be likewise affected to them.

The morsell that thou hast eaten thou shalt vomite up, and loose thy sweet * 1.1452 words; That is, by reason of his envious eye, his meat, when thou perceivest this, will be unto thee but as meat, which thou canst not digest, it will doe thee no good and the good words which thou usest in thanking him, and being merry with him, thou shalt lose, for thou shalt finde, that all thy good cheare was not worthy so much as thankes: whereas Lavater hence gathereth, that discourses at table * 1.1453 should not be grave, and about matters Theologicall, but pleasant and merry Christ, whose example must bee our imitation, was not so strict, when one at table gave occasion of such serious discourses, by saying, It is good to eat bread in the Kingdome of heaven; for he tooke the opportunity to utter that parable of * 1.1454 him, that made a marriage feast, as he sat at table, wherein he discoursed of mat∣ters [Note.] most grave and divine. And before that, he gave instructions about feasting directing what guests to bid, and to use all humility at such meetings. From whence we may rather gather, that at meat all the time is not to be spent in merry talke, but some good, and serious discourses ought then to be entred into, which may be for edification, as we are required that all our speeches should be, and not * 1.1455 filthy, nor jeasting.

Speake not in the eares of a foole, for he will despise the wisdome of thy * 1.1456 words. To the same effect our Lord biddeth, Cast not pearles before swine, fools understand not acute and sublime discourses, or sayings, and therefore they deride them as vaine; but we are not to count every one a foole that is not presently be∣nefited by our teachings, but such as refuse to be taught, or shew manifest con∣tempt; for to seeke by instruction to better such, were as if a man laboured to joyne againe together the parts of an earthen pot being broken, or as if a man should * 1.1457 speak to one in a dream, or as Lavater hath it, sow his seed upon barren and thomy ground. * 1.1458

Enter not into the field of the fatherlesse, for their redeemer is mighty, and he shall plead their cause with thee. Before these words he saith, Remove not * 1.1459 the ancient bounds, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bound of eternity, whereby is inti∣mated, that he who goeth about to wrong the fatherlesse of their inheritance, med∣leth not with that, which is setled not for a time, but for ever, and therefore he shall both lose his labour, and have God for his enemy, who will stand to main∣tain it, though the poore orphan being a childe, and weak, cannot.

Verse 13. 14. Propound nothing else but correction-giving to children, of which see before, Chap. 22. 15.

My sonne, if thou be wise, my heart shall rejoyce, even mine, yea, my reines * 1.1460 shall rejoyce, when thy lips speake right things. This is spoken according to Chap. 10. 1. A wise sonne maketh a glad father, and the word I is iterated, even I, for the greater emphasis; some thinke it is supplied thus, even I rejoyce, as in a thing, wherein I am nearely concerned, because the sons or schollars profiting in wisdome and knowledge is by the father or master counted as his own profiting, so wel-pleasing and delightfull it is unto him; according to that of Seneca, I never take * 1.1461 so much pleasure in knowledge when it is inclosed onely in my owne breast, as when I have some fellowes to partake hereof together with me. So Paul calleth the * 1.1462 Philippians his crowne and his joy.

Let not thy heart envy sinners, but be thou in the feare of the Lord all the * 1.1463 day long. Vers. 17. For surely there is an end, and thy expectation shall not be cut off. Against envying the wicked in their prosperity, see Psal. 73. for fearing God, and constantly holding on so to do, in saying thus he implieth troubles, and sufferings, which are oft-times to the righteous, when the wicked prosper; but he exhorteth to persist in fearing God all the days of thy life notwithstanding this, and that upon this ground, for surely there is an end, &c. both the prosperity of the wicked shall have an end, and the miseries of the righteous, and which is more then that, that which through hope thou expectest in the world to come shall not faile thee, but be accomplished in Gods good time.

Here an application is made of that which was said Chap. 20, 1. against drunken∣nesse, * 1.1464 unto which, riotous eating of flesh is added also. And the drunkard and glutton are both alike threatned with poverty. And it is added, Drousinesse shall cloath a man with rags because drunkennesse and gluttony by vapours ascending to the brain cause drousiness: against gluttony also it was spoken before in this Chap. v. 1.

Buy the truth and sell it not, also wisdome, instruction, and understanding. * 1.1465 Having in the verse before exhorted to hearken to father and mother, by whose wise counsell a young man may be guided in the right way of truth, now he bid∣deth buy the truth, that is, if it cannot be attained otherwise, as for the most part it cannot by parents, because many of them are very ignorant and corrupt, yet bee at cost with other teachers, of whom thou mayest learne the truth of God, and bee made wise and learned to salvation; and because young children have neither the wit, nor money wherwith to make this purchase, it is the duty of parents to doe it for them, intending more with their purses going this way to make them wise, then to make them gay in apparrel, and well monied in their purses, as most doe, to their childrens undoing for ever. But now take notice of it (O yee parents) and take notice of it (yee children also) that true wisdome is the pearle of more value then all other pearles, as Christ setteth it forth, and therefore * 1.1466 buy this, although others must goe for it, yea, even all that is precious in this world, some money for instruction, and all, and life also, if need requireth, for [Note.] Christ, the wisdome of God, and the truth, as he is called. Sell it not, that is, on the contrary side sell it not for a little money, by with-holding whereof thy childe wants instruction, or for worldly gaine disposing of thy selfe, where thou wantest frequent preaching, or for love of worldly wealth forsaking the truth in any thing. For he that doth either of these, sels this invaluable pearle for drosse and dung, as Esau did his birthright for a messe of pottage.

Lastly, to shew that truth and true wisdome are inseparable, he addeth to these words, sell not the truth, also wisdome, instruction, and understanding. Sell away the truth, as hath beene said, and sell away wisdome, buy it not, and buy not him, and so live and dye a foole, and perish everlastingly.

Verse 24. 25. Are onely an application in generall to all parents of that which he had said, verse 15, 16. what a joy it is to all parents to have wise chil∣dren, and therefore it is againe repeated to put them on to use the meanes, where∣by they may be made such, as hath beene said, verse 23.

An whore is a deepe ditch, she is a narrow pit. Here is repeated the charge * 1.1467 against adultery often given before, especially Chap. 7. The Whore is said to be as a deepe ditch or pit, because he that falleth into this foule sinne, can

as hardly get out againe, as one that falleth into such a pit, but must there lye and perish for ever, so greatly doe fleshly pleasures bewitch the whore∣monger.

Who hath woe? who hath sorrow? who hath contentions? who hath babling * 1.1468 and wounds without cause, and rednesse of eyes? they that tarry long at the wine, &c. From hence to the end of the Chapter, Salomon strikes at the root of Adultery, and fleshly lusts, viz. drunkennesse; for it is vaine for him to be warned against it, that is a wine-bibber; wherefore he sheweth both many other evills that shall befall the drunkard, and then this of Adultery, and Fornication also, verse 33.

Thine eyes shall looke after strange women. Here is an enumeration of all sorts * 1.1469 of evills which are incident to drunkards; 1. Woe and sorrow through diseases and sicknesse, which drunkards fall into, and poverty. 2. Contentions, brawling and wounds; for drunkards commonly are quarrelsome, and being disabled by drinking they goe by the worst, if they provoke others to fighting, although oft-times they suddenly mischiefe, and sometimes kill and slay those with whom. 3. Rednesse of eyes, and of face also, whereby the drunkard is much deformed, looking speckled and bloughty, and his face beset with rubies, more like a monster, then a man. 4 It biteth like a Serpent, and stings like an Adder, that is, bringeth * 1.1470 sudden death, as happeneth to him that is thus stung, so that wine and strong drinke are now turned into poyson. 5. He is like one sleeping upon the top of a Mast * 1.1471 and lying in the midst of the Sea, that is, staggering and reeling to and fro, and as sicke of the turning sicknesse, all things seeming to turne round about him. 6. He is senselesse being stricken, and not feeling it, as the dead doe not, nor hee that is dead drunke. 7. He comes to an habit of drinking, When shall I awake? I * 1.1472 will seeke it yet againe; that is, notwithstanding all the miseries coming by ex∣cessive drinking, hee taketh no warning to breake off from this sinne, but is the more eagerly set upon it, when he hath beene drunken once, and againe, a thirst being bred in him, as in the hydropicall man, who having drunke now, desireth by and by to drinke againe, to the increase of his disease more and more.

Moreover amongst these evills, another, coming by drunkennesse, is inserted, which is dangerous both to body and soule; that is, fleshly lusts, unto which abundant drinking of wine and strong drinke stirreth up, Thine eyes shall looke after strange women. So that he who would not bee in danger of fal∣ling into the foule sinne of Adultery, had need to flye drunkennesse: For there is a relation of one that was tempted to Adultery, and then to murther, but hee abhorring from both, fell into the sinne of drunkennesse, and being drunken, com∣mitted them both; for hereby a man is made a beast, and so doth that which is naturall to him, how evill and abominable so ever. But let every one that de∣lighteth in drinking, be warned by this,

Looke not upon the wine when it is red, when it moveth it selfe aright, and * 1.1473 goeth downe pleasantly, for to him that doth, shall be woe, that is, for his laughing over his cups, he shall have weeping and lamentation, but no eye shall pity him, neither shall his teares doe him any good; for the Serpent here spoken of, some understand that called dipsas, with which who so is stung desireth to drinke till he bursteth.

Lastly, these words, When shall I awake? are expounded thus, When will it bee morning, that I may rise, and goe to drinking againe? And this doth well agree with that Esa. 5. Woe to them that rise up early to follow drunkennesse.

CHAP. XXIV.

BE not envious against evill men, &c. For this see before, Chap. 23. 17. * 1.1474

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 * 1.1475 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 * 1.1476 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 * 1.1477 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 * 1.1478 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 * 1.1479 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 * 1.1480 workers of iniquity doe.

He that deviseth to doe evill, shall be called a mischievous person; Hebr. * 1.1481 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. * 1.1482 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 * 1.1483 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 * 1.1484

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 * 1.1485 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 * 1.1486 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 * 1.1487 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 * 1.1488 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 * 1.1489 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 * 1.1490 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, * 1.1491 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. * 1.1492 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 * 1.1493 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 * 1.1494 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, * 1.1495 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 * 1.1496 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, * 1.1497 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 * 1.1498 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 * 1.1499 spoken of, otherwise if thou eat over much, it makes thee sicke, and causeth * 1.1500 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. * 1.1501

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 * 1.1502 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. * 1.1503

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 * 1.1504 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. * 1.1505

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 * 1.1506 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 * 1.1507 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 * 1.1508 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, * 1.1509 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, * 1.1510 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 * 1.1511 shall soone be at an end.

My sonne, feare thou the Lord, and the King, and meddle not with * 1.1512 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 * 1.1513 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 * 1.1514 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 * 1.1515 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 * 1.1516 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 * 1.1517 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 * 1.1518 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 * 1.1519 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 * 1.1520 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 * 1.1521 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 * 1.1522 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 * 1.1523 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 * 1.1524 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 * 1.1525 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 * 1.1526 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 * 1.1527 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 * 1.1528 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, * 1.1529 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 * 1.1530 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 * 1.1531 thorns, and where thorns are, the seed is choaked, and the ground that brings forth briars and thorns is accursed.

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 * 1.1532 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 * 1.1533 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 * 1.1534 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 * 1.1535 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. * 1.1536

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, * 1.1537 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 * 1.1538 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 * 1.1539 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, * 1.1540 who dealt likewise with Baals servants.

Wicked men about the King, saith Carneades, keep him, that he can learne to * 1.1541 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, * 1.1542 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 * 1.1543 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 * 1.1544 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 * 1.1545 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 * 1.1546 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 * 1.1547 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; * 1.1548 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 * 1.1549 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 * 1.1550 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 * 1.1551 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 * 1.1552 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, * 1.1553 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 * 1.1554 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, * 1.1555 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 * 1.1556 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 * 1.1557 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, * 1.1558 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 * 1.1559 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, * 1.1560 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, * 1.1561 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, * 1.1562 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 * 1.1563 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. * 1.1564

The North wind driveth away raine, so doth an angry countenance a back∣biting tongue. The word here rendred driveth away, signifieth also bringeth * 1.1565 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 * 1.1566 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 * 1.1567 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 * 1.1568 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, * 1.1569 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 * 1.1570 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 * 1.1571 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, * 1.1572 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 * 1.1573 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 * 1.1574

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 * 1.1575 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, * 1.1576 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 * 1.1577 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.

CHAP. XXVI.

AS snow in summer, and raine in harvest, so honour is not seemely for a * 1.1578 foole. This is but a supposition, because snow never falleth in summer, nor in Iudea raine in harvest, unlesse in great wrath, as in Samuels dayes, when they * 1.1579 would needs have a King, to terrifie, and shew them their folly. The meaning therefore is, As God orders the times and seasons so, as that snow is not in sum∣mer, for then the aire must be extreamely cold, and so things springing out of the earth would be nipt and killed; neither doth he send much raine in harvest, if the time be seasonable, for so Corne would be corrupted, and grow in the field to the great detriment of the people.

In like manner in a well ordered State, Fooles are not set up rulers, but wise men, for if fooles be put in authority, wofull is the case of that Land, and ill would it be with the Lords harvest, That is, his faithfull people. This is not much unlike to that which was set forth before, ch. 25. 26.

As the Bird by wandring, and the Swallow by flying, so the curse causlesse shall not come; Or, as the Bird, or Sparrow in wandring; The meaning is, the * 1.1580 Curses of the wicked, whereby they curse the innocent, shall be but as Birds fly∣ing in the aire, but set not their feet upon the ground, to make any impression

there; so the curses of mad and furious fooles, then which nothing is more com∣mon in their prophane mouthes, shall vanish as it were, in the aire, and not light upon them that are causelesly cursed, to hurt them.

Lavater will have the meaning to be, That these curses are no more to be re∣garded then the flying about of Birds in the aire, which hath none effect touching * 1.1581 us, although much observed by the superstitions given to vaine Divinations; and he further applyeth this to the Popes cursing of those of the reformed religion, with Bell, Booke, and Candle.

Of this, touching a whip for the backe of the foole, see before, chap. 10. 13. on∣ly it is here spoken of by way of comparison; as, a whip for the horse, and bridle * 1.1582 for the horse, which cannot otherwise be ruled.

Answer not a foole according to his folly, least thou also be like unto him. An∣swer a foole according to his folly, lest he seeme to be wise in his owne eyes. Di∣vers * 1.1583 are the Expositions given upon these words:

1 By Beda, when it is no fit time to answer a foole, as when he is drunken, or in a rage, doe not reprove him at that time, but deferre to speake to him till after∣wards, * 1.1584 when it is more likely that reproofe will doe him good, and make him see into his folly, to repent.

2 Of Cajetan, Answer not a foole according to his folly, by returning the like language to that which he giveth thee, rayling for rayling, and cursing for cur∣sing, * 1.1585 for so thou shalt shew thy selfe a foole like him; but speake so, as that he may see his folly, and be ashamed.

Cyprian, If a foole rayleth upon thee, overcome his folly with silence for the time, but let him in time convenient be answered, as he is worthy, with sharpe * 1.1586 stripes for his wickednesse, for the rod, as was said before, ver. 3. is for the fooles back, and by words he is not to be dealt withall.

Lastly, unto these we may adde, If by his foolish and wicked speeches, or do∣ings, thou beest provoked, answer him not either by word or correction in thy pas∣sion, for then thou shalt both speake, and deale foolishly, like unto him; but tarry till thy heate be over, and then deale with him so, as that he may not want of re∣proof, or correction, be incouraged in his folly, as thinking for that he hath spoken or done well.

He that sends a message by the hand of a foole, cutteth off the feet, and drinkes damage, Jun. cutteth his feet, or drinketh some hurtfull thing; * 1.1587 the vulgar, He is lame on his feet, and drinkes iniquity. I preferre the reading of Junius, as most agreeable to the Hebrew, and the meaning is plaine, if a man sends a message by a foole, it is either undone, and so he had as good have sent by one that had no feet; or it is ill done, and by this meanes sometimes he suffereth as much hurt as by drinking a little poyson, by reason of the vexation coming to him hereby.

The leggs of the lame are not equall, so is a parable in the mouth of a foole; * 1.1588 Junius, The leggs of the lame are lifted up, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either unequall, or lifted up, but the sence is the same, lifted up unequally.

And a parable in a fooles mouth is compared hereunto, because if he uttereth one wise sentence, another foolish and vaine cometh from him, yea the common course of his speech is foolish, and so he goeth as it were upon leggs, one shorter, and another longer; it is more disgrace then credit for him to utter a wise saying sometimes, and therefore let such either turne from their folly, or speake not at [Note.] any time so, as whereby the common course of their speech, and their owne do∣ings are condemned. And this specially reproveth such teachers, as in publick speak excellently, but privately are full of vaine talke, and live wickedly.

As he that bindeth a stone in a slinge, so is he that giveth honour to a foole. A man doth not use to binde a stone in a slinge, from whence it is by and by to be * 1.1589 throwne, saith Lavater. But how this can be fitted to this place I see not; it is therefore better which he addeth according to the vulgar Translation, that bindes * 1.1590 a stone in acervo Mercurii, for the word Hebrew signifieth an heape, and the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth an heape, or Mercury, which Mercury was by

the heathen counted the god of wit and reason, whereupon he giveth this for the sense; He that giveth glory to a foole, is as one that placeth an ordinary stone a∣mongst those that, for their wit and understanding, are as precious stones; and there∣fore such, and of such place of concernment for the publike good, as that no foole should have the honour to be set amongst them. And some, he saith, understand it of an heap of stones to be cast at him, that is to be stoned to death, some ren∣dring it, that bindes a stone in purple, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying purple, cometh from the word here used, and so will have the sense to be, as he that clads an or∣dinary base stocke or stone in purple, so is he that giveth glory to a foole. Some that bindes a stone in a sling, for this being done, it cannot be slung to smite withall. Some, that puts a stone in a sling, for as he cannot throw right, so doth not he, that promotes a foole; but this is most frigid of any expositions that have beene brought, because we read of those that could throw a stone out of a sling at an haires breadth, and David missed not the forehead of Goliah. Of all these expositions, * 1.1591 or any others, for there be many more given, that is the best, which goeth upon the word purple, and this is the exposition of R. Joseph; for what fitter comparison * 1.1592 to set forth a foole promoted to honour, who is as a stone for understanding or utterance, then that taken from a stone with purple, the habit of a Ruler put about it?

As a thorne goeth up into the hand of drunkards, so is a parable in the * 1.1593 mouth of fooles. Heb. A thorne ascending into the hand of a drunkard, and a parable, &c. that is, are alike. About the rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a thorne, all are a∣greed, but for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 parable, the Sept. hath servitude, some a tanting proverb, or parable, some domination. Divers are the expositions given by divers hereupon; Junius, a thorne, or goad, or other sharpe instrument in the hand of a drunkard, * 1.1594 and a divine sentence in the mouth of fooles hurt alike, for the drunkard being thus armed doth much mischiefe, yea, sometimes killeth him with whom he meeteth; so fooles abuse the sentences of holy Scriptures to the hardening of themselves and others in sinne to their destruction. They that take it for domination, say for fooles to have command, is as dangerous. They that take it for tanting, as a thorne runneth into the hand of a drunkard, but whilst he is in this case he feeleth it not, but afterwards he hath great paine thereof; so he that raileth upon another, and useth tanting speeches shall finally feele the smart and paine of them through his body, piercing his owne through the just judgement of God, whereby it is mea∣sured to every one according to his measuring to another; here I spare to bring more expositions, of which there be also many, and rest in this, as best agreeing with the words ascending into the hand, or pricking it, and not being in it, to bee used against others, as he lusteth to hurt them, for then hee would rather have named some instrument, which men commonly use to wound others withall.

The great God, that formed all things, rewardeth both the foole and the * 1.1595 transgressor. Heb. The great former of all. Here because there is no word signify∣ing God expresly, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 great, Vatabl. understands a great man, a Prince forming * 1.1596 the Commonwealth by good Lawes, and he rendreth the words thus, The great man doth all things himselfe, but the foole for a reward hireth transgressours, as if nothing else were meant here, but to shew a difference betwixt a worthy and wise Prince, and a foolish; the one that all things may be well and uncorruptly done in judgement, doth all himselfe; the other contrariwise committeth all to others, and those none of the wisest neither, whereby much corruption groweth in the Commonwealth; but Heb. it is not, the foole hireth for reward, but both re∣wards the foole, and rewards the transgressour.

Moreover it is not probable, that these words, The great Former or Creator of all, should be spoken of any mortall man, but of God alone, of him therefore I understand it; but then what is meant by saying, That he rewardeth the foole, and the transgressour? Some by reward will have the same meant, that is spoken of Matth. 5. He makes the Sunne to shine, and raine to fall upon the good and the bad, &c. As if it had beene said, God supplieth even the sinfull and wicked

with necessaries in this life, notwithstanding their ill deserts, therefore this shall much more be supplied. But because when the word reward goeth alone, and no∣thing else is added to expresse what manner of reward, it is commonly meant of a reward in wrath, if wicked persons be spoken of. The meaning then is, as he is great and mighty enough to give all the wicked their pay as they deserve, so hee will doe it, be they fooles, that sinne out of simplicity or ignorance, or transgressors that knew their Masters will, and yet committed things worthy of stripes, hating to be reformed. And being thus understood there is some coherence betwixt these words and the former of measuring to men as they measure to others, the great God of all shall see that they be thus rewarded, and with the words following, verse 11.

As the dog returnes to his vomit, so a foole to his folly: As if he had said * 1.1597 notwithstanding all this, that God declareth himselfe to be a rewarder of the wicked, yet they will not cease doing wickedly and foolishly to the end, no not after that by judgements they have been for a time constrained to leave their sinne, yet these being a little while removed, they returne to the same evill course of life againe.

The sluggard is wiser in his owne conceit, then seven men that can render a * 1.1598 reason. And verse 12. hitherto he speaketh against the slothfull in the same man∣ner, that he sometimes before had done, so that of those verses there needs no ex∣position, but onely verse 14. in saying, that as a doore turneth upon its hinges, so doth he, which is meant of his turning him in his bed from one side to another, and lying still in the same place, when others are up, as the doore often moving by ope∣ning and shutting yet remaineth where it was. For these words, the sluggard is said to be wiser in his owne conceit, in way of answering to verse 12. for hereby it is shewed, that the sluggard is the selfe-conceited foole there spoken of, and hee is said to be wise in his owne conceit, because he thinkes himselfe wiser in lying long in bed, and taking his case, then all they that rise early, and diligently apply them∣selves to labour in their Callings, although they can give a good reason of their so doing, viz. their being better inabled to resist lusts of the flesh, to get where∣withall to live and give to the poore, and to goe about the worship and service of God, time being thus gained to this end and purpose.

By the sluggard also understand one, that will not take paines to get the most necessary learning for his soule, for such yet thinke themselves wise.

And lastly, the timorous and fearfull, for which the sluggard is set forth saying, there is a Lion in the way, he will not suffer for Christ, and his truth, but rather then so lye slugging in the sinke of errour.

He that medleth with strife not belonging to him is like unto one that takes * 1.1599 a dogge by the ears; that is, by his speaking to men in the heat of their contention he doth but provoke them, or one of them, at the least to flye upon him with his virulent tongue, as a dog, being taken by the eares, to bite with his teeth him, that layeth hold upon him.

As a mad man that casteth arrows, firebrands and death, so is he that de∣ceiveth * 1.1600 his neighbour, and saith am I not in sport? The scope of this compa∣rison is to shew, that there is as much danger in a false-hearted friend, as in furi∣ous enemies, that placing themselves out of sight doe suddenly shoot at, or cast fire-balls amongst those that they fight against, whereby they doe much mis∣chiefe; for as such enemies are more obnoxious, then they that come openly to fight because these may be taken heed of, those cannot: So a false-hearted friend hideth himselfe, as it were, under a pretence of meaning no harme, when he doth his friend mischiefe, for hee would make him beleeve that hee did it but in jest, and that the harme done was besides his intention. Some thinke it is meant, that hee derideth him being thus huit, as glad that he had done it to his great vexation.

Against Tale-bearers verse 20. it hath beene spoken before, and how that by * 1.1601 their meanes contention is made onely, here it is illustrated by a comparison taken from wood and fire, hee being as fewell to the fire.

As coals are to coals, and wood to fire, so is a contentious man to kindle * 1.1602 strife. This and verse 22. are nothing else but an amplification of the evill coming by make-bates.

Burning lips, and a wicked heart are like a potsherd covered with silver * 1.1603 drosse; that is, the lips of him, that by Tale-bearing kindleth the fire of conten∣tion covereth his wicked heart over with good words, but this is no more then the covering over of a potsherd with drossie silver; it is a base heart, and a base mouth, though seeming glorious like silver, under which it is hidden. Some will have the drossie silver understood to be within, and the burning earthen vessell, the lips, and the fire, the triall, whereby it is found out to be drossie. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fieth to cover, and therefore this exposition falleth. For the former is Junius, who saith further, that as such a cover is no longer a cover to hide the base stuffe which * 1.1604 is under it, if it be a little scraped off, so such guilded lips being examined, will easily be found to have a base and vile heart hid under them. And that this is the mea∣ning the 24, 25, 26. verses doe plainly shew: faire and flattering speakers then, whose alme is to stirre up strife, are not to be trusted, and if any come to thee with such a tongue, thou mayest well know that he hath a wicked heart, and therefore trust him not, but take heed of him.

He that diggeth a pit shall fall therein, and he that rolleth a stone, it will re∣turne upon him. Alying tongue hateth those that are afflicted by it, and a flatte∣ring * 1.1605 mouth worketh ruine. After warning given to others against Tale-bearers and flatterers; now he threatneth such with destruction by their owne machinations, suddenly and unexpectedly to come upon them, as he that diggeth a pit into which another may fall, little thinketh ever to fall into it himselfe, and hee that rolleth a stone up an hill, letting it to lye so there, that at the least touch it may fall upon, and crush another to death, little thinketh that it shall ever fall upon his own head: but by Gods just judgement sometime he himselfe falleth thus, and is thus de∣stroyed. A lying tongue hateth those that are afflicted by it, Junius, that it would destroy; that is, closely doth endeavour the destruction of his neighbour, whom he beareth faire in hand, but by speaking him faire on the one side, and tickling the Magistrate in the eare on the other side, that he is a wicked man he bringeth him suddenly to ruine, as one that falleth into a pit, or hath a great stone fallen upon his head from an high place; when as indeed the man by his instigation thus ruined, is a righteous man, but he a wicked liar, and malicious, to whose de∣struction therefore the most righteous Judge of all the world, that cannot be de∣ceived, will finally turn this his devilish plot: But because the Hebrew word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.1606 either contritos suos, or conterentes eum, I rather assent to those that expound it thus, the man that hath a lying tongue, whereby he hath done another mischiefe, is so farre from being hereby satisfied in his malice, that he hateth him still, not ceasing till he hath brought him to utter ruine; or to those that expound it by conterentes thus, he hateth such as suppresse and curb him in his way of lying, for wicked men hate those that finde them out in their haulting, and punish them there∣fore, and to wrecke their teene upon them, they cunningly seeke their ruine.

CHAP. XXVII.

BOast not thy selfe of to morrow, for thou knowest not what a day may bring forth, This seemeth to be ground of that saying, Jam. 4. Go too now yee that * 1.1607 say we will goe to such a City, and there be a yeare, &c. and so it is by exposi∣tion generally taken, a man knoweth not, whether he shall live till to morrow, and therefore it is not for him to boast what he will doe to morrow; but if a man hath an opportunity of doing now, take it and deferie not, lest thou be prevented. It is a notable place against those that beare themselves upon this, that they to morrow, that is, hereafter wil turn from their sins by repentance, and so attaine salvation, this [Note.]

is a vaine and dangerous thing, and therefore let every one for this take the time present.

Let another praise thee, and not thine owne mouth, a stranger. &c. For a man to * 1.1608 praise himselfe, faith Chrysostome, is a dispraise and infamy, unlesse he be by necessity inforced to relate good things touching himselfe, as Paul was; for men will hardly heare one man praising another, much lesse praising himselfe. By repeating the word * 1.1609 another man, with a little variation, a stranger, he intimateth, that a man should not only not praise himselfe, but not suffer such as stand in neare relation to him, to praise him, but strangers that have no relation in the flesh unto him, or by familiar acquain∣tance, but are meere strangers, or such as are in affection estranged; that is, very enemies; for when a man liveth and doth so, that even his enemies cannot but praise him, this is for his credit and fame indeed, for they would not otherwise speake well of him, but compelled by the truth.

A stone is heavy, and sand weighty, but a fooles wrath is heavier then both. * 1.1610 Wrath is cruell, anger outragious, but who can stand before envy? It was said before that anger resteth in the bosome of fooles; now it is shewed how in∣tolerable this anger is, and that being begun, it increaseth more and more, so that none are able to stand before it. And he nameth wrath, anger, and envy as the degrees.

Lavater for outragious, hath overflowing, and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth. * 1.1611 First, by wrath, that is said to be cruell, understand the first degree thereof, for wrath in a foole tends to bloudshed in any measure, anger, or fury to the bearing downe of all that come in the way, as an overflowing floud, and envy, which is worse then both these, for the floud coming may be avoided, but the envious and mali∣cious foole cannot be taken heed of, and therefore none can tell, how to beware of an envious foole so, as not to be at some time or otther indangered by him; for anger much transporteth wise men, therefore fooles much more, whom nothing but bloudshed will satisfic, when they are angry, and dwell herein to malice and envy, so that they are not to be borne by those that can beare the heaviest things: which is spoken, that we may take heed of such, and have nothing to doe with them, as we would keep out of their gun-shot.

Open rebuke is better then secret love, faithfull are the words of a friend, * 1.1612 but the kisses of an enemy deceitfull; That is, he doth better that rebuketh him openly that sinneth openly, then he that saith he loveth him, but suffereth sinne in him, and speaketh not against it, contrary to the charge given, Levit. 19. 17. but this is to be understood only of open sinning, for if thy brother sinneth against thee in private, tell him, saith Christ, betwixt him and thee alone, for such saith Paul, As sinne openly, rebuke openly, that others may feare. And although the rebuked * 1.1613 be thus wounded with the smiting of the tongue, yet this is better then an enemies kisses and imbraces, which are but as that of Judas towards Christ, and of Joab towards Abner, who imbraced him, and slew him; for a friends reproofe al∣thought it peirceth, and woundeth, comes from love, as the lancing and searching of any corrupt part of the body to let out the corruption within; but let enemies speake thee never so faire, they herein seeke their owne good, not thine; a thing to be con∣sidered by young persons dearly loved by their friends, against whom they are rea∣dy to be exasperated for their reproofes; but such companions as humour and [Note.] speake pleasing things unto them, they love, and are well pleased with; but let none henceforth be so foolish as to doe thus, but know them to be their best friends, and that to be the greatest love which stands in just reproofe.

The full soule loatheth the honey-combe, but to the hungry soule every bitter * 1.1614 morsell is sweet. This is to be understood not only of meates, but of all other de∣lightfull things also, satiety herein breeds a loathing, and the saying is true, rario∣ra jucundiora, so did Manna, when they were daily fed there with in the Wilder∣nesse, and the spirituall food of the Word is, for their being full fed herewith, di∣stastfull to many men, but such as come newly to it, when they have long wanted it, finde farre more comfort and sweetnesse in it.

But this is true only in Carnall men, for David who was spirituall, that made

the Word of God his daily meditation, found still a most sweet taste herein, be∣cause * 1.1615 he is covetous hereof, as of a treasure, to which it is also compared; and therefore as to the covetous, Dulcis odor lucri, the taste of gaine is sweet still, how much treasure soever he hath; so to him that covets these best things, as St. Paul speakes, the more he understandeth, and is taught in the Word, the more sweet∣nesse * 1.1616 he still findeth herein.

As a bird that wandreth from the nest, so is a man that wandreth from his * 1.1617 place. Here warning is given to all men not to goe from their place and calling, but where God hath placed them by his providence to abide, and have a care of their Nest; That is, their House and Family, which they shall best provide for by so doing; whereas the man that goeth from his Calling, or is given often to change his habitation, or goeth idleing up and downe, neglecting his worke and children, from home, and is so often in idle company, doth like a bird wandring from her Nest, leaving her Eggs at six and seavens, and her young ones, till all be marred; for every man is bidden to continue in his calling, and he that careth not * 1.1618 for his owne house is worse then an Infidell; And a rolling stone (we say) ga∣thers no mosse, Thus Lavater.

And Muffet addeth, That he is like a bird in levity, going some time hither, * 1.1619 sometime thither without cause, and by this meanes meeting with a Net, or Lime∣twigs, and being so taken.

Oyntment and perfume rejoyce the heart, so doth the sweetnesse of a mans * 1.1620 friend by hearty counsell. It is noted by Clemens Alexandrinus, that sweet Oyntments and Perfumes comfort the heart, and strengthen the head, for which of old they used to anoynt the head at feasts to keep from drunkennesse; so the hearty counsell of a true friend comforts the heart in adversity, and in prosperity strengthens the head so, as that it is kept from being intoxicated with the joy of such a prosperous estate, for which one said, He had rather have the counsell of an hearty friend, then of a wise man.

Thine owne friend, and thy fathers friend forsake not, neither goe into thy * 1.1621 brothers house in the day of thy calamity, for better is a neighbour, that is near, then a brother farre off. For as much as the counsell of a friend is so precious, as hath been said, for sake not, but keep an old and tried friend, that hath long been a friend both to thee, and thy Father; as for a brother, he oft-times dwelleth farre off; yea, too farre for thee to goe for succour to him in the day of adversity, and therefore keep friendship also with thy neare neighbours; for at such a time he may stand thee in more stead then a brother, who dwelleth farre off, can, although he loveth thee well, and sometimes it falls out so, that there is no great love amongst brethren. The scope then of this place is, to teach us not only to make account of [Note.] brethren, who are neare to us in the flesh, as most doe, regarding none else, but brethren, or kinsfolke; but also of neighbours, and other friends and acquain∣tance, because the case may so stand, that we may finde more help from them, then from brethren.

My sonne, be wise, and make my heart glad, that I may answer him that re∣proaches * 1.1622 me. That a wise sonne makes a glad father, see chap. 10. for answering to reproach; The meaning is, that if any man shall seeke hereby to disgrace me, that I have not done my part in thy youth to season thee with grace, and wisdome, by teaching, and bringing thee up in the feare of the Lord, I may be able to put him to silence, by saying, Behold my sonne, how wisely and religiously he beha∣veth himselfe, doth not this speake plainely for me, that I have done my duty in his education? and hereby it is intimated, that it is a reproach to Parents, when through their neglect their children degenerate, and are of a wicked life and con∣versation. [Note.] For vers. 12, 13. see ch. 22. 3. and 20. 16. where both have been ex∣plained.

