Proverbs

Chapter 1

Ver. 1. The Proverbs.] Or, Master sentences; maxims, axioms, speeches of special precellence and predominance; received rules {a} that must overrule matters, and mightily prevail in the minds of men. The principal, no doubt, they are of those three thousand mentioned in #1Ki 4:32, and far beyond those golden sayings {b} of Phocylides (profanely preferred before those holy parables by that apostate Julian, ausu nefario), as having in them more sentences than words, {c} and being so far above all human praise for weight and worth, that, as Salust writes of Carthage, I had better speak nothing of them than too little, since too much is too little.

Of Solomon.] Who better, a deal, deserves to be styled "Master of the sentences" than Peter Lombard; and to be esteemed πανσοφος και παντα ανθρωπεια επισταμενος, as one {d} saith of Homer; or as another saith of Jerome, that he was a man, quem nullum scibile latuit, that knew all that was knowable by a man.

King of Israel.] King in Jerusalem, {#Ec 1:1} which was now the Israel of Israel, as Athens was, in its flourish, said to be the Greece of Greece; {e} yea, the soul, and sun, and eye of Greece; {f} yea, the common school of all mankind. {g} For King Solomon exceeded all the kings of the earth both in riches and in wisdom. "And all the world sought to Solomon, to hear his wisdom, which God had put into his heart." {#1Ki 10:24} For "the more wise the preacher was, the more he taught the people knowledge, and caused them to hear, and searched forth many parables"; {#Ec 12:9, marg.} even "words of delight." {#Pr 1:10, marg.} {See Trapp in "Pr 1:10"}

{a} ילשׁמ לשׁמ, Dominari, quae vitae dominae et moderatrices esse debent.

{b} Επη χρυσεα.

{c} De Euripide Cicero pronunciavit plures esse in eo sententias quam verba.

{d} Xenophon.

{e} Ελλας ελλαδος.—Euripid.

{f} φυχη και ηλιος, και οφθαλμος Ελλαδος.—Demost.

{g} Κοινον παιδευτηριον παντων ανθρωπων.—Thucyd. and Diodor.

Ver. 2. To know wisdom.] That is, To give others to know; to wise them, as in #Da 12:3; to give the knowledge of salvation; {#Lu 1:77} to show men "great and mighty things which they know not," {#Jer 33:3} but may here hence be taught better than out of Lipsius’s Beehive or Machiavel’s Spider web.

Ver. 3. To receive the instruction.] Tertullian calls the Bible (and the Proverbs by a specialty) nostra digesta, from the lawyers; and others our pandects, {a} from them also. Is there not a thin veil laid over them, which is more ratified by reading, and at last wholly worn away? Surely as by much reading the statute book men grow worldly wise; and as a friend (it is Chrysostom’s comparison) that is acquainted with his friend will get out the meaning of a letter or phrase which another could not that is a stranger, so it is in Scripture. And herein, as one well observeth, the poorest idiot being a sound Christian, goeth beyond the profoundest clerks that are not sanctified, that he hath his own heart instead of a commentary to help him to understand even the most needful points of the Scripture.

{a} A complete body of the laws of any country or of any system of law.

Ver. 4. To give subtilty.] Serpentine subtilty, {#Ge 3:1} sacred sagacity, a sharp wit, a deep reach, a Spirit that "searcheth all things, yea, the deep things of God," {#1Co 2:10} and transformeth a man "into the same image from glory to glory." {#2Co 3:18} Equidem scio multos esse qui hoc non credant, et non paucos qui ea rideant, nosque insanire arbitrentur, saith Peter Martyr, {a} sed istos rogatos velim, &c.: that is, I know well there be many that will not believe it, and not a few that will deride it, and think we are mad in ascribing so much to the Scriptures. But oh that they would be entreated to make trial awhile, and to take to the reading of the Bible! Male mihi sit (ita enim in tanta causa iurare ausim) nisi tandem capiantur: sentient denique quantum divina hac ab humanis distent, &c. Let me never be believed, if they perceive not a plain and palpable difference between these and all human writings whatsoever. And to the same purpose Erasmus, {b} expertus sum in meipso, saith he, I can speak it by experience, that there is little good to be gotten by reading the Bible cursorily and carelessly; but do it duly and dillgently, with attention and affection, and you shall find such an efficacy as is to be found in no other book that can be named.

To the simple.] Fatuo, אחפ, fatuello -Lipsius’s diminutive; to the silly simple, whose learning hangs not in his light, who holds not himself too wise to be taught, who is not uncounsellable, unpersuadable. Bis desipit qui sibi sapit; { c} he is two fools that is wise in his own eyes. {#Pr 3:7} Plurima ignoro, sed ignorantiam meam non ignoro. Little though it be that I know, yet this I know, that I know but little.

To the young man.] Though rude and rash, headlong and headstrong, {d} untameable and untractable as "a wild ass’s colt"; {#Job 11:12} though addicted to "youthful lusts," {#2Ti 2:22} and madly set upon sin, yet he may "cleanse his ways by cleaving to God’s word," {#Ps 119:9 Ec 11:10} and become a young saint, an old angel; whereas otherwise, like young lapwings, he is apt to be snatched up by every buzzard.