He that blesseth his friend with a loud voyce, rising early in the morning, it shall be counted a curse to him. Here is a warning given against flattery, he praiseth * 1.1623 his friend with a loud voyce, that praiseth him immoderately, and exceedeth the truth in so doing, that he may by this meanes ingratiate himselfe with him, as

making him beleeve that his affection is extraordinary towards him, for the ver∣tues that shine in him. And he riseth up early in the morning so to doe, that rashly giveth him so great praise, before that he knoweth him, and his conditions very well; for that he may know him indeed, what manner of man he is, he must first be long conversant with him, as the Proverb is, He must first eate a Peck of salt with him.

To doe thus therefore is base flattery, and shamefull to him that doth it, for he cannot but be taken notice of by others for this to be a palpable Sycophant, un∣der a pretence of extraordinary love to him, seeking benefit by him; or a simple and foolish man, because there may be vices in him for ought that he knoweth, for which he is more worthy to be disgraced then praised; and if so, he sheweth his owne vitiousnesse in praising such an one, but much more if he knowing it to be so, yet praiseth him, as many slatterers doe; or if he be not so vicious, he may turne to vice, yea, his unreasonable praising of him may puffe him up with pride, and so make him most vicious; for all men are mutable, and therefore are not truly happy, or to be much praised before their death, as the Proverb saith; and for this cause it is here said, It shall be counted a curse to him; That is, all men shall * 1.1624 speake ill of, and condemne so grosse a flatterer, yea, and his blessing of his friend shall be turned to a curse unto him, as being thus brought into the more disgrace, according to the Proverb, Nimium honoris, dimidium dedecoris, too much honour, halse a disgrace, because we use to say, when a wicked man praiseth another, Marke the praiser, he is a good man I warrant you, whom such an one commendeth; and if he be good indeed, the Parasite is by him rejected, as those were by Paul and Barnabas, that honoured them as gods; but an Herod in∣deed * 1.1625 contrari wise takes well the divine honour done unto him, although God be highly offended hereat, and immediately abaseth him therefore, by making him worms-meat.

Touching a contentious woman, Vers. 15. see before Chap. 19. 13. But it is here further added:

Whosoever hideth her, hideth the wind, and the ointment of his right hand, which bewraieth it selfe; whereby is meant, that she is so violently set upon * 1.1626 scolding and brauling, that none can any more stay her there-from, then the bluste∣ring wind from blowing, or the smell of a strong ointment from coming forth, al∣though he holdeth it close in his hand, for it will notwithstanding come forth and fill all the house where it is.

Iron sharpeneth iron, so a man the countenance of his friend. Some, taking this to cohere with Verse 15, 16. understand it as spoken of a man and his wife, * 1.1627 his friend, and taking the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for uniting, as it signifieth, if it be held to be a radix, although if it be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it signifieth to sharpen, they give this * 1.1628 for the sense; as iron is united to iron, that is, being heat in the fire, so a man uni∣teth his wife to him, although of a most rigid nature, by love making her milde and patient, when she is so impatient and contentious: for love is as fire in this re∣spect, softening and framing then with the hammer two hard bodies into one; and the countenance is said to be united, because love and good will being reconciled, the countenance, which was before fierce and angry is changed into amiable. But as Chrysostome noteth, this uniting of iron is with iron, not of iron with silver or * 1.1629 gold, brasse or pewter, so a firme union is not like to be betwixt man and wife, if a poore man, and ignobly descended marrieth a woman rich or noble; for now the ordinance of God must be by her pride and impetuosity perverted, and shee will not be subject to him, but he must be subject to her, and therefore he ex∣horteth to equall marriages making, noble persons with noble, rich with rich, and not otherwise.

This Exposition is not to be misliked, but most Expositors take it to be more generally meant, and so doe I also of any friend, if there be strife betwixt friends, if there be true love, one will unite himselfe againe to the other, as iron and iron are joyned together by meanes of fire, so that although the conntenance of the one upon a falling out be averse from another, yet it is hereby againe turned towards

him, and so ought it to be, and is where there is love after any contention or falling out, according to that common saying, The falling out of lovers is the re∣nuing * 1.1630 of love. But instead of rendring it united, many follow that of whetting or sharpening, and so give this for the sense, as iron rubbed against iron, makes it bright and sharpe to cut withall, if it be a sword or knife; so a good man, a friend coming in presence, not onely chearfulnesse of countenance is caused in his friend, and so brightnesse, but also he is by his presence whetted on to zeal, and the affecta∣tion of goodnesse in any kinde the more. Some, because the word here used signi∣fieth steele as well as iron, expound it thus, as steele and iron tempered together, make a sharpe instrument; so a friend, who is of an harder nature, being joyned to one of a softer, makes him sharpe, that of himselfe was before but blunt and dull to worthy actions. Some taking the strife, and falling out of friends to be here meant, expound it thus, as one iron rubbed against another, sharpeneth it to cut the more dangerously; so one friend beginning to fall out with another, by his unkinde and provocative speech, exasperateth his friend against him; that he loved him not so much before, but now he hateth him as much. I preferre that exposition of uni∣ting, because it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iron uniteth with iron, which doth not so well agree, if it be rendred, Iron sharpens iron, for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is re∣dundant.

Who so keepeth the Figtree, shall eat the fruit thereof, so he that waiteth on his master shall be honoured. As the Figtree was in that land to the husbandman, so is * 1.1631 a master to his servant. The husbandman; that would eat of the Figtree, diligently tendeth it by keeping away beasts that they may not bite it, pruning and digging about it, that it may fructifie, for by this means, he cometh to have plenty of Figs to feed upon; so the servant shall come to honour, that attendeth duly his master, in all things to defend him, if he be assaulted by enemy or robber, to provide his food, and dresse it for him, to keep his cloaths clean, and to doe all things necessary about him, and what else he commandeth; for either he will promote him, or God will, whom * 1.1632 he serveth in doing diligent service to him.

Lavater noteth, that this is spoken according to that which is done, they that keep * 1.1633 Figtrees live upon the fruit thereof two months in the yeare, and grow fat herewith, which was in times past a great comfort to poore servants, having commonly so course fare as they had. And by honour here spoken of, is meant exhibition, some good matter shall by a master be given to his servant, that is diligent and faithfull about him; sometime his freedome and meanes of maintenance being granted him at his dismission, as hath been done by good masters of old to well-deserving ser∣vants, for so the word honour is taken 1 Tim. 5. Honour widows that be widows indeed. And much more he that waiteth upon, and diligently serveth God, the great Master of us all, shall be honoured by him, and be bidden enter into his joy.

As in water face answereth to face, so the heart of man to man; Hebr. As * 1.1634 water face to face, that is sheweth face to face, so man sheweth his heart to man, and thus Junius renders it; the Vulg. as water represents the face, so the exteriour habit, the heart of man; Thus Lavater relates it, but it is, As in water the face shineth, so mens hearts are manifest to the wise, The sense being looked at, and not the words; the meaning is, although the heart of man is knowne to no other man, yet there is some darke representation of it made in his speeches and actions to him that well observeth them from time to time; thus Lavater, and all com∣monly, that understand another mans heart here, and by water, cleare and calme water, others that understand troubled water and moveable, expound it thus, as the face is represented in the water, yet so as that a man beholding it, cannot well perceive what manner of face it is; so it is but little that one man can discerne of the heart of another; for it seems to him to be otherwise then it is. Others that the similitude may be more fully answered in the thing, to which it is applied, will not have another mans heart meant here, but a mans owne, as the face to which that in the water is represented is his owne, who by standing with his face to the water causeth it. And indeed this is the best, as a man seeth his face in the water,

as in a glasse, so in the glasse of the word, every one that is wise may see his [Note.] owne heart, and the blemishes therein, to seeke in time the cleansing of them away, as it stands every one in hand to do, before the coming of the strict Judge, who will otherwise find them out, and lay them open to their everlasting confusion. And yet he saith not, in a glasse face sheweth face, but in water, because many looking-glasses are deceitfull, and represent the face fairer then it is, but cleare water doth not, nor the true glasse of the word.

Hell and destruction are never full, so the eyes of man are never satisfied; * 1.1635 that is of the covetous man, what abundance soever he hath, he still coveteth more, what treasures, what goodly possessions soever he seeth he coveteth, and therefore co∣vetousnesse is called the lust of the eyes, 1 Joh. 2. 16. of the same similitude see more Chap. 30. 15, 16. And this should be an argument to stirre up our hearts against covetousnesse, because such can never have satisfaction, and to be satisfied is the [Note.] thing for which men covet the goods of this world, therefore it is a vaine thing to co∣vet them, but to covet the best things, as the Apostle speaketh, tendeth to full satis∣faction, * 1.1636 for he that thirsteth after righteousnesse shall be satisfied.

As the fining pot for silver, and the furnace for gold, so is a man to his * 1.1637 praise, Hebr. a mans praise for his mouth. Silver and gold come to shine by meanes of the fining pot and furnace, whereby they are purified; so a man of wis∣dome becomes glorious by meanes of his mouth, wherewith he speakes execllently and divinely, for such words are the words not of men, but of the Lord, which are like unto silver tried seven times in the fire, and therefore he that uttereth them, and liveth accordingly, is here by adorned, being for this in his mouth as a silver trum∣pet, * 1.1638 or the golden bells of Aaron. And this was notably exemplified in Chry∣sostome, who for his divine eloquence had the name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a golden mouth. The Vulgar renders it, So is a man tryed by the mouth of the praiser, * 1.1639 expounded by Beda thus; A good man is tryed by the mouth of him that prai∣seth him, because that being praised, he rejecteth it, but the wicked and proud are hereby lifted up. And Gregory saith the same, yeelding this reason, either hee knoweth that this praise is false, and then he is humbled to heare himselfe praised * 1.1640 so unworthily, for it grieveth him to thinke how farre short he cometh of that which is spoken of him, or if he knoweth it to be true, he is humbled and feareth, lest the praise given him by men, should be an occasion of losing his reward in heaven. And this sense the Hebrew will well beare, if we render it word for word thus, And a man by the mouth of his praiser; that is, is tried by the mouth thus speaking of him, if he takes it not to be proud, but be humbled therefore, he is knowne now to be gold or silver tried, if otherwise, he is base and drossie: For * 1.1641 this also is Lavater; for the first, Junius, and the reason of the difference is, be∣cause the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is without any word added to shew whose mouth is meant, but the sense is best, if it be understood of the mouth of the praiser, according to the Vulgar.

Though thou shouldest bray a foole in a mortar with wheat, with a pestle, * 1.1642 yet will not his folly depart from him, Jun. In a mortar with barly, and the Vulgar hath for barly Ptisanas, signifying the same sodden; Pagnin. farreum; R. Abrah. triticum contusum, which way soever it be taken, the difference is not great, the meaning is barly or wheat, may be beaten in a mortar with a pestle into fine meale (for this was one way of making corne into meale of old, and is in some places at this day, but let a foolish wicked man be chastised never so much, he will not be changed, but continue an obstinate foole, and stiffe in his wayes still, as Pharaoh after all the judgements sent upon him and his Kingdome; we may [Note.] learn from hence, that such wicked men as are not by corrections from God or men reformed, are in a desperate condition, neither is there any hope of their salvation, but through the hardnesse of their hearts, not repenting, they heape up to them∣selves wrath against the day of wrath.

Be diligent to know the state of thy flocks, and looke well to thy herds, for * 1.1643 riches are not for ever, and doth the Crowne indure to every generation? The scope of these words, and so forth to the end of the Chapter, is to stir up to pro∣vidence

and industry, the good that will come hereof to the Husbandman being shewed. And here first it is commended to him to look to his flockes and herds from time to time himselfe, because if he doth not, they will for want of well∣looking to, decay; and he that hath great flockes now may soone lose them, or many of them, and this will be a great blow to his riches, he must not thinke, that they will continue alwayes with a man that is carelesse; for the very Crown, which is the greatest riches of all others, is not everlasting, but thereafter as he that hath it, carrieth himselfe worthily or unworthily.

The hay appeares, and the tender grasse sheweth it selfe, &c. that is, cut downe grasse, and make thy hay when time is, and likewise corne, and other fruits * 1.1644 here called the hearts of the mountaines gathered, be provident to get all in due time.

Then shalt thou have lambs-wool for thy cloathing, and goats to sell, and buy fields withall, and goats milke for food; that is, by Gods blessing upon thy * 1.1645 good husbandry, thou shalt have not onely necessaries, but abundance. This is by some spiritually applyed to Pastors of the Church, who are here injoyned by auri∣cular Confession to know the state of their flockes from time to time, that so they * 1.1646 may the better know what to doe for the keeping of them sound. But if it were meant so, as Lavater saith, then this order should have beene followed in those dayes, and every one should then have come to the Priest to make this confession, but this the Papals themselves will not say, that they did; It holds therefore only to Pastors to know by examining, and observing, and hearkening after mens doings, that be under their charge, what the state of their flockes be, to minister a word of reproofe and comfort to them accordingly.

Beda therefore, who first of all others applyeth to Pastors, saith nothing of Au∣ricular * 1.1647 confession, as a meanes to know, but in generall, as hath beene said. And it belongeth to Princes also, whose flockes their Kingdomes are, and must be well governed, and with great care, or else they will not last long.

CHAP. XXVIII.

THe wicked flyeth when none pursueth him, but the righteous is bold as a Lion. This is true both of theeves and adulterers, when they are about their * 1.1648 wickednesse, and of other notorious sinners, they are terrified in their con∣sciences exceedingly, and so is a Tyrant, that by bloudshed commeth to a King∣dome, and this is threatned in the Law, he shall feare at the shaking of a leafe &c. * 1.1649

For the transgression of a land many be the Princes thereof, but by a man of understanding the state thereof shall be prolonged; that is, for sinne either one kil∣leth or expelleth another, and reigneth in his stead, as was done 2 King. 16. or in∣stead of a Monarchy the Nation cometh to be governed by an Aristocracie, in either of which case the people suffer grievously by many exactions, as was pro∣ved in Israel, when two Kings reigned together, one over Judah, another over Israel, or ten Tribes thereof. And the like had England experience of, in the time of the Heptarchy of the Saxons here, and the Romans in the time of the Triumviri, Caesar, Anthony, and Lepidus.

But by a man of understanding, &c. that is, by one wise King or Prince the state is long setled in the life of such a King to the great good of the land, for so it is promised, Deut. 17.

A poor man that oppresseth the poor is like a sweeping rain that leaveth no food. For any man to oppresse another, is so great a sin that God threatneth to take revenge * 1.1650 upon oppressors, but for one poor man to oppresse another, that by his more impo∣verishing he may gain, this is most intolerable, because he is not content to get some∣what from him, but sweeps away all, as a raine that falleth so abundantly and hastily, that it wasteth the seed sown, out of the ground, so that according to the Proverb,

Starved fleas bite most; so the poorer he be that oppresseth, the more unmeasu∣rable he is in oppressing his fellowes.

Such as for sake the Law praise the wicked, but such as keep it, contend with * 1.1651 him; Wicked transgressours love to have many fellowes, who doe as they doe, and therefore they favour and praise others, that live in disobedience and sinne, be∣cause they thinke themselves by this meanes the more strengthened, and to pur∣chase the more authority, and that they are in their illegall doings the more justi∣fied. But righteous men, that make conscience to live according to the Law, op∣pose [Note.] them herein all that they can, out of their zeale for the Law: therefore the vul∣gar hath it, Accenduntur, are kindled, or set on fire at this, they cannot indure such doings, and this is the cause why the wicked are at continuall enmity against the righteous, and when they have power, persecute them to the death; but the righteous not being moved, or deterred by this, still oppose them, and with all earnestnesse seeke to suppresse them; and he that hath not this zeale is luke warme, * 1.1652 and God will spue him out of his mouth.

Evill men understand not judgement, but they that seeke the Lord under∣stand * 1.1653 all things. That of the Apostle, 1 Cor. 2. 14, 15. seemeth to be taken from hence. The naturall man receiveth not the things of God, but the spirituall judgeth all things. For although wicked men, who are yet in the state of nature, have some of them much knowledge of the letter of the Lawes of God, yet they have not that understanding, which is commended in the Word, because they un∣derstand not to live, and doe so, which they that doe not, understand not judge∣ment, as is here said, or the things of God, as there; for this understand is al∣wayes practicall, for so much as the things of God are faith to beleeve, and repen∣tance to turne from sinne to righteousnesse in all things. They therefore being with∣out this understanding, are rightly said not to understand the things of God, be∣cause they understand not the principall, they may have knowledge, but not know∣ledge to salvation, and to aggravate their Damnation; as, the Servant that * 1.1654 knoweth his masters will, and doth it not, who shall be beaten with many stripes. Such men also are without understanding of judgement, because they understand not the truth, to take heed of errour, but are grosly many times intang∣led herewith, but they that seeke the Lord understand all things; both the truth, to cleave constantly and only to it in all things, and those maine things of God, faith and repentance, to beleeve, and to abstaine from all sinne.

But it is to be noted, that this is not granted to any, but to those, that in hearing, [Note.] reading, and searching into the Mysteries of the Word, pray, and seeke diligently for this, according to that, If any man wants wisdome, let him aske it of God; * 1.1655 that when we betake our selves to reading, or hearing of the Word, we may al∣wayes remember to begin with prayer, for to him that asketh it shall be granted, * 1.1656 he that seeketh shall finde.

Of the understanding of those that seeke God, Nazianzen saith; The first or * 1.1657 chiefe wisdome is a good and honest life, purged by God, or certainly purging it selfe.

And Chrysostome, The conversation of the just containeth the doctrine of all Philosophy; for what is Philosophy, saith he in another place, but the knowledge of Divine and Humane things? and this knowledge he hath, for he knoweth hu∣mane things to decline them, and divine to ensue them.

And this Proverbe cohereth well with the former, ver. 4 as containing a reason why the wicked love the wicked, that forsake the Law, they understand not judge∣ment; but such as keep the Law contend with them; these understand all things, and they cannot approve themselves to God, unlesse they be zealous a∣gainst such.

This verse, wherein the poore honest man is preferred before the wicked, is the * 1.1658 same with chap. 19. 1. where there is only this difference, that is a foole there, though he be rich; Here, if he be foolish, his riches give him no preheminence, but the poorest honest man that is, is better then he; and therefore it is not true, that is commonly said, in speaking of rich men that be wicked, when they are sleigh∣ted

by such; Sirrah, know your betters, for be they never so rich, they are base, and such poore men their betters. And this is well added here, after that of the * 1.1659 wicked, not knowing Judgement; but the just mans knowing all things, the one being hereby convinced to be a foole, and the other, wise; and who doubts, but that a wise man is better then a foole, though he be rich, as a poore leane man is better then the fattest beast, for his understanding, which the beast wanteth; but a beast is also sometime shewed to be more intelligent then wicked men. * 1.1660

He that increaseth his substance by Usury, and unjust gaine, shall gather it for him, that will pitty the poore; the word rendred unjust gaine, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifying multiplication, and the meaning is nothing else, but as he is condemned here, that puts his money to usury, so although it be not direct usury; That is, compacting for so much for lending his money, but unreasonable gaine, that is taken any other way, either for it, or any other thing, whereby a man gathers wealth very fast, but others, with whom he dealeth loose, and are impoverished thereby. As for example, by letting House or Land too deare, selling Commodi∣ties, and giving day, but when the time of payment comes, to exact much more for them by reason of the time, or by mis-reckoning, &c. Against this see an ex∣presse Law, Deut. 23. 19. and Levit. 25. 36. where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is also u∣sed, and it is forbidden.

Muffet by occasion of these words defineth usury, that every one may know, what is spoken against in this place, or elsewhere, and he saith, it is to be levied * 1.1661 upon compact to be paid the principall againe, and for use more or lesse; and here∣upon he inferreth, that to make and take according to such a compact is a sinne, because the borrower may by casualty, without any default of his, lose all that he borrowed, and the Lord hath made a Law in such a case, that the borrower shall * 1.1662 not make good the thing hired; If the owner were by, he shall not make it good, if it were hired, it came for his hire; so that saith he, of any thing hired, the hire is to be paid, but not the thing it selfe, if it be lost, and therefore Money lent for use, not; but according to this reasoning a generall conclusion is made upon a particu∣lar proposition, the thing borrowed the borrower shall not be forced to make good, if the lender being by, saw that without all fraud or guile it miscarried, and the bor∣rower could not help it; therefore he that borrowes Money for hire, and that be lost by casualty any where, either in the presence, or not in the presence of the len∣der, shall not make it good. Who can approve this reasoning to be good? when as money borrowed is pursed up, and carried away, the lender not knowing whether, and if it be lost by any casualty, there might be fault in the borrower, by whose negligence, or over-sight, or of some about him, it came by this casualty in part, or in whole to be lost. For the true meaning of that place, see my Commentary up∣on it, and likewise touching Vsury, Exod. 22. 25. He that thus increaseth his goods shall have it in Gods due time taken away from him or his, and put into the hands of those that will pitty the poore, and give to such, as he by his oppressions hath wronged and impoverished.

Some rendring it, He gathers it, that he may pitty the poore, expound it thus; by pittying the poore, or giving to them, he increaseth as by usury, because he that giveth to the poore, lends upon use, as it were, to the Lord, as was before said, by whose blessing his goods shall be increased the more. But this over-throweth the true sence, which is to deter men from usurious gaine.

He that turnes away his eare from hearing the Law, even his prayer shall be an abomination. The same in effect with chap. 15. 8. * 1.1663

Who so causeth the righteous to goe astray in an evill way, he shall fall him∣selfe into his owne pit, but the righteous shall have good things in possession, * 1.1664 The meaning is, that by his evill counsell, or inticement, makes the righteous to erre, or sinne, or to come into danger, which he hath plotted to bring him into, he shall fall himselfe, and the evill that he falleth into, shall be his ruine, but the righ∣teous shall be delivered againe, and come to injoy a prosperous estate, and comfort here, and glory everlastingly hereafter.

The rich man is wise in his owne conceit, but the eare that hath understan∣ding * 1.1665

searcheth him out. Rich men are ready to be conceited of their own wisdome, and providence, as if they had hereby gotten their wealth; against which therefore Moses giveth warning, Deut. 8. 14. But the poore man searcheth him out, yet not every poore man, for most fawne upon rich men, and extoll them, as excelling others in wisdome, as they doe in wealth; but the poore, that hath understanding, he by his answers, when he cometh to talke with him, findeth out his shallownesse, and layeth him open, not to be the man that he was taken to be; as the blinde man restored to his sight did the Pharisees, who thought themselves the wisest of all * 1.1666 others.

God, saith Lavater, hath distributed his gifts diversly, to some giving riches, * 1.1667 to others wisdome, and the rich men for the most part, howsoever they may be wise enough for this world, yet their hearts are so taken up with their riches, and honours, that there is no place for true Christian wisdome there; for which it is said, Not many wise, not many rich, or noble are called; the poore man of under∣standing, * 1.1668 howsoever others be deluded, perceives well enough how foolish he is, and derides him.

When righteous men rejoyce there is great glory, but when the wicked rise a * 1.1669 man is hidden. Here the word rendred hidden is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either to hide, to finde out, or to change, and therefore some expound it thus; When the wicked rule, good men hide themselves, as knowing that they seeke their lives; as Ahab, and Jezabel did the life of Elijah.

Some, they change in their manners, conforming to the present authority; some, they change their habits, that they may not be knowne for feare of danger, or they change their Country, going away from under the dominion of such, as in∣tolerable.

Some, a man is found out of what mettle he is made, whether he be approved or no, by his constancy, or inconstancy in goodnesse, when the Rulers and times are so evill; for when the righteous rule, which is meant by rejoycing, because it is the common joy of the just to see such preferred, many glorious in vertue then appear, it being an casie matter then to shew piety, when the higher powers favour and af∣fect only such; but then is a man found out, whether he be truly such or no, when the wicked rule, as Gregory saith, To be good amongst the evill, this sheweth one * 1.1670 approved indeed.

Lastly some, A man is inquired after, or searched for, as the word also signifieth, there being so few, that now a search had need be made all over a City with Lanthorne and Candle light, as Diogenes did in Athens sometime, to finde out one, as God also bad Jeremiah, search over Jerusalem, by running to and fro. * 1.1671

He that covereth his sinnes shall not prosper, but he that confesseth, and for∣saketh them, shall have mercy; That is, the Hypocrite, who goeth on in sinne, under the cover of pretended holinesse, shall surely be detected and punished, he shall finde no favour with God, but be cut off, and have his portion with Hypo∣crites. And so shall they that stand upon their owne justification, denying the evill that they have done, defying those that challenge them for it; or being bold, when they are under the cover of darknesse, or secrefie, to commit any sinne. But he that confesseth with contrition, that he hath sinned, and amends his life, returning to his heavenly Father, as the Prodigall, shall have mercy, and forgivenesse; as was * 1.1672 verified in David, who when he was charged with sinning▪ said, I have sinned; * 1.1673 and immediately he heard from the mouth of the Prophet, The Lord hath forgi∣ven [Note.] thy sinne; which because Saul did not, but covered it, he could not prosper ever after, but declined, and finally perished, together with his posterity.

But for confessing our sins to men, we have no precept or president for that, un∣lesse it be openly, as they did, that came to be Baptized of John, and those Con∣verts, * 1.1674 who were turned at Pauls preaching; but of this, and of Auricular confes∣sion, see upon Jam. 5. 16.

Happy is the man that feareth alwayes, but he that hardneth his heart shall * 1.1675 fall into mischiefe. Having in the former verse spoken terrour to such as cover their sins, and comfort to such as confesse them, now he sheweth what shall befall

them, that harden their hearts against confessing and sorrowing for their sins, and reformation from them, they shall finally fall into mischiefe, they shall perish with∣out remedy for ever; but who so is moved by the feare of the Lord, to humble himselfe, and stand in awe of him, and refraineth from all wickednesse, and that not by fits, but continually, he is blessed and happy.

It is not then the feare of Despaire that here is commended unto us, for that is servile, from which, all that with penitent hearts confesse their sins, are delivered, but the filiall feare proceeding from reconciliation with God, through his Sonne Jesus Christ, for now he is at peace with God, and his displeasure is turned away, but he feareth by sinning to incurre it againe, and therefore in feare and trembling la∣bours to keep constantly in his wayes all the dayes of his life, and this is his work∣ing out his salvation with feare and trembling. * 1.1676

As a roaring Lion, and a ranging Beare, so is a wicked ruler over the poore people. The Lion by his roaring makes all the Beasts of the field afraid, and he makes a prey of them, tearing them with his teeth, and a Beare with his pawes; so doth a wicked Tyrant the people under him, being as sheep, which suffer all this, and make no resistance; but by prayers to God, and teares, according to the old Motto of the Church, Prayers and teares are the armes of the Church. * 1.1677

Wouldest not thou then that art a King, or Ruler, turne from a man to a Lion, or Beare? flye tyranny, and be a true Shepherd to defend them, both from Lions, Beares, and Wolves, lest by Gods just judgement it comes at length upon thee, as [Note.] upon them, thy owne Subjects being stirred up against thee to destroy thee, as Tyrants have often been served.

The Prince also that wanteth understanding is a great oppressour, but he that * 1.1678 hateth covetousnesse shall prolong his dayes; Jun. A governour without un∣derstanding, and is much in oppression, shall shorten his dayes, but he that ha∣teth gaine shall prolong his dayes; but New Translation is word for word, accor∣ding to the Originall, but the meaning is the same, it is a description of a foolish Prince, for as Jethro counselled Moses about Governours, to be set over the peo∣ple, * 1.1679 let them be men of understanding, and hating covetousnesse; where∣by is implied, That a covetous Prince wanteth understanding, as indeed he doth, otherwise he would not preferre gaine before the love of his people, wherein his happinesse and wealth consisteth, they being all ready, if he hath their love, li∣berally to contribute unto him, and his, as need requireth, whereas if he hath ne∣ver so great treasures, but not love, they will stand him in no stead, for the pro∣longing of his life, but through their hatred he shall be in continuall danger of death.

Nothing doth so much affect the mindes of men generally, as their profits; op∣presse them herein, and purchase their hatred for ever, as Rehoboam did; Reli∣gion indeed goeth nearer to the hearts of some, but they are only a few in com∣parison of the multitude, who are stirred by the world.

A man that doth violence to the bloud of any person shall flye to the pit, let no * 1.1680 man stay him. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred violence, signifieth also to calumniate, and it is rendred in vulgar Latine, and expounded as cohering with ver. 16. wherein a Princes covetousnesse is taxed, here his picking a quarrell with men that have wealth, and taking away life to satisfie his covetous desire the more; now the prince that doth thus, saith he, shall flye; That is, come soone to destruction, his bloud being shed for the bloud that he hath shed, and none shall be able to stay him from this his deserved end; so that as he that hates covetousnesse shall pro∣long * 1.1681 his dayes, ver. 16. so the covetous, who is so greedy of gaine, that he takes away the life of the owners thereof; although he be a King, shall be suffered to live but a short time after; and therefore it may be inferred, as by Junius, That he shall shorten his dayes.

Whereas some by the pit understand the Cisterne, and expound it of his taking * 1.1682 water, and washing his hands, to declare his innocency, for which yet he shall not be beleeved, although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a Cisterne, whereinto water is put, or runneth, for it also signifieth the Grave; it agreeth not with sence, for although

Pilate caused water to be brought unto him in a bason to wash his hands there∣with to such an end, yet it hath not beene usuall for Princes to runne to a Cisterne to doe so, and if it were, it cannot be meant here, where the shortening of his life is spoken of contrary to the prolonging thereof before said, and therefore the for∣mer exposition stands firme and sure.

There be indeed many expositions more brought, as that a mans guiltinesse in his owne conscience is here meant, which makes him hide himselfe for feare in some sepulchre or darke cave of the earth, or that after so crying a sinne committed, he shall flye and seeke to hide himselfe in some secret place, but none shall be able to stay or hold him, so as that he shall not be brought forth and executed, which last of the two is not to be misliked neither; and what hath beene said of a Prince, shall be verified much more in all other men, that imbrue their hands in bloud.

He that maketh haste to be rich shall not be innocent. Touching walking up∣rightly, * 1.1683 Vers. 18. and a mans tilling his land, whereby plenty comes, it hath beene spoken before, and therefore I omit them here. For this 20. Vers. he that maketh haste to be rich is opposed to a faithfull man, that shall have blessings abundantly; as therefore by a faithfull man one is meant, that is just and true in all his dealings, and without fraud or guile, and that so attendeth to his worldly businesse, as that he neglecteth not the worship and service of God, who onely is able to blesse him; so by him that makes haste to be rich, a man unconscionable in his dealings, who ha∣steneth so to get the world, that he regards not right or wrong, neither will he lose so much time, as to attend upon God in his service, but so soone as he is up in the morning hasteneth to his worke, toyling both himselfe and his servants unreasonably for this end, such an one cannot be innocent, and therefore as Junius hath it, shall not goe unpunished.

To accept of persons is not good, for a peece of bread that man will trans∣gresse; see before Chap. 18. 5. it is spoken here to Judges that are corrupt, and * 1.1684 may well be numbred amongst those that make haste to be rich, and the meaning is, for any little gaine they will pervert true judgement, so doth he prevaile with them that come with bribes.

He that hasteth to be rich, hath an evill eye, and considereth not that po∣verty shall come upon him; Jun. A man of an evill eye hasteth to be rich, ex∣pounded * 1.1685 this amongst those spoken of before verse 20. who make haste to bee rich; the envious man is here noted to be one, that is, he who is so sparing, that hee grudgeth at that which commers in (whom he biddeth eat at his table) doe eat and drinke, against which it was spoken before Chap. 23. 6. He is here threatned one day to bee wiped on the sudden of all that he hath by such unreasonable parsi∣mony gotten, either by some casualty, or at his death.

He that rebukes a man shall finde more favour afterwards, then he that flat∣tereth with his tongue; The word rendred afterwards, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth after * 1.1686 me, and therefore some think it is meant after my example, who spare none; some by alleadging the sayings in this my Booke, as need requires, but they expound it most rightly, that judge the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be redundant, rendring it therefore also after∣wards; that is, although it be a thanklesse office to reprove another, how justly so∣ever, and at the first the party reproved in his heat giveth ill language to his re∣prover, yet upon further consideration being moved by his reproofe to repent, whereby some good redounds unto him, he will thanke him, and he will count him a better friend then the flatterer, by whose flattery being drawne, he meeteth with mischiefe at the last, whereby he seeth that he was abused by him, but dealt faith∣fully with by the other. And therefore let him that is wise, if he be reproved justly, thinke upon this, and heare it with patience, and let us not for the present impa∣tience of the reproved, cease from this necessary Christian duty. * 1.1687

Who so robbeth his father and mother, and saith, it is no transgression is the companion of a destroyer; Jun. of a murtherer, respecting the sense, which is all one. This is spoken against such ungracious children, as because they thinke their parents goods are, and shall be theirs, they need not make any conscience of steal∣ing,

and spending them as they lust, or taking commodities on their score without their consent, which they must pay to their great hindrance, or such as after their fathers decease deale harshly with their mothers, even depriving them of their dues. This is so farre from not being the sinne of theft, as that it is worse then any other theft, such a sonne shall bee counted, and suffer, amongst mur∣therers. * 1.1688

Of the proud stirring up contention, verse 25. see before Chap. 13. 10. for * 1.1689 the next words, He that puts his trust in the Lord shall be made fat; this is opposed to pride, because the proud man trusteth in his owne strength, wealth, or wit, and * 1.1690 not in the Lord, he moveth strife, whereby great matters are brought to small, but he that trusts in God shall be fat and full, that is, have a plentifull estate. But it is commonly noted by Expositors that for these words, The proud in heart, Heb. is large, or dilated in heart, whereby R. Levi understands both proud and covetous, for he is of a dilated heart also, because his desire is inlarg••d to worldly goods with∣out measure, and covetousnesse is as much the cause of contention as pride. And he trusts not in God any more then the proud, but in his riches, for which well may be that trusts in God be opposed to them both. They may make much striving, the one to get honours, the other worldly goods, but he that trusts in God, takes the right course indeed to attaine them.

Who so trusteth in his owne heart is a foole, but who so walketh wisely shall be delivered. He that trusteth in his owne heart, is he that thinkes himselfe wise * 1.1691 enough, and that for any thing to be done, he needeth not the counsell or advice of others: Such a man shall finde afterward to his cost, that he hath done foolishly, as David confessed, when of his owne head, not regarding the good counsell of Joab, he had caused the people to be numbred. This was also verified much more * 1.1692 in Rehoboam, who trusted to his owne heart, and such as he was, and forsooke good counsell: and Jeroboam, who according to the dictate of his owne heart, sought to establish his Kingdome by Idolatrous worship of his owne inventions: after whom many Christians have gone since, devising of their owne head new wayes of worshipping God, to the corrupting of the Church, and the great di∣sturbance of the peace thereof. On the other side, he walkes wisely, that takes counsell of the wise and doth accordingly, to him it is here promised, when others, that trust to their owne hearts shall fall into mischiefe, that he shall be delivered here from, and live in prosperity.