{a} Pet. Mart. in Rom. Ep. dedicat.

{b} Erasm., Praefat. in Lucam.

{c} Chytraeus.

{d} Arist., Ethic., lib. i.

Ver. 5. A wise man will hear.] Hearing and seeing are by Aristotle called "the learned senses," because by these doors learning, yea, life, entereth into the soul. {#Isa 55:3} David Chytraeus, when he lay dying, lifted up himself to hear the discourses of his friends that sat by him, and said that he should die with better cheer if he might die learning something. {a}

And will increase learning.] "Take heed what you hear: unto you that hear shall more be given." {#Mr 4:24} {See Trapp on "Mr 4:24"} Only ponder and apply what you hear. For they that do otherwise are like the wolf, who never attain to any more divine learning than to spell Pater ; father, but when they should come to put together, and to apply it to their souls, they say agnus , lamb, -their minds running a-madding after the profits and pleasures of the world, and they thinking those little less than mad that "run to and fro to increase knowledge." {#Da 12:4}

{a} " Si moribundus etiam aliquid didicisset."—Melch. Adam.

Ver. 6. To understand a proverb, and the interpretation.] Or, The sweetness thereof; there being nothing so sweet to a good soul as the knowledge of dark and deep mysteries. See #Ps 119:103 where the same word is used. {a} The little book of the Revelation was in John’s mouth sweet as honey. {#Re 10:9,10} {See Trapp on "Re 10:9"} {See Trapp on "Re 10:10"}

And their dark sayings.] Dark to those that are acute obtusi, that have not their "senses exercised to discern both good and evil." {#Heb 5:14} Legum obscuritates non assignemus culpae scribentium sed inscitiae non assequentium, saith he in Gellius. If the law be dark to any, the fault is not in the lawgiver, but in those that should better understand it.

{a} Heb. Melitsah; unde fortasse Graecum μελι, et Latinum mel.—Rivet.

Ver. 7. The fear of the Lord is the beginning.] Or, The chief and principal point {a} of wisdom, as the word here signified; yea, wisdom itself. {#Job 28:28} This Solomon had learned by the instruction of his father, as it is in the next verse, who had taught it him of a child, {#Pr 4:4 Ps 111:10} and therefore sets it here in the beginning of his works as the beginning of all. As in the end he makes it the end of all, {#Ec 12:13} yea, the all of man, {b} without which he counts him not a complete man, though never so wise to the world ward. Heathen sages, as Seneca, Socrates, &c., were wise in their generation, and had many excellent gifts, but they missed of the main; there was no fear of God before their eyes: being herein as alchemists, who miss of their end, but yet find many excellent things by the way. These merchants found goodly pearls, but "the pearl of price" {#Mt 13:45,46} they failed of. The prophet calls the fear of God "our treasure." {#Isa 33:6}

But fools despise.] Fools; so are all such as fear not God, "being abominable, disobedient, and to every good work reprobate," or injudicious. {#Tit 1:16} Evil is Hebrew for a fool; Nebulo of Nabal; fool of Φαυλος. When one highly commended the Cardinal Julian to Sigismund, he answered, Tamen Romanus est; yet he is a popeling. So, yet he is a fool, because void of God’s true fear. "Behold they have rejected the word of the Lord, and what wisdom is in them?" {#Jer 8:9}

{a} The head or firstfruits; the head and height.

{b} Hoc est enim totus homo.

Ver. 8. Hear the instruction of thy father, &c.] It is not fit to disobey God, thy father, nor thy teacher, saith Aristotle {a} Our parents, said Hierocles, are Θεοι εφεστιοι, our household gods: and their words should be received as oracles. This is a principal fruit of the fear of God, which it here fitly followeth: like as in the decalogue, the commandment for honouring of parents is set next of all to those of the first table, nay, is indeed, as Philo saith of it, ειτολη μικτη, a mixed commandment.

{a} μη καλον χρινειν εναντια τοις θεοις, πατρι, και διδασκαλω.—Arist. Rhet.

Ver. 9. For they shall be an ornament.] "A man’s wisdom maketh his face to shine." {#Ec 8:1} Tum pietate gravem, &c. {a} Ου το χρυσος ουτε αδαμας ουτως αστραπτει. {b} Neither gold nor precious stone so glittereth, saith Plato, as the prudent mind of a pious person. Nothing so beautifies as grace doth. Moses and Joseph were "fair to God," {#Ac 7:20} and favoured of all men. A crown of gold, a chain of pearl, are no such ornaments as are here commended.

{a} Virgil.

{b} Plato.

Ver. 10. If sinners entice thee.] To an ill bargain; to a match of mischief, as Ahab did Jehoshaphat, as Potiphar’s wife would have done Joseph; and truly, that he yielded not, was no less a wonder, than that those three worthies burnt not in the midst of the fiery furnace. But as the sunshine puts out fire, so did the fear of God the fire of lust.

Consent thou not.] But carry a severe rebuke in thy counteuance, as God doth. {#Ps 80:16} To rebuke them is the ready way to be rid of them.