Some understand trusting in a mans owne heart, of following the lusts, and de∣sires thereof, and some of his rashly putting himselfe upon dangerous enterprises, trusting to wade through them well enough by their owne valour; but we may rest in the first, as most genuine.

He that giveth to the poore shall not lacke, but he that hideth his eyes, shall have many a curse. To the same effect Chap. 22. 9. It is the surest way to in∣joy * 1.1693 Gods blessing, and be continually supplyed with necessaries, to give almes; but to be in danger of his curses, and to be cursed by the poore, to turne from them, and not to look upon their necessities, as Dives would not upon Lazarus, to be cursed in their goods and children, in their bodies and soules, Math. 25.

Vers. 28. This hath beene expounded before, Vers. 12. * 1.1694

CHAP. XXIX.

HE that being often reproved hardeneth his necke, shall suddenly be de∣stroyed, * 1.1695 and that without remedy. For all sinnes there is forgivenesse, but for hardnesse of heart and necke there is none, and therefore such cannot escape destruction, according to that of the Apostle, Thou after the hardnesse of thy * 1.1696 heart that cannot repent, heapest up unto thy self wrath against the day of wrath. And then a man is judged to be thus hardened. when being often reproved, he re∣lenteth not, but goeth on obstinately still in his sinnes. In this case the Jewes are

censured as having a sinewy necke by the Prophet Esay, Thou hast a sinewy necke * 1.1697 of iron, and browes of brasse. And this is the case of wicked swearers, drun∣kards, and whoremongers of these times, who are often reproved, but not reformed, nothing is now to bee expected by them, but destruction for ever.

Vers. 2. This is the same in effect with Chap, 28. 28. and Vers. 3. with Chap. 10. 1. * 1.1698 and Chap. 5. 10.

The King by judgement establisheth the land, but he that receiveth gifts * 1.1699 overthroweth it. This hath beene often proved true, because when a good King reigneth, God hath alwayes given him victory, and if enemies have come against his Kingdome, they have beene made to returne with losse and shame, as in the times of Hezekiah, Jehosaphat, Uzziah, David, and Asa.

The Kings establishing the Land by judgement then is not onely by doing right to every one of his subjects, whose cause cometh before him, but doing as a godly, wise and judicious King should doe in all other things, especially in purging cor∣ruption out of the Church. On the other side, the King that is covetous, and pre∣ferreth unworthy men to places of judicature for money, layeth a foundation of all wickednesse in his land, whereby it is overthrowne; for the Judges that give, will take bribes, and when judgement goeth by bribes, men are bold to commit any wickednesse, for they have purses wherewith to buy off the punish∣ment.

A man that flattereth his neighbour, spreadeth a net for his feet; even as an * 1.1700 Hunter dealeth by beasts that he may take and kill them, so dealeth the flatterer by his neighbour; see this notably set forth, Mich. 7. 2. Therefore take heed of a flatterer, as of a dangerous person, he hunteth to catch and destroy thee when hee [Note.] speaketh thee faire, for he aimeth at some advantage for his owne profit, and thy losse, or to bring thee into danger of losing goods or life, or if his flattering bee to draw thee to sin or errour, into danger of losing thy soule.

In the transgression of an evill man there is a snare, but the righteous sing * 1.1701 and rejoyce. Because he had said before, that the flatterer spread a net before the foole, now he sheweth, that such a flattering deceitfull mans net laid to catch others by their feet, becomes by Gods just judgement a snare to take him by the necke, and to strangle him; for what measure a man metes to another shall be measured to him againe: but the righteous being by Gods providence delivered from his net, shall rejoyce and sing, as a bird that having beene in the net, and escaped out againe, and is at liberty singeth chearfully. Some take the snare here spoken of to be an evill conscience, taking the wicked, and holding him till he dyeth in despaire, and sometime hang himselfe. And some will have his very sinne to be a snare, so that he who falls into, and liveth in sinne, is in a snare which will hold him, till he perish and come to weeping and gnashing his teeth for sorrow; but the righte∣ous [Note.] shall sing in the quire of Angels, and praise God for ever, which should make us to keep out of the way of sin, as from a pernicious snare.

The righteous considereth the cause of the poore, but the wicked regardeth * 1.1702 not to know it. Here a difference is shewed betwixt a just and wicked Judge, the just when a poore mans cause cometh before him, considereth it, if it be right, to judge on his side, as justice requireth, but the wicked hath no regard unto it, to consider whether it be right or wrong, because he is a poore man, and therefore by him not regarded, and because he hath no bride to give him: such a righteous man was Job, who searched into the cause of the poore to understand it, and such must and ought all Judges to be Esa. 1. 16. otherwise they are censured as companions * 1.1703 of theeves, and shall themselves bee judged accordingly. The word rendred considereth, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 knoweth, whereby is meant knowing to favour it being * 1.1704 just, and to defend him from his oppressours, as the Lord is said to know those that be his.

Scornfull men bring a City into a snare, but wise men turne away wrath; Junius set a City on fire; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either to blow up fire, or to * 1.1705 insnare; that of Junius is to be preferred, because wrath, which is as fire, is next

spoken of; now scorners kindle a fire, as it were, in a City, because they deride and disgrace the Truth, and magnifie their owne phantasies, whereby the fire of conten∣tion is kindled amongst many; but this is fore-told by Christ to be the issue of his coming, I came to send fire upon earth; for no sooner was the Gospel preached, but by scorners, such as are spoken of, Acts 2. a fire was kindled, as appeareth, * 1.1706 chap. 3. 4. 7. 8. &c and Demetrius set all Athens on such a fire, when Paul hd preached there. But a wise man appeaseth wrath, for the wisdome, that is from * 1.1707 above, is peaceable.

Some of the Rabbins render it, Detractours make the City to fluctuate, be∣cause the word signifieth to blow, for so Winds blowing upon the Sea, make it full of Waves, and unquiet; and this also is done by stirring up sedition. A wise man turneth away wrath, he appeaseth sedition being raised, as the Towne-clerke of Athens did, Act. 19. and Menenius Agrippa said to have done in Rome, when the people mutinyed against their Governours; for he made an Oration unto them, saying, That the members of the body once mutinyed against the belly, be∣cause that was idle, and all their labour was spent hereupon; the hands would worke no more, nor feet travell for provision, by which meanes the belly being in want, all the members waxed feeble, and were forced againe to retume to their la∣bours; In like manner, said he, if yee doe not, ye may bring the servant into great streights, but yee shall soone run into an evill case also; this being said, they were quieted, and so the City was delivered from their rage.

If a wise man contends with a foolish, whether he rage, or laugh, he hath no rest. Here is an exception to that which was said before, ver. 8. of a wise mans * 1.1708 turning away wrath; if he be a foole, with whom he hath to doe, let him deale how he will, he cannot prevaile to appease such an one; a multitude he may by his wisdome prevaile with, as the aforesaid Menenius did, and as the wise woman in the City, to which Sheba fled, in Davids time, by her wisdome prevailed for the turning away of Jobs wrath, by cutting off his head, and casting it over the wall. But whether he rage, That is, deale furiously, and fiercely with a foole by words, and stripes, or meekly, which is meant by his laughing upon him; (by Christ expressed by Piping, telling the Jewes, that they were as little children, calling one to another, and saying, We have piped unto you, and yee have not dan∣ced; and we have mourned unto you, and yee have not lamented) he can pre∣vaile nothing with him, to make him cease from his folly, whereby he doth vexe and disquiet him, and so by all the meanes that he can use, cannot come to have rest. Of this Exposition Junius layeth the ground in his notes. * 1.1709

Vatablus applieth this raging or laughing to the foole, with whom the wise man hath to doe, it being meant, that he is so rash, and inconsiderate in his spee∣ches, and actions, that a wise man having any commerce with him, whereby he is forced to be in his company, cannot have any rest in his minde, whilst he is with him, his speeches and foolish doings are so irksome to him; when he laugheth, and is merry, he is so vaine; when he is angry, he is so furious, that he is intole∣rable.

But Rodolphus somewhat otherwise, expounds it thus; A foole being dealt with∣all * 1.1710 by a wise man, to amend his manners, either rageth at his reproofes, or laugh∣eth at him, and derideth him for his labour, and this is all the effect of his conten∣ding with him, so that he must be corrected by stripes, not by words, as was said before, A rod for the fooles backe, and then he that deales with him may haply have some rest, some reformation being wrought, otherwise he can have none, the worke being still to doe. And to this Exposition doe I rather incline, because it agreeth not so well, to say of a wise man, that in contending with one to reforme him, he rageth, or that he laugheth, to expresse his milde, and gentle proceedings with him, for this stands not with his gravity, nor the other with his mode∣ration.

Bloudy men hate the upright, but the righteous seeke his soule; so it is, * 1.1711 Hebr. and the meaning is, Whereas a wicked man hateth him to the death, as Cain did Abel, the righteous contrariwise seeke by all meanes to save his life, as

O badiah did the Prophets in Jezabels time, hiding them in Caves, and feeding them there, and Rahab the life of the Spyes that came to Jericho; and so deare should the lives of the Saints be to every one of us, according to that of John We * 1.1712 ought to lay downe our lives for the brethren.

Some thinke it to be spoken of Judges, which are good, they seeke to save his * 1.1713 life, when the wicked come with false accusations against him, by sifting out the truth, and if they have shed his bloud, seeking them out, to take vengeance upon them. This is also true, but the sence is more generall, ver. 11.

A foole uttereth all his minde, but a wise man keepeth it till afterwards Hebr. Keepes it for after; The meaning is, fooles tell their intentions, the laying * 1.1714 open of which may be prejudiciall unto them, and discover both their owne, and the secrets of their friends, to their great damage; but the wise shew them not, but keep them secret, till they see a fit opportunity, and then they speake; as David said nothing at the present against Shimei, and Joab, but afterwards he gave a charge to his Son Salomon touching them. Thus Junius, & Muffet after him.

But because the word here used is him; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spirit, and this is sometime * 1.1715 put for strength, as Psal. 104. Thou shalt take away their spirit, and they shall faile; Sometime for anger, The Hebrew Rabbins understand it of strength, and expound it thus: The foole putteth forth all his strength at the first, when he setteth upon any good duty, that length he is constrained to give out, as not able to goe on.

To this effect Basil saith, As a man that puts his servant to too much labour, by * 1.1716 this meanes bringeth weaknesse and sicknesse upon him, and so makes himselfe of a Master, a Servant to his Servant; so the body, which is a servant to the minde, if it be at the first put beyond the strength, waxeth feeble, and is not able to hold out in prayer, and study, and preaching to the edification of others; the wise man [Note.] therefore moderates himselfe, and puts forth but part of his strength at the first, and reserveth part for afterwards.

The Septuagint, and Cald. render it, The foole poureth forth all his wrath, but the wise dispenseth it but in part; That is, refraineth his anger, not speak∣ing, or doing any thing upon the sudden, but after some time interposed, wherein his wrath may be mitigated; as Athenodorus the Stoicke counselled Au∣gustus the Emperour, when he was provoked, to deferre speaking, till he had said over the whole Alphabet; and Ambrose, and Theodosius likewise; and Seneca * 1.1717 saith, the greatest remedy against anger is delay, for it hath grievous forces at the first, but will all be overcome being taken in parts. It may be taken any of these wayes.

If a ruler hearkens to lyes, all his servants are wicked. Against hearing lyes and tales, see Exod. 23. one saith, It is as bad to carry the Devill in ones eare, as in ones tongue; By rulers understand not only Magistrates, but also Rulers, and Governours of Families; if a Judge will hearken to lyes, all his Servants will turne Lyers, and Tale-bearers; only we read of one Obadiah in Ahabs family, a just man, and of Obedmelech in Zedekiah his Court, all Ahabs Prophets were Lyers.

And Doeg, the Ziphims, and others, when they knew it would please Saul, vented their malice against David, in bringing lyes and tales against him. So in a Family, if the Master and Mistris, or either will hearken to lyes and tales, they that are their servants will seeke to humour them herein; likewise, if they be pro∣phane swearers: But if they be godly, this is a great meanes to make some of their Family godly also. As Cornelius being a man that feared God, had three Souldi∣ers * 1.1718 about him that did likewise; and Abraham had a faithfull Steward, although by reason of mens naturall corruption, there is more power in wicked examples to corrupt, then in godly to sanctifie; but let all Rulers thinke upon this, and turne such as Abraham was, Gen. 18. and David, Psal. 101.

And Basil saith well, the Prince that doth not, but hearkens to lyers, cometh in * 1.1719 danger to be counted like unto them, and guilty of all the bloud that is unjustly shed by their false suggestions.

The poore and the deceitfull man meet together, the Lord lighteneth both * 1.1720 their eyes; Jun. He that is rude and he that is witty; the Vulgar, the poore man, and the Creditor. but Hebr. it is the poor, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the man of de∣ceit; the subtle to deceive, for the word is for the most part put for the fraudu∣lent, and men of a sharp wit, who use it this way, and then by the poore under∣stand such as are poore and weake in wit and judgement. These meet together, that is, these two sorts are in the world, but let not one sort despise another, for God is the maker of them both; thou hast so much wit, because God hath indued thee herewith, he hath so little, because God hath given him no more, and some∣times * 1.1721 God chuseth such simple ones to grace and life, and not the wise of this world, to be sure not the wise to deceive; and it is said, that the word of God gi∣veth * 1.1722 wisdome to the simple. And such are here set forth by the name of poore, be∣cause the poore for the most part for want of eduction, are rude and ignorant, as Joh. 7. it is said, Doe any of the Rulers beleeve in him; but this poore people that knoweth not the Law, are accursed; and Jeremiah saith the like touching the * 1.1723 poore; and those subtle ones are said to bee inlightened by God, because their wit cometh from him, although the abuse of it to deceit, from them∣selves.

Some will have the meaning of this place to be the same with that Chap. 22. 2. The rich and the poore meet together, the borrwoer and the lender, but neither will the originalls beare this reading; neither is it said, God is the maker, but the inlightener of them both, wherefore others rendring the words, the poore man, the man of contritions, expounding it of one alwayes poore, and another that hath beene rich, but now by suffering many losses, is made poore also, these met toge∣ther now in a like condition, have no cause yet to despaire, for God can give them both light and comfort; yea, he often doth cast downe, and raise up againe, as hee did Job, and setteth the poore with Princes, raising them out of the dust to great dignity. And the word signifieth as well contritions as deceits, and it is more * 1.1724 genuine to expound it thus, there being more sense in it then in saying that God is the inlightener of the poor and the deceitfull, because he that hath more wit then another, but useth it to deceit, can have little comfort of it when he lookes up to God, who gave him his wit not to this, but to a better end, and to what good use this may be improved I see not, but the other to a very good one, as hath beene said.

Of the King wisely judging for the poore, see Chap. 20. 28. * 1.1725

Of correcting children, and the good coming thereof, Chap. 13. 24. 22. 15.

When the wicked are multiplied, transgression increaseth, but the righteous shall see their fall. Sinne and the sinner, saith one, are twins, and therefore they grow up together, sinnes are increased when sinners increase, both in number, de∣gree or stature, as the body of man doth, childrens sinnes are not so great nor hurtfull at the first, and it is more easie to suppresse them then afterwards, wehn they are growne more in stature, even as a briar or thorne, in the bud may bee crushed with the hand without hurt, but let it alone till it be growne up, and then it cannot without pricking. And being thus understood, it cohereth well with verse 15. where the rod for children is commended, and letting them alone to doe as they lust, is condemned. And it extendeth also to men living in sin, the more the number of them is increased, the more doth sin increase, all men being now made the more bold to doe evill and more forcibly drawn by so many examples. Junius is for * 1.1726 the first exposition, and renders the words accordingly, when sinners increase, sin is increased; as if their increase in strength and stature were meant. But Lavater * 1.1727 is for the other, and Heb. word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to multiply and increase in number, and in bignesse and stature also, therefore, this as I said before, it may be taken both wayes. For the just seeing their fall, this is added for their comfort, when the [Note.] wicked oppresse them by their numbers or power, as the Sodomites did Lot, for he saw their fall, and so did Noah the ruine of the old world, and the Israelites of the Egyptians their oppressors.

Where there is no vision the people perish, but he that keepes the Law is * 1.1728

happy. Junius, the people are naked, expounded thus, they lye open to Gods * 1.1729 judgements, as Aaron is said to have made the people of Israel naked, when hee set them up a golden Calfe; and how can they but be naked, who want Christ, by whose righteousnesse, as by a robe, wee are covered? and that they want Christ, who want Vision, that is, preaching, appeareth, because they want faith, for faith is by hearing the word preached. The reason why preaching or pro∣phesying is set forth by the name of Vision, is because Prophets of old were called Seers, and they had revelations from God many times by visions. And as the people are said here to be naked that want vision, so Amos saith, that they suffer * 1.1730 by famine, not of bread, but of hearing the word of God, and they are naked also, because not having the word preached, they are without a sword to defend them, * 1.1731 yea, or any other Arme, helmet, breast-plate, shield, the Souldiers girdle, and shooes, and so they are not only naked for want of a cover from Gods wrath, but also the spirituall enemies, the armies of devills that are continually fighting against them. But if vision faileth not, yet all not blessed in such land, but onely they that keepe the Law, they that heare the word of God and doe it, as our Lord saith, and the Apostle James. * 1.1732

A servant will not be corrected with words, for although he understandeth, yet he will not answer; Jun. When as he understanding yet answereth not; Heb. be∣cause he understands, and there is no answer; the meaning is, that stout servants must be corrected not with words onely, but with blowes; and they are here set forth to be stout servants, who, when their master calleth to them, and although they heare, they make as if they heard not, and so answer not, or being asked a question, will not answer, and answer not by doing, as they are bidden; and if such be not corrected otherwise then by words, as now adayes they are not, God will lay his punishments upon them, whom they are stout against, in be∣ing stout against their Masters, as they serve him, in doing them faithfull service.

Seest thou a man that is hasty in his words? there is more hope of a foole then * 1.1733 of him. This doth not unfitly follow that of verse 19. where sullennesse, and stoutnesse is condemned in him that will not answer, he being too ready to speake, the tongue running before the wit. It is better to be simple, and slow of speech then thus ready spoken; for both in a multitude of words there is sinne, and he that speakes so much is wise in his owne conceit, and therefore he hath neither eare nor heart to heare, and he alone fills up all the time so with his prattle, that there is no time for the wise to speake, of whom he might learne, whereas a simpler man that speakes little, hath time to heare and learne.

He that diligently bringeth up his servant from a childe, shall have him be∣come * 1.1734 his sonne at length. Here he goeth on still in speaking of servants, and the meaning is, if a servant be fed and cloathed, and favoured in respect of his worke at the first, when he is young, and his master hath yet had no experience of his na∣ture and good deserts, but rly preferreth him to some place of power and au∣thority, he shall have cause afterwards to repent, when it will be too late. Jun. for these words, shall have him become his sonne, hath those, shall be bereaved of his children, expounding it thus, he will prove at length so insolent and ambitious, that he, as his owne naturall sonne and heire, he will destroy his children and take his inheritance from them, making himselfe Lord and Master of all, they being put downe, and sometime as a most ungracious sonne killing his father to come before the time to his possessions. Thus did Zimri to Elah his master, King of Israel, whom he had favoured so farre, as to make him Captaine of halfe his Chariots, he being pricked on with ambition slew him, and reigned in his stead, and then he cut off the sons of Baasha his father, who were his brethren, and had the next right to the Kingdome. And Jeroboam advanced by Salomon to be over the house of Joseph, became his sonne and heire as it were to the farre greatest part of his Kingdome, his sonne Rehoboam being deprived thereof, and his sonnes after him. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which being derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a sonne, but if from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence it seems Junius deriveth it, a depopulator or taker away of that which

is another mans, a bereaver. The Vulgar, He shall afterwards finde him stub∣borne. The sense is all one, as hath beene already shewed. Some draw this to an Allegory, by the servant, understanding the body, which is a servant to the minde, if * 1.1735 this be fed and kept deliciously, it will in time become master and no servant any longer, but lord it over, and be the destruction of the soule, as is taught, Rom. 8. 8.

Touching vers. 22. against anger, and vers, 23. agianst pride, see before, * 1.1736 chap. 15. 18. & 18. 12.

Who so is partner with a thiefe, hateth his owne soule, he bewrayeth not cur∣sing, when he heareth it; Jun. And he who hearing cursing, declares it not; * 1.1737 But the conjunction and, is not in the Hebrew. He seemeth in this addition to al∣lude to that which is said, chap. 30. 9. Lest I be poore and steale, and take the name of God in vaine.

The cursing here spoken of, is that of him that stealeth, and yet denieth it with oathes and cursing most stoutly, then which nothing is more common; howsoever he that heares swearing, and cursing, and saith nothing against it, upon what occa∣sion soever they be uttered, sinneth as well against his owne soule, as he that is a partner with a thiefe; That is, consenteth to his theft, and makes himselfe acces∣sary by receiving any part of his stolne goods. See Levit. 5. 1. If a soule sinne, and heareth the voyce of swearing, and is a witnesse, whether he hath seene or knowne, if he doth not utter it, he shall beare his iniquity. It is indeed properly spoken of one required to testifie against curser, or blasphemer, that the Law may passe upon him, but he will not in this case utter what he knoweth; but here it is extended further, to any man that heares it, and saith nothing, for he goeth con∣trary to the precept of Christ, If thy brother sinne against thee, tell him of it, &c. * 1.1738 And that, Levit. 19. 17. He that is partner with a thiefe, as hath been said, sin∣neth against his owne soule, because he maketh himselfe a like guilty, and so com∣eth in danger of losing his life, as wel as he, and being guilty of so foule a sinne, he is in danger of losing his soule, because neither thieves, nor any unrighteous persons shall inherit the kingdome of Heaven. * 1.1739

The feare of man brigeth a snare, but who so putteth his trust in the Lord * 1.1740 shall be safe. Jun. The fearefull man layeth a snare before himselfe, but he who trusteth in the Lord is placed on high. The first words may be rendred, either the feare of man, or fearefull man, the last properly signifieth lifting up on high, and because he that is so lifted up is safe, New Translation hath it, shall be safe; yet the word lifting up on high is more significatory, as shewing how he cometh to be safe from such snates, viz. by being lifted up in his minde to things above, so that he is above the reach of man herein, and therefore not subject to the feare of him; for although he hath power over his body, yet he hath none over his soule, and therefore he is not afraid of any thing that he can doe, his body being but a peece of earth, that must to the earth howsoever, and the cruellest Tyrant can doe no more, but bring it to the earth, and from hence also he is sure, that it shall at the last rise againe the more glorious, for that which he hath unjustly suffered at his hands. But he that feares him and his cruelty, by this his base feare, layeth a snare to take his soule into the destruction thereof, being for feare either made to fall from the Truth, or to comply with him in his wicked wayes, to leave his Calling, to trust to carnall meanes, he makes himselfe through this his feare weake, and unable to resist them in their wickednesse, and so giveth them great advantage, and imboldeneth them the more in their wickednesse.

Lastly, being so much taken with feare, his spirits are infeebled, his sences dul∣led, and his death hastned, it being with feare, as St. Paul speakes of worldly sorrow, it causeth death. * 1.1741

Many seeke the rulers favour, but every mans judgement cometh from the Lord. Here is not condemned absolutely the seeking of the favour of an earthly King, or Judge, for Hester and Nehemiah did so, and Daniel for his Brethrens preferment; but a preposterous seeking of his favour, without first seeking to the Lord, as Hester and Nehemiah did, for who so doth thus is not like to prevaile, because he acknowledgeth not their inferiority to God, that he both giveth them

power, and can turne their hearts as he pleaseth.

Therefore when the Hebrewes being in Aegypt were oppressed, and sought to Pharaoh for ease, not having first sought unto the Lord, they prevailed nothing for any favour; but the Saints before mentioned, who sought unto God first, had their desires granted, and the reason is here given, the judgement that the Prince giveth, is of the Lord, even as he moveth him to it.

The unjust man is an abomination to the just; and contrariwise, there is just * 1.1742 cause given to the just to hate the wicked, because they are Gods enemies, and re∣bels against him, there is danger in associating with them, of being corrupted by their evill manners; and lastly, they that live amongst them are made liable to great and grievous temporall Judgements by their sins; for the Land mourneth for Oathes, and Adulteries, and the Lord hath a controversie with the Land; yet the * 1.1743 just hate, and have them in abomination, only so farre forth, as by their invectives against them to declare how vile and loathsome they are, to separate from them, as filthy, and not to eate with them, as it is noted, that the Aegyptians had the He∣brewes, and all such as killed, and sacrificed Sheep, and Oxen in abomination. and therefore are not with them; and if they be Magistrates, to cut such of them off as be capitall offenders, and keep others downe, abhorring to preferre any so unworthy to places of power and authority for any gaine; they have them then in abomination so, as that still they love them, and pray for them, and by all meanes seeke their reformation, and salvation; and if at any time they be reformed, they then imbrace them with all love and joy, praising God for them.

But on the contrary side, the wicked hate the upright most unjustly, because he will not run to the same excesse of ryot with them; their workes good, and their owne evill, they are reproved by them, yea, their very lives give them a continuall checke, as the light doth works of darknesse. But there is great reason why they should rather love them, because that by their meanes the Judgements of God are averted from them, and his blessings procured; as it should have been in So∣dome, if there had been ten righteous; and in Jerusalem, if one; and Laban * 1.1744 found it by experience, by meanes of Jacob, and Potiphar, by meanes of Joseph, and after him the Keepers of the Prison; and lastly, all the people of Aegypt, in the time of seven yeares famine.

CHAP. XXX.

THe words of Agur the sonne of Jakeh, the Prophesie the man spake to * 1.1745 Ithiel, even to Ithiel and Ucal. vulgar Latine not taking any of these for proper names, but for appellations, rendereth it according to the signifi∣cation of the words; The words of one gathering, the sonne of a voneiter, the vision the man spake with whom God is, and God being with him comforted: for Agur signifieth gathering, or gathered, Jakeh, if it be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vo∣miting, but if from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as is more probable, for the word here used is Jakeh, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then it signifieth hearing, or obedience, the sonne of obedience; Ithiel also signifieth God with me, and Ucal to prevaile, and this when a man doth, he is comforted.

The Hebrewes, and many following them, will have them proper names, and consequently this chapter some other holy mans dictates by this name called, al∣though they know not who he was; but others, most ancient Christian Doctours, render it according to the vulgar Latine, and take it to be Salomons here thus cal∣led, as Beda, Lyra, Hugo, Dionysius, Arboreus, Osorius; and the Church ge∣nerally * 1.1746 hath alwayes ascribed this whole Booke, and all the chapters thereof to Salomon, and the Fathers commonly alledge passages in this Chapter, as uttered by Salomon.

The reason that moveth some, to thinke that it cannot be Salomons is, because vers. 2. he speakes of himselfe as more bruitish then any man, and one that had

not the understanding of a man in him, therefore it seemeth not to be Salomons, for he was the wisest of all other men; but this is easily answered, he speaketh thus in humility, and because he attained not his great wisdome by study, after the manner of other wise men, but by inspiration, which is here by the Septuagint Translation, God taught me wisdome, and I knew the wisdome of the Saints; but they resolve this best of all, who say, That he uttered these words after that he had sinned so foulely by Idolatry, and repented, for herein he might well say, that he was more bruitish then any man, because that none but a bruitish man, and one with∣out the common understanding of men, worship stocks and stones.

And whereas it is further objected, that it cannot agree to Salomon, which is said, ver. 8. Give me neither poverty nor riches, it is answered, That it agreeth very well; for although he were exceeding rich, yet he never desired it from the beginning, and therefore he might well say, Give me not riches; This is a thing that I never desired, neither doe I now desire them, or that I may not for my sins be deprived of them, thy will be done herein; but punish me not contrariwise with extreame poverty, as I am well worthy, as some, even great Kings have been, as it is said of Henry the fourth Emperour, when his sonne Rodolphus was by the Pope stirred up against him, he was not only deprived of his Empire, but brought to such poverty, that he made suit for a Prebendary in the Church of Spira, to maintaine him in his old dayes.

And Geliner Prince of the Vandals came finally to that poverty, that he writ to * 1.1747 a friend of his to send him three things; An Harpe to comfort him, a Spunge to dry up his teares, and a loafe of bread to feed him.

Lavater thinketh, that this Agur was some wise man, that lived in the time of * 1.1748 Hezekiah, from whom the Proverbs before going from chap. 25. were copied out by his men; but if any shal hold Salomon to have been the Author, he saith, he will not contend about it, he might be called Agur, gathering together, because he gathered together, and uttered so many wise sayings.

If we take him to be Salomon, as it seemeth most probable to me, and that after his foule falling all things here spoken will agree, he was a gatherer of wise Senten∣ces to utter them, although not to keep close to them in his doings, for his heart was drawne away by strange women, against whom he so much inveigheth; and the Sonne of Hearing, or obedience, because he at the first hearkened diligently to the Lord, and was most exactly obedient, building the Temple, and ordering all things about it according to his will, and executing true judgement, as another Mo∣ses, God was also with him extraordinarily, appearing twice unto him, and through God he was inabled, as the word Ucal signifieth, to doe so worthily, and wisely, and was exceedingly comforted, and incouraged. He calleth that he saith here, Massa, a burthen, but rendred Prophesie, because Prophesies of sad and heavie things were commonly called burthens; and this is an heavie thing that he begin∣neth withall, his telling how bruitish and voyd of understanding he was: and in say∣ing, the burthen he spake to Ithiel and Ucal, he meaneth to himselfe, according to that which hath been already said of him, in way of lamenting it. That which is said by others, who take these for proper names, are but conjectures, that they were two of Agurs Disciples, whom he here instructeth.

Surely I am more bruitish then any man, and have not the understanding of * 1.1749 a man in me; I neither learned wisdome, nor have the knowledge of the holy; Heb. and Sept. and I knew the knowledge of the Saints, where the Sept. insert, as was noted before, God taught me wisdome; for further explication of the meaning. I am now through my grosse Idolatry become more bruitish then any man, for al∣though other men of Israel had beene Idolaters in times past, as is shewed in the booke of Judges, yet now there was no Idolatry in Israel that we read of, either in Salomons time, till he brought it in, nor in all Davids or Sauls, and when any were so foolish as to serve Idols, yet not one was ever to be found before Salomon, that being a wise man, and most remarkable for his devotion towards the true God, turned Idolater. And if it be thus understood, all things here spoken agree very well, and it is put out of question, that Salomon repented, and obtained

mercy againe to be saved; For he that confesseth and forsakes his sinnes shall have mercy, as David confessed, I have sinned, and presently heard, the Lord * 1.1750 hath done away thy sinne; for no man can make a more humble confession then this, the most wise King to confesse, and put it upon record, that he had done the most foolishly of all other men. And for this obtaining mercy, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before going, he prevailed, sheweth it. They that take another man called Agur to be here meant, say that he spake thus in regard of the little know∣ledge, that is in any man in comparison of omniscience, there being far more things both humane and naturall unknowne unto us then knowne, but if we come to speak of divine things, wonderfull is our ignorance. But for so much as none of the Pro∣phets ever spake thus to detract from himselfe, but rather to magnifie his Ministry, that others might not despise, but reverence it, as Esay, who saith God, hath given me the tongue of the learned, and the Apostle Paul saith, that for lan∣guages he spake more then they all, and derided those that counted him foolish; I cannot side at all to this, that Agur a new Prophet rising up after Salomon, should begin his Prophesie in this manner, but take it to be clear, that this is spoken by Salomon, as hath beene before said, in humble penitency after his fall.

Moreover it is to be noted, that he saith, that he had not the understanding of a man in him, hereby making it plaine, that he meant not, that he was void of knowledge in respect of mysticall and hidden things, to the knowledge of which no man attaineth in this life. And whereas New Translation, and Vulgar Latine goe thus, and I know not the knowledge of the Saints; the Hebrew is without a negative, and therefore plainly denoteth one, that although he attained not to know∣ledge of other men, that is, by study and labour, yet by inspiration he had beene filled even with the best knowledge, which he speaketh to aggravate his sinne, that having received so extraordinary a measure of sanctified knowledge, he should so greatly degenerate into bruitish foolishnesse, as he had done. If the other read∣ing be followed, in two words yet there needs correction, 1. For or is to be put nor. 2. For holy, holy ones, for the word is a plurall, and may not unaptly be referred to that which the next verse speaketh of, touching God and his Almighty power, and his Son, whereupon some gather, that this confession of his ignorance is made by way of preparative thereunto, and so might well be made by any Prophet, the premises considered, that he said there, that he had not the understanding of a man in him; this cannot hold. And it makes the authority of that which is here said to hold it, to have come from one Agur, for so much as no mention was ever made else∣where of such a man, neither doth any man know who he was, whereas all other Prophets were knowne to the people of God, and many of them by their Fathers, their Countries, and the time wherein they lived.

Who hath ascended up into heaven, or descended? who hath gathered the wind in his sist, or bound the waters in a garment? who hath established all the * 1.1751 ends of the earth? what is his name, or his Sonnes name? After Salomons humbling himselfe under the name of Agur, or gatherer together, now follow the profound Riddles and sentences by him gathered together in this Chapter, wherein being to speak of many wonderfull things, as verse 18, 19 &c. he here beginneth with the most wonderfull of all others. The Rabbins to elude this place, which is so * 1.1752 plaine for the Sonne of God, say, that it is spoken of Moses, who did, as it were, goe up to heaven, when he went up to God in Mount Sinai, and then descended againe, and came downe to the people; and containe the wind in his fist, when by the rod that he held in his hand, and stretched it out in the aire, he brought an huge multitude of locusts upon Egypt by an East-wind, and ridded the land of them againe by a West; and bound the waters up as in a garment, when he made them gather together into heaps both in the Red-sea and Jordan on either side of the way, that Israel was to goe. And lastly, he stirred up all the ends of the earth, when by his miracles he amazed them all so every where, that they stood in feare of him. But to let this passe as a devilish device to blinde-fold the Evangelicall truth, it is certaine, that the right resolution of this Riddle is, That God and his

Sonne Jesus Christ, is he that is here meant: For the like is here spoken plainly of God in sundry other places, but no where of any mortall man; so that herein is * 1.1753 a Prophesie, for which the words of Agur are so called, verse 1. And it is a Pro∣phesie of the greatest mystery, that is, viz. of the incarnation and miracles of the Sonne of God; for he is said to have descended, that he might ascend into hea∣ven; of himselfe also he saith to Nicodemus, Who is he that descended, but the same that ascended? even the Sonne of man which is in heaven; and he had the * 1.1754 winds as it were in his fist, when he held them from blowing upon the Sea, which was before tempestuous, but then followed a great calme; and he bound the waters in a garment, when he went upon them and sunke not; and he established the ends of the earth, when he sent out the Apostles into all parts to preach the Gospel, where∣by all the ends of the earth were converted and stablished in the truth, that were before fluctuating, and uncertainly carried after many grosse errours, as they were blindly lead in all places.

Augustine saith, of whom it is said, Who hath ascended up into heaven, and * 1.1755 descended? but Christ the Sonne of God, according to that Ephes. 4. 10. and for the winds, Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either the wind or spirit, who hath gathered the soules of the faithfull in an hidden place? according to that, Your life is hid with * 1.1756 Christ in God, who hath changed the water into a garment, according to that, He that is baptized into Christ, hath put on Christ, and established the ends of the earth: When he said to his Disciples, Ye shall be my witnesses to all Judaea, and to all the ends of the earth. * 1.1757

Beda followeth Augustine, but yet he partly expoundeth the words literally of God, and so doe Expositors generally. To God the Father and Sonne doe all the things here spoken agree implying their unity, coequality in power and greatnesse, and coeternity; for which in fine he addeth, What is his name, and his Sonnes name? his name that doth these wonderfull things, and his Sonnes name that doth * 1.1758 the same; for as God the Father is said to have created all, so all things were made by God the Son, he is the Wisdome that was with him from Eternity, whereby Heaven and Earth, and all things were made. And therefore it is a received maxime, All the workes of the Trinity without, are undivided. God is said to * 1.1759 have ascended up to heaven, when by the power of his word he made the heavens, and to descend when, he made all things here below; for otherwise he being infinite, and filling all places at once, neither ascendeth, nor descendeth by locall motion. He also is said to descend, when he came downe upon Sinai, and upon the Taber∣nacle, and Temple built by Salomon, when he gave a visible signe of his presence there, and he ascended, and went away from thence againe, when, as he shewed to Ezekiel his glory before the Temple to be destroyed by Nebuchadnezzar. Who hath gathered the wind in his fist? Heb. in secret or an hidden place, rendred ther∣fore by some in his bosome, for so God doth by the wind, letting it out to blow when he pleaseth, and holding it in, for which our Lord saith, The wind bloweth where it listeth, thou hearest the sound thereof, but canst not tell whence it cometh, &c. be∣cause * 1.1760 it is hidden till it bloweth; and there is the like reason of the Spirit, which is mystically to be understood here, or else we have not the whole Trinity here set forth; and aptly is the Spirit said to be in secret, or in his bosome, by him understanding; both God the Father, and the Sonne, because he proceedeth from them both: and this of the Spirit is so great a mystery, as of the Incarnation of the Sonne of God, that the wise men of this world know it not, but count it a monster in nature, that one should be three, and three one, the Father, Sonne, and Holy Ghost. And therefore our Lord having spoken of the wind so occult, as that no man knoweth whence it cometh, addeth, so is the Spirit of God: And Christ shewed the Spirit to be in his bosome, when breathing upon his Disciples, he said, Receive the Holy Ghost. Who hath bound up the water in a garment? that is as in swadling cloaths, * 1.1761 setting bounds thereunto round about, that it cannot swell out any further, but the huge Ocean is kept in a round forme, as a childe by swadling cloaths, that all the members thereof may grow right and streight, and be well formed.

Lastly, Who stablisheth the ends of the earth? that is, setteth it firme and un∣moveable

in the very extreames thereof, the Islands, which are very many, and compassed on every side with the Sea, and therefore it is the more wonderfull that they should stand so sure, for which cause they are here singularly spoken of; although the firme standing of the whole continent be also a great wonder, for so much as it is founded upon the waters, and setled upon the flouds, as is elsewhere said, hanging like a ball in the midst of the water, and aire compassing it round, and supported by nothing, but the meer word and power of God, holding it to the center, and making all the weighty and most heavy parts thereof to be carried thither downward. What is his name? and what is his Sons name? for they are both one, and therefore tell the name of one & tel also the name of the other; but here by name is not so much meant the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called by the Hebrewes, nomen tetragrammaton & ineffabile, the foure lettered, and unspeakable name. which yet I have elsewhere shewed, no man knoweth how to pronounce aright; for although we know not how to pro∣nounce it, yet we know the letters thereof, as they were set down at the first without pricks. But here by name is meant God himself, tell what he is, or his Son, for no man can fully do this; for which he saith to Manoah, Why dost thou inquire after my name? which is Wonderfull; and of his Son it is said, they shall call his name Won∣derfull, * 1.1762 the Mighty God, &c. we know this here but in part, we shall after∣wards know as we are knowne; for which cause a wise man being once demanded by a King, What God was? answered, That he must have a dayes liberty to an∣swer to this question, and after a day granted, he desired two more, and then foure, finally professing, that the longer he considered, the further he was from knowing this, or being able to answer that question.

Now if Salomon spake these words, and that after this grosse sinning, as I be∣fore shewed it to be most probable, then it appeareth according to the last word of verse 1. and I prevailed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that God restored him againe upon his humilia∣tion, and gave him his spirit againe in as great measure as before, making him thus admirably to prophesie of most mysticall things to come, as he doth here, and then it will follow that he was saved.

Every word of God is pure, he is a shield to them that put their trust in * 1.1763 him. After that famous prophesie of the Sonne of God, the substantial Word of the Father, and eternall and uncreated, now he passeth on to speake of the out∣ward created word, as hath beene usuall with him before, from Wisdome uncreated, to passe on to created wisdome, or from the wisdome, which is a grace of God created in man, to the uncreated, as Chap. 3. and 8. and 9. And why doth hee speake of this word here? but to bring in the caveat following, Vers. 6.

Adde not to his words lest he reprove thee, and thou beest found a lyar. * 1.1764 Is God so wonderfull in his Workes, as hath beene said? then he is doubtlesse al∣so wonderfull in his Word, that must needs be admirably pure, and of great force to defend him as a shield, whosoever holds it up as a shield and buckler against his * 1.1765 spirituall enemy, the Devill, as Christ did: and therefore it is said, Above all take the shield of faith, whereby yee may be able to quench all the fiery darts of the * 1.1766 Devill; And faith cometh by hearing the word of God, therefore the Word pro∣ducing * 1.1767 this blessed effect, becomes a shield, and sure defence both against dangers spirituall and temporall.

The word rendred pure here signifieth purified in the fire, as the Word is said to be pure as the silver tried in the fire seven times by David. It is pure, and admits of * 1.1768 no mixture, therefore let every man of God take heed, that he mixe therewith no∣thing of his owne, and the hearer, that he receive nothing but the pure, or sincere milke of the word, as St. Peter speaketh. The Prophet that speakes any thing of * 1.1769 his owne head is in danger to be found a lyar, when that which hee saith in Gods name cometh not to passe, and this will be a foule checke and reproach unto him; for every word or promise of God shall surely come to passe, as it hath hitherto alwayes done, and therefore shineth as pure gold or silver tryed in the fire, and is magnified by all his servants, and trusted in accordingly, and that not in

vaine, as a man sheltors himselfe from Sword and Arrow by a shield not in vaine.

And this is also spoken to purchase credit to the words in this chapter uttered, or before by Salomon, for he calls this a Prophesie, or Word of God, and therefore he would not have us take it, as any thing coming from himselfe, but as the pure and unmixed Word of God, to be reverenced by all men. Of not adding to the Word, see also Deut. 4. and Revel. 22. under a great curse.

Remove farre from me vanity, and lyes, give me neither riches, nor poverty, feed me with food convenient for me, lest I be full, and deny thee. He saith, * 1.1770 ver. 7. that he would desire two things of the Lord, meaning two especially, for every one of us needeth to aske many more; but these two are propounded as most necessary for us all, to request of God in our prayers, as whereupon all other good things concerning the soule doe depend; and that is, to have vanity and lyes re∣moved farre away from us, That is, pride and worldly pompe, which dammeth up the current of Grace, for God despiseth the proud, and giveth grace to the hum∣ble; * 1.1771 and hypocrisie, fraud, and dissimulation, which infatuate men so, that they thinke themselves hereby safe from being detected in any wickednesse, and are im∣boldned to goe on herein, against all threatnings thundered out against their sinnes, wherein they live so covertly. And as a meanes to be kept from these two, he prayeth, that God would neither give him riches, nor poverty, lest being full I * 1.1772 deny thee, and say, Who is God? He doth not simply pray against riches, or po∣verty, for some holy men have been, and are rich, as Abraham, Joseph, David, Joseph of Arimathea; some againe poore, as Lazarus, and Job, that of rich was made poore; and James saith, Let the brother of high degree rejoyce, that * 1.1773 he is made low, or poore; and Paul saith, that he had nothing, yea, Christ had not whereupon to lay his head, and being hungry in the Wildernesse, wanted bread to eate, whereupon the Devill tempted him, saying, If thou beest the Son of God, command these stones to be made bread. But rather then riches should * 1.1774 make me proud, and vaine, and to say with Pharaoh, Who is God? or Poverty make me steale, and lye, and take Gods name in vaine, by forswearing it, give me neither; make me not very rich, nor very poore, but give me competent meanes to live.

And Jacob going to Padan Aram, prayed, and said, Lord, if thou wilt give * 1.1775 me bread to eate, and cloathes to put on; and our Lord biddeth us to pray, Give us this day our daily bread; for riches, working so with men as to make them de∣ny God; it is true, in word they doe not, as Pharaoh, or Sennacherib, say, Who is the Lord? but all rich and wealthy men, that live, as if they were not subject to any controle of Gods Ministers, but might doe what they lust, and hereupon take occasion to live licentiously, in chambering, and wantonnesse, in revelling and plea∣sure, nothing but hunting, hawking, carding, dicing, and whoring, say Gods Mi∣nisters what they will here against; and now pilling, and polling, oppressing, im∣prisoning, killing, and slaying, overturning all things in Church and Common∣wealth; all such, although they confesse God with their mouthes, yet they deny him, and doe in effect say with hard-hearted Pharaoh, Who is the Lord? being for these their evill practices censured, as abominable and disobedient, and to e∣very * 1.1776 good worke reprobate.

And although some extreamely poore, as Lazarus, will rather starve then steale, yet many more will steale, and lye, and forsweare it, to the dishonour of God, and the incurring of his wrath, who hath forbidden stealing, and lying, pro∣nouncing them not such as have God, but the Devill to their father that doe so. * 1.1777 And this prayer Salomon doth not here make so much for himselfe, as to teach us to pray thus, as knowing, that this grace is not to be obtained but by prayer, and seek∣ing to God.

But it is hence to be noted, that pride and vanity are so great evils, as that a man had better by farre to be without riches, then to have them to be thus trans∣ported [Note.] hereby, for now they become not goods, but evils to him, that hath them; according to the saying, Bona hujus mundi sunt bonis bona, malis mala, The goods of this world are good to good men, but evills to evill men; for we are here di∣rected

rather, then to have them with these cursed effects to pray unto God, not to give them unto us, for in such it shall be fulfilled which Christ saith, Woe to you that be rich and full now, and laugh, for ye shall waile and weepe.

Againe, although it be said, God hath chosen the poore of this world to be * 1.1778 heires of his Kingdome, yet the poore that steale, and lye, and deale unjustly, as most doe, can have no comfort of this, that they are poore, for such are poore, and * 1.1779 miserable, and naked indeed every way, for their sins lying open to Gods greater Judgements to come, when this fraile life shall be ended, because no unrighteous persons, no theeves shall inherite his kingdome, but be shut out with doggs, and witches, and all that worke, and make lyes.

Accuse not a servant to his Master, lest he curse thee, and thou beest * 1.1780 found guilty, Deut. 23. It is commanded, not to deliver a servant to his Master, when he styeth unto thee, It is to be understood of a servant, that hath an un∣reasonable and cruell Master, whose harsh usage of him the poore servant is not able to beare; according to this precept most probably this is spoken, discover him not to his Master, when thou knowest that meere necessity hath inforced him thus to slye unto thee to save his life, and thou findest him to be a good servant, and worthy to be well used and preserved.

The Septuagint hath it expresly, according to that precept. Deliver not a ser∣vant * 1.1781 into the hands of his Master; the Rabbins understand it of an Heathen, a servant now become a Proselite, and imbracing the Israelites religion, who they * 1.1782 thought should hereupon goe free; but this is only their conjecture, and impro∣bable; for a servant that is called, being a servant, is so to continue, unlesse he can obtaine his freedome by the consent of his Master, for Masters have sometimes given their servants their freedome upon their good deserts.

Some will not have servants here properly understood, but poore men, who are * 1.1783 as inferiour to the rich, as servants to their Masters, taking it to be meant, that we should not stirre up a rich man against a poore man, who is ready enough through his pride and covetousnesse to oppresse him upon any little occasion. And they un∣derstand the next words, Lest he curse thee, lest he also recriminate thee, and lay as great evils to thy charge before the Judge, and so thou comest to ruine; there∣fore the vulgar hath it, Ne maledicat tibi & corruas, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to be desolate as well as to be a sinner, and guilty hereof; for few men live so innocently, but something by those that observe them, may be found against them, of which they may be accused also, and being thus found guilty come to ruine. The very meaning of the words is, doe not maliciously accuse the meanest person, to him that hath power over him, and will to doe him hurt; for who so doth thus, shall but stir him up to pay him in his owne coyne, by accusing him like∣wise to his superiours, and then he shall get nothing by so doing, but shame and punishment to himselfe. Or with Junius, we may understand cursing, as it is said * 1.1784 elsewhere, He that hoordeth up his corne, the poore shall curse him; and this cursing shall not be vaine, but come upon him; so the cursing of the meanest servant, upon him that is so malicious, as hath been said; for when we are bound up∣on occasion of great crimes, we may accuse others; but in cases that be not of so great concernment, we ought rather for things done, or spoken amisse, to admonish them privately, according to the direction, Mat. 18.

There is a generation that curseth their father, and doth not blesse their * 1.1785 mother. Having spoken against one evill, that stirreth up to cursing, ver. 10. which kinde of curse is to be feared; now he speaketh of another, the sonnes cursing of Father and Mother, the mischiefe whereof shall redound to himselfe, that doth so, as is shewed, ver. 17. And having falne upon one kind of notorious evill persons, ver. 12. he proceedeth to speake against another.

There is a generation that are pure in their owne eyes, and yet are not washed * 1.1786 from their filthinesse; These are Hypocrites, who thinke none so holy as they, yet in truth they are most foule within in their hearts, being as Christ saith, like whited Sepulchers, faire without, but within full of rottennesse, and dead mens * 1.1787 bones. And ver. 13. he goes on to another.

There is a generation, O how lofty are their eyes, and their eye-lids are lif∣ted * 1.1788 up! These are notorious proud persons, whose pride bewrayeth it selfe in their very lookes, to intimate which, David saith contrariwise of himselfe, that he had * 1.1789 no high lookes. And lastly, ver. 14 he proceedes to another.

There is a generation, whose teeth are as swords, and their jaw teeth as knives to devour the poore from off the earth. These are cruell oppressours, some∣times * 1.1790 compared to Lions and Beares, and sometimes their teeth are set forth, as in * 1.1791 this place, to be destroying, and killing; here then are foure notorious sinnes men∣tioned together, that all men might learne to abhorre them; as also that of mali∣ciously accusing another, ver. 10. and lying and vanity, ver. 8. being all together seven.

The Horse-leech hath two daughters, which cry, Give, give; This is a fur∣ther * 1.1792 amplification of the unsatiable desires of Oppressours before spoken of, ver. 14. they are so given by pilling, and polling of poore people, to get the wealth of this world, that whatsoever riches they have thus attained to, they are not satisfied, but still most earnestly desire more; even as the Horse-leech, which is said to have two daughters, because the mouth thereof hath two tines like a forke, where-with it sucketh bloud, till the skin can hold no more. And unto these two are added three, yea, foure more, unto which the covetous Oppressour is also compared. The Grave, the barren Wombe, the Earth not filled with water, and the fire; * 1.1793 For the Grave, having many thousands of dead bodies put into it, is yet ready to receive more; the barren Wombe, that can bring forth no Children, most eamestly desireth to be filled with this fruit; as Rachel, Give me children, or else I dye; the Earth, that is sandy and dry, which receiveth in flouds of water, and yet is ready to receive more; and the Fire, that never sayes it is enough, when whole Woods have been hereby devoured, but is ready still to burne, and consume more.

But to speake somewhat more fully of every one of these: Pliny in describing * 1.1794 the Horse-leech saith, That it sucketh bloud by two mouthes, like a Fire-forke; but what two things, and in whom are they represented hereby? Chrysostome saith, That the evill tongue is set forth by the Horse-leech, for of this there are these two parts, Detraction, and Calumny; and as the Horse-leech fastens not, but up∣on a corrupted body; so the Back-biter, and evill-tongued, liveth, as it were, upon the vices and corruptions of others, it is his delight thus to be sucking their bloud, as it were, and sticks to this so fast, that he cannot be pulled off againe.

Bernard understandeth by the Horse-leech a mans owne will, by her two daugh∣ters, * 1.1795 Covetousnesse, and Ambition, for neither is the minde satisfied with having, nor the body with pleasure, for which these two are named, the lust of the heart; That is, Covetousnesse; the lust of the eyes, That is, ambitious desire of world∣ly glory.

Beda understands the Devill by the Horse-leech, who is unsatiably desirous to * 1.1796 draw to sinne, by his two daughters, Luxury, and Philargury; That is, the love of money. But besides these there is another agreeing with that, which I said at the first, and thus making it out, Covetousnesse is the Horse-leech, and her two daughters are two wayes of getting worldly goods, Deceit and Violence, and these * 1.1797 are aptly set forth by the Horse-leeches two mouthes, whereby she sucketh bloud, a little at once, and leaveth a wound in the party sucked; for so the covetous wretch, secretly by fraud, and oppression, dreines away a mans goods, whereby he is wounded, as it were, in his estate; and herein worse then the Horse-leech, be∣cause although that leaveth one bleeding, yet after a while it stencheth againe, and the body is made more healthfull, because it is the evill and corrupt bloud, that is sucked out; but he that is sucked by the covetous, is many times quite ruined, yea, so greedy are some of gaine, that as Ahab, to get his possessions, he will take away his life, and if not by murthering him, yet he sucketh out his heart bloud, as it were, by getting from him his meanes, whereby life is maintained; and this I take to be the best, and it best agreeth with that which was said before, ver. 14. of greedy cruell Cormorants, with their sword-like, and knife-like teeth, whereby

they make the poore to faile from off the earth. Chrysostome then was deceived, by the comparison made betwixt their teeth and swords, conceiving, that piercing, and cutting tongues are hereby set forth, for he speakes not of tongues, but teeth. And Bernard, and Beda, by taking it to be a new Proverb, absolute in it selfe without coherence with the former verse, or these following, for which the one ap∣plieth it to a mans owne will, the fountaine of all sinne in generall; whereas sins are here in particular set forth, and made odious, one after another, as hath been already noted; the other goeth quite from the thing intended here, which is not to set forth the unsatiablenesse of the Devill, but of covetous men.

And it is to be noted, that the Horse-leech, from which the comparison is taken, [Note.] is naturally poysonous, and therefore poysoneth him, whom it sucketh, unlesse it be first taken and put into sweet water, whereby the poysonous nature thereof is so qualified, as it now poysoneth not, but rids a body of poysonous humors, and heals it; so the oppressions and wrongs of the covetous being qualified by grace in such as are wronged, and suffer thus, turne to their salvation; for sufferings, saith the Apostle, worke patience, and patience joy, &c. Thy goods thus dreined from thee, although prejudiciall to thy bodily life, yet if thy minde be the more weaned * 1.1798 hereby from the love of the world, and raised up to the true treasure, as things worke together for the best unto thee, who haply if thou hadst not beene thus dreined, mightest by these goods have beene corrupted, and the life of thy soule indangered.

The Sept. The hors-leech hath three daughters, dearly beloved, and these three are never satisfied; and Heb. after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 give, give, there is no distinction, but it followeth in the same verse undistinguished, these three are never satis∣fied, which made the seventy Interpreters doubtlesse to render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two three, because sometime it is used not to set forth precisely two but a few, as the widow of Sarepta said to Elisha, I gather a few stickes, where the same word * 1.1799 is used, therefore to make it answer to the next words, these three, they render it three, and they are herein followed by Nazianzen; and Nicetas, in Orat. 20. saith, that these three are Lust, Covetousnesse, and Ambition. And for the diffe∣rent rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beloved, they seem to take the word to be one verbum quadratum, which is once used for acceptable sacrifice, whereas indeed it is one doubled, to shew earnestnesse of desire, and cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 give, therefore our * 1.1800 reading is to be preferred, and so is the rendring of it two, not three, for by the same reason they might as well have rendred it foure, because it followeth imme∣diately in this verse also, yea, foure never say it is enough. The wise man thought good to goe on by a gradation beginning with two, and then proceeding to three the next number, then to four; thus by many comparisons, the more fully setting forth the foule sin of greedy devourers of other mens goods without end, first like∣ning it to an Hors-leech with her two bloud-sucking mouths, and if this will not suffice to deterre here from, then to three more, the grave, the barren wombe, and the dry earth: Lastly, to a fourth, the fire, which in devouring is most without end; for that shall at the last devoure and burne up all things.

Touching the foure things more here spoken of, the Rabbins expound them of * 1.1801 the foure Elements, but very improbably. Some as answering to the foure Gene∣rations before spoken.

1. Of those that curse their parents, for them the grave longeth to take them soone away, for as honouring parents bringeth long life, so cursing them, short∣nesse of life.

2. Of those that be like bastards, pretending to be genuine children of God, but are a bastardly brood of hypocrites, bred of the devill, who transformeth him∣selfe into an Angell of light, and after him they doe likewise; therefore they are likened to a barren wombe, wherein the seed of generation takes not effect, it is still desiring; none more forward in going to hear, Sermon after Sermon, but where is the fruit that cometh hereof? as the barren wombe is a punishment for incon∣tinency, many times by their being made childlesse afterwards, or their being soone

deprived of their children, for such slippes shall not take rooting, as Wisdome saith, so the hypocrite shall not continue in estimation, although he may for a time * 1.1802 be accounted a zealous Christian; for his latent wickednesse shall be discovered, and then his barrennesse in respect of good shall appeare to his shame.

3. Of those that be like the dry earth, that is, vain-glorious persons, whose pride and ambition brings them downe, and then they are made poore like unto sandy earth, which the raine never so watereth, as to make it yeeld increase, but it is counted poore heath ground, and despicable.

4. Of those that have teeth like swords and knives, for such are like fire which devours all things, so they devoure all the goods of other men, and yet are not sa∣tisfied, but still covet more.

Some expound all these of the covetous, who are unsatiable like hell, like such a wombe, such earth and fire, as I have said before. The Reader may take them either of these wayes, for as being taken this way covetousnesse is greatly dis∣graced, so the other way the foure foresaid generations, that they may be all ab∣horred. Yet the Exposition applying them to covetousnesse, is to be preferred, be∣cause the covetous mans unsatiablenesse is notorious, and hereby may be under∣stood foure sorts of them; 1. That gather to hoord it up. 2. To spend it upon their lusts. 3. In riotousnesse and drinking. 4. In strife and contention.

The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall picke it out, and the young Eagles shall eat it: Hereby * 1.1803 is implyed an untimely death that such shall come to, as despise their parents, they are in danger of taking into evill courses, and proving robbers, and murtherers, for which they shall be hanged up in chaines for those birds of prey to feed upon; and these are rather named then any other, because that by an instinct of nature they come in great flocks about camps, wherein dead carkasses use to lye in abundance. And this is threatned to be the punishment not onely of violence done to parents, but of the least measure of derision with the eye, although the tongue saith nothing, so great a care hath the Lord, that the honour due to pa∣rents should be preserved inviolable, as there is great reason, seeing Parents are the lively image of God unto their children in respect of their being, which they take from them, and of their providing for them, and love and tender care over them, and finally their power and authority. For these words, That despiseth the obedience of his mother; the vulgar Latine hath partum matris suae, expounded by some thy brother or sister, absurdly enough; by others the wrinkled old age of thy mother coming the sooner upon her puerpery, and bearing, and bringing thee forth in sorrow; but the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to heare or obey, and the sense is plaine, he despiseth to obey his mother, as most children doe, especially if their father be once dead and gone.

Some, by the Ravens and Eagles will have Devills understood, who are aptly set forth by Ravens, for their blacknesse, and both by Ravens, and Eagles for their diligent attendance upon the dead to make a prey of them; for so the Devill is ready at hand, when disobedient and contemptuous children dye, to make a prey of their soules, as he did of Dives immediately after his death. And the Ravens * 1.1804 picking out of the eye is mentioned, because it is the property of this foule coming to a dead body first to picke out the eyes.

Gregory maketh a morall of this, saying, That he mocketh at his Father, who derideth any of Gods workes or word, and he despiseth to obey his Mother, that * 1.1805 mockes at preaching, and sleighteth the teaching of his Ministers, who are his Church, his Spouse. And this answereth well to that which was said before of the first Generation, verse 11. and it is not let passe without a particular expresse threatning above the other three, because he that sinneth thus exceedeth in wic∣kednesse all the rest.

There be three things too wonderfull for me, yea, foure which I know not, the way of an Eagle in the aire, of a Serpent on a rocke, of a Ship on the sea, and of * 1.1806 a young man with a maid. Having spoken upon the first Generation of disobe∣dient children, now he further describeth the second of the close hypocrite, that

would seeme pure, but in secret liveth in the foule sinne of adultery or fornication. Verse 12. It is as if he had said, there are three things, that passe so swiftly away that let a man use all the care and diligence that he can, yet he is not able to shew them, what is the way of the Eagle flying up into the aire, of a Serpent swiftly gli∣ding away upon a rocke, and of a Ship on the sea; after the passing away of either of which, no signes are left behinde, whereby it may be seene which way they went: But there is a fourth as hard to be found even as one of these, and that is, the way of adulterers and adulteresses, and of all whoremongers, as the next words verse 20. doe declare.

Such is the way of an adulterous woman, she eateth and wipeth her mouth, and saith, I have done none evill. The Vulg. for these words a man with a maid, * 1.1807 hath a man in youth; Heb. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a woman hidden, whereby one hidden and kept from companying with man, is commonly understood, a Virgin; And therefore this reading is commonly followed, but then a woman is to be understood that is not known to be corrupted, it is so closely carried, and so shee passeth still for a Virgin; & I see no reason why it may not be rendred at large, a woman occult, no mor∣tall eye seeing her what she doth with the man, whether she be a maid or married, [Note.] But as secret as they be in their wickednesse, let them not think, that for this they are unseen of God, for he both seeth and wil find them out therein, as he did David with Bathshebah, when he had cunningly devised to hide that which he had wickedly done by all the meanes that he could. So likewise Potiphars wife that tempted Joseph, and accused him not, yeelding to her lust, was afterwards detected. They that follow the Vulgar say, that the way of a man in his youth is thus compared for the uncertainty of his future manners, by reason that he is so mutable. But the words following serving to make it more plaine shew, that it cannot be so understood; for if a man in his youth were meant, why is it immediately added, Such is the way of an adulteresse, &c? when as according to that reading, it should rather have beene said, Such is the way of a young man, whatsoever he seemeth for the present to be, yet he suddenly and unseene falleth to evill courses.

To conclude therefore, it is doubtlesse meant of the adulterers, this foule sinne is carried on so closely, that no man by any outward signe can know it any more, then the way of an Eagle, a Serpent, or of a Ship upon the Sea.

For three things the earth is disquieted, and for foure, which it cannot bear: For a servant when he reigneth; For a foole filled with meat; For an odious wo∣man * 1.1808 when she is married; And an handmaid that is heire to her mistresse. This answereth to verse 13. as setting forth divers sorts of men and women, that are so proud, and have such lofty lookes, as is there said.

1. The servant that reigneth as Lord and King over his fellow subjects, such for their pride and covetousnesse and tyranny are intolerable, the earth or land, that is, the people of the land cannot beare them, as the common Proverb is, When a beggar is set on horse-backe, he will ride, &c. Men of meane birth and quality, that get the Regall power into their hands, who can indure? and much lesse if they come to power, more then of a wise and good King, to rule arbitrarily according to their owne lusts.

2. The foole that is rich and full, for he despiseth all others, cloaths himselfe most sumptuously, fareth deliciously every day, eats and drinkes to surfeiting and drunkennesse; and having thus pampered his body, like an horse full fed, he neigheth after his neighbours wife, and all his life is spent in gaming, and other sports and pleasures.

3. The odious woman that is married, for her pride, and other ill qualities ha∣ted of her Husband, as it oft times cometh to passe; That is, she who having of her owne voluntary accord married an Husband, either is so proud, that she will not be, as a wife, subject unto him, but because haply all, or most of the wealth was hers, usurpes authority over him, and is imperious, and if she cannot rule as she would, is discontented, and frantick, so that neither Husband, nor Family can be quiet by her, whereby his love towards her is turned into hatred; or for her pride, and va∣nity, puts him to unreasonable charges, for the decking of her body with every

new fashion, and most sumptuous cloathes, and other accommodations beyond her degree, that she may goe forth in greater pompe; or if she maketh not her selfe odious this way, yet she doth it by her levity, and incontinency, or by the contentiousnesse of her spirit, whereby his life is made irksome to him.

4. An hand-maid heire to her Mistris, by her becoming wife to her Master, for such commonly are most insolent, as Hagar was towards Sarah; now if the earth canot beare any of these, let none of them looke to continue long, for, as high lookes as they have, they shall eftsoones be brought low enough; they are to the [Note.] Land wherein they live, as abundance of meat overcharging the stomack, to it, and making it sick, and to spue it out; for even so did the Land of Canaan, not able to beare that wicked generation any longer, spue them out; and therefore let all such feare, repent, and be humbled, that they may escape this great Judgement, which will otherwise come suddenly, and there will then be no remedy. This is also by some Expositors Allegorically interpreted thus:

The Servant here spoken of that reigneth, setteth forth the appetite, or sensuall part of a man, and so doth the foole full fed, and the odious Woman, and Hand∣maid, * 1.1809 heire to her Mistris; or as the Septuagint hath it, expelling her Mistris; for as the reigning and ruling of a servant is intolerable; so the flesh, or concupi∣scence, which should be a servant to reason, ruling in our mortall bodies, distur∣beth, and troubleth the whole man, so as that nothing but ruine by Gods just Judge∣ments, for the sins that we run into, can be expected.

2 The flesh is a foole, and therefore being full fed, and pampered, like unto Beasts full fed, which kick up their heeles, and run away, and are unruly, and mischievous, so is the man that eates and drinkes plentifully, he is prone now to all lusts.

3 It is as an odious wife, contrary and crosse to right reason, so that being yoak∣ed, as by marriage, herewith, by meanes thereof there can be no quiet in the soule.

4 As an Hand-maid expelling her Mistris, and so coming to take possession of her right, which as an inheritance belongs unto her, for this is done when the ap∣petite, or lust overcoming reason, the whole man is now carried hereby, and right reason beareth no sway any more.

Others expound it thus; A servant reigning is a King, that is led more by his corrupt will, then by Law, in governing the Common-wealth; for in this case the servant reigneth, and the State is greatly disquieted.

A Foole fullfed is a foolish King, who is rich, and full, but wants the discretion and judgement that should be in a King, and by this meanes troubleth the State in∣tolerably.

3 An odious woman married, is the Common-wealth joyned, as it were, to a King in marriage, but makes her selfe odious to him, because she is disconten∣ted with his Government, and seekes to be delivered herefrom, as affecting ra∣ther another.

4 An Hand-maid coming to be heire, by the expulsion of her Mistris, is that part of the Common-wealth which is worst, consisting of evill men, is rather harke∣ned to by the King, and he is swayed by them, and neglecteth the better part, con∣sisting of such as are more wise and godly; let this place be drawne to either of these, being understood one way or another it is very usefull, as a most apt simili∣tude, more effectually to set forth these things, that neither we may lay the reines loose to our inordinate affections to be carried hereby against the dictate of right [Note.] reason, for so we shall indanger our soules; neither any King may preferre his will before the setled Lawes of the Kingdome, nor be foolish, but wise, or else be go∣verned by wise Counsell; nor the Common-wealth distaste their King, or grow to an hatred of him; nor lastly, the King, Rehoboam like, forsaking the ancient and wise, hearken to the worst, and most vaine, who indeed love neither the Common∣wealth, nor him, but in all things seeke their owne ends, although it tend to his utter ruine and overthrow.

There be foure things which be little upon earth, but exceeding wife, the * 1.1810

Ants a people not strong, yet they prepare their meat in summer; the Comes * 1.1811 feeble folkes, yet make their houses in the rocks; the Locusts have no King, yet goe forth by bands; the Spider takes hold with her hands, and is in Kings Palaces. Salomon, who calleth himselfe Agur, having set forth divers vices by similitudes, to make them odious to us all; now on the contrary side, commendeth divers vertues to us, in naming some creatures, which are worthy to be taken notice of for their singularity, each one in its kinde. The Ant for labour, and industry, and providence, doing all in due season, of which see before Chap. 6. 6. the Cony, which because it is weake, burroweth in a Rocke, that there shee may be safe; the Lo∣custs also, which because, if they should come singly, were easily destroyed, goe forth, as it were, in bands like an Army, and so become irresistible, as was seene in Egypt, they agree and unite their forces together, and yet have no Leader.

Lastly, the Spider being as weake as any, yet by spinning, makes her a web cu∣riously wrought to dwell in, and so placeth her selfe by her art in an house like a Kings Palace.

Now the scope of all this is to teach, that men much more, whom God hath indued with reason, should use their hands and limbs to labour, and their wits to build them houses, that is, to get estates to live upon, and not plead infirmity of body, as weaknesse of understanding, for none are so infirme as these here men∣tioned, nor more destitute of wit and understanding. Thus Junius, who also for * 1.1812 Conies, rendreth it Mures montani, Mice of the mountains, but the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Conies, who, as we all know, may most properly be said to make their houses in a rock, for their Burrowes are in the stoniest ground, the Vulgar rendring it the little Hare or Leverit, was much mistaken; for it is not the property of Hares to make them houses in the ground. Here are foure vertues commended unto us in these foure little creatures.