Ver. 11. If they say.] The dragon bites the elephant’s ear, and thence sucks his blood; because he knows that to be the only place that he cannot reach with his trunk to defend. So deal the red dragon and his angels: "with good words and fair speeches they deceive the hearts of the simple" {#Ro 16:18} "With her much fair speech she caused him to yield, with the flattering of her lips she forced him." {#Pr 7:21}

Come with me.] If sinners have their "Come," should not saints much more? "Come, let us go up to the house of the Lord." {#Isa 2:3} "Come, let us walk in the light of the Lord." {#Isa 2:5} "Let us go speedily to pray before the Lord, and to seek the Lord of hosts; I will go also." {#Zec 8:21} Should we not incite, entice, whet, and "provoke {a} one another," {#Heb 10:24} "sharpen" and extimulate, {#Pr 27:17} rouse and "stir up" {b} each other to love and good works? {#2Pe 1:13}

{a} παροξυνειν.

{b} διεγειρειν.

Ver. 12. Let us swallow them up alive.] As the devil doth. {#1Pe 5:8 2Ti 2:26} Homo homini demon. The poor Indians have been heard to say, it had been better that their country had been given to the devils of hell than to the Spaniards; and that if the cruel Spaniards go to heaven when they die, they, for their parts, desire not to come there.

Ver. 13. We shall find all precious substance.] But those that rake together, rem, rem, quocunque modo rem, that count all good fish that comes to net, will in the end catch the devil and all.

Fill our houses with spoil] Not considering that they "consult shame to their houses by cutting off many people, and sinning against their own souls." {#Hab 2:10} He that brings home a pack of cloths infected with plague, hath no such great booty of it.

Ver. 14. Let us all have one purse.] How much better were a wallet to beg from door to door, than such a cursed hoard of evil gotten goods!

Ver. 15. Walk not thou in the way with them.] "God will not take the wicked by the hand." {#Job 8:20} Why then should we? "Gather not my soul with sinners," saith David. {#Ps 26:9} "O Lord, let me not go to hell where the wicked are: for Lord, thou knowest I never loved their company here," said a good gentlewoman, when she was to die, being in much trouble of conscience.

Ver. 16. For their feet run to evil.] By the abuse of their locomotive faculty, given them to a better purpose. They "run," as if they should not come time enough; they take long strides toward the burning lake, which is now but a little before them.

Ver. 17. Surely in vain the net.] Which is to say, Silly birds pick up the meat, but see not the net, and so become a prey to the fowler. If the fruits of the flesh grow out of the trees of your hearts, saith blessed Bradford, {a} surely, surely the devil is at inn with you; you are his birds, whom when he hath well fed, he will broach you, and eat you, chew you, and champ you, world without end, in eternal woe and misery.

{a} Sermon of Repent., p. 70.

Ver. 18. And they lay wait.] Their sin will surely find them out. "No doubt this man is a murderer," said those barbarians, {#Ac 28:4} "whom though he had escaped the sea, yet vengeance suffereth not to live." {a} "Surely I have seen yesterday the blood of Naboth." {#2Ki 9:26} Murder ever bleeds fresh in the eye of God; to him many years, yea, that eternity that is past, is but yesterday.

{a} Nemo noquitiam gerit in pectore, qui non idem Nemesin in tergo.

Ver. 19. Which taketh away the life.] The greater wealth, the greater spoil awaits a man: as a tree with thick and large boughs, every man desires to lop him. Trithemius writeth that the Templars, at the request of Philip, King of France, were put down and extinct, upon the pretext of heresy; but indeed, because they were rich, and Philip sore longed after their possessions. Cyprus for its great wealth became a spoil to the Roman’s auri sacra fames, &c. Δεινος και παντολμος της φιλοχρηματιας ερως. {a} Covetousness is daring and desperate: it rides without reins, as Balaam did after the wages of wickedness, "the mammon of iniquity." {#Lu 16:9}

{a} Sixtus Rufus, Virgil, Isidor.

Ver. 20. Wisdom.] Heb., Wisdoms: that is, the most absolute and sovereign wisdom, the Lord Jesus, "in whom are hid all the treasures of wisdom and knowledge," {#Col 2:3} who also "is made unto us of God wisdom, righteousness," &c. {#1Co 1:30}

Crieth without.] The Hebrew word signifies often to shout for joy. {#Ps 81:2 Le 9:24} Christ surely cried sweetly, "the roof of his mouth was like the best wine that goeth down sweetly"; {#So 7:9} "with a desire did he desire" our salvation, though he well knew it should cost him so very dear. {#Lu 22:15}

She uttereth her voice.] Verbis non solum desertis, red et exertis. "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink." {#Joh 7:37}

Ver. 21. In the chief place of concourse.] Veritas non quaerit angulos. Christ, as his manner was, preached in the synagogues; Paul disputed in the market with whomsoever he met, and preached in the midst of Mars hill. {#Ac 17:17-22} And at Rome his "bonds in Christ were manifest in all Caesar’s court, and in all other places." {#Php 1:13}

Ver. 22. How long, ye simple ones.] The fatuelli that are easily persuaded into a fool’s paradise. These are the best sort of bad men; the apostle calls them Ακακοι. {#Ro 16:18} Optimi putantur Pontifices (saith Papirius Massonius, a Popish writer) {a} si vel leniter mali sint; vel minus boni quam coeteri mortales esse solent. Those are thought to be very good popes that are not stark naught, or that have any good at all in them. These simplicians are much better than scorners that delight in their scorning, but far beyond those fools that hate knowledge. See a like gradation in #Ps 1:1, {See Trapp on "Ps 1:1"} Peccata non sunt paria; Nemo repente fit turpissimus. All sins are not alike sinful, and wicked men grow worse and worse.

{a} In Vita Pauli, iii.

Ver. 23. Turn you at my reproof.] He that reproves, and then directs not how to do better, is as he that snuffs a lamp, but pours not in oil to maintain it.

Behold, I will pour out my Spirit.] Now, if men make their hearts as an adamant, lest they should hear, &c., and wilfully withstand the Spirit, let them read their neck-verse in the following words, and in that parallel text. {#Zec 7:11-13} Resisting the Spirit is a step to the unpardonable sin.

Ver. 24. Because I have called, and ye refused.] If any ask, why did God suffer them to refuse, and not make them yield? I answer with Augustine, Doctiorem quaerat, qui hanc quaestionem ei explicet: Let him look one that can tell him, for I cannot.

Ver. 25. But ye have set at naught.] As those recusant {a} guests in the Gospel that pretended they therefore came not, because they had bought farms and oxen; but indeed it was because their farms and oxen had bought them. They had either so much to do, or so little to do, that they could not make use of so fair an offer, so sweet advice and advantage.

And would none of my reproof.] Ruinam praecedunt stillicidia. It is a sure presage and desert of ruin, when men will not be ruled. {#Pr 29:1} The cypress, the more it is watered, the more it is withered. The tree that is not for fruit, is for the fire. The earth that beareth thorns and briars only is rejected. {#Heb 6:8}

{a} One who refuses to submit to some authority, comply with some regulation or request, etc.

Ver. 26. I also will laugh.] Quod Deus loquitur cum risu, tu legas cum fletu. {a} If God laugh, thou hast good cause to cry. Note here the venomous nature of sin, which is so offensive to God, that it makes him (against his ordinary wont) merry at his creatures’ misery, who otherwise delights in mercy. {#Mic 7:18}

When your fear cometh.] That "terrible tempest." {#Job 15:21,22 Ps 11:6} Tullus Hostilius (a profane prince) set up and worshipped at Rome two new gods, viz., Pavor and Pallor, as Lactantius {b} testifieth. Cataline was wont to be afraid at any sudden noise, as being haunted with the furies of his own evil conscience. {c} So was our Richard the Third after the murder of his two innocent nephews, {d} and Charles the Ninth of France after the Parisian massacre {e} These tyrants became more terrible to themselves than ever they had been to others.

{a} Augustine.

{b} Lactan. Instit.

{c} Salust.

{d} Daniel.

{e} Thuan.

Ver. 27. When your fear cometh as desolation.] Scilicet, Of war, which lays heaps upon heaps, and leaves not a stone upon a stone. {#Mt 24:2}

As a whirlwind.] Suddenly and irresistibly, and with a terrible noise and loud crash.

Ver. 28. Then shall they call, &c.] This was Saul’s misery; -The Philistines are upon me, and God will not answer me. This was Moab’s curse. {#Isa 16:12} This was the case of David’s enemies. {#Ps 18:41} A doleful case it is surely, when a man shall lose his prayers, and shall not be a button the better for all his pretended prayers and devotions. "He that turneth away his ear from hearing of the law, even his prayer shall be abominable." {#Pr 28:9} If God answer him at all, it is according to the idols of his heart, {#Eze 14:3,4} with bitter answers, as in #Jud 10:13,14. Or if better, yet it is but as he answered the Israelites for quails, and afterwards for a king; better have been without. Deus saepe dat iratus quod negat propitius. Giftless gifts God gives sometimes. "He will consume you after that he hath done you good." {#Jos 24:20}

Ver. 29. For that they hated knowledge.] These are the worst sort of sinners, {#Pr 1:22} that not only slight knowledge, but hate it, as thieves do a torch in the night; curse it, as Ethiopians do the scorching sun; fly against it, as bats do against the light. {a} "This is the condemnation"; {#Joh 3:19,20} this is hell aforehand.

And did not choose.] Αρετη, quasi αιρετη: Αγαθον, quasi αγαν θεατον. "Refuse the evil, and choose the good." {#Isa 7:16} "Choose the things that please God"; {#Isa 56:4} "that wherein he delights." {#Isa 65:12} Such a choice made Moses; {#Heb 11:25} and Joshua; {#Jos 24:15} and Mary. {#Lu 10:42}

{a} Herodot.

Ver. 30. They would none of my counsel.] These are condemned and menaced, as well as those that despised or execrated God’s reproof. So also in the precedent verse, not only they that "hated knowledge," but that "did not choose the fear of the Lord."