1. Labour, and labouring in season, as the Ant doth unweariably in the Sum∣mer, whilst the Graine is in the field to be gotten, and the Winter is not come to hinder her, that she may have then wherewithall to live, and she laboureth to the uttermost of her power, carrying a thing greater then her self. So ought we to do * 1.1813 both for our sustenance in this life, and to have food and a treasure in the life to come. It is not enough, thou poore man, who hast nothing but thy limbs to live [Note.] upon, to labour a little, but thou must take great paines for thy living, for which it was said to Adam, In the sweat of thy browes thou shalt eat thy broad, and that not onely in youth, but in old age, as long as life lasteth, for which it is added, * 1.1814 untill thou returnest to the dust, from whence thou wert taken; and as thou must labour, so thou must be provident to lay up what thou canst spare of thy gettings against the winter of sicknesse, or more decrepit age, and the maintenance of thy family, which who so provideth not for, Hath denyed the faith, and is worse then an Infidell: It is no saying for thee, I am weake and weary, and cannot * 1.1815 worke so much, for God hath made the weakest of creatures so, the Ant that shee can worke enough to get her sustenance, and to lay up for afterwards. And for the food of a better life, we are taught also by the Ant to labour much, and to take time whilst time serveth, because that is more excellent and necessary then the bo∣dily food, and all treasures here; and if thou wouldest know what the time for this labour is, the Apostle resolveth it, saying, Now is the day of salvation, now is the acceptable yeare of the Lord; it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to day, this houre, not to morrow, or an houre hence; so likewise Heb. 3 7. Neither is any man to say, I am too weak to do any thing towards this, it is God that doth all as he pleaseth, for it is both given in charge to thee, Worke out thy salvation with feare and trembling, and in so do∣ing, it is said, thou shalt make thine election sure; thou art to worke then, and as * 1.1816 for being able, set to the work, and feare not, but he who hath bidden worke, in this worke, will make thee able, yea he immediately promiseth it, saying, It is God that worketh the will and the deed of his owne good pleasure. * 1.1817

For the Conies, of them we are to learne to strengthen our selves what we can, that we be not wronged by the mighty, or circumvented by the crafty, getting us therefore a guard of the best helpes we can about us, of strong places when we are

in danger by enemies, and men horses, and munition, taking counsell of those that be wise, and getting us friends, who may stand us instead in other cases of danger to our goods or state, and seeking to the skilfull Physican in case of sicknesse, first cra∣ving a blessing of the Almighty.

Of the Locusts we are to learne to live in love and unity, whereby we may bee made the stronger against our common enemies, and be ashamed, seeing they who have no Leader, by whom they may be kept together in unity, yet combine thus closely in so great multitudes for their owne better preservation, that we should not be so divided as we are, but be kept together in more unity by Rulers and Go∣vernours by Gods providence set over us.

And of the Spider we are to learne to be our Crafts-masters in any Science, and Profession, that we are of, knowing that they who are, be in the way of preferment to Kings Palaces, as was partly touched before, where he saith, that the diligent and wise shall stand before Kings.

And as we are to learne these things of these little creatures for the body; so likewise for the soule, of the Coney, to burrow in the Rocke Christ Jesus, as it were, which is, when by faith we are ingrafted into him, as into the true olive Tree; and according to the word here used, we are elsewhere bidden to hide us in the holes of the rocke, and to make our selves as strong as we can against our spirituall enemies, by taking to us the whole Armour of God, set forth Ephes. 6. 12.

Of the Locusts, to joyn together, and march together, by thinking and speaking the same things, lest by division into divers sects, by holding some one opinion, and some another in matters of Religion, we make our Religion base and contemptible, thus scandalizing many, and making them to flye from us to our adversaries the Papists, and hindering those that are without from coming in, and causing such as be within to be meer Idols and Pictures of Christians, instead of Christians reformed, and thus all true piety to vanish.

And of the Spider, to be expert in our Christian profession, Ministers being all as skilfull Master-builders, and all Christians intelligent in the things of God, by their teachings, as they, that are brought up in any Trade under skilfull Masters, and do∣ing the workes of Christians accurately and exactly, and not to halves, or so as to be ashamed thereof.

There are three things which be comely in their goings, yea foure; A Lion, which is strongest amongst the beasts, and turneth not away for any; A Grey∣hound, * 1.1818 and an He-goat, and a King, against whom there is no rising. Junius for a Greyhound hath an horse with his loynes girt. The Vulg. Latine, a cocke his loynes girt. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 girt up. Now because the Greyhound is girt up by nature, and the horses being fadled and prepared to the battell, it is thus di∣versly rendred; but why it should be a cocke, I know not: I hold with Junius, that an horse is meant, which is stout and full of courage, and fearetht not the sounding of the Trumpet, of ratling of speares, but goeth on couragiously in the midst of deadly dangers; for although the Greyhound is so made, that his loynes be girt up, yet he is not a creature so fit to represent courage, the word also signifieth Pardus a Leopard.

Now the scope of this place is, as before in mentioning little weake creatures, but very wise, to commend their wisdome to us in doing likewise, so in nominating these, to commend unto us courage and constancy in that which is good.

Touching the Lion, he had said before, That the righteous is bold as a Lion; of having our loynes girt about with the girdle of verity the Apostle speaketh; * 1.1819 and of the wrath of a King, he said, that it was as the roaring of a Lion: only the Goats undaunted courage to goe before the flocke without feare, climing up the craggy hills is not elsewhere spoken of, yet it is a fit Emblem of audacity, and un∣daunted courage also.

Lavater agreeing to this of courage and constancy here commended, saith, that by some, by these foure, the foure Monarchies of the world are set forth, the * 1.1820 Assyrian by a Lion, the Persian by a Leopard, of Greyhound, for his velocity

in overrunning the Babylonian Kingdome, the Grecian, of Alexander, by a Goat, for the great strength of his hornes, and by a King, against whom none riseth up, the Roman, because after him there comes none other, that prevaileth. Some also, hee faith, understand the Providence of God. which is irresistible. But although Daniel by foure beasts setteth forth the foure Monarchies, yet I see not, how that should have any place here, where such vertues are commended to us all, as are most necessary for us, courage and constancy, in fighting against sinne and errour not fearing any oppugnors; for our life is a continuall warfare, and we are souldiers of Christ, and there be fleshly lusts that sight against the soul; and it is a comely thing * 1.1821 in us in this fight to behave our selves valiantly, as the Lion, or couragious Horse, or He-goat, whose stout fighting is implied in Daniel, setting forth Alexander by a Goat, and as a King with his mighty Army about him so subduing all Rebels, that none dare rise up against him; but to give ground, or slye, or to be overcome, and brought under, is shamefull; So to yeeld to persecutors and for fear to go from the truth, whether they be heathen or heretical, or to be overcome by our lusts, over which we are by Christ made Kings to keepe them under, and Priests to sacrifice them by killing them, which is done when we mortifie our members upon earth, * 1.1822 that is, turne from our sinnes.

Some understand all, that is here said, of a King, if he be valiant and couragious as a Lion, expedite and swift, as one girt, milde, as an He-goat, that leads the flocke, and is noted to be the mildest of all the flocke, then he shall be a King, against whom none dare to rise.

Lastly, some hold the foure Cardinall vertues to be here set forth, Fortitude in a Lion, Temperance in the girt up, Wisdome in the Goat, because he wisely leadeth the flocke, and Justice in a King, whom for his just proceedings, none can rise against, but hereby his Throne is established to him and his posterity.

There is a good use to be made of all these, and therefore I reject none of them, but leave them all to be considered, and instructions hereupon to be raised more fully.

If thou hast done foolishly in lifting up thy selfe, or hast thought evill, lay thy hand upon thy mouth; The Vulg. There is that hath appeared foolish * 1.1823 after that he hath beene lifted up on high, but if he had understood, he would have put his hand to his mouth. But this is altogether disagreeing from the Hebrew, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if, is left in, and the word signifying lifting up is in hithpael, and therefore signifyeth not being lifted up, but lifting up a mans selfe. The words doe plainly cohere with those that went before, verse 31, and 30. wherein foure things are commended for their comely going; now lest any man should thinke statelinesse of gate to be herein commended, and carrying an higher saile in pride and pompe then is meet, he opposeth here-against this admonition, If thou hast done so, or thought to do so, for the word is not thought evill, but onely hast thought, lay thy hand upon thy mouth, utter not this thy thought, but re∣pent of it. There is then a decent carriage of a mans selfe which is commendable, according to his degree and quality; but for a man in high place to expresse great pride in his carrige and behaviour, is foolishnesse, and not to be proceeded in any further, or if a man hath thought or spoken vauntingly.

For as creame being churned is turned into butter, and the nose being wrung bleedeth, so pressing of anger draweth out strife; that is, the insolent * 1.1824 carriage of one man towards another, that is offended with him, provoketh him the more, so that he cannot beare it, but striketh, and sometimes woundeth and fetch∣eth blood from him, who thus insulteth over him: Therefore let us carry ourselves decently, and as it becometh Christians, indued with all manner of vertue, as [Note.] was before said, and not insolently like fooles, and contemptuous persons upon all occasions.

CHAP. XXXI.

THe Prophesie of King Lemuel, the words that his mother taught him. The name Lemuel, doth not much differ from Ithiel, Chap. 30. 1. for * 1.1825 Lemuel signifieth God with him, and Ithiel God with me. Now Salo∣mon might well be called Lemuel, according to the signification of the word, be∣cause God was extraodinarily with him, as his History doth declare; for their con∣jecture who say, that Lemuel is the same name with Salomon, onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is de∣ducted in the beginning of the word, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 added at the end, I thinke it not worth the naming, it is so farre fetched. It is called a Prophesie, as also that Chap. 30. 1. is said to be, not that Bathshebah his mother, from whom he had it, was inspired, and made a Prophetesse; but for the Divine doctrine herein con∣tained,as in Prophesies of holy men, and account, wherein her sonne Salomon had her Precepts, even as if they had beene Prophesies, especially seeing now by experience after his foule falling, of what good use this might have been unto him, if he had diligently taken heed hereunto, even as to a Prophesie; for it is most probable, that this Chapter was written by Salomon after his fall, he rising againe by repentance, and to aggravate his sinne, he here publisheth the effectuall meanes which he had from his mother, to make him take heed of being infatuated, and falling by wine and women, as he had done; so that hereby his repentance is fur∣ther intimated, her commendation in a admonishing him so well and divinely, being his dispraise and shame, which he tooke to himselfe, for his not following her Precepts.

Something was before intimated touching his mothers instructing him, Chap. 4. 3. 4. but now her instructions are set downe more at large. And it is not to be doubted, but that she gave him these instructions in the time of his minority, be∣cause he speakes Chap. 4. of his mothers teaching him, when he was young and tender, although the Rabbins hold, that this was done after his fall, or when she saw him now declining. And her example should be the imitation of other Queens and Ladies, and of all good mothers, to speake betimes likewise to instill some good into their children, for although they may happily neglect them for a [Note.] time, yet they may come to their mindes againe afterwards, as this did to Sa∣lomons, to make them ashamed, and repent of their doing so contrary to their Precepts.

This Chapter then containeth altogether the words of Queene Bathshebah, but penned by Salomon for an everlasting remembrance of what vices she gave him warning against, and what instructions she gave him about taking a wife, that both other mothers might learne to charge their sonnes likewise, and sonnes may lay all these things to heart, as coming from the Spirit of God, for which they are called a Prophesie, and that of King Lemuel, to purchase the more authority to them, as to other parts of this Booke.

What my sonne! what the sonne of my wombe, and sonne of my vowes! This is an elleipticall speech to be thus supplyed; What shall I desire of thee above all * 1.1826 things in this world, when thou sitteth in the Throne of thy Father? verily there is nothing that I desire in comparison of the things here following, viz. That thou give not thy strength to women, verse 3. &c. for her repeating of the word, My sonne, three times, What my sonne! Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dearly beloved sonne, whom I love and tender above all others, or because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to cleanse, my holy and sanctified sonne, whom God hath declared so sonne as thou wert borne, to bee such, calling thee Jedidah. 2. What the sonne of my wombe! in the bearing and bringing forth of whom, I have had much paine and sorow. 3. What the sonne of my vowes! for whom I have often prayed, and that being given me, thou mightest live, and be an happy instrument of great glory to God, and of good to this Kingdome. And in every one of these here is great force to perswade.

1. Thou art my Sonne, and I thy Mother dearly loving thee, thou oughtest then in conscience for this to hearken to my mother-like and good counsell; yea,

thou art my Sonne, touching whom I have heard from the Divine Oracle, a thing most rare, that thou art Jedidah; if then thou lovest God again, who hath expressed so great love towards thee, hear my precepts, and obey them, as piety, which is hereby intimated to be in thee, bindeth thee.

2. The Sonne of my wombe: I have suffered great paines for thee, doe then at my requiring it of thee, as here followeth.

3. The Sonne of my vowes: make me a joyfull mother by seeing thee take this course, and so my prayers to the Lord for thee granted.

Give not thy strength to women, nor thy wayes to that which destroyeth * 1.1827 Kings. This is the first thing required at his hands, and at the hands of every King. yea, of every man that would not perish, or be destroyed, as here followeth, to take heed of Fornication, and all incontinency, for this is a thing that will destroy thee both body and soule for ever, as hath been often taught before, especially Chap. 7.

Thus Junius and Lavater, saith Munster, understand the whole verse, ex∣pounding * 1.1828 all of fleshly lusts, and walking in the wayes thereof, which is enough to destroy not onely meaner persons, but also Kings. But he distinguishing the last words from the former, saith, it is meant of wayes of destroying Kings, that is either Rulers of Cities under him, by picking quarrels unjustly against them, and hereupon putting them out of their places, or taking away their lives; or other Kings of other Nations making warre upon them without cause: yet he saith some understand the words thus, walke not in the wayes to destroy Kings. that is, in any evill wayes, whereby Kings come to ruine. The Vulg. for wayes hath riches, expounded by such as follow it, although thou hast great riches, whereby to gather Armes, and to invade, and destroy other Kings, yet use them not this way; and the word signifieth wayes, whereby are meant any other evill wayes, whereby Kings overthrow themselves, as dissolute living, injustice, and wrong, prodigality, and exacting upon their subjects to maintaine it, or to satisfie their covetousnesse, and therefore I rest in this, as most probable; and so here is a charge first against fleshly lusts, and being carried hereby to Fornication or Adul∣tery, or to take many wives, contrary to Deut. 17. 2. against all other vicious wayes, which make Kings odoious, and so in danger to be destroyed.

It is not for King: (O Lemuel) it is not for Kings to drinke wine, or strong drinke. Having given a charge against all wayes that are destructive to Kings, * 1.1829 now this wise Mother Queene, comes in particular to shew further another way, wherein if Kings goe, it tendeth to their destruction, viz. profuse drinking of wine and strong drinke, to the intoxicating of the braine, which it greatly concerneth them alwayes to keepe in good temper, because that otherwise they shall be in danger of being disguised, and turned from men, and to become bruitish, and so with∣out understanding and judgement, to judge of the causes that come before them aright, condenmning the righteous, and killing their best subjects and friends, as Alexander in his drunkenesse did Clito his faithfull friend, which cost him much griefe and sorrow afterward, but in vaine, because that he could not make him alive againe, yea, and hereby he finally killed himselfe by a violent feaver, into which he fell through excessive drinking, and so dyed in the midst of his age. And it is noted of Benhadad, and the two and thirty Kings with him, that they were thus drinking, when they were overcome, and routed by a few men; and * 1.1830 Belshazzar the King of Babylon was thus in his cups, when both he, and his Princes, and City were destroyed by the Medes and Persians; for the per∣verting * 1.1831 of justice in drunkennesse, Notable was the saying of a woman to Philip King of Macedon, who being drunken, gave sentence againt her; but she re∣plyed, I appeale to Philip being sober.

Solon made a law, that a Prince being drunken should be punished with death; and Plato saith, Drunkennesse is more tolerable in any other, then in a Prince, be∣cause * 1.1832 he overthroweth the Commonwealth committed to his custody, and so the Keeper hath need of a keeper; wherefore Carthaginians had a Law whereby the drinking of wine was altogether forbidden to Princes, and Egyptian Priests,

saith Heckateus, might never drinke any wine, which it may seeme, that they * 1.1833 learned from that Ordinance amongst the Israelites, that their Priests should drink none. And Mahomet that great impostor, having beene once drunken, and in his drunkennesse killed a man, made a Law, that no Turke should from thence∣forth drinke any wine, which they say, is observed till this day: Yet there is a good use of wine doubtlesse for all sorts, onely the abuse by drinking to excesse is evill and abominable; but most of all in Magistrates and Ministers, as disabling them to their offices, which be of so great concernment, as that the Common∣wealth and Church cannot stand, if such Magistrates and Ministers bee suffered.

Lavater also out of the Roman History saith, that there was such a care had, * 1.1834 that women might drinke no wine, which is so much against the modesty, and so∣briety requisite in them, that the use of it was altogether unknown to them in Rome: and Christian women, especially in their young and childe-bearing time, had need to [Note.] learne this of the mother of Sampson, and John the Baptist, who were forbidden it, whilst they were with childe; and through drinking and wine-bibbing of mothers in this time, a like nature is derived to their children, and therefore to abstaine, conduceth much to the bringing forth of a sober generation; and to keepe their children from such drinke and wine in their young and tender age, which by some over-indulgent parent is greatly neglected to their greater sorrow afterwards, when as their children being thus brought up get an habit of drinking, not to be left againe, but growing upon them more and more.

Lest be drinke and forget the Law: Herein reference is had to Deut. 17. * 1.1835 where the King is injoyned to read in the booke of the Law continually, that hee may judge according to the same; but by drinking of wine, and being drunken, hee becomes forgetfull: for which the Ancients called Bacchus, the God of wine, the sonne of forgetfulnesse, and Syracides saith, Wine and women take away a wise * 1.1836 mans heart. Pliny saith, Wine darkens the understanding, and Seneca, if any drinker of wine shall say, That he is for this his excessive drinking no lesse wise, he may as well say, that although he drinkes poyson, he shall not dye; whereas verse 4. there are two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kings and Princes, who are in∣terdicted wine, by the last are to be understood such persons, as are next to the King, who have their name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 attenuare for their thin and subtle braine, but by drinking excessively, it is made crasse and obtuse; for the words used, for Princes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where strong drinke, it is to be supplyed, for Princes to say where is strong drinke? some thinke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not, but if way were to be given to any supposition, it is rather to be held, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 none, or not; but it is best to hold to the word, as it is, where, lest we yeild to any cor∣ruption in the Hebrew Text, which we are by all meanes to maintaine to bee incorrupt in any letter, through Gods great providence over it, when as the Septuagint is so various, and in all other Translations there is corruption in many passages.

Give strong drinke to him that is ready to perish, and wine to those that be * 1.1837 of heavy heart. Here by strong drinke understand hot waters, which are pro∣perly to be used, in case that one is ready to swoone and dye; this is therefore spoken to teach the right use of such waters, which are now by many much abused, who, as if Wine or strong Beere were not strong enough for them, get a custome of drinking hot waters; but this falls out to them contrary to the right use hereof here prescribed, which is to be given, when one is ready to dye, in a little quantity, and not to drinke draughts hereof, which burne up the inward parts, and hasten death the sooner. For wine giving to the heavy hearted, Lavater saith, that it hath beene an ancient custome, and still continueth, when a man is condemned to dye, to * 1.1838 bring him a cup of wine to drinke to allay his griese, and somewhat to cheare up his spirits; and the Psalmist saith, God hath given wine to make glad mans * 1.1839 heart. But even they that are in a sad condition, are to take heed of drinking too much, for who so doth, instead of being cheared up hereby, he is in danger of being made worse by becoming sicke through drunkennesse, yea, of having wine

instead of a comfort, to be turned into his bane, by causing in him a most hot burn∣ing Feaver, tormenting and distempering the braine, and soone killing him. Of wine giving to men condemned to dye, that drinking and being drunken, they might have the lesse sense of paine, when they are cut off, many Expositors speake, and apply that saying of the Prophet Amos hereunto, They have drunk * 1.1840 the wine of the condemned in the house of their gods; but as I have noted upon that place, another thing is there meant. And that of the Psalmist is as ill ap∣plyed, Thou hast made us to drinke of a cup of compunction, and in another place with wine of stupifying. It is certaine, that such as are here said to be con∣demned * 1.1841 to dye, or ready to perish, be the same that were said, verse 5. to bee the sonnes of the afflicted through the perverting of judgement, that suffer in∣jury and wrong by meanes of unjust Judges even to the overcoming of their lan∣guishing spirits so, that they are now ready to dye, stay them by giving them wine or strong drinke liberally to drinke for the time present; and then not staying here, open thy mouth for them, as by the Kingly office thou art bound, that they may be brought out of this danger as followeth Verse 8. 9. And thus the sense will be very good, and nothing is here prescribed but what agreeth with true piety; for as Hip∣pocrates, and other Physitians after him say, Wine liberally drunke by the sad and * 1.1842 melancholicke, rarely causeth drinkennesse, but in the merry and sanguine speedily. But take it the other way, as many doe, as an approbation of the giving of plenty of wine to the condemned to make them drunken, that they may forget their sorrow, and so dye with the lesse sense of pain, & it is impious; for the man condemned to dye hath a soule as well as a body, and therefore to put him into such an humour, when he is ready to dye, that he shall be without sense of sorrow, were to make him sense∣lesse of godly sorrow to salvation, and so for a little bodily comfort for a moment, to in danger the losse of the life of his soule, through his impenitent departing out of this life.

Some thinke by the wine here bidden to be given to the sorrowfull, and dying, is meant nothing else, but the giving a little wine in way of medicine for necessities sake, holding that this is the onely lawfull use of wine, and that it ought not to bee drunke out of this case, and that who so doth, sinneth, because Paul prescribeth to Timothy to drinke a little wine for his stomacks sake, and his often infirmities. So Chrysostome, wine is the best medicine when it is taken in the measure, that is * 1.1843 best, for wine is given, that we might be delighted, not dishonested, that wee might laugh, and be moderately meny, not to be made ridiculous, that we may be well, and not made sicke, that we might correct the health of the body, and not overthrow the vertue of the soule; for here Paul speaking, as was said before, and this Exposition I see no cause to mislike.

But there is a third, whereby giving wine is referred to that Jerem. 16. where a cup of consolation is spoken of for the dead, Give wine to him that is heavy hearted; that is, who mourneth for his dead wife, or sonne, or for his mother or father, or childe, as I shewed upon that place the manner was to doe; Now al∣though this be one case, to which these words may be extended also, yet more properly they are to be expounded of the unjustly condemned, as was said be∣fore; and his forgetting his sorrow, is opposed to the Kings or Princes forgetting the Law, which they must by no meanes take a course to doe, for that were shamefull, but to make the grieved to forget his sorrow commendable.

Open thy mouth for the dumbe in the cause of such as are appointed to de∣struction. Judge righteously, &c. By the dumbe, such poore wronged persons * 1.1844 are meant, who dare not, or cannot in open Courts speake for themselves, for such the King ought to stand and provide, that unjust sentences given a∣gainst them, bee by no meanes executed, but reversed, and such Judges dis∣placed.

Who shall find a vertuous woman? her price is far above pearles, rubies. From * 1.1845 hence to the end of this Chapter, the priases of a vertuous woman are set forth in Verses beginning each one with a letter of the Hebrew Alphabet in order, as those letters follow one another, and being two and twenty in number, two and

twenty as they are, and every verse consisting of equal words, or feet, according to the Hebrew Poetry, as I have also noted upon some of the Psalmes, especially the 119. This sheweth some excellent matter to be in this Song set forth, worthy the taking notice of by every one. Some understanding nothing else but simply the praises of a vertuous woman speake onely so of these words according to the letter; but some by this woman understand the Church of Christ; Some a vertuous soule, and some the naturall Mother of Christ, the Virgin Mary; of which understand∣ings Beda hath written at large Tom. 7.

The word rendred vertuous is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying fortis, strong or valiant, or sub∣stantiall; and therefore the Vulg. hath it, mulierem fortem; And for farre above rubies. Who shall finde a valiant woman a farre off? and her price is from the furthest bounds, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth Unions, as pearles are called and it is not Heb. Who shall finde her afarre off, the conjunction and being not placed before the word rendred pearles, but before this word afarre off, justifying New Translation, and her price is farre above, or afarre from, that is, leaving pearles, and all precious things far behinde her.

Some hold it also to have beene uttered by the Mother of Lemuel, who having before given him warning against giving his strength to women, now commendeth to him the joyning of one woman to him in the honourable estate or Matrimony that is a woman of fortitude, that is, of rare womanly vertue, this being named, because it is one of the foure Cardinall vertues, and industry in wisely managing her houshold affaires, the feare of God being also adjoyned, for which she pro∣secutes these at large in the verses following: And so they understand all this ac∣cording to the letter, as being a description of a good wife, and shewing the hap∣pinesse of a man, who is joyned in marriage with such a woman.

Others take it to have beene spoken by Salomon, himselfe called Lemuel, upon occasion of the words of his Mother before going, wherein her great vertue and piety appeared, although she had formerly beene vicious, and that he in a Prophe∣ticall Spirit spake this of the Church, the Spouse of Christ, or of the vertuous soule, or of the Virgin Mary, the most blessed amongst women, as was before said, whom he setteth forth by a similitude of a good House-wife, as is usuall in Parables, because it is said verse 1. The Prophesie of King Lemuel. And if it be thus understood, that from which this similitude is taken, is first to be looked at, as teaching morall things, then the spirituall sense extending it higher to mysticall.

First, therefore to speake of a vertuous woman in generall, in saying, who shall finde? it is intimated, that such a one is very rare, and therefore a man, especially a King, had need have a great care in seeking out, and choosing her, even as the Merchant man being drawn by a desire of gain, travelleth to the furthest Indies, and there seeketh for the best Pearles with all diligence; therefore shee (to whom none of them is comparable) although fetched so farre, which is intimated in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, afarre off, is much more to be sought, when a man is to marry; and he ought not rashly, and unadvisedly to goe about so weighty a matter. There be so few women good, that they have been all generally condemned by some, for evil, as by Euripides, saying, If any of the gods made women, he was a worker of the greatest evills, and malevolous to men.

Menander saith, Where women are, there are all evills, and Salomon of all other men, might say upon his experience, Who shall finde a vertuous woman? as wise as I was. I could not, for having a thousand Wives and Concubines, I had not one good amongst them all, as he complaineth, Eccles. 7. 28. But although women for the most part, have beene, and are evill, yet there are some good, and propounded as patternes to others, as Sarah and Rebeccah, Hannah, and Eliza∣beth, &c. so that for their rarity there is no cause generally to condemne them, and consequently Marriage, as the Manichees have done, and Popish Priests, and Votaries doe, or at the least detract here-from most shamefully; but if a man can [Note.] obtaine a good wife, to account it a favour of God, as hath beene before said, and therefore to be circumspect and carefully in wiving, being lead more by vertue,

then by beauty or money, or parentage. And this should stir women up to good huswisery, continency, and piety, that they may come to be thus precious in the account of their husbands, of God, and of all good men, such an one is as a most precious stone in the spirituall building; another but as a common stone, such as is in every house, but by no man accounted of.

Hitherto of a vertuous woman understood according to the letter, now for the spirituall understanding, here is prophesied of such a woman to come, but yet afarre off, as the word signifieth, and it may be rendred, Who shall finde a woman of fortitude, and she is afarre off? that is, it will be long before she cometh, but her price is more then of Pearles, not one Pearle, but many put together, and this is the Virgin Mary, of whom the Angel said, Blessed art thou amongst women, And to her Bernard seemeth to apply this saying, What woman did Salomon in∣quite * 1.1846 after, when he said, Who shall finde a woman of fortitude?

The wise man knew well enough the weake and brittle condition of women, yet he had, read, that as the Devill had overcome by a woman, so God promised, that he should be overcome by a woman, and therefore he thus speaketh, and that we might not despaire, but that such a woman should come, he speakes of her as afarre off, but certainly to come; upon this the Jesuites lay hold, and over-extoll the Virgin Mary, ascribing more to her then ever any of the Fathers did, or agreeth to any mortall creature, as if by her in part we were redeemed. To leave this therefore more aptly, and to hold in all things here spoken, Jerome, Augustine, and Beda, * 1.1847 whom Arboreus followeth; by this vertuous Woman understand the Church, the Spouse of Christ; of her Salomon, with whom God was, saith, Who shall finde a woman of fortitude? as if he had said, I see by the spirit of Prophesie such a woman a coming afarre off, because the Church was to be gathered out of the Nations, and happy should he be, that should make one to constitute this Church, Esa. 54. she is said to be built of precious stones, but here her price to be more then of precious stones; That is, the precious stones of this world; and she is cal∣led, a strong woman, because she is as a building strongly founded, viz. upon a * 1.1848 rock, standing firmely in the midst of all persecutions, although the winds blow, the waters beat, and the raine falls upon it.

The heart of her husband doth safely trust in her, so that he shall have no * 1.1849 need of spoyle. Shee will doe him good, and not evill, all the dayes of his life. According to the letter, the good wife is so modest, and faithfull to her husband in all things, that he is not troubled in his minde when he is at home, or from home, by reason of her, as suspecting either her chastity, or doing any thing to his hinde∣rance in his outward estate, or discovering his secrets; but contrariwise, he is con∣fident, that she will doe him all the good that she can, all the dayes of his life, avoyding all wayes whereby he may be hindered, or discontended, and applying her selfe to all wayes that may be profitable, and pleasing to him; he that hath such a wife shall not need spoyles; That is, to rob, or steale for want, for he shall be sufficiently supplyed a thome with all things necessary.

For the Spirituall sence, the Church of Christ doth so constantly, and carefully cleave to his precepts, and truth in all things, and he knoweth that he hath given her such grace, that she shall doe so continually, that he doubteth not of her con∣stant perseverance in his faith unto the end. And for the spoyles of the enemy, it is said, that he shall have no need thereof, it being hereby meant, that his Church will be most carefull to convert those, that by infidelity and sinne are held and pos∣sessed, as the spoyles of the Devill, that strong man armed, that he shall be abun∣dantly supplyed with beleeving soules, as spoyles recovered unto him.

Shee seeketh wooll, and flax, and worketh willingly with her hands. Here * 1.1850 a good wife is commended by her paines taking, contrary to the Harlot before spo∣ken of, who sitteth idling at the doore of her house, and a young Widow living in * 1.1851 pleasure, for the same idlenesse by St. Paul reproved spiritually.

The Church, saith Arboreus, getteth wooll, to cloath the naked, and flax al∣so, * 1.1852 working, and giving both woollen, and linnen to them, for by this the sheep on the right hand, which are the Church, are commended, and rewarded; by flax al∣so, * 1.1853

which is turned from a darker to a whiter colour, after the plucking of it out of the ground, and taking it out of the water, and laying it a drying, as the earthy moysture, which was in it, is more and more dryed up; hereby may be under∣stood the sanctifying, and making white of the faithfull, their hearts being taken off from earthly things, and carnall humours, before abounding in them, being dryed up by the fire of the spirit in them.

Shee is like the Merchants ships, she bringeth her food from a farre, Shee * 1.1854 having made cloath, as was said before, sendeth, or carryeth it out to sell, and so buyeth other commodities necessary for her, that be brought from other places a∣farre off, by which meanes her house is full of all manner of necessary provision. Spi∣ritually, as Merchants in their ships carry out the commodites of their Country, which be not of so great worth, and barter them away in a farre Country, for things much more precious, whereby they are greatly intiched; so the Church, and e∣very faithfull member thereof carryeth out, as it were, her good deeds, or by doing good to such as are in necessity, both farre and neare sendeth out that, for which, blessings from heaven, a farre Country, shall be returned againe in Gods good time, which is a commodity much more precious then this world doth afford; and as the Merchants ship for the fetching home of this rich Merchandise passeth the boy∣sterous, and tempestuous Seas, being often tossed, and indangered by the surging waves, and sometimes by Pirats; so the Church, whilst she is about this her Mer∣chandise, for her doing good, suffereth much evill in this wicked world, but at length coming to the haven richly laden, instead of any more sorrow, there is all joy for ever.

Shee riseth whilst it is yet night, and giveth meat to her houshold, and a portion to her maidens. Here is another thing, whereby a vertuous woman is com∣mended * 1.1855 viz. her early rising, and causing of her servants to rise betimes to their worke; but to this end, that they may with the more comfort goe about it, she giveth them food, to each one his portion; for so they say it was done of old, ser∣vants were not allowed to fill their bellies, by eating so much as they would, but is was given unto them by portions, which is intimated, Matth. 24. 45. and some o∣ther places; thus Muffet. * 1.1856

But Lavatar saith, That her liberall giving of meat to them all is meant, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebr. used, signifying rapine as well as meat, or spoyles, of which no spare useth to be made, and for the portion, or ordinary of her maides, it is Statu∣tum, by Junius rendred Densum, a taske, setting them their taskes what each one should doe, that none might be idle, and to this I rather incline; for servants, as Plato saith, must be well fed, and well wrought; and as Aristotle addeth to these two, chastized, for here is nothing spoken that favoureth of any sparing to∣wards her houshold.

This condemneth such idle Houswives as lye long in bed, yea some so long, that they care not to be ready upon the Lords Day time enough to goe to the Assem∣blies, which is both a foule shame, and unwholsome for the body, especially in time of youth, or middle age, as all Phisitians hold, because ill humours are made thus to abound in them. Spiritually, the great diligence of the Church is hereby set forth; That is, of Church-men, who like unto the carefull Shepherd, that watch∣eth his flocke by night, watcheth over Christs flock, doing what they can, by gi∣ving sinners often warming, and that most earnestly against spirituall enemies, for which they are called Watch-men, and are said to watch over mens soules; and they give every one his portion, by dividing the word of truth aright; to the inor∣dinate, * 1.1857 reproofe, to the orderly, comfort, and to the faint-hearted, cordialls; and the prey of spoyles is given to the house, as was said before, when more soules are by their preaching converted, and brought to the assembly of the faithfull, from the * 1.1858 snare of the Devill, whose spoyles they were before, for which he triumphed.

Shee considereth a field, and buyeth it with the fruit of her hands, she plant∣eth * 1.1859 a vine-yard. The vertuous woman having by her industry gotten not only ne∣cessaries, but some riches, seeing a field lying conveniently for her, which is to be sold, purchaseth it, and so cometh to inlarge her Husbands, and her possessions,

by the profits arising here-from, getting yet more for her selfe and children, where∣upon to live more plentifully, and to doe the more good by way of charity to the poore; and having gotten such a possession, she planteth a Vine-yard here, which in those parts was most commonly done by those that had possessions, and then ei∣ther let out, as in the Parable of him that planted a Vine-yard, and let it out to * 1.1860 Husband-men, to receive the fruits thereof in due season, or occupied by the ow∣ners; but it is to be noted, that she getteth not a vine-yard by bloud-shed, as Jezabel did, but by purchasing it for a just price, the former owner being willing to sell; and so this purchasing cometh not within the compasse of joyning house to house, and field to field, inveighed against by the Prophet Esay, for that was with * 1.1861 monies gotten by oppression, and wrong, or by rich mens having power, and abu∣sing it, to take other mens inheritances from them.