They despised all my reproof.] Heb., They execrated, blasphemed it.

Ver. 31. Therefore shall they eat of the fruit.] Eat as they baked, drink as they brewed. They that sow the wind of iniquity, shall reap the whirlwind of misery, Aequum est ut faber quas fecit compedes ipse gestiat.

And be filled with their own devices.] Their never enough shall be quit with fire enough in the bottom of hell.

Ver. 32. For the turning away.] Whereas it might be objected that meanwhile wicked men live at ease and prosper; it is granted, but withal asserted, that these fatted oxen are but fitted for the slaughter. The sunshine of prosperity ripens the sin of the wicked apace. Bernard calls it misericordiam omni indignatione crudeliorem, a mercy that he had no mind to. What good is there in having a fine suit with the plague in it? As soon may a man miscarry upon the soft sands as upon the hard rocks.

Ver. 33. Shall be quiet from fear of evil.] Impavidum ferient ruinae. {a} "He shall not be afraid of evil tidings." {#Ps 112:7} His ark is pitched within and without; tossed, it may be, but not drowned; shaken, but not shivered.

{a} Horat.

Chapter 2

Ver. 1. My son.] Fatherly and filial affection ought to be between teacher and hearers. "But who is their father?" {#1Sa 10:12} "O my father, my father," said he to the dying prophet. {#2Ki 13:14} "Dwell with me, and be unto me a father and a priest," said that idolatrous Micah to the wandering Levite. {#Jud 17:10} Popish novices do so observe their padres (as they call them), that though they command them a voyage to China or Peru, without dispute or delay they presently set forward {a} Tu et asinus unum estote, said one once to a young novice, who being about to enter into a monastery, asked his counsel how he should carry himself. "Come, children, hearken unto me, I will teach you the fear of the Lord." {#Ps 34:11}

{a} Spec. Europ.

Ver. 2. So that thou incline thine ear.] Lie low at God’s feet, and say, "Speak, Lord, for thy servant heareth." His saints "sit down at his feet, every one to receive his word." {#De 33:3} They are compared to "a garden of cucumbers," {#Isa 1:8} which, when ripe, lie on the ground. Surely, as waters meet and rest in low valleys, so do God’s graces in lowly hearts.

And apply thine heart.] Attention of body, intention of mind, and retention of memory, are indispensably desired of all wisdom’s scholars; such as King Edward VI, who constantly stood up at the hearing of the word, took notes, which he afterwards diligently perused, and wrought the sermon upon his affections by meditation. {a}

{a} Acts and Mon.

Ver. 3. If thou criest after knowledge.] Bene orasse est bene studuisse, said Luther. Knowledge is God’s gift (#Jas 1:5 and 17), and must be sought at his hand, since he is "the Father of lights," and sells us "eye salve," #Re 3:17.

And liftest up thy voice.] As resolved to "give God no rest" till thou hast it. A dull suitor begs a denial. "Then shall men know if they follow on to know the Lord," #Ho 6:3. "Teach me," "teach me," saith David often. "Lord, show me thy glory," said Moses, newly come from the mount.

Ver. 4. If thou seekest her as silver.] Opulentissima metalla quorum in alta latent venae, saith Seneca, {a} Your richest metals lie lowest. Viscera terrae extrahimus, ut digito gestetur gemma, quam petimus, saith Pliny; {b} We draw out the very bowels of the earth, that we may get the gem that we desire. Shall we not do as much for this pearl of price, the knowledge of God and his will, of ourselves, and our duties? Beg we must; {#Pr 2:3} but with it we must dig too, {#Pr 2:4} and continue to do so, searching for her as for hid treasures. Ora et labora, for else "the talk of the lip only brings want." {#Pr 14:23} What man, finding a rich mine of gold or silver, is content with the first ore that offers itself to his view, and doth not dig deeper and deeper till he become owner of the whole treasure? So here, "Then shall ye know, if ye follow on to know the Lord," {#Ho 6:3} if ye cease not till ye get all the dimensions of knowledge mentioned by the apostle, {#Eph 3:18} till ye see that blissful sight. {#Eph 1:18,19}

{a} Seneca, Epist. 23.

{b} Lib. ii. cap. 65.

Ver. 5. Then shalt thou understand.] Then shalt thou be as those noble Romans were, {#Ro 15:14} "full of goodness, filled with all knowledge, able also to admonish others"; in fine, well accomplished Christian, that hath Christian for his name, and Catholic for his surname, Such a Catholic as Augustine describeth when he saith, Boni Catholici sunt qui et fidem integram sequuntur et bonos mores. Those be good Catholics that believe well and live well. These be not those ancient Roman Catholics.

Ver. 6. Out of his mouth cometh knowledge.] If it could be said by the divine chronologer, {a} Ex Adami sapientissimi doctoris ore promanavit tanquam ex fonte quicquid in mundo est utilium doctrinarum, disciplinarum, scientiae et sapientiae -Out of Adam’s mouth, even after the fall, as out of a fountain, flowed all the profitable knowledge, skill, and wisdom in the world: how much better may the same be said of "the only wise God," who is "wonderful in counsel, and excellent in working." {#Isa 28:29} Platonici lumen mentiam esse dixerunt ad discenda omnia, eundem ipsum Deum quo facta sunt omnia. {b} The Platonists said, that God, the maker of all, was that light of the mind whereby we learn all.

{a} Bucholcer.

{b} Aug., De Civit. Dei.

Ver. 7. He layeth up sound wisdom.] Heb., Substance, reality; that which hath a true being, in opposition to that which is not; so riches are described. {#Pr 23:5} Heaven only hath a "foundation"; {#Heb 11:10} earth hath none, but is "hanged upon nothing." {#Job 16:7} Grace hath solid substance in it and true worth; whereas opinion only sets the price upon all outward things. The prophet Amos complains of the epicures of his time, that they "ate the lambs out of the flock, and the calves out of the midst of the stall; they drank wine in bowls, and chanted to the sound of viols." {#Am 6:4-6} This to some might seem brave and desirable. But {#Pr 2:13} the prophet, in true judgment, thus speaks to them: "Ye which rejoice in a thing of nought," ye embrace a shadow, ye pursue after things that profit not, but perish in the use; for "Meats for the belly, and the belly for meats: but God will destroy both it and them." {#1Co 6:13} Some sense the text thus: The Lord lays up when he is in distress, then he hath such quietness of spirit, soundness and presence of mind, that in the midst of his straits he is in a sufficiency. Not so the wicked. {#Job 20:22}

He is a buckler to them.] The body cannot be wounded, but through the buckler, if skilfully handled: "Happy art thou, O Israel; who is like unto thee, O people saved by the Lord, the shield of thy help?" {#De 33:29}

Ver. 8. He keepeth the paths of judgment.] Well may they walk uprightly that are so strongly supported. God’s hand is ever under his; they cannot fall beneath it. "He keepeth the feet of his saints." {#1Sa 2:9}

Ver. 9. Then shalt thou understand righteousness.] Not as cognoscitiva, standing in speculation; but as directiva vitae, a rule of life. Knowledge is either apprehensive only, or affective also. This differs from that, as much as the light of the sun, wherein is the influence of an enlivening power, from the light of torches.

Ver. 10. Is pleasant to thy soul.] Spiritual joy mortifies sin. His mouth hankers not after homely provision that hath lately tasted of delicate sustenance. Pleasure there must be in the ways of God, because therein men let out their souls into God, that is the fountain of all good; hence they so infinitely distaste sin’s tasteless fooleries. Crede mihi, res severa est verum gaudium, saith Seneca. True joy is a solid business.

Ver. 11. Discretion.] Heb., Thoughtfulness, or good advisement. Cogito quasi coagito. {a} Notat sereitatem, such as is that of the wife "to please her husband," {#1Co 7:34} casting this way and that way how to give best content: or that of the good housewife to "build her house," {#Pr 14:1} studying in every business how to set everything in order, as the carpenter studies how to set every part of the frame in joint.

{a} Becman, μεριμνα.

Ver. 12. That speaketh froward things.] As if his mouth were distorted, or the upper lip stood where the nether should. See #Ac 20:30. {a}

{a} διεστραμμενα.

Ver. 13. To walk in the ways of darkness.] As thieves, drunkards, dicers, and our other solifugae, that abuse even gospel light; that put not light under a bushel, but under a dunghill; that, when they have walked themselves weary in these byways, highways to hell, sit down "in darkness, and in the shadow of death," {#Lu 1:79} which posture imports, (1). Continuance there; (2). Content, as well paid of their seat. These "hate the light because their ways are evil." {#Joh 3:20} The light stands in the light of their wicked ways, as the angel did in Balaam’s way to his sin.

Ver. 14. Who rejoice to do evil.] It is their meat, drink, sport; {#Pr 4:27 10:23} they cannot be merry unless the devil be their play fellow. This is reckoned as an aggravation of Jerusalem’s sin: "When thou doest evil, then thou rejoicest." {#Jer 11:15} But better is the sorrow of him that suffereth evil than the jollity of him that doth evil, saith Augustine. {a}

{a} Melior est tristitia iniqua patientis quam laetitia iniqua facientis.

Ver. 15. Whose ways are crooked.] How justly may God say to such, as the crab in the fable did to the serpent, when he had given him his death’s wound for his crooked conditions, and then saw him stretch himself out straight, At oportuit sic vixisse: It is too late now, you should have lived so.

And who are froward.] Absurd, ´ Ατοποι. {#2Th 3:2} Men made up of mere incongruities, solacising in opinion, speeches, actions, all.

Ver. 16. From the strange woman.] Forbidden thee by God, as strange fire, strange gods, &c.

Which flattereth with her words.] Whose lips are nets, whose hands are bands, whose words are cords to draw a man in as a fool to the stocks, or an ox to the slaughter.

Ver. 17. Which forsaketh the guide of her youth.] That is, Her husband; as Helena, Herodias, Bernice, {#Ac 25:13} and other odious harlots. Adulterium quasi ad alterum, vel ad alterius torum. {a} This wanton never wants one, though her husband be ever so near.