And it is to be noted, that this Matron growing rich, layeth not out her money in [Note.] costly apparrell, thereby to set forth her pride and vanity the more; for the reproofe of all such women, as exceed in bravery, if they be rich; yea, even they that have scarce necessaries to live upon, are greatly to blame this way, for they will lay all, yea, sometimes more then all upon their backes, setting themselves in debt for their pride and vanity.

Againe, note that she layeth out her money to set her selfe and hers aworke, in the most honest and innocent way of Husbandry, which commonly is counted too base for the children of such as be rich, and therefore they put them to Trades ra∣ther, which is the easiest course of life, and whereby most gaine is gotten, but for the most part by lying, flattering and deceiving; or they make them Lawyers, so to inrich themselves more, by craft and subtilty to circumvent, simple men, by in∣couraging them for large fees in an evill cause, and picking holes in their coates, bringing their titles in question, and over-throwing them; which I would not yet have taken as spoken to detract from all, or either of these professions, but to shew the dangerousnesse of them in respect of Husbandry, that these wayes may not be so much doted upon, but taken heed of, none being put hereunto but such as probably will keep a good conscience in all things.

Lastly, that to purchase Land with money lawfully gotten, is the best improving of it for this life, and therefore no covetousnesse; but to put it to usury is every where condemned.

Spiritually the Field, which the Church, the Spouse of Christ considereth and * 1.1862 buyeth, is that field of which he speaketh, saying, The Kingdome of Heaven is like unto a treasure hid in a field, which a man seeing, selleth all that he hath, and buyeth that field; and this is the heavenly field, affording more induring food, and more delectable by farre, then any field in this world. This then the faith∣full consider, and by departing with their worldly things to the poore, and with all their sins, upon which they fed with much delight before, come to the possession hereof by faith; That is, of the glorious kingdome of Heaven, of which all such are sure, that they shall be actually possessed, after this fraile life ended, for ever and ever, neither shall any else attaine unto it, but goe into hell fire for evermore. This treasure of joyes indeed is hidden here to most, and therefore few are affe∣cted herewith, to put thus on for the purchasing of this field; but they whose eyes are opened see it, and therefore spare for no cost to attaine it; and because it is thus hidden, it is called the mystery of the kingdome of Heaven, and our life is said to * 1.1863 be hidden with God in Christ; and, now we are the Sons of God, but it appeareth not what we shall be, and the God of this world blindes the eyes of the children * 1.1864 of disobedience. With the fruite of her hands she planteth a vine-yard; That is, Christs faithfull Ministry by their continuall labours in preaching, and writing upon his holy Word, turne it, as it were, into a vine-yard full of fruit, whereby many soules are spiritually inebriated and delighted, as they that drinke liberally of the best wine; and this is the wine of which Wisdome spake before, saying, Eate * 1.1865 of my bread, drinke of my wine. And this they doe, that through the earnestnesse of their desire to understand, and to be comforted by the Word, read it, and Commentaries upon it very much, and often heare the preaching thereof, but they,

who let such bookes lye, and will rather get them Pamphlets. or humare Histe∣ries, and eloquent discourses, that are pleasing to their carnall Phantasies, spending all, or most of their reading-time herein, delight themselves in soure Grapes, in comparison of the sweetest, that come of the best Vines, of which, see Esa. 5. 1, 2. 3.

She girdeth her loynes with strength, and strengthereth her armes. This is * 1.1866 spoken further, to set forth her industriousnesse, as also ver. 18, 19. Her candels not going out by night, and her hands-laying upon the spindle, and distaffe; for both women and men in those Countries ware loose Garments, but going a jour∣ney, or to worke, they girded them to their loynes; according to which custome our Lord saith, Be like unto servants, with their lones girded, and lihts bur∣ning. * 1.1867 Therefore the vertuous woman girding her loynes is spoken of, to shew her preparing her self to her worke, to doe it not lazily, now a little, and then a little, but most industriously putting out her strength to doe it, for which it is further ad∣ded, she strengtheneth her armes; and as she riseth early in the morning, so she sitteth up to worke late at night; and what is her chiefe worke? she putteth her hands to the spindle, and to the distaffe, that she may have linnen before spoken of, and woollen, for the one using a spindle, for the other a distaffe.

She seeth that her merchandize is good, and her candle goeth not out by * 1.1868 night; That is, finding great profit to come in by her industry, fields, and vine∣yards, she groweth not the more idle for this, after the manner of some, but goeth on in a constant way of good Huswifery still, labouring early and late, and not being growne now richer, altering her trade, but going on in spinning still; as we read, that Queenes and great Ladies of old have done; which maketh against those, that as riches increase, grow the more idle, and having taken profitable paines before, now if they worke, it is about things pertaining to pride and vanity; as also against them, that now are ashamed to doe such workes, as they did before, or being wo∣men, will take upon them to enter upon businesses, that properly belong to men, as to act either in the Ministry, or Magistracy.

Spiritually, the faithfull are said to gird themselves in thier loynes, when they * 1.1869 mortifying fleshly lusts live chastly, for the loynes are the seat of fleshly lust, and they strengthen their armes, when they doe not only live chastly, but stretch out their hands to doe good workes; and this is to have their lights burning also, as our Lord speakes in the place before quotted, your loynes girt, and lights burning; for when a man doth good, he goeth before others in the light of a good example, which may be a meanes to make others to follow him in doing good likewise.

To this effect Gregory saith, We gird out loynes, when we restraine the lusts of * 1.1870 the flesh, but when we doe so, we doe nothing, unlesse we labour in doing good also, and thus shew to our neihbours examples of light; for neither is chastity any great matter without good workes, nor good workes any thing without chastity; Thus by living chastly, and doing good, and faithfull are a light, and a light not go∣ing out by night; That is, in the night of persecution, because they continue con∣stant in the faith in adversity, as well as prosperity, being moved hereunto, because she seeth, that her Merchandize is good, it is good way of trafficking that she is in, for departing with temporal things to gaine eternall.

Therefore her light still shineth even in the worst times, and she still constantly stretcheth out her hands to the spindle, as before; That is, goeth on in charity, * 1.1871 and chastity, in regard of which charity it followeth.

She openeth her hands to the poore, which is also a property of every vertuous * 1.1872 woman.

She feareth not the snow for her houshold, for all her houshold is cloathed * 1.1873 with scarlet, or double; which is best, because cloathing which keepeth warme a∣gainst snowy cold weather is best, for which scarlet is no better, or not so good, as other good cloath. Shee is commended here for her providence for her servants in summer time, providing them of winter garments; or by double, may be under∣stood a double suit, one for summer and another for winter; and for her selfe, she * 1.1874 hath coverings of tapstry, and cloathes of silke and purple, so rich doth she grow

by her good huswifery, that she both purchaseth fields, and spareth not from her backe neither, but according to the degree that now she is of, her husband being of an honourable condition as the next words shew, Vers. 23.

Her husband is knowne in the gate, when he sitteth amongst the Elders; He * 1.1875 cometh up partly by her industry to be one of them, and by his being amonst them in that honourable place, viz. the seat of Judgement, which of old was in the Gate of the City, he is knowne, and becomes famous, all men talking of him by his wives meanes thus advanced, whereby she getteth no small commendation. And hereby it appeareth, that although, as I said before, a good woman waxing rich, purchaseth a field, and not costly apparrell for the pride; yet is lawfull both for man and woman according to the degree of honour, which they by Gods blessing attaine, to apparrell themselves richly, that hereby they may be distingui∣shed from meaner persons, and have the honour done to them, which is due to Rulers and their wives. Spiritually, because the cold of Winter is a torment to the * 1.1876 naked, from which they are safe that be well cloathed; The good case wherein the saithfull are, is set forth, when such as have not a wedding garment, are cast out of the house, and so are both harbourlesse and naked, exposed to the pinching cold of frost and snow, as it were, or to some greater paine; the faithfull Christian be∣ing double cloathed by faith and charity shall be out of all such danger. Whereas it is said in this regard she feareth not the snow for her houshold it is so spoken, be∣cause in the Church by diligent attending upon the word preached, this double cloathing is gotten: For her being cloathed with silke and purple &c. the variety of graces shining in the Church, is hereby set forth, as it is in other places by variety of precious stones. Her busband is knowne when he sitteth with the Elders * 1.1877 in the Gate; this is Christ, the husband of his Church, who was here despicable, and stood at the Barre, but as his second coming, he shall appeare most ho∣nourbale, * 1.1878 as the Vulgar hath it, and glorious, sitting with his twelve Apostles, and the foure and twenty Elders to judge the quick and the dead.

Shee maketh fine linnen, and selleth it, and delivereth girdles to the Mer∣chants. * 1.1879 For the letter here, I shall need to say nothing, it is plainly meant of her coming yet by her industry to more wealth, and yet going on in paines-taking; now she hath where withall to make, and doth make finer ware then when at the first she did spin ordinary Flaxe and Wool, she makes more costly things to sell and give for gratuities to Merchants, with whom she dealeth, from whom she reapeth more profit. Spiritually, because sheets are to sleep in, and being mode of fine Linnen a man shall lye the softer in them, and rest the better; banking here the Ex∣position * 1.1880 of Arboreus, I take it that the sweet rest of the soule is meant, as in a downe-bed in fine Linnen, by saith, whereby peace with God is attained; and this is * 1.1881 said by the Church to be fold, because no soule can come to this, but by departing with all, as hath beene before said. And her giving of Girdles to Merchants Hebraicè Canaanites, who were Heathens, setteth forth her teaching of them chastity to flye Fornication, prevailing also herein with many of them, amongst∣whom single Fornication was before scarre counted a sinne; because girding the loyes, for which the Girdle serveth, is an Emblem hereof, as was before said. And the Canaanites who were Heathens, are spoken of to set forth those from amongst whom the Church was gathered, viz. People of all Countries and Nations.

Strength and honour are her cloathing, and she shall rejoyce in time to come. Having shewed the vertuous womans rich cloathing in respect of her body * 1.1882 Vers. 22. Now he sheweth how she is cloathed in her soule, this her cloathing is in strength and honour, strength by patience to beare all adversaries in this world with joy, as every faihtfully person doth, witnesse the Apostle, saying, We have joy in tribulation; and thus it is commanded, Rejoyce and be glad, for great is * 1.1883 to your reward in heaven; and of such strength even in women, although the weaker * 1.1884 sexe, the mother of the seven sonnes was a notable example, and likewise some women amongst Christians, who have beene famous for their constant suffering in time of persecution.

Honour, which is the other part of her cloathing, is holinesse, meeknesse, and modesty, of which St. Peter faith, Whose adorning let it not be outward, but that * 1.1885 of the inner man, a meeke and quiet spirit; and St. Paul, Let them cloath them∣selves with modest apparell, and meeknesse. The woman that is thus cloathed shall have joy afterwards: That is, both here, whatsoever she suffereth either by sorrowes in Childe-bearing, or by persecution, she shall have joy of the Holy Ghost, and in Heaven for ever. And Spiritually, the whole Church consisting both * 1.1886 of men and women, is thus cloathed, being strengthened with the whole Armour * 1.1887 of God against enemies, and there being a decorum in the carriage of every true Christian, and nothing shamefull or scandalous; for which the Apostle speaketh of every ones possessing his vessell in holinesse, and honour, which they that doe, may mourne now, but they shall be glad, and rejoyce for ever.

She openeth her mouth with wisdome, and in her tongue is the law of kind∣nesse; * 1.1888 Jun. The law of grace, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying mercy, or piety; the mean∣ing is, she is no tatling Gossip, whose delight is to babble much, either without sense, or altogether about vaine and trifling things; but is commonly sparing of speech, and when she speaketh, she speakes wisely, and she will be sure to speake something tending to piety, according to the common rule for all Christians, both men and women; Let your speech be such, that it may minister grace to the * 1.1889 Hearers. Spiritually, the whole Church learneth this of Christ, of whom it is said, full of grace are thy lips.

Shee looketh well to the wayes of her houshold, and eateth not the bread of * 1.1890 idlenesse. Of this enough hath been said before, in speaking of her early and late working, and taking order about her Maidens, and whole Houshold; only it is further here intimated, that she hath a care of all things in her house, that nothing by negligence be loft, or spoyeld, or lye open to stealing, or purloyning.

Spiritually, every member of the Church lookes well to the wayes of this house; This is, Gods Lawes, to walke carefully therein, and when the bread of the Word is broken to them by preaching, or when it is read, they are not idle in their mindes, but labour to understand, and remember it; and what they understand not [Note.] so, they aske, as Christs Disciples did of him, the meaning, and if they can get Au∣thours, who have written upon the Word, they by daily reading consult with some of them.

Her children rise up, and call her blessed, &c. Here in condusion is shewed, the reward amongst men that a good woman shall have, and ought to have from * 1.1891 her children, who shall have no cause to curse her for her ill bringing them up, which they afterwards me; but to blesse her, as the meanes of their welfare, from her husband, who also praiseth her, extolling her, as ver. 29. above all other women; and ver. 30. yeeldeth a reason, Beauty is vanity, but the woman that feares God, &c. Lastly all men, yea, the best in the City, ver. 31.

Give her of the fruit of her hands, &c. which is spoken both to her husband, * 1.1892 who ought to deale liberally with such a wife in life and death; and to all men, Let her workes praise her in the gate.

Spiritually, the Children of the Church rising up from time to time praise her, that such as are without may be taken with the love of her, and come to her; and Christ her Husband praiseth her, as his Love, and Dove; and though some be prai∣sed * 1.1893 by others for their wit, and eloquence, yet the feare of God makes one the most eloquent, and such as labour herein shall be rewarded, and praised in the place of the last Judgement; I was hungry, and yee fed me, &c. therefore, Come yee blessed of my Father (shall Christ say) into the kingdome, &c,

The end of the Proverbs.

Notes

• * 1.1

  Vers. 1. Vers. 2.
• * 1.2

  Lavater.
• * 1.3

  Vers. 2. Arist. Eth. l. 6. 3 Sapientia est re∣rum magnarum & ad mirabili∣••ion••i••
• * 1.4

  Lavater.
• * 1.5

  Plato in Pro∣tag.
• * 1.6

  Chrys. Hom. 9. in Col. Basil.
• * 1.7

  Lavater.
• * 1.8

  Tul. l. 4. De∣sin, boui, & mali, Basil.
• * 1.9

  Vers. 3.
• * 1.10

  Muffet.
• * 1.11

  Lavater.
• * 1.12

  Summum jus summa injuria. Beda.
• * 1.13

  Vers. 4
• * 1.14

  Basil.
• * 1.15

  Rom. 16. 19.
• * 1.16

  Gen. 1. Mat. 10. 16. Muffet.
• * 1.17

  Psal. 119. 99.
• * 1.18

  Psal. 119. 97.
• * 1.19

  Vers. 5.
• * 1.20

  Hieron. a Pol. in Ruff.
• * 1.21

  Cur nescire pru∣dens prave quam discere malo.
• * 1.22

  Hugo Victor. l. 3. Didasc. August. Epist. ad Hieron.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  Lyra. Hugo Card. Dionys
• * 1.25

  Vers. 6. Muffet.
• * 1.26

  Lavater.
• * 1.27

  Arboreus. Judg. 14. Ezek. 17.
• * 1.28

  Vers. 7.
• * 1.29

  Job 21. 14.
• * 1.30

  Muffet.
• * 1.31

  Job. 1. 1.
• * 1.32

  Wisd. 1.
• * 1.33

  Heb. 2. 15.
• * 1.34

  Beda.
• * 1.35

  Aug. in 1 Ioh. 4.
• * 1.36

  Orig. in Rom. 8.
• * 1.37

  Basilius.
• * 1.38

  Greg mag.
• * 1.39

  Oderunt peccare boni virtutis amore, oderunt peccare mali for∣miaine poen••. Deut. 4. 6.
• * 1.40

  Vers. 8.
• * 1.41

  Vers. 9.
• * 1.42

  Hieron.
• * 1.43

  Lavater.
• * 1.44

  August.
• * 1.45

  Valerius 1. 1.
• * 1.46

  The mystery.
• * 1.47

  Gol. 1. 8.
• * 1.48

  Tostat.
• * 1.49

  Vers. 10.
• * 1.50

  Vers. 11.
• * 1.51

  Anson. Turpe quil ausurus te sine teste time.
• * 1.52

  Vers. 12.
• * 1.53

  Vers. 13.
• * 1.54

  Male parta, malc dilabun∣tur.
• * 1.55

  Vers. 14.
• * 1.56

  Haud eodem cursu respondent ultima primis. Eccles. 8.
• * 1.57

  Vers. 16.
• * 1.58

  Vers. 17.
• * 1.59

  Aben Ezra.
• * 1.60

  Gregor. Mor. l. 10.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.62

  Salazar.
• * 1.63

  Vers. 18.
• * 1.64

  Vers. 19. Lavater.
• * 1.65

  Luke 21. 34.
• * 1.66

  Vers. 20.
• * 1.67

  Col. 2. 3. 1 Cor. 1. 30.
• * 1.68

  2 Tim. 3. 16.
• * 1.69

  Joh. 7. 37.
• * 1.70

  Joh. 18. 20.
• * 1.71

  Joh. 18. 37.
• * 1.72

  Deut. 4. 6.
• * 1.73

  Joh. 7. 46.
• * 1.74

  Lavater. Muffet.
• * 1.75

  1 Cor. 3▪ 11.
• * 1.76

  1 Cor. 1.
• * 1.77

  Matth. 18. 18.
• * 1.78

  Gal. 4. 19.
• * 1.79

  Act. 17. 11.
• * 1.80

  Lyra.
• * 1.81

  Arbor.
• * 1.82

  Vers. 22.
• * 1.83

  2 Pet. 3:
• * 1.84

  Dan. 11. 30.
• * 1.85

  Muffet.
• * 1.86

  Vers. 23.
• * 1.87

  Gal. 4.
• * 1.88

  Rom. 6.
• * 1.89

  Joel 2.
• * 1.90

  Acts 2.
• * 1.91

  Psalme 19.
• * 1.92

  Acts 9. Joh. 9. Mat. 13. 11. 12. Esa. 29.
• * 1.93

  Jam. 1.
• * 1.94

  Jam. 4. 1.
• * 1.95

  1. Cor. 13.
• * 1.96

  Psal. 16.
• * 1.97

  Lavater.
• * 1.98

  Beda, Hugo, Dionys.
• * 1.99

  Vers. 24.
• * 1.100

  Acts 21. 40.
• * 1.101

  Exod. 3. 20.
• * 1.102

  Esa. 65.
• * 1.103

  Jer. 5. 25. Psal. 74. 3.
• * 1.104

  Lavater.
• * 1.105

  Vers. 25.
• * 1.106

  1 Sam. 2. 25.
• * 1.107

  Beda. Hugo. Mat. 11.
• * 1.108

  Isidor.
• * 1.109

  Vers. 26, 27.
• * 1.110

  Muffet.
• * 1.111

  Lyra.
• * 1.112

  Beda.
• * 1.113

  Vers. 28.
• * 1.114

  Luke. 16. Matth. 7. Luke 13.
• * 1.115

  Lavater.
• * 1.116

  Vers. 31.
• * 1.117

  Vers. 32.
• * 1.118

  Lavater.
• * 1.119

  Xenophon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.120

  Vers. 33.
• * 1.121

  Esa. 57.
• * 1.122

  Rom. 5. 1.
• * 1.123

  Vers. 1. Vers. 2.
• * 1.124

  Luk. 4.
• * 1.125

  2 Tim. 3. 15.
• * 1.126

  Ps. 19.
• * 1.127

  Math. 6.
• * 1.128

  Matth. 5. 16.
• * 1.129

  Arboreus.
• * 1.130

  Psal. 107.
• * 1.131

  Matth. 13. 44.
• * 1.132

  Col. 3. 16.
• * 1.133

  Vers. 3.
• * 1.134

  Jam. 1. 5. Jam. 4. 3.
• * 1.135

  Jam. 2.
• * 1.136

  Lavater.
• * 1.137

  Beda. Hilar. in Ps. 118
• * 1.138

  Hugo, Dionys.
• * 1.139

  Aristotle.
• * 1.140

  Hieron. Pinguis venter, macra mens.
• * 1.141

  Chrys Hom. 61. ad Pop.
• * 1.142

  Prov. 7.
• * 1.143

  Vers. 4.
• * 1.144

  Horat. Per ma∣re pauperiem fugiens per saxa per ignes Impi∣ger extrem••s currit mercator ad Iudos. Ovidius. Plin. l. c. 6. Quot manus at∣teruntur ut unus ••iteat ar∣ticulus?
• * 1.145

  Beda.
• * 1.146

  Seneca.
• * 1.147

  Nec avarum pe∣cunia ne{que} do∣ctum cognitio rerum unquam replevit.
• * 1.148

  Georg. A∣gricola.
• * 1.149

  Hieron.
• * 1.150

  Prov. 10. 11.
• * 1.151

  Mal. 2. 7.
• * 1.152

  Chrys. Hom. in orat. H.
• * 1.153

  Vers. 5.
• * 1.154

  Vers. 6.
• * 1.155

  Vers. 7:
• * 1.156

  Bona conscientia murus abeneus est
• * 1.157

  Vers. 8.
• * 1.158

  Gregor. Nazian.
• * 1.159

  Jam. 1. 2.
• * 1.160

  Vers. 9. Lavater.
• * 1.161

  August.
• * 1.162

  August.
• * 1.163

  Muth. 11. 28. Vers. 10.
• * 1.164

  Rom. 8. 9.
• * 1.165

  Vers. 11. 12.
• * 1.166

  Qualis vita fi••••s ita.
• * 1.167

  Vers. 13.
• * 1.168

  Joh. 3. 16.
• * 1.169

  1 Joh. 1. 5.
• * 1.170

  Vers. 16.
• * 1.171

  Vers. 14.
• * 1.172

  Vers. 15:
• * 1.173

  Against arch Hereticks.
• * 1.174

  Iren de Haeres. l. 3. c. 19. Vincent. Lyr. in. Origen.
• * 1.175

  Nazian. Ob∣lectorque malis mortem in pecto∣re fixam rideo sardonico risu.
• * 1.176

  Vers. 16.
• * 1.177

  Lavater.
• * 1.178

  Muffet.
• * 1.179

  Vers. 17.
• * 1.180

  Vers. 18. Vers. 19.
• * 1.181

  Eccles. 7. 26. Arbor.
• * 1.182

  Revel. 22.
• * 1.183

  Eccles. 7. 26. Gen. 39.
• * 1.184

  Pausanias. Plato de Repub. lib. 1.
• * 1.185

  August. Soli∣lo{que} l. 1. c. 10. Cyprian, De sing. cleric.
• * 1.186

  Vers. 14.
• * 1.187

  Gen. 34:
• * 1.188

  Lyra. The Allegory.
• * 1.189

  Vers. 18.
• * 1.190

  Plutarch.
• * 1.191

  Chrys. in Ps. 50
• * 1.192

  Vers. 19.
• * 1.193

  Chrysost.
• * 1.194

  Basil.
• * 1.195

  Vers. 20.
• * 1.196

  Isidor.
• * 1.197

  Thus also La∣vater reads it.
• * 1.198

  Vers. 21. Vers. 22.
• * 1.199

  1 Tim. 4. 8.
• * 1.200

  Job. 8. 34.
• * 1.201

  Chrysost.
• * 1.202

  Matth. 4:
• * 1.203

  Greg. moral. l. 4.
• * 1.204

  Matth. 5.
• * 1.205

  Lavater.
• * 1.206

  Vers. 1.
• * 1.207

  Vers. 2.
• * 1.208

  Vers. 3.
• * 1.209

  Muffet.
• * 1.210

  Deut. 11. 8.
• * 1.211

  Rom. 14. 18.
• * 1.212

  Arboreus.
• * 1.213

  Psal. 40. 10. 11.
• * 1.214

  August.
• * 1.215

  Lyra. Hugo. Beda. Chrys.
• * 1.216

  Basil in Esa. 7. Chrysost.
• * 1.217

  Gregor. in deer.
• * 1.218

  Chrys. Hom. 32 in Hebr.
• * 1.219

  Aug. Epist. 9. Pulcbrior est veritas Christia∣norum, quam Helena, Graeco∣rum. Vers. 5.
• * 1.220

  Lavater.
• * 1.221

  Gal. 1. 8.
• * 1.222

  Muffet. Arboreus.
• * 1.223

  Rom. 8. 9.
• * 1.224

  Beda.
• * 1.225

  Cor. 3. 18
• * 1.226

  Basil.
• * 1.227

  Macar.
• * 1.228

  Basil, Hom. 6. cler.
• * 1.229

  Vers. 6. Vers. 7.
• * 1.230

  Ambrose.
• * 1.231

  Psal. 139.
• * 1.232

  Lyra.
• * 1.233

  Cajeta.
• * 1.234

  Iam. 1. 17.
• * 1.235

  Ier. 4. 23.
• * 1.236

  Seneca. Multos ad sapi∣entiam perve∣nire potuisse puto, nisi putas∣sent pervenisse.
• * 1.237

  Esa. 5.
• * 1.238

  Ambros.
• * 1.239

  Macar.
• * 1.240

  Vers. 8. Hugo,
• * 1.241

  Iob 21. 24.
• * 1.242

  August. tract. 9. in Ioh.
• * 1.243

  Theodor.
• * 1.244

  August.
• * 1.245

  Vicinior im∣mortalitatis est sani••as dolentis, quam stupor non sentientis non immortalitate indutus est sed sensu exutus.
• * 1.246

  Cant. 7. 2.
• * 1.247

  Theodor.
• * 1.248

  Cyril.
• * 1.249

  Matth. 20.
• * 1.250

  Arbor.
• * 1.251

  Lyra.
• * 1.252

  Vers. 9. 10.
• * 1.253

  Gen. 4. 4.
• * 1.254

  Mol. 3. 8.
• * 1.255

  1 Cor. 9.
• * 1.256

  Gal. 6. 6.
• * 1.257

  Levit. 27. 30.
• * 1.258

  Gen. 14.
• * 1.259

  Heb. 7.
• * 1.260

  2 Cor. 5 20.
• * 1.261

  August.
• * 1.262

  Hieron.
• * 1.263

  Vers. 11.
• * 1.264

  2 Cor. 12.
• * 1.265

  Vers. 12.
• * 1.266

  Judg. 2.
• * 1.267

  2 King. 17. and 25.
• * 1.268

  1 Cor. 11. 34.
• * 1.269

  Vers. 13.
• * 1.270

  Luk. 11. 52. Joh. 6.
• * 1.271

  Joh. 1. 2.
• * 1.272

  1 Cor. 1. 24.
• * 1.273

  Verse 23.
• * 1.274

  Vers. 14.
• * 1.275

  Matth. 13.
• * 1.276

  Phil. 38.
• * 1.277

  Psal. 119. 98. 99, 100.
• * 1.278

  1 Tim. 5. 17.
• * 1.279

  Rom. 13.
• * 1.280

  Jam. 1. 5.
• * 1.281

  1 King. 3.
• * 1.282

  Acts 9.
• * 1.283

  Job 28. 13.
• * 1.284

  1 Cor. 15. 31.
• * 1.285

  Rom. 8.
• * 1.286

  Patian.
• * 1.287

  Clem. Alex. in Paraen.
• * 1.288

  Basil in Prov. 1.
• * 1.289

  August. de verb. dom. Serm. 5.
• * 1.290

  Aug. Deus sua dona in nobis coronat.
• * 1.291

  Vers. 16.
• * 1.292

  Act. 17. 11.
• * 1.293

  Lavater.
• * 1.294

  1 Tim. 4. 8.
• * 1.295

  Vers. 17.
• * 1.296

  Mat. 7. 14.
• * 1.297

  Psal. 37. 37.
• * 1.298

  Chrysost.
• * 1.299

  Hugo.
• * 1.300

  Vers. 18. Muffet.
• * 1.301

  Gen 3.
• * 1.302

  Rev. 2. 7.
• * 1.303

  Rom. 5.
• * 1.304

  Joh. 11.
• * 1.305

  1 Cor. 1. 30. August. Hieron. Lyra.
• * 1.306

  Vers. 19.
• * 1.307

  Joh. 1. 2.
• * 1.308

  Muffet.
• * 1.309

  Ioh. 1. 16.
• * 1.310

  Psal. 19.
• * 1.311

  Rom. 1. 19.
• * 1.312

  Vers. 20.
• * 1.313

  Lavater.
• * 1.314

  Cajetan.
• * 1.315

  Rodolph.
• * 1.316

  Vers. 21.
• * 1.317

  Vers. 22.
• * 1.318

  Jam. 2.
• * 1.319

  Vers. 23.
• * 1.320

  Vers. 24. August.
• * 1.321

  Job. 7. 14. Muffet.
• * 1.322

  Hugo. Lyra.
• * 1.323

  Vers. 25.
• * 1.324

  Ezek. 9.
• * 1.325

  Revel. 7. Dan. 11. 33.
• * 1.326

  Vers. 26.
• * 1.327

  1 Cor. 15. 57
• * 1.328

  Vers. 27.
• * 1.329

  Chrys. in Me∣liss••, lib. 1. 26.
• * 1.330

  Lavater.
• * 1.331

  Arboreus.
• * 1.332

  Mat. 23.
• * 1.333

  Junius.
• * 1.334

  Rom. 13.
• * 1.335

  Vers. 29.
• * 1.336

  Psal. 7. 4, 5.
• * 1.337

  Maxim▪ Serm. de amicit.
• * 1.338

  Sophocl.
• * 1.339

  Xenoph. Cl. Alex. Strom. 16. Rom. 12. Prov. 25. 21.
• * 1.340

  Vers. 30.
• * 1.341

  Vers. 31, 32.
• * 1.342

  Matth. 6.
• * 1.343

  August Enchir. c. 20.
• * 1.344

  Chrys. Hom. 8. in 2 Tim.
• * 1.345

  Vers. 33.
• * 1.346

  Vers. 34.
• * 1.347

  Beda. Hugo. Amos 8. 11.
• * 1.348

  Lyra.
• * 1.349

  August. Psal. 73.
• * 1.350

  Ambros.
• * 1.351

  August. Ferto eum instul∣tantem, post ea ridelis cum ge∣mentem.
• * 1.352

  Chrysost.
• * 1.353

  Vers. 35.
• * 1.354

  August. in Psal. 73.
• * 1.355

  Chrys in Hom. 1. in 1 Cor.
• * 1.356

  Vers. 1. Muffet.
• * 1.357

  Vers. 3.
• * 1.358

  Arbor.
• * 1.359

  1 Chron. 3. 5.
• * 1.360

  2 Sam. 7. 14.
• * 1.361

  Psal. 2. Matth. 3.
• * 1.362

  2 Sam. 12.
• * 1.363

  2 Sam. 7.
• * 1.364

  Basil. Ambros.
• * 1.365

  Vers. 4, 5.
• * 1.366

  Esa. 55.
• * 1.367

  Lyra.
• * 1.368

  Basil. Hierom.
• * 1.369

  Vers. 6.
• * 1.370

  Olymp. ••n Eccl. 9. Aug. in 1 Joh. tr. 2.
• * 1.371

  Vers. 7.
• * 1.372

  Pl. to.
• * 1.373

  Vers. 8.
• * 1.374

  Ambros. Basil.
• * 1.375

  Hugo, Serm. 246. De temp.
• * 1.376

  Hugo. Cardin.
• * 1.377

  Vers. 9. Chap. 3. 22.
• * 1.378

  Arbor. 2 Tim. 4. 8.
• * 1.379

  Lyra.
• * 1.380

  Lavater. Vers. 10.
• * 1.381

  Vers. 12.
• * 1.382

  Psal. 17.
• * 1.383

  Vers. 13, 14, 15.
• * 1.384

  Vers. 16.
• * 1.385

  Pliny.
• * 1.386

  Vers. 18. Vers. 19.
• * 1.387

  Vers. 17. Hugo.
• * 1.388

  August. in Psal. 53.
• * 1.389

  Vers. 18.
• * 1.390

  Vers. 19.
• * 1.391

  Chrys. Hom. 5. super Ezek.
• * 1.392

  Chrys. Hom 39 in Mat.
• * 1.393

  2 Pet. 1. 19.
• * 1.394

  Aug. in Ps. 139.
• * 1.395

  Vers. 20, 21.
• * 1.396

  Plutarch.
• * 1.397

  Chris. Hom. 3. de Lazaro.
• * 1.398

  Hom. in Ps. 48.
• * 1.399

  Ambros. in Ps. 119. Lect. 12
• * 1.400

  Vers. 23.
• * 1.401

  Pliny.
• * 1.402

  Remigius.
• * 1.403

  Aug. Ser. 40. de temp. Quomodo aperis januam Chri∣sto cupiendo reg∣num coelorum, & timendo ig∣nem gehenna∣rum. In Psal. 149.
• * 1.404

  Bernard.
• * 1.405

  Origen.
• * 1.406

  Hippocrat. Pliny.
• * 1.407

  Lavater.
• * 1.408

  Arbor.
• * 1.409

  Matth. 15. 19.
• * 1.410

  Vers. 24.
• * 1.411

  Jam. 3.
• * 1.412

  Arboreus.
• * 1.413

  Plutar••h. in Apoth••g. Lavater.
• * 1.414

  Vers. 25.
• * 1.415

  Gregor. Past. p. 3
• * 1.416

  Basil.
• * 1.417

  Vers. 26.
• * 1.418

  Vers. 27.
• * 1.419

  Bernard. Hugo. Rodolph.
• * 1.420

  August. Beda.
• * 1.421

  Hieron.
• * 1.422

  Vers. 1.
• * 1.423

  Muffet.
• * 1.424

  Lavater.
• * 1.425

  Vers. 3.
• * 1.426

  Vers. 4.
• * 1.427

  The Allegory.
• * 1.428

  Vers. 5.
• * 1.429

  Vers. 6.
• * 1.430

  Mat. 7. 23.
• * 1.431

  Vers. 8.
• * 1.432

  Muffet.
• * 1.433

  Gen. 34.
• * 1.434

  Arbor.
• * 1.435

  Aug. de temp. ser. 240.
• * 1.436

  Col. 3. 5. Rom 8. 13.
• * 1.437

  Cyprian, Per infinita dede co∣ra multipli∣ces mortes inve∣hit. Chrysost.
• * 1.438

  Chrysost.
• * 1.439

  Fulgent.
• * 1.440

  Vers. 15.
• * 1.441

  Ovid. de remed. amoris l. 2. Ex∣plenda est fitis ista tibi qua praeditus ordes, Cedimus ••••me medio jim licet amue bibas & fruereusque tuâ, nullo prohibente, puellâ. Cyprian.
• * 1.442

  Lavater. Hesiod.
• * 1.443

  Plutarch. in Sympo.
• * 1.444

  August.
• * 1.445

  Chrysost.
• * 1.446

  Vers. 16.
• * 1.447

  Basilius. Arboreus.
• * 1.448

  August. in Epist Johan. Trac. 6 Ambr. l. 1. de sp. 5. c. 20. Hier. in Amos. 4.
• * 1.449