And forgetteth the covenant of her God.] Marriage is a mixed covenant, partly religious and partly civil: the parties tie themselves first to God, and then to one another. The bond is made to God, who also will be ready enough to take the forfeiture. For whores and adulteresses God will judge. {#Heb 13:3}

{a} Becman.

Ver. 18. For her house inclineth unto death.] Terence calleth harlots Cruces, quia iuvenes macerent et offligant. Venery {a} is death’s best harbinger: Venus ab antiquis λυσιμελης dicta. She provideth, saith one, {b} not for those that are already born, but for those that shall be born. Of Pope Paul the Fourth, that old goat, it went for a byword, Eum per eandem partem animam profudisse, per quam acceperat. Pope John the Twelfth being taken with an adulteress, was stabbed to death by her husband. {c} Alexander the Great and Otho the Third test their lives by their lusts. But how many, alas! by this means have lost their souls. Fleshly lusts, by a specialty, "fight against the soul." {#1Pe 2:12} And nothing hath so much enriched hell, saith one, as beautiful faces.

And her paths unto the dead.] Heb., El Rhephaim, to the giants: {d} To that part of hell where those damned monsters are, together with those sensual Sodomites, who, giving themselves over to fornication, and "going after strange flesh, are thrown forth, προκεινται, proiecti sunt, for an example, suffering the vengeance of eternal fire." {#Jude 7}

{a} The practice or pursuit of sexual pleasure; indulgence of sexual desire.

{b} Jacob. Revius.

{c} Barns.

{d} παρα τω Αδη μετα των γηγενων—Sept.

Ver. 19. None that go unto her return again.] Some of the ancients have herehence concluded that adultery is an unpardonable sin; but "all manner of sin and blasphemy shall be forgiven unto men," saith our Saviour, "save only the sin against the Holy Ghost." {#Mt 12:31} True it is, that "a whore is a deep ditch, and a strange woman is a narrow pit"; -that {#Pr 23:27} "whoredom, and wine, and new wine take away the heart"; -that {#Ho 4:11} such are said to be "destitute of understanding," and to have lost even the light of nature; {#Pr 6:32 Ro 1:28} to be "past feeling, and given up to a dead and dedolent disposition"; {#Eph 4:18,19} to be "impudent," {#Jer 2:3} -wherefore also they are compared to dogs {a} {#De 23:18 2Sa 3:8} -and for the most part impenitent. {#Ec 7:28} Grace, as one well observeth, is seated in the powers of nature. Now carnal sins disable nature, and so set us in a greater distance from grace, as taking away the heart, &c. Howbeit "all things are possible with God"; {#Mr 9:23,27} and though few have awakened out of this snare of the devil, yet some have, as David, and that woman in #Lu 7:37,50, lest any humbled sinners should despair.

{a} κυνος ομματ εχων.—Hom.

Ver. 20. That thou mayest walk in the way.] This is another work of wisdom—as to keep us from bad company, so to put us into good, where much good may be learned. Dr Taylor, martyr, rejoiced that ever he came in prison, there to be acquainted with that angel of God, John Bradford (so he called him). {a} Latimer and Ridley, while they lived, kept up Cranmer by intercourse of letters, and otherwise, from entertaining counsels of revolt. {b} A child having been brought up with Plato, returned home to his father’s house, and, hearing his father to chide, and exclaim furiously in his anger, used these speeches to his father, "I have never seen the like with Plato." {c}

{a} Acts and Mon.

{b} Ibid.

{c} Sen., De Ira, lib. iii. cap. 11.

Ver. 21. For the upright shall dwell in the land.] Of Canaan, a type of heaven; for by these outward and corporeal things, inward, spiritual, and eternal are understood. Here the wise man speaks after the manner of Moses’ law, under which he lived; {#De 11:8} and howsoever upright men suffer hardship and hunger here, yet they enjoy great tranquillity and felicity, as seeing God in all, and depending wholly upon him for help. "Well for the present, and it will be better hereafter";—this is the upright man’s motto. Heaven, thinks he, will make amends for all. He that sees visions of glory will not matter, with St Stephen, a shower of stones. How much less will he think much, though "the Lord give him the bread of adversity, and water of affliction." {#Isa 30:20}

Ver. 22. But the wicked shall be cut off.] Certainly, suddenly, utterly, cum maxime velint vivere, when they have feathered their nests, and set up their rest, and reckon upon long life, as the fool in the Gospel: "God will shoot at them with an arrow suddenly," and fetch them off when they least look for it. The wicked may die sinning. The saints shall not die till the best time—not till that time when, if they were but rightly informed, they would even desire to die.

Shall be rooted out.] Heb., Plucked up, as degenerate plants. Exorientur, sed exurentur. "God shall likewise destroy thee for ever: he shall take thee away, and pluck thee out of thy dwellingplace, and root thee out of the land of the living. Selah." {#Ps 52:5}

Chapter 3

Ver. 1. My son, forget not.] We should be able to say to wisdom, as Coenis did to her Lady Antonia, Frustra, domina, iussisti: haec enim atque caetera omnia quae mihi imperas, ira semper in memoria habeo ut ex ea deleri non possint. {a} You need not, madam, bid me do your business, for I so remember your commands, as I need never be minded of them.