  Gregor.
• * 1.450

  Vers. 16.
• * 1.451

  Vers. 17.
• * 1.452

  Vers. 18.
• * 1.453

  Galen.
• * 1.454

  Pausan. l. 3.
• * 1.455

  Vers. 9.
• * 1.456

  Muffet, Lavater.
• * 1.457

  Vers. 20.
• * 1.458

  Vers. 21.
• * 1.459

  Vers. 22.
• * 1.460

  Jud. Epist. vers. 6. Vers. 23.
• * 1.461

  1 Sam. 12.
• * 1.462

  Tertul. De ve∣land. virgin.
• * 1.463

  Esa. 5. 18.
• * 1.464

  Esa. 28. 2••.
• * 1.465

  Vers. 1, 2.
• * 1.466

  Eccl. 29. Vers. 14. Vers. 19.
• * 1.467

  Beda. Greg. Past. p. 3. The Allegory.
• * 1.468

  Bernard. Amicus est in spousione, sed extrancus in exigenda ratione.
• * 1.469

  Chrysost.
• * 1.470

  1 Tim. 3.
• * 1.471

  Vers. 6.
• * 1.472

  Pliny. Aristotle.
• * 1.473

  Chrysost. Ambros.
• * 1.474

  August. The Allegory.
• * 1.475

  Basil. Cyril. Alexand.
• * 1.476

  Cl. Alex.
• * 1.477

  Hierom.
• * 1.478

  Lavater.
• * 1.479

  2 Sam. 12.
• * 1.480

  Vers. 11.
• * 1.481

  Hieron Epist.
• * 1.482

  Ovid. Cernis ut ignavum cor∣rumpunt otia corpus, ut capi∣unt vit ium, ni moveantur, aquae.
• * 1.483

  Muth. 6.
• * 1.484

  Aug. cont. Adi∣mant. c. 24.
• * 1.485

  Dum vires an∣ni{que} sinunt to∣lerate laborem: Fronte capil∣lata est, post est occasio calvi.
• * 1.486

  Eccl. 12.
• * 1.487

  Gen. 28.
• * 1.488

  Luke. 13. 29.
• * 1.489

  Vers. 12.
• * 1.490

  Vers. 13.
• * 1.491

  Vers. 14. Matth. 15. 19.
• * 1.492

  Vers. 15.
• * 1.493

  Gregor. Beda. Bernard. Lyra.
• * 1.494

  Cajetan.
• * 1.495

  Winking with eyes.
• * 1.496

  Speaking with feet.
• * 1.497

  Cicero de Orator.
• * 1.498

  Esa. 5. 8.
• * 1.499

  Arbor.
• * 1.500

  Vers. 16, 17, 18, 19.
• * 1.501

  Jam. 4. 6. Esa. 2.
• * 1.502

  Esa. 14. 12.
• * 1.503

  Joh. 8 44.
• * 1.504

  Gen 9.
• * 1.505

  1 Cor. 11.
• * 1.506

  1 Joh. 3. 12.
• * 1.507

  Lavater.
• * 1.508

  Zech. 5.
• * 1.509

  Gen. 13. 8.
• * 1.510

  Levit. 19. 16.
• * 1.511

  Revel. 18.
• * 1.512

  Revel. 19.
• * 1.513

  Exod. 32.
• * 1.514

  Deut. 33.
• * 1.515

  Vers. 20.
• * 1.516

  Vers. 25. Vers. 26.
• * 1.517

  Cajeta.
• * 1.518

  August. Lib. de houest. mulier.
• * 1.519

  Chrysost.
• * 1.520

  Vers. 27. Lavater.
• * 1.521

  Gal. 5. 19. Nilus; Orat. 20
• * 1.522

  August. Serm. 250. de temp.
• * 1.523

  Basil.
• * 1.524

  Vers. 29.
• * 1.525

  Vers. 30, 31, 32, 33.
• * 1.526

  Chrysost.
• * 1.527

  1 Cor. 7.
• * 1.528

  Exod. 22.
• * 1.529

  1 Cor. 5. Gal. 5. 19.
• * 1.530

  Psal. 50.
• * 1.531

  Eph. 4. 28.
• * 1.532

  Psal. 16.
• * 1.533

  Matth. 25.
• * 1.534

  Psal. 112.
• * 1.535

  Rom. 12.
• * 1.536

  Ezek. 16. Matth. 12.
• * 1.537

  Levit. 20. Deut. 22.
• * 1.538

  Boniface Mogunt. Episc.
• * 1.539

  Matth. 5. 20.
• * 1.540

  Lavater.
• * 1.541

  Vers. 34.
• * 1.542

  Rom. 12.
• * 1.543

  Cassiodor.
• * 1.544

  Vers. 2. Muffet.
• * 1.545

  Vers. 4.
• * 1.546

  Lavater.
• * 1.547

  Basil.
• * 1.548

  Ignatius.
• * 1.549

  1 Joh. 2. 15.
• * 1.550

  Phil. 3. 8.
• * 1.551

  Galatin. August. De monamach Davidis. Vers. 6.
• * 1.552

  Ezek. 8. Ezek. 3.
• * 1.553

  Psal. 139.
• * 1.554

  Vers. 9.
• * 1.555

  Ovid, Nox, & A∣mor Vinum{que} ni∣bil moderabile suadentilla pu∣dore vaca, Liber Amor{que} metu.
• * 1.556

  Vers. 10. Vers. 11,
• * 1.557

  1 Pet. 3.
• * 1.558

  R. Joseph.
• * 1.559

  Vatablus.
• * 1.560

  Rodolph.
• * 1.561

  1 Cor. 14. 1 Tim. 5. Gen. 34.
• * 1.562

  Vers. 13.
• * 1.563

  Vers. 14.
• * 1.564

  Vers. 16, 17, 18. Vers. 19, 20. Vers. 22.
• * 1.565

  Vers. 23.
• * 1.566

  Vers. 24, 25.
• * 1.567

  Vers. 26, 27.
• * 1.568

  Hieron.
• * 1.569

  Cyprian de sing. Cleric.
• * 1.570

  Vers. 1, 2.
• * 1.571

  Vers. 2.
• * 1.572

  Vers. 4. Lavater.
• * 1.573

  Beda.
• * 1.574

  Vers. 5, 6.
• * 1.575

  2 Tim. 3. 16. Vers. 7.
• * 1.576

  Vers. 8.
• * 1.577

  Vers. 9.
• * 1.578

  Lyra, Rodolph.
• * 1.579

  August. in Luc. 1. 15. de Cate∣chiz. rud. c. 4.
• * 1.580

  Vers. 7.
• * 1.581

  Vers. 8.
• * 1.582

  Vers. 12.
• * 1.583

  Matth. 10. 16.
• * 1.584

  Vers. 13.
• * 1.585

  Vers. 14.
• * 1.586

  Esa. 9. 7. Esa. 11. 1. Joh. 8. Vers. 15.
• * 1.587

  Rom. 13.
• * 1.588

  Vers. 2.
• * 1.589

  Mat. 28. 18.
• * 1.590

  Rom. 13.
• * 1.591

  1 Tim. 2.
• * 1.592

  August. in Hos. 3. Et patientia justorum probe∣tur, & peccatum impiorum punia∣tur.
• * 1.593

  Vers. 17.
• * 1.594

  Vers. 18 19 20, 21.
• * 1.595

  Vers. 22.
• * 1.596

  Deut. 29. 19.
• * 1.597

  Vers. 23.
• * 1.598

  Gen. 3. 14. Vers. 27.
• * 1.599

  Vers. 30.
• * 1.600

  Mat. 3. 16.
• * 1.601

  Gen. 50.
• * 1.602

  Joh. 3. 16. Rom. 5. 8. Vers. 31.
• * 1.603

  Ephes. 5. 27.
• * 1.604

  Vers. 32.
• * 1.605

  Vers. 34.
• * 1.606

  Cajetan.
• * 1.607

  Vers. 35, 36.
• * 1.608

  Eph. 2. 2.
• * 1.609

  Chap. 3.
• * 1.610

  Psal. 50.
• * 1.611

  Rom. 6. 23.
• * 1.612

  Vers. 1.
• * 1.613

  1 Tim. 3. 15.
• * 1.614

  Rev. 12.
• * 1.615

  Eph. 2. 20.
• * 1.616

  1 Cor. 11.
• * 1.617

  Prov. 7. 27. Matth. 16. 16. Matth. 5. Psal. 125.
• * 1.618

  Rabbini.
• * 1.619

  Origen.
• * 1.620

  Hugo Card
• * 1.621

  Anastas. Ambros.
• * 1.622

  Athanas. Jam. 3. 17.
• * 1.623

  Vers. 2.
• * 1.624

  Lyra. Ciprian.
• * 1.625

  Vers. 3.
• * 1.626

  Rom. 10. 18. Vers. 4.
• * 1.627

  1 Cor. 3. 18.
• * 1.628

  Lavater.
• * 1.629

  Eccles. 12. 1.
• * 1.630

  Vers. 7.
• * 1.631

  Gregor. Moral. Clem. Alex.
• * 1.632

  August. De Doct. Christ. Merces doctoris prefectus audi∣toris. Vers. 8.
• * 1.633

  Levit 19. 17.
• * 1.634

  Ezek. 3. Paulinus.
• * 1.635

  Pacianus.
• * 1.636

  Plutarch.
• * 1.637

  Basil.
• * 1.638

  Hugo Card.
• * 1.639

  Greg. in Epist.
• * 1.640

  Vers. 12.
• * 1.641

  Ca••••••••n. H••eron.
• * 1.642

  Gal. 6 6.
• * 1.643

  M••l. 3 8. 2 Cor. 8. Matth. 25. Matth. 10.
• * 1.644

  Plautus.
• * 1.645

  Gal. 6.
• * 1.646

  Vers. 13.
• * 1.647

  Lavater.
• * 1.648

  Ierem. 4. 22.
• * 1.649

  Vers. 14.
• * 1.650

  Vers. 15.
• * 1.651

  Vers. 16.
• * 1.652

  Vers. 17.
• * 1.653

  See my Ca∣techism upon that Article of the Church.
• * 1.654

  Cajetan. Beda. Hugo. August.
• * 1.655

  Vers. 1.
• * 1.656

  Proverbs 1.
• * 1.657

  Gen. 27. 46.
• * 1.658

  Rodolph.
• * 1.659

  Menander.
• * 1.660

  Vers. 2. Prov. 2.
• * 1.661

  Psal. 49.
• * 1.662

  Eccl. 7. 20.
• * 1.663

  Crescit amo•• ••ummi quan••um ip••a pecunia cre∣scit. I••p••rat aut sc••vit collecta pecunia cuique.
• * 1.664

  Psal. 62. 10.
• * 1.665

  Psal. 49.
• * 1.666

  Matth. 25.
• * 1.667

  1 Tim. 5. 17.
• * 1.668

  Haec sunt erna∣menta mea.
• * 1.669

  Rom. 9.
• * 1.670

  Vers. 3. Prov. 3.
• * 1.671

  2 Cor. 11. 27.
• * 1.672

  Basil.
• * 1.673

  Psal. 34.
• * 1.674

  2 King. 7.
• * 1.675

  Vers. 4. Prov. 4.
• * 1.676

  2 Thess. 3. 10.
• * 1.677

  Beda.
• * 1.678

  Lavater. Cajetan. Rodolph.
• * 1.679

  Vers. 5. Prov. 5
• * 1.680

  Matth. 25.
• * 1.681

  Beda.
• * 1.682

  Vers. 6. Psal. 34. 16. Job 23. Esa. 26.
• * 1.683

  Iam. 5. Heb. 11.
• * 1.684

  Vivit post fu∣nera virtus.
• * 1.685

  Cajetan.
• * 1.686

  Lavater.
• * 1.687

  Propert. El∣ed. 3. Omnia post e∣hitum singit major a vetustas, majus ab exe∣quiis nomen∣id ora venit. Vers. 8. Prov. 7.
• * 1.688

  R. Hamanuel.
• * 1.689

  Nazia. de laude Basilii.
• * 1.690

  Cajetan.
• * 1.691

  1 King. 18.
• * 1.692

  Vers. 9. Prov. 8.
• * 1.693

  Greg. mag.
• * 1.694

  Athanas.
• * 1.695

  Vers. 10. Prov. 9.
• * 1.696

  Clem. Alex.
• * 1.697

  Chrys.
• * 1.698

  Beda.
• * 1.699

  Vers. 11. Prov. 10.
• * 1.700

  Lyra, Hugo.
• * 1.701

  Prov. 28. 13.
• * 1.702

  Lavater.
• * 1.703

  Ioh. 4.
• * 1.704

  Eph. 4. 28.
• * 1.705

  1 Sam. 15.
• * 1.706

  Matth. 22.
• * 1.707

  Esa. 5.
• * 1.708

  Chrysost.
• * 1.709

  Mark. 11. 44
• * 1.710

  Vers. 12. Prov. 11.
• * 1.711

  1 King 20. 36. 1 Sam. 1. Rev. 2. 20.
• * 1.712

  1 Sam 15.
• * 1.713

  Rom. 7.
• * 1.714

  1 Cor. 13.
• * 1.715

  Matth. 18.
• * 1.716

  Rom. 13.
• * 1.717

  1 Pet. 4. 8. Jam. 5. 18.
• * 1.718

  Lavater. Lyra.
• * 1.719

  August. in Gal. Quicquid la∣cerato animo d••xeris puni∣entis est impetus non charitas cor∣rigentis, dilige & dic quod vo¦les. &c. Rhodolph. Hugo Car.
• * 1.720

  Gregor. Nazia. orat. de pa••e.
• * 1.721

  Vers. 13. Prov. 12.
• * 1.722

  Vers. 14.
• * 1.723

  Lavater.
• * 1.724

  Scire tuum nihil est, nisi te scire hoc sciat alter.
• * 1.725

  Mal. 2. 7.
• * 1.726

  Socrates.
• * 1.727

  Vers. 15. Ambros. Beda.
• * 1.728

  Rodolph.
• * 1.729

  Hugo Cardin.
• * 1.730

  Vers. 16. Vers. 17.
• * 1.731

  Eph. 4. 28.
• * 1.732

  Vers. 16. Cajetan.
• * 1.733

  Hugo, Arbor.
• * 1.734

  Luk. 17. 10.
• * 1.735

  Rom 11. 6.
• * 1.736

  Lavater.
• * 1.737

  1 Tim. 6.
• * 1.738

  Luk. 12.
• * 1.739

  Vers. 17.
• * 1.740

  Vers. 18. Prov. 13. Hugo.
• * 1.741

  Plutarch.
• * 1.742

  Lavater. Muffet.
• * 1.743

  Vers. 19.
• * 1.744

  Vers. 20. Vers. 21.
• * 1.745

  Matth. 12.
• * 1.746

  August.
• * 1.747

  Ambr. l. 1: De officiis.
• * 1.748

  Mat. 5. 16.
• * 1.749

  Numb. 10. 1. Levit. 25. Numb. 6. 20
• * 1.750

  1 Cor. 14. Rom. 10.
• * 1.751

  Esa. 58.
• * 1.752

  Clem. Alex. Strom.
• * 1.753

  Vers. 21.
• * 1.754

  Esa. 55.
• * 1.755

  Vers. 22. Prov. 14.
• * 1.756

  De male quaesitis vix gaudet ter∣t••us haeres.
• * 1.757

  Psal. 112.
• * 1.758

  Lavater.
• * 1.759

  Matth. 5. Matth. 19. Iames 2. 5. 1 C••r. 3. 21.
• * 1.760

  Vers. 23. Prov. 15.
• * 1.761

  Vers. 24.
• * 1.762

  Vers. 25. Prov. 16. Lavater.
• * 1.763

  Act. 4.
• * 1.764

  Rom. 5.
• * 1.765

  2 Cor. 4. 17.
• * 1.766

  luke 18.
• * 1.767

  Ezek. 14.
• * 1.768

  Psal. 37. 10. Mat. 7. 27. Psal. 135. Mat. 16. 16.
• * 1.769

  Revel. 3. 12.
• * 1.770

  Eccles. 8. 13.
• * 1.771

  Arbor.
• * 1.772

  Vers. 26. Prov. 17. Muffet.
• * 1.773

  Lavater.
• * 1.774

  Cajetan.
• * 1.775

  August.
• * 1.776

  John 4.
• * 1.777

  2 Tim. 4. 1.
• * 1.778

  Vers. 27.
• * 1.779

  Eecl. 8. 11, 12. Ephes. 2.
• * 1.780

  Vers. 28. Prov. 18.
• * 1.781

  Phil. 4. 4. Gal. 5. 22.
• * 1.782

  Rom. 2. 7.
• * 1.783

  Vers. 29. Prov. 19. Lavater.
• * 1.784

  Act. 24 25.
• * 1.785

  Vers. 30.
• * 1.786

  Lavater.
• * 1.787

  2 Pet. 3. 13. Gal. 4.
• * 1.788

  Vers. 31.
• * 1.789

  Vers. 32. Prov. 20.
• * 1.790

  Lavater.
• * 1.791

  The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth properly, shall fructifie.
• * 1.792

  Gal. 4. 19.
• * 1.793

  Esa. 28.
• * 1.794

  Cajetan.
• * 1.795

  Vers. 1.
• * 1.796

  Hugo Card.
• * 1.797

  Clomons Alex. Hieren.
• * 1.798

  Vers. 2.
• * 1.799

  Lavater.
• * 1.800

  Jam. 4. 6.
• * 1.801

  Vers. 4, 5, 6.
• * 1.802

  Vers. 7.
• * 1.803

  Vers. 8.
• * 1.804

  Hugo Car.
• * 1.805

  Vers. 9. Muffet.
• * 1.806

  Matth. 22. Hos. 4. 6. Lavater.
• * 1.807

  Vers. 10. Vers. 11.
• * 1.808

  Lavater.
• * 1.809

  1 Sam. 26. 9.
• * 1.810

  Exod. 17.
• * 1.811

  Exod. 32.
• * 1.812

  2 Sam. 7.
• * 1.813

  2 King 6.
• * 1.814

  1 King. 19.
• * 1.815

  1 Tim. 2.
• * 1.816

  Vers. 12.
• * 1.817

  Basil. Homer. Quid est proeter stultan imagi∣nem, & sine m••n••e vocem; As one render it in Latine.
• * 1.818

  Matth. 18. 18.
• * 1.819

  Lavater.
• * 1.820

  1 Cor. 47.
• * 1.821

  Vers. 13.
• * 1.822

  Muffet.
• * 1.823

  Vers. 14.
• * 1.824

  1 Pet. 2. 13. Chrys. Hom. 34 in Heb.
• * 1.825

  Greg. Naz.
• * 1.826

  Lavater.
• * 1.827

  Vers. 15, 16.
• * 1.828

  Lavater.
• * 1.829

  Cajetan.
• * 1.830

  Vers. 17.
• * 1.831

  Math. 25.
• * 1.832

  Lavater.
• * 1.833

  August. De civit, cap. 27. lib. 22.
• * 1.834

  Basil.
• * 1.835

  Vers. 18.
• * 1.836

  Lyra. Hugo Card. Dionys.
• * 1.837

  Basil.
• * 1.838

  Vers. 19.
• * 1.839

  Bona hujus mundi sunt bo∣nis bona, malis mala. Vers. 20.
• * 1.840

  August.
• * 1.841

  Rodolph.
• * 1.842

  Lavater. Vers. 21.
• * 1.843

  Esa. 1. 12.
• * 1.844

  Vers. 22.
• * 1.845

  Vers. 23.
• * 1.846

  Lavater.
• * 1.847

  Muffet.
• * 1.848

  Rodolph.
• * 1.849

  Vers. 24.
• * 1.850

  2 Thes. 3. 10.
• * 1.851

  Vers. 25.
• * 1.852

  Psal 65.
• * 1.853

  Vers. 26.
• * 1.854

  Chrysost.
• * 1.855

  Lavater.
• * 1.856

  Vers. 27.
• * 1.857

  Judg. 5. 23. Levit. 27. Ier. 23. 10. Hos. 4.
• * 1.858

  Vers. 28.
• * 1.859

  Vers. 29.
• * 1.860

  Lavater.
• * 1.861

  Cajetan.
• * 1.862

  Vers. 30.
• * 1.863

  Gen. 3.
• * 1.864

  Lavater.
• * 1.865

  1 Cor. 3.
• * 1.866

  1 Pet. 3. 1.
• * 1.867

  Vers. 31.
• * 1.868

  Heb. 12. 9.
• * 1.869

  Vers. 1.
• * 1.870

  Vers. 2.
• * 1.871

  Vers. 3. Vers. 4.
• * 1.872

  Greg. Naz. Poem. Chrysost.
• * 1.873

  Tully.
• * 1.874

  Vers. 5.
• * 1.875

  Gregor. Mor. l. 19. c. 13.
• * 1.876

  Matth. 7. 12. Bernard de int. domo. c. 14.
• * 1.877

  Ambros.
• * 1.878

  August.
• * 1.879

  Vers. 6. Muffet.
• * 1.880

  Vers. 7.
• * 1.881

  Muffet
• * 1.882

  Vers. 8.
• * 1.883

  Vers. 9.
• * 1.884

  Vers. 10.
• * 1.885

  Psal. 104. Matth. 6. Psal. 147.
• * 1.886

  Col. 3. 25.
• * 1.887

  Vers. 11.
• * 1.888

  2 Chron. 32. 38. 28.
• * 1.889

  Lavater.
• * 1.890

  Hieron. in Esa. 23.
• * 1.891

  Vers. 12.
• * 1.892

  Muffet
• * 1.893

  Lavater.
• * 1.894

  Vers. 13.
• * 1.895

  Lavater.
• * 1.896

  Vers. 14.
• * 1.897

  Vers. 15.
• * 1.898

  Vers. 16.
• * 1.899

  Vers. 17.
• * 1.900

  Vers. 18.
• * 1.901

  Vers. 19.
• * 1.902

  Vers. 20.
• * 1.903

  Vers. 21.
• * 1.904

  Lavater. Cajetan.
• * 1.905

  1 Ioh. 3. 9.
• * 1.906

  Chrysost. Hom. 1. ••n 2 Cor.
• * 1.907

  Vers. 22. 23.
• * 1.908

  Cajetan. For the wise mans dispet∣sing know∣ledge, see chap. 15. 17. Vers. 25.
• * 1.909

  Gregor.
• * 1.910

  Vers. 26.
• * 1.911

  Hieron, pauper pius g••cit imag. Christi, dives impius imagi∣nem diaboli.
• * 1.912

  Chrysost.
• * 1.913

  Cajetan.
• * 1.914

  Vers. 27. Lavater.
• * 1.915

  R. Joseph.
• * 1.916

  Vers. 28.
• * 1.917

  2 Cor. 7. 10.
• * 1.918

  Vers. 1.
• * 1.919

  Vers. 2.
• * 1.920

  Dan. 12.
• * 1.921

  Psal. 11. 6.
• * 1.922

  Vers. 3.
• * 1.923

  Mat. 12. 36.
• * 1.924

  Vers. 4.
• * 1.925

  Numb. 23. 10.
• * 1.926

  Vers. 5. Gen. 34.
• * 1.927

  Exod. 5.
• * 1.928

  Vers. 6. Chap. 11. 3.
• * 1.929

  Vers. 7.
• * 1.930

  Pallingon. Quis di••es▪ qui nil cup••du••; quis pa••per▪ a••••rus.
• * 1.931

  1 Tim. 6. 6.
• * 1.932

  Grog. Na∣zianz.
• * 1.933

  Beda.
• * 1.934

  Iam. 2. Revel. 3.
• * 1.935

  Vers. 8.
• * 1.936

  August. De temp. Ser. 213.
• * 1.937

  Chrysost.
• * 1.938

  Lavater.
• * 1.939

  Matth. 25.
• * 1.940

  Muffet
• * 1.941

  Vers. 9. Lavater.
• * 1.942

  Psal. 1. Psa. 119. 89. 100
• * 1.943

  2 Pet. 1. 19.
• * 1.944

  Mat. 25.
• * 1.945

  Mat. 13.
• * 1.946

  Vers. 10.
• * 1.947

  Vers. 11.
• * 1.948

  Vers. 12.
• * 1.949

  Rom. 8. 17.
• * 1.950

  Vers. 13.
• * 1.951

  Esa. 66. 2.
• * 1.952

  Vers. 14.
• * 1.953

  Vers. 15.
• * 1.954

  Vers. 16.
• * 1.955

  Vers. 17.
• * 1.956

  Lavater.
• * 1.957

  Cor. 5 20.
• * 1.958

  Vers. 18.
• * 1.959

  Vers. 19.
• * 1.960

  Cajetan. Pagnin.
• * 1.961

  Rodolph.
• * 1.962

  Lavater.
• * 1.963

  Vers. 20.
• * 1.964

  Vers. 21.
• * 1.965

  Vers. 22.
• * 1.966

  Vers. 23.
• * 1.967

  Lavater.
• * 1.968

  Vers. 24.
• * 1.969

  Chap. 22.
• * 1.970

  Vers. 25.
• * 1.971

  Vers. 1.
• * 1.972

  Exod. 1.
• * 1.973

  1 Sam. 25.
• * 1.974

  1 Tim 5 14
• * 1.975

  Vers. 2.
• * 1.976

  Gen. 17. 1.
• * 1.977

  Vers. 3.
• * 1.978

  Psal. 12.
• * 1.979

  Greg. in mor.
• * 1.980

  Hieron.
• * 1.981

  Vers. 4.
• * 1.982

  1 Cor. 9.
• * 1.983

  Vers. 6.
• * 1.984

  Lyra.
• * 1.985

  Vers. 7.
• * 1.986

  Vers. 8.
• * 1.987

  Simulata sancti∣tas duplex ini∣quitas.
• * 1.988

  Lavater.
• * 1.989

  Cajetan.
• * 1.990

  Rodolph.
• * 1.991

  Aquila.
• * 1.992

  Vers. 10. Lavater. 1. Cor. 2. 11
• * 1.993

  Muffet.
• * 1.994

  Cajetan.
• * 1.995

  Socrates.
• * 1.996

  Seneca.
• * 1.997

  Gregor. in Mor.
• * 1.998

  Rom. 8. 16.
• * 1.999

  Vers. 11.
• * 1.1000

  Beda.
• * 1.1001

  2 Cor. 5. 1. 1 Tim. 4. 8.
• * 1.1002

  Vers. 12.
• * 1.1003

  Mat. 7. 14.
• * 1.1004

  Ioh. 14.
• * 1.1005

  Ioh. 4. 21.
• * 1.1006

  Lavater, Rodolph.
• * 1.1007

  Vers. 13.
• * 1.1008

  August. Hom. 9. in mat.
• * 1.1009

  Vers. 14.
• * 1.1010

  Lavater.
• * 1.1011

  Vers. 15. Ambros. De Offic.
• * 1.1012

  Vers. 16
• * 1.1013

  Vers. 17.
• * 1.1014

  Vers. 18.
• * 1.1015

  Rom. 6. 22. 23
• * 1.1016

  Vers. 19.
• * 1.1017

  Vers. 20.
• * 1.1018

  Alan.
• * 1.1019

  Qui ut ••mun∣gant mun••r•• caput adulat. olco inungu••t
• * 1.1020

  Vers. 21.
• * 1.1021

  Matth. 5. 45.
• * 1.1022

  Vers. 22.
• * 1.1023

  Vers. 23. Lavater.
• * 1.1024

  Psal. 127.
• * 1.1025

  Vers. 24. Lavater.
• * 1.1026

  Muffet.
• * 1.1027

  Origen.
• * 1.1028

  Vers. 25.
• * 1.1029

  Lavater. Act. 1.
• * 1.1030

  2 Thes. 2. 11.
• * 1.1031

  Vers. 26. Muffet.
• * 1.1032

  Vers. 27.
• * 1.1033

  Greg. Mor. l. 5. c. 13.
• * 1.1034

  Vers. 28.
• * 1.1035

  Plato.
• * 1.1036

  Vers. 29.
• * 1.1037

  Valerius.
• * 1.1038

  Vers. 30.
• * 1.1039

  Greg. Past. cur. pars 3. admon. 6.
• * 1.1040

  Vers. 31.
• * 1.1041

  Lyra.
• * 1.1042

  Vers. 32.
• * 1.1043

  Vers. 33.
• * 1.1044

  Vers. 34.
• * 1.1045

  Vers. 35.
• * 1.1046

  Vers. 1.
• * 1.1047

  Vers. 2.
• * 1.1048

  Col. 4. 6.
• * 1.1049

  Lavater.
• * 1.1050

  1 Cor. 2.
• * 1.1051

  August. 4. de doct. Chr.
• * 1.1052

  Gregor. Nazian.
• * 1.1053

  Clem. Alexand. l. 1. Strom.
• * 1.1054

  Greg. Naz.
• * 1.1055

  Vers. 3.
• * 1.1056

  Vers. 4.
• * 1.1057

  August.
• * 1.1058

  Muffet.
• * 1.1059

  Lavater.
• * 1.1060

  Vers. 5.
• * 1.1061

  Matth. 16. 16
• * 1.1062

  Vers. 6.
• * 1.1063

  G••n 4. Jo•• 6.
• * 1.1064

  Vers. 7. Greg past. cur: p. 3: admi. 19.
• * 1.1065

  Vers. 8. Vers. 9.
• * 1.1066

  Vers. 10.
• * 1.1067

  Prosper.
• * 1.1068

  Chrys. hom. 10. oper. imperf. in Matth.
• * 1.1069

  Rom. 2.
• * 1.1070

  Rodolph:
• * 1.1071

  Vers. 11.
• * 1.1072

  1 Cor. 2. 11.
• * 1.1073

  Vers 12.
• * 1.1074

  Vers. 13. Muffet.
• * 1.1075

  Gal. 5. 2. Rom: 5. 1.
• * 1.1076

  Philo.
• * 1.1077

  Vers. 14.
• * 1.1078

  Vers. 15.
• * 1.1079

  Muffet.
• * 1.1080

  Chrys. hom: in Cor.
• * 1.1081

  Vers. 16.
• * 1.1082

  Vers. 17.
• * 1.1083

  Lavater.
• * 1.1084

  Vers. 18.
• * 1.1085

  Chrys. Hom. 21 in Heb.
• * 1.1086

  Vers. 19.
• * 1.1087

  Gregor. Mor. l. 30. c. 13:
• * 1.1088

  Vers. 20.
• * 1.1089

  Vers. 21.
• * 1.1090

  Vers. 22.
• * 1.1091

  Vers. 23.
• * 1.1092

  Vers. 24. Col. 3. 7.
• * 1.1093

  Matth. 6.
• * 1.1094

  Matth. 7. 14.
• * 1.1095

  Vers. 25.
• * 1.1096

  Lavater.
• * 1.1097

  Ambros. offic. l. c. 29.
• * 1.1098

  Beda.
• * 1.1099

  Vers. 26.
• * 1.1100

  Matth. 5. 5.
• * 1.1101

  Psal. 39. 1.
• * 1.1102

  Vers. 27.
• * 1.1103

  Vers. 28.
• * 1.1104

  Vers. 29.
• * 1.1105

  Bernard.
• * 1.1106

  Esa. 66. 1.
• * 1.1107

  Vers. 30.
• * 1.1108

  Vers. 31. Vers. 32.
• * 1.1109

  Vers. 33.
• * 1.1110

  Vers. 1.
• * 1.1111

  Eph. 6. 19.
• * 1.1112

  Pelagius. August.
• * 1.1113

  Cajetan.
• * 1.1114

  Vers. 2.
• * 1.1115

  Quintilian. Sceleri nunquam defuit ratio.
• * 1.1116

  Ezck. 18.
• * 1.1117

  Vers. 3.
• * 1.1118

  Phil. 4. 6.
• * 1.1119

  Matth. 5. 16.
• * 1.1120

  Vers. 4.
• * 1.1121

  Gen. 1.
• * 1.1122

  Jam. 1. 14. Eccles. 7. 20.
• * 1.1123

  Jude v. 4. Rom. 9. August. l. 6. de Gen. ad lit. c. 5.
• * 1.1124

  Vers. 5. Chap. 6. 17. 8. 13.
• * 1.1125

  Vers. 6.
• * 1.1126

  1 Ioh. 2. 6.
• * 1.1127

  Jam. 2.
• * 1.1128

  Muffet. Matth. 5.
• * 1.1129

  Lavater.
• * 1.1130

  Vers. 7.
• * 1.1131

  Esa. 11.
• * 1.1132

  Gal. 5. 17. Rom. 7.
• * 1.1133

  Vers. 9.
• * 1.1134

  Vers. 10.
• * 1.1135

  Vers. 11.
• * 1.1136

  Vers. 12.
• * 1.1137

  Vers. 13.
• * 1.1138

  Psal. 101.
• * 1.1139

  Vers. 14.
• * 1.1140

  Psal. 16. Psal. 101.
• * 1.1141

  Psal. 101. 8. Rom. 13.
• * 1.1142

  Vers. 15.
• * 1.1143

  Vers. 16.
• * 1.1144

  Vers. 17.
• * 1.1145

  Vers. 18.
• * 1.1146

  Chrysost.
• * 1.1147

  Vers. 19.
• * 1.1148

  Vers. 20
• * 1.1149

  Muffet.
• * 1.1150

  Vers. 21.
• * 1.1151

  Vers. 22. Chap. 10. 11.
• * 1.1152

  Vers. 23.
• * 1.1153

  Verse. 24.
• * 1.1154

  Vers. 25. Vers. 26. Tremel.
• * 1.1155

  Vers. 27.
• * 1.1156

  Beda.
• * 1.1157

  Gen. 3.
• * 1.1158

  Jam. 3. Lavater.
• * 1.1159

  Greg. Naz.
• * 1.1160

  Vers. 28.
• * 1.1161

  August. Quisqui•• amat dictis absentum ••••dere samam hanc mensam vetitam noverir sse sibi. Vers. 29.
• * 1.1162

  Vers. 30.
• * 1.1163

  Vers. 31.
• * 1.1164

  Aug. de civit. 15. c. 12.
• * 1.1165

  Tullius de sene∣ctute.
• * 1.1166

  Seneca. Chrysost. in Hebr. Hom. 7.
• * 1.1167

  Vers. 32.
• * 1.1168

  1 Pet. 2. 11.
• * 1.1169

  2 Pet. 2. 19. Chrysost.
• * 1.1170

  Vers. 33. Beda.
• * 1.1171

  Acts 1.
• * 1.1172

  Cap. uls desorti∣legiis.
• * 1.1173

  Lavater.
• * 1.1174

  Matth. 10.
• * 1.1175

  Vers. 2.
• * 1.1176

  Allegory.
• * 1.1177

  Vers. 3.
• * 1.1178

  Ambrose. Chrysost. Rodolph: Lavater.
• * 1.1179

  Vers. 4.
• * 1.1180

  Simili gaudet sibi simil.
• * 1.1181

  Vers. 5.
• * 1.1182

  Rom. 12. 15.
• * 1.1183

  Vers. 6.
• * 1.1184

  Vers. 7.
• * 1.1185

  Basil, cap. 29. Vib. exhorte ad bconem silium.
• * 1.1186

  Tho. Aquinas, de principum crud.
• * 1.1187

  Ioh. 3. 41.
• * 1.1188

  Vers. 8.
• * 1.1189

  Muffet.
• * 1.1190

  Lavater.
• * 1.1191

  Deut. 16. 19.
• * 1.1192

  Ier. 4. 22.
• * 1.1193

  Vers. 9.
• * 1.1194

  Vers. 10.
• * 1.1195

  Quintus Curtius Hieron.
• * 1.1196

  Vers. 11.
• * 1.1197

  Vers. 12.
• * 1.1198

  Hos. 13.
• * 1.1199

  Aristot.
• * 1.1200

  Vers. 13. August. in Psal. 8.
• * 1.1201

  Vers. 14.
• * 1.1202

  Matth. 5.
• * 1.1203

  Vers. 16.
• * 1.1204

  Vers. 17. Muffet.
• * 1.1205

  Seilicet ut ful∣vum spectatur in iglibus au∣rum tempore sic duro est insri∣cienla sides.
• * 1.1206

  Aug. de civit. l. 2. c. 25.
• * 1.1207

  Vers. 18.
• * 1.1208

  Vers. 19.
• * 1.1209

  Vers. 20.
• * 1.1210

  Vers. 21.
• * 1.1211

  Vers. 22.
• * 1.1212

  Vers. 23. Lavater.
• * 1.1213

  Vers. 24.
• * 1.1214

  Tull. de orat. l. 3. Cassiod. Epist. l. 4.
• * 1.1215

  Vers. 25.
• * 1.1216

  Vers. 26.
• * 1.1217

  Lavater.
• * 1.1218

  Vers. 27.
• * 1.1219

  Vir sapit qui pauca loquitur.
• * 1.1220

  Vers. 28.
• * 1.1221

  Vers. 1.
• * 1.1222

  Vers. 2.
• * 1.1223

  Vers. 3. Muffet.
• * 1.1224

  Lavater.
• * 1.1225

  Vers. 4. Junius.
• * 1.1226

  Lavater.
• * 1.1227

  Beda.
• * 1.1228

  Vers. 5.
• * 1.1229

  Vers. 6.
• * 1.1230

  Vers. 7.
• * 1.1231

  Vers. 8.
• * 1.1232

  Vers. 9.
• * 1.1233

  Vers. 10.
• * 1.1234

  Psal. 66. 18
• * 1.1235

  Vers. 11
• * 1.1236

  Prov. 23. 5.
• * 1.1237

  Chrysost. Hom. 14. in Matth. August. Cum alia om∣nia vitia sene∣scunt, sola ava∣ritia juve nescit. Vers. 13.
• * 1.1238

  Petrarch.
• * 1.1239

  Vers. 14.
• * 1.1240

  Cajetan.
• * 1.1241

  Vers. 15.
• * 1.1242

  Hos. 4. 6.
• * 1.1243

  Vers. 16.
• * 1.1244

  Vers. 17.
• * 1.1245

  Junius.
• * 1.1246

  Lavater.
• * 1.1247

  Chrys. Hom. 4. in Gen.
• * 1.1248

  1 Ioh. 1. 8. Ambr. Hexam. 1. 6. c. 4.
• * 1.1249

  Cyrill, 1. 2. in Iohan.
• * 1.1250

  Rom. 14.
• * 1.1251

  Matth. 5. 23.
• * 1.1252

  Vers. 18.
• * 1.1253

  Vers. 19.
• * 1.1254

  Vers. 20.
• * 1.1255

  Vers. 21.
• * 1.1256

  Matth. 12.
• * 1.1257

  Quid de quo∣que viro & cui dicas saepe caveto
• * 1.1258

  Rev. 3.
• * 1.1259

  Vers. 22.
• * 1.1260

  Vers. 23.
• * 1.1261

  Vers. 24.
• * 1.1262

  Matth. 5.
• * 1.1263

  Plutarch.
• * 1.1264

  Chap. 17. 17
• * 1.1265

  Vers. 1.
• * 1.1266

  Psal. 12.
• * 1.1267

  Vers. 2.
• * 1.1268

  Lavater.
• * 1.1269

  Bona hujus mundi sunt bonis bona, malis ma∣la. Ioh. 17. 3. Vers. 3.
• * 1.1270

  Iam. 1. 14. Ezek. 18.
• * 1.1271

  August.
• * 1.1272

  Chrysost. orat. 3. de provid.
• * 1.1273

  Vers. 4. Vers. 5.
• * 1.1274

  Vers. 6.
• * 1.1275

  Vers. 7.
• * 1.1276

  Vers. 8.
• * 1.1277

  Vers. 10.
• * 1.1278

  Lavater.
• * 1.1279

  Vers. 11. Chap. 14. 29.
• * 1.1280

  Iam. 1. 19.
• * 1.1281

  Vers. 12.
• * 1.1282

  August.
• * 1.1283

  Vers. 13.
• * 1.1284

  Vers. 14.
• * 1.1285

  Chap. 18. 22
• * 1.1286

  Vers. 15.
• * 1.1287

  Vers. 16.
• * 1.1288

  Matth. 19.
• * 1.1289

  Vers. 17. Chrysost. in Psal. 38.
• * 1.1290

  Basil.
• * 1.1291

  Vers. 18.
• * 1.1292

  Vers. 19.
• * 1.1293

  Vers. 20.
• * 1.1294

  Vers. 21.
• * 1.1295

  Rodolph,
• * 1.1296

  Vers. 22 Junius.
• * 1.1297

  Lavater.
• * 1.1298

  Revel. 3.
• * 1.1299

  Rodolph. Jansen.
• * 1.1300

  Vers. 23.
• * 1.1301

  Vers. 24. Ch. 18, 19.
• * 1.1302

  Vers. 25.
• * 1.1303

  Faelix quem fa∣ciunt aliena pe∣ri••ula cautum. Cyprian.
• * 1.1304

  Vers. 26.
• * 1.1305

  Vers. 27.
• * 1.1306

  Iam. 5. 18.
• * 1.1307

  Vers. 28, 29.
• * 1.1308

  Muffet.
• * 1.1309

  Lavater.
• * 1.1310

  Iob. 15.
• * 1.1311

  Vers. 1.
• * 1.1312

  1 Sam. 25.
• * 1.1313

  Vers. 3.
• * 1.1314

  Vers. 4.
• * 1.1315

  Vers. 5.
• * 1.1316

  Muffet.
• * 1.1317

  Lavater.
• * 1.1318

  Vers. 6.
• * 1.1319

  Vers. 7.
• * 1.1320

  Vers. 8.
• * 1.1321

  Lavater.
• * 1.1322

  Plutarch.
• * 1.1323

  Vers. 9.
• * 1.1324

  Gal. 5. 17. Eccl. 7. 20 Vers. 11.
• * 1.1325

  Lavater.
• * 1.1326

  Vers. 12.
• * 1.1327

  Mat. 13. 11, 12.
• * 1.1328

  Petrarch, Dial. 81.
• * 1.1329

  Chrysost. Hom. 22. in 1 Cor.
• * 1.1330

  Psal. 94. 9.
• * 1.1331

  Vers. 13. Chap. 6. 6. 9. Vers. 14.
• * 1.1332

  Beda.
• * 1.1333

  Vers. 15.
• * 1.1334

  Vers. 16.
• * 1.1335

  Chap. 6. 4.
• * 1.1336

  Vers. 17. Chap. 9. 17
• * 1.1337

  Lavater.
• * 1.1338

  Vers. 18.
• * 1.1339

  Vers. 19. Vers. 20.
• * 1.1340

  Vers. 21. Lavater.
• * 1.1341

  Wisd. 32.
• * 1.1342

  Vers. 22. Rom. 12. 15.
• * 1.1343

  Juvenalis, est vindicta bonum, &, vita dulcior ipsa.
• * 1.1344

  2 Sam. 16. 10.
• * 1.1345

  Vers. 24. Chap. 16. 9.
• * 1.1346

  Phil. 2. 13.
• * 1.1347

  Act 17.
• * 1.1348

  Rom. 8. 28.
• * 1.1349

  Vers. 25.
• * 1.1350

  Lavater.
• * 1.1351

  Vers. 26. Muffet. Esa. 28. 27, 28.
• * 1.1352

  Vers. 27.
• * 1.1353

  Chap. 16. 10. Lavater.
• * 1.1354

  2 Cor. 1. 11.
• * 1.1355

  Vers. 28.
• * 1.1356

  Lavater.
• * 1.1357

  Vers. 29. Chap. 16. 30. Vers. 30. Junius.
• * 1.1358

  Vers. 1.
• * 1.1359

  Lavater.
• * 1.1360

  Vers. 3.
• * 1.1361

  Mich. 6. 6. Mat. 23. 23. Psal. 50. 18.
• * 1.1362

  Vers. 4.
• * 1.1363

  Vers. 5.
• * 1.1364

  Vers. 6.
• * 1.1365

  Vers. 7.
• * 1.1366

  Esa. 1. 25.
• * 1.1367

  Vers. 8.
• * 1.1368

  Vers. 9.
• * 1.1369

  Vers. 10.
• * 1.1370

  Vers. 11. Vers. 12.
• * 1.1371

  Vers. 13.
• * 1.1372

  Luke 16.
• * 1.1373

  Vers. 14.
• * 1.1374

  Matth. 6.
• * 1.1375

  Cyprian serm. de apret. eleemosyn. Aug. serm de Elisaeo.
• * 1.1376

  2 King. 4.
• * 1.1377

  Vers. 15. Junius.
• * 1.1378

  Dan. 12.
• * 1.1379

  Lavater.
• * 1.1380

  Psal. 15.
• * 1.1381

  Matth. 12.
• * 1.1382

  Vers. 16.
• * 1.1383

  August. Iud. Epist. Matth. 23.
• * 1.1384

  Athan. Naz. orat. 84.
• * 1.1385

  Vers. 17.
• * 1.1386

  Lavater.
• * 1.1387

  Vers. 18.
• * 1.1388

  Hugo. Dionys. Beda. 2 Sam. 21.
• * 1.1389

  Vers. 20.
• * 1.1390

  Vers. 21.
• * 1.1391

  Vers. 22.
• * 1.1392

  Cedant arma togae, concedat laurea linguae. Vers. 23.
• * 1.1393

  Vers. 24.
• * 1.1394

  Vers. 25.
• * 1.1395

  2 Thes. 3. 10.
• * 1.1396

  Vers. 26.
• * 1.1397

  Vers. 27.
• * 1.1398

  Ier. 7. 9. 10.
• * 1.1399

  Vers. 29.
• * 1.1400

  Vers. 30.
• * 1.1401

  Vers. 31.
• * 1.1402

  Vers. 1.
• * 1.1403

  Mat. 5. 12.
• * 1.1404

  Vers. 3.
• * 1.1405

  Psal. 91.
• * 1.1406

  Psal. 34.
• * 1.1407

  Psal. 91.
• * 1.1408

  Luke 16.
• * 1.1409

  Vers. 5.
• * 1.1410

  Matth. 13. Luk. 21. 34.
• * 1.1411

  Phil, 3. 7, 8. Junius. Muffet. Rom. 5. 1.
• * 1.1412

  Lavater.
• * 1.1413

  2 Tim. 2. 26
• * 1.1414

  Vers. 6.
• * 1.1415

  Gen. 18. Josh. 24. Vers. 7.
• * 1.1416

  Vers. 8. Muffet.
• * 1.1417

  Vers. 9.
• * 1.1418

  Vers. 10.
• * 1.1419

  Vers. 11
• * 1.1420

  Vers. 12. Muffet.
• * 1.1421

  Lavater.
• * 1.1422

  Vers. 13.
• * 1.1423

  Vers. 14.
• * 1.1424

  Rom. 1. 26.
• * 1.1425

  Vers. 15.
• * 1.1426

  Vers. 16.
• * 1.1427

  Luke 14.
• * 1.1428

  Lavater.
• * 1.1429

  Basil. Cajetan.
• * 1.1430

  Vers. 18.
• * 1.1431

  Vers. 17.
• * 1.1432

  Esa. 66. 2. 1 Tim. 1. 17. Prov. 1. 9. 1 Cor. 1. Rom. 8. 7. Matth. 13. 12. Vers. 18. Col. 3. 16. Matth. 13.
• * 1.1433

  Ioh. 4. 10.
• * 1.1434

  Vers. 19.
• * 1.1435

  Vers. 21.
• * 1.1436

  Lavater.
• * 1.1437

  Beda.
• * 1.1438

  Act. 20.
• * 1.1439

  Vers. 22.
• * 1.1440

  Vers. 24, 25.
• * 1.1441

  Vers. 26. Vers. 28.
• * 1.1442

  Vers. 2.
• * 1.1443

  2 Pet. 2. 19.
• * 1.1444

  The mystery.
• * 1.1445

  1 Cor. 11.
• * 1.1446

  Vers. 3.
• * 1.1447

  Vers. 4, 5.
• * 1.1448

  Vers. 5.
• * 1.1449

  Albertus Magnus.
• * 1.1450

  Chrys.
• * 1.1451

  Vers. 6, 7.
• * 1.1452

  Vers. 8.
• * 1.1453

  Lavater.
• * 1.1454

  Luke 14, 15.
• * 1.1455

  Eph. 4 29.
• * 1.1456

  Vers. 9. Matth. 7. 7.
• * 1.1457

  Eccl. 22.
• * 1.1458

  Lavater.
• * 1.1459

  Vers. 10.
• * 1.1460

  Vers. 15.
• * 1.1461

  Seneca.
• * 1.1462

  Phil. 4.
• * 1.1463

  Vers. 16, 17.
• * 1.1464

  Vers. 20. Vers. 21.
• * 1.1465

  Vers. 23.
• * 1.1466

  Matth. 13.
• * 1.1467

  Vers. 27.
• * 1.1468

  Vers. 29.
• * 1.1469

  Vers. 33.
• * 1.1470

  Vers. 32.
• * 1.1471

  Vers. 34.
• * 1.1472

  Vers. 35.
• * 1.1473

  Vers. 31.
• * 1.1474

  Vers. 1. Vers. 2.
• * 1.1475

  Vers. 3▪ 4.
• * 1.1476

  Vers. 7.
• * 1.1477

  Jansen. Matth. 22. Hugo Card.
• * 1.1478

  August.
• * 1.1479

  Beda.
• * 1.1480

  Matth. 7. 21.
• * 1.1481

  Vers. 8.
• * 1.1482

  Vers. 9.
• * 1.1483

  Vers. 10.
• * 1.1484

  Vers. 11. 12.
• * 1.1485

  Beda. Hugo. Lyra. Jansen.
• * 1.1486

  Clarius.
• * 1.1487

  Vatabl.
• * 1.1488

  Tu ne cede malis, sed contra audentior esto.
• * 1.1489

  Rodolph. Junius. Lavater.
• * 1.1490

  August.
• * 1.1491

  Vers. 13. Vers. 14.
• * 1.1492

  Hippocrat. Pliny.
• * 1.1493

  Heb. 4. 2.
• * 1.1494

  Job 23. 12.
• * 1.1495

  Prov. 10. 7.
• * 1.1496

  Psal. 19. 9. Cant. 5. 1. Beda.
• * 1.1497

  Act. 8.
• * 1.1498

  Psal. 34. 12. Ioh. 6.
• * 1.1499

  Psal 16.
• * 1.1500

  Prov. 25. 16. 27
• * 1.1501

  Vers. 15.
• * 1.1502

  Vers. 16. August. Gregor. Magnus.
• * 1.1503

  Psal. 37.
• * 1.1504

  Gregor. Nazian.
• * 1.1505

  Vers. 17. Vers. 18. Exod. 15. Judg. 5. 2 Chron. 20.
• * 1.1506

  Lavater.
• * 1.1507

  Act. 17.
• * 1.1508

  Luke 13. 1 Cor. 4. 7.
• * 1.1509

  Polyb.
• * 1.1510

  Vers. 19.
• * 1.1511

  Vers. 20. Job 21. 17.
• * 1.1512

  Vers. 21.
• * 1.1513

  Vers. 22.
• * 1.1514

  Prov. 8.
• * 1.1515

  Rom. 13.
• * 1.1516

  Deut. 17.
• * 1.1517

  Vers. 23. Lavater.
• * 1.1518

  Deut. 1. 17.
• * 1.1519

  Bernard. consid. 1.
• * 1.1520

  Vers. 24. Vers. 25, 26.
• * 1.1521

  Junius.
• * 1.1522

  Vers. 27.
• * 1.1523

  Muffet.
• * 1.1524

  Matth. 6. 33.
• * 1.1525

  Hieron
• * 1.1526

  Vers. 28.
• * 1.1527

  Lavater.
• * 1.1528

  Vers. 29.
• * 1.1529

  Vers. 30.
• * 1.1530

  Ambros. de offic.
• * 1.1531

  Ier. 4. 3. Matth. 13. Heb. 6. 8.
• * 1.1532

  1 King 4.
• * 1.1533

  Vers. 1.
• * 1.1534

  Deut. 29 29. 1 Cor. 13.
• * 1.1535

  Rom. 9.
• * 1.1536

  1 King. 3. 16. Vers. 2.
• * 1.1537

  Junius.
• * 1.1538

  Vers. 4. Vers. 5. Alex. Se∣verus.
• * 1.1539

  Constantius.
• * 1.1540

  1 King. 10.
• * 1.1541

  Carneades.
• * 1.1542

  Psal. 101.
• * 1.1543

  Vers. 6. Vers. 7. Luc. 14.
• * 1.1544

  Vers. 8. 9. 10.
• * 1.1545

  Junius.
• * 1.1546

  Vers. 11.
• * 1.1547

  Vers. 12.
• * 1.1548

  Vers. 13.
• * 1.1549

  Hieron. de locis Heb.
• * 1.1550

  Vers. 14.
• * 1.1551

  Vers. 15.
• * 1.1552

  Vers. 17. Junius.
• * 1.1553

  Lavater.
• * 1.1554

  Vers. 18.
• * 1.1555

  Jansen.
• * 1.1556

  Vers. 19.
• * 1.1557

  Vers. 20. Junius.
• * 1.1558

  Ier. 2.
• * 1.1559

  Cajetan.
• * 1.1560

  Galen l. 3. de me∣dicin. cap. 7.
• * 1.1561

  Diosco.
• * 1.1562

  Plinius. Cesus. Georgius Agricola.
• * 1.1563

  Vers. 21.
• * 1.1564

  Matth. 5. 45.
• * 1.1565

  Vers. 23.
• * 1.1566

  Cajetan.
• * 1.1567

  Hieron.
• * 1.1568

  Vers. 25.
• * 1.1569

  Gen. 47.
• * 1.1570

  Lavater.
• * 1.1571

  Joh. 4. Joh. 7. 37.
• * 1.1572

  Vers. 26.
• * 1.1573

  Vers. 27.
• * 1.1574

  Cajetan.
• * 1.1575

  Matth. 6.
• * 1.1576

  Vers. 28.
• * 1.1577

  Chrysost. Hom. 20. in Rom. Gregor. Pastor. 3. admon. 15. Philo Ju∣daeus.
• * 1.1578

  Vers. 1.
• * 1.1579

  1 Sam. 12.
• * 1.1580

  Vers. 2. Junius.
• * 1.1581

  Lavater.
• * 1.1582

  Vers. 3.
• * 1.1583

  Vers. 4. 5.
• * 1.1584

  Beda.
• * 1.1585

  Cajetan.
• * 1.1586

  Cyp. de sing. Cler.
• * 1.1587

  Vers. 6.
• * 1.1588

  Verse 7.
• * 1.1589

  Vers. 8.
• * 1.1590

  Lavater.
• * 1.1591

  Judg. 20. 16
• * 1.1592

  R. Joseph.
• * 1.1593

  Vers. 9.
• * 1.1594

  Junius.
• * 1.1595

  Vers. 10.
• * 1.1596

  Vatab.
• * 1.1597

  Vers. 11. 2 Pet. 2. 20.
• * 1.1598

  Vers. 16.
• * 1.1599

  Vers. 17.
• * 1.1600

  Vers. 18.
• * 1.1601

  Vers. 20. Chap. 22. 10 17. 4. 18. 8. 20. 19.
• * 1.1602

  Vers. 21.
• * 1.1603

  Vers. 23.
• * 1.1604

  Junius.
• * 1.1605

  Vers. 27, 28.
• * 1.1606

  Lavater.
• * 1.1607

  Vers. 1.
• * 1.1608

  Vers. 2.
• * 1.1609

  2 Cor. 11.
• * 1.1610

  Vers. 3. 4.
• * 1.1611

  Lavater.
• * 1.1612

  Vers. 5. Vers. 6.
• * 1.1613

  Mat. 18.
• * 1.1614

  Vers. 7.
• * 1.1615

  Ps. l. 119. 88. 89. Psal. 19. 7, 8, 9
• * 1.1616

  1 Cor. 12. 31.
• * 1.1617

  Vers. 8.
• * 1.1618

  1 Cor. 7. 1 Tim. 5. 8.
• * 1.1619

  Lavater. Muffet.
• * 1.1620

  Vers. 9.
• * 1.1621

  Vers. 10.
• * 1.1622

  Vers. 11.
• * 1.1623

  Vers. 14.
• * 1.1624

  Nemo anto ob∣itum supremaque sunera faustus.
• * 1.1625

  Act. 14. 14. Act. 12.
• * 1.1626

  Vers. 16.
• * 1.1627

  Vers. 17.
• * 1.1628

  Rodolph. Bainus.
• * 1.1629

  Chrysost.
• * 1.1630

  Amantium irae amoris redinte∣gratio est.
• * 1.1631

  Vers. 18.
• * 1.1632

  Col. 3 24.
• * 1.1633

  Lavater.
• * 1.1634

  Vers. 19.
• * 1.1635

  Verse 20. Crescit amor ••ummi quantum ipsa pecunia creseit.
• * 1.1636

  1 Cor. 12. Matth. 5.
• * 1.1637

  Vers. 21.
• * 1.1638

  1 Thess. 2. 13. Psal. 12.
• * 1.1639

  Beda.
• * 1.1640

  Gregor. magnus.
• * 1.1641

  Lavater. Junius.
• * 1.1642

  Vers. 22.
• * 1.1643

  Vers. 23, 24.
• * 1.1644

  Vers. 25.
• * 1.1645

  Vers. 26.
• * 1.1646

  Allegory.
• * 1.1647

  Beda.
• * 1.1648

  Vers. 1.
• * 1.1649

  Levit. 26. 17. Deut. 28. Vers. 2.
• * 1.1650

  Vers. 3. 1 Thess. 4. 6.
• * 1.1651

  Vers. 4.
• * 1.1652

  Revel. 3.
• * 1.1653

  Verse 5.
• * 1.1654

  Luk. 12. 47.
• * 1.1655

  Jam. 1. 5.
• * 1.1656

  Mat. 7. 7.
• * 1.1657

  Nazianz. Orat. 14. de plaga grandi∣nis. Chrysost. Hom. 54. in Gen. in Cael.
• * 1.1658

  Vers. 6.
• * 1.1659

  Iam. 2. 5.
• * 1.1660

  Esa. 1. 1. 2. Vers. 8.
• * 1.1661

  Muffet.
• * 1.1662

  Exod. 22. 15.
• * 1.1663

  Vers. 9.
• * 1.1664

  Vers. 10.
• * 1.1665

  Vers. 11.
• * 1.1666

  Joh. 9.
• * 1.1667

  Lavater.
• * 1.1668

  1 Cor. 1.
• * 1.1669

  Vers. 12.
• * 1.1670

  Gregor.
• * 1.1671

  Jer. 5. 1. Vers. 13.
• * 1.1672

  Luk. 15.
• * 1.1673

  2 Sam. 12.
• * 1.1674

  Luk. 3. Acts 19.
• * 1.1675

  Vers. 14.
• * 1.1676

  Phil. 2. 12. Vers. 15.
• * 1.1677

  Preces & lachry∣mae arm•• ec∣clesiae.
• * 1.1678

  Vers. 16.
• * 1.1679

  Exod. 18.
• * 1.1680

  Vers. 17.
• * 1.1681

  Prov. 1. 8.
• * 1.1682

  Salazer.
• * 1.1683

  Verse 20.
• * 1.1684

  Vers. 21.
• * 1.1685

  Vers. 22.
• * 1.1686

  Vers. 23.
• * 1.1687

  Levit. 19 17. Vers. 24.
• * 1.1688

  Deut. 21.
• * 1.1689

  Vers. 25.
• * 1.1690

  Concordia res parvae cre∣scunt, discordia dilabuntur.
• * 1.1691

  Vers. 26.
• * 1.1692

  2 Sam. 24. 1 King. 12.
• * 1.1693

  Vers. 27.
• * 1.1694

  Vers. 28.
• * 1.1695

  Vers. 1.
• * 1.1696

  Rom. 2. 4.
• * 1.1697

  Esa. 48. 4.
• * 1.1698

  Vers. 2.
• * 1.1699

  Vers. 4.
• * 1.1700

  Vers. 5.
• * 1.1701

  Vers. 6.
• * 1.1702

  Vers. 7.
• * 1.1703

  Iob 29. 16.
• * 1.1704

  Esa. 1. 25.
• * 1.1705

  Vers. 8. Junius.
• * 1.1706

  Act. 19.
• * 1.1707

  Iam. 3. 17. 18.
• * 1.1708

  Vers. 9.
• * 1.1709

  Junius. Vatabl.
• * 1.1710

  Rodolph.
• * 1.1711

  Vers. 10.
• * 1.1712

  1 Joh. 3. 16.
• * 1.1713

  Rodolph.
• * 1.1714

  Vers. 11.
• * 1.1715

  Junius. Muffet.
• * 1.1716

  Basil. De vera virgin.
• * 1.1717

  Seneca. L. 2. 28. Maxi∣mum remedium irae mora, graves habet impetus pri∣mos, sed vincetur si per partes carpatur. Vers. 12.
• * 1.1718

  Act. 10.
• * 1.1719

  Beda.
• * 1.1720

  Vers. 13. Junius.
• * 1.1721

  1 Cor. 1. 20.
• * 1.1722

  Psal. 19.
• * 1.1723

  Jer. 5.
• * 1.1724

  Psal. 113.
• * 1.1725

  Vers. 14. Vers. 15. Vers. 16.
• * 1.1726

  Junius.
• * 1.1727

  Lavater.
• * 1.1728

  Vers. 18.
• * 1.1729

  Junius.
• * 1.1730

  Amos 8.
• * 1.1731

  Ephes. 6. 12, 13
• * 1.1732

  Matth. 12. Jam. 1. 20. Vers. 19.
• * 1.1733

  Vers. 20.
• * 1.1734

  Vers. 21.
• * 1.1735

  The Allegory.
• * 1.1736

  Vers. 22, 23.
• * 1.1737

  Vers. 24.
• * 1.1738

  Mat. 18.
• * 1.1739

  1 Cor. 5. 11.
• * 1.1740

  Vers. 25.
• * 1.1741

  2 Cor. 7. 10. Vers. 26.
• * 1.1742

  Vers. 27.
• * 1.1743

  Ier. 23. 10. Hos. 4. 4.
• * 1.1744

  Ier. 5.
• * 1.1745

  Verse 1.
• * 1.1746

  Beda. Lyra. Hugo. Dionys.
• * 1.1747

  Procopius.
• * 1.1748

  Lavater.
• * 1.1749

  Vers. 2. Vers. 3.
• * 1.1750

  2 Sam. 12.
• * 1.1751

  Vers. 4.
• * 1.1752

  Rabbini.
• * 1.1753

  Iob 38. Esa. 40.
• * 1.1754

  Ephes. 4. 9. Ioh 3.
• * 1.1755

  August. Epist. 49. ad Deo gratias.
• * 1.1756

  Col. 3. 3. Rom. 6.
• * 1.1757

  Act. 1. 8. Beda.
• * 1.1758

  Gen. 1. Ioh. 1. Prov. 8. 23 3. 19.
• * 1.1759

  Omnia opera Trinitatis ad ex∣tra sunt indivi∣sa.
• * 1.1760

  Ioh. 3.
• * 1.1761

  Ioh. 20. 22.
• * 1.1762

  Esa 9 6. 1 Cor. 13.
• * 1.1763

  Vers. 5.
• * 1.1764

  Vers 6.
• * 1.1765

  Matth. 4.
• * 1.1766

  Eph. 6.
• * 1.1767

  Rom. 10.
• * 1.1768

  Psal. 121
• * 1.1769

  1 Pet. 2. 2.
• * 1.1770

  Vers. 8. Vers. 9.
• * 1.1771

  Iam. 4. 6.
• * 1.1772

  Deut. 8. 10, 11.
• * 1.1773

  Iam. 1. 9.
• * 1.1774

  Matth. 4.
• * 1.1775

  Gen. 28.
• * 1.1776

  Tit. 1. 16.
• * 1.1777

  Ioh. 8. 34.
• * 1.1778

  1 Cor. 5. 11.
• * 1.1779

  Revel. 22. 15.
• * 1.1780

  Vers. 10.
• * 1.1781

  Rabbini.
• * 1.1782

  1 Cor. 7. 20. 23, 24.
• * 1.1783

  Lyra. Hugo. Arbor. Rodolph.
• * 1.1784

  Junius.
• * 1.1785

  Vers. 11.
• * 1.1786

  Vers. 12.
• * 1.1787

  Matth. 23.
• * 1.1788

  Vers. 13.
• * 1.1789

  Psal. 131.
• * 1.1790

  Vers. 14.
• * 1.1791

  Psal. 57. 4. Psal. 52. 2.
• * 1.1792

  Vers. 15.
• * 1.1793

  Vers. 16.
• * 1.1794

  Pliny. Lib. 32. c. 10 Chrysost. Hom. 42. De maledicentia.
• * 1.1795

  Bernard in Evang.
• * 1.1796

  Beda.
• * 1.1797

  Cajetan.
• * 1.1798

  Rom. 5.
• * 1.1799

  1 King. 18.
• * 1.1800

  Hos. 8. 13.
• * 1.1801

  Vers. 16.
• * 1.1802

  Wisd. 4. 3. 4.
• * 1.1803

  Vers. 17.
• * 1.1804

  Luke 16.
• * 1.1805

  Gregor.
• * 1.1806

  Vers. 18. Vers. 19.
• * 1.1807

  Vers. 20.
• * 1.1808

  Vers. 21, 22, 23.
• * 1.1809

  The Allegory.
• * 1.1810

  Vers. 25.
• * 1.1811

  Vers. 25, 26, 27, 28.
• * 1.1812

  Junius.
• * 1.1813

  Matth. 5. 18. Joh. 6. 27.
• * 1.1814

  Gen. 3.
• * 1.1815

  1 Tim. 5. 8.
• * 1.1816

  Phil. 2. 12. 2 Pet. 1. 10.
• * 1.1817

  Phil. 2. 13.
• * 1.1818

  Vers. 29, 30. 31.
• * 1.1819

  Epes. 6.
• * 1.1820

  Lavater.
• * 1.1821

  1 Pec 2. 11.
• * 1.1822

  Rev. 1. 6. Col. 3. 5.
• * 1.1823

  Vers. 32.
• * 1.1824

  Vers. 33.
• * 1.1825

  Vers. 1.
• * 1.1826

  Vers. 2.
• * 1.1827

  Vers. 3.
• * 1.1828

  Junius. Lavater.
• * 1.1829

  Vers. 4.
• * 1.1830

  1 King. 20. 12.
• * 1.1831

  Dan. 5.
• * 1.1832

  Solon. Plato.
• * 1.1833

  Heckateus. Levit. 10.
• * 1.1834

  Lavater.
• * 1.1835

  Vers. 5.
• * 1.1836

  Syracid. Plin. l. 23. c. 1. Seneca Epist. 84
• * 1.1837

  Vers. 6.
• * 1.1838

  Lavater.
• * 1.1839

  Psal. 104.
• * 1.1840

  Amos 2.
• * 1.1841

  Psal 60. Psal 75.
• * 1.1842

  Hippocrates.
• * 1.1843

  Chrys. Hom. 1. Hom. 71.
• * 1.1844

  Vers. 8. 9.
• * 1.1845

  Vers. 10.
• * 1.1846

  Bernard. In Prov. 31. Serm. 2.
• * 1.1847

  August. Jerom. Beda. Arbor.
• * 1.1848

  Matth. 16.
• * 1.1849

  Vers. 11. Vers. 12.
• * 1.1850

  Vers. 13.
• * 1.1851

  1 Tim. 5.
• * 1.1852

  Arbor.
• * 1.1853

  Matth. 25.
• * 1.1854

  Vers. 14.
• * 1.1855

  Vers. 15.
• * 1.1856

  Muffet Lavater.
• * 1.1857

  Ezek. 3. Hob. 13. 17.
• * 1.1858

  2 Tim. 2.
• * 1.1859

  Vers. 16.
• * 1.1860

  Mat. 21. 35.
• * 1.1861

  Esa. 5.
• * 1.1862

  The Mystery. Mar. 13. 44.
• * 1.1863

  Col. 3.
• * 1.1864

  1 Joh. 3. 4. 2 Cor. 4. 4.
• * 1.1865

  Prov. 9.
• * 1.1866

  Vers. 17.
• * 1.1867

  Luk. 12. 35.
• * 1.1868

  Vers. 18.
• * 1.1869

  The Mystery.
• * 1.1870

  Greg. Hom. 13 in Luc.
• * 1.1871

  Vers. 19.
• * 1.1872

  Vers. 20.
• * 1.1873

  Vers. 21.
• * 1.1874

  Vers. 22.
• * 1.1875

  Vers. 23.
• * 1.1876

  Mystery.
• * 1.1877

  Eph. 5.
• * 1.1878

  Matth. 19. Revel. 4.
• * 1.1879

  Vers. 24.
• * 1.1880

  The Mystery
• * 1.1881

  Rom. 5.
• * 1.1882

  Vers. 25.
• * 1.1883

  Rom. 5.
• * 1.1884

  Matth. 5. 12. Mark. 2. 7.
• * 1.1885

  1 Pet. 3. 3. 4. 1. Tim 2. 9.
• * 1.1886

  1 Tim. 2. 15.
• * 1.1887

  Psal. 45. Eph. 6. 12.
• * 1.1888

  Vers. 26.
• * 1.1889

  Eph. 4. 29. Psal. 45.
• * 1.1890

  Vers. 27.
• * 1.1891

  Vers. 28.
• * 1.1892

  Vers. 29. Vers. 30.
• * 1.1893

  Cant. 1. & 2.