Iussa sequi tam velle mihi, quam posse, necesse est,

I am ready, to my power, to do your pleasure.

But let thine heart keep.] As the ark kept the two tables; as the pot kept the hidden manna.

{a} Dio, in Respons.

Ver. 2. For length of days.] A sweet mercy, and generally desired. {#Ps 34:12} Short life is reckoned as a curse, {#Ps 89:47} yet in some cases it is a blessing. {#1Ki 14:13 Isa 57:1} Ωκυμοροι οι θεοφιλεις—God taketh away his from the evil to come, {a} as, when there is a fire in a house or town, men carry out their jewels; but then God makes them up in his cabinet. "They do enter into peace"; their souls go to heaven; "they rest in their beds"; {#Isa 57:2} their bodies rest sweetly and safely in the grave till the resurrection of the just. And is not this far better than the longest life here? Length of days may prove a curse, when it brings shame, sorrow, &c., as it did to Cain, Ham, &c.

And peace shall they add to thee.] Without which to live is nothing else but to lie dying. Rebecca, for want of this, was weary of her life; so was Elijah when he sat under the juniper tree. "All the days of the afflicted are evil." {#Pr 15:15} Συνοικουσι, ου συμβιουσι; they dwell together; they do not live together, said Themistocles of married folk that agree not. Non ille diu vixit, sed diu fuit, said Seneca of one. And again, Non multum navigavit, sed multum iactatus est; He was tossed much up and down, but sailed not far, as being driven about by contrary winds.

Shall they add to thee.] Multiplicem pacem significat, saith one. "Peace, peace," as in #Isa 26:3; that is, a multiplied peace; with God, with one’s self, with others; or a renewed continued peace, today, tomorrow, and every day; or a perfect, sheer, pure peace.

{a} Ον φιλει φεος, θνησκει νεος.—Dion. Prus. Orat. 28.

Ver. 3. Let not mercy and truth forsake thee, ] That is, True mercy; not that which is natural or moral only, but that which is right, both quoad fontem, and quoad finem. They that do otherwise, as heathens and hypocrites, lay up their treasure in the eyes and ears of men, which is a chest that hath neither lock nor key to keep it.

Bind them.] That is, My commandments. He seems to allude to #De 6:8. {See Trapp on "De 6:8"}

Ver. 4. So shalt thou find favour.] As did Joseph, Moses, David. He was a man after God’s own heart, and whatsoever he did pleased the people. It is God that gives credit; he fashioneth men’s opinions, and inclineth their hearts, as Ezra oft acknowledges with much thankfulness. {#Ezr 7:27,28}

Ver. 5. Trust in the Lord.] To trust in God is to be unbottomed of thyself, and of every creature, and so to lean upon God, that if he fail thee thou sinkest. Confidence is the least, and yet the best we can render to the Lord, for hereby we acknowledge his sovereignty, and set the crown upon his head, as it were. See #Jud 9:15.

And lean not to thine own understanding.] Which, because men do, hence it is, many times, that the fairest blossoms of their endeavours wither, and the unprobablest things do come to pass. God loves to confute men in their confidences, as he did the Philistines in their champion Goliath. We must not, therefore, trust—no, not trust itself—but God, on whom it relies, who is therefore called our trust. They trust not God at all that do it not alone. He that stands with one foot on a rock, and another foot upon a quicksand, will sink and perish as certainly as he that stands with both feet on a quicksand. "Lord, lead me to a rock that is higher than I," saith David. Whither, when he was once got, then he sat and sang, "The Lord is my rock and my salvation." {#Ps 27:1} Surely, as one said of general councils, they seldom were successful, because men came with confidence, leaning to their own understanding, and seeking for victory rather than verity. So it holds as true in other like cases.

Ver. 6. In all thy ways acknowledge him.] Ask counsel at his mouth, aim at his glory, be evermore in the sense of his presence, and light of his countenance. It is reported of a worthy divine of Scotland, {a} that he did even eat and drink and sleep eternal life. This is to walk with God; this is to live by faith; this is to see him that is invisible (Moses’s optic); this is to go the upper way, even that "way of life that is above to the wise, that he may depart from hell beneath." {#Pr 15:24} {See Trapp on "Pr 15:24"}

And he shall direct thy paths.] As he carefully chose out the Israelites’ way in the wilderness; not the shortest, but yet the safest for them. So will God do for all that make him their guide. The Athenians had a conceit that their goddess Minerva turned all their evil counsels into good unto them. The Romans thought that their Vibilia (another heathenish deity) set them again in their right way, when at any time they were out. All this, and more than this, is undoubtedly done by the true God for all that commit their ways unto him, and depend upon him for direction and success. "Lo, this God is our God for ever and ever: he will be our guide even unto death." {#Ps 48:14}

{a} Zaccheus Convert. preface.

Ver. 7. Be not wise in thine own eyes.] Bis desipit qui sibi sapit. He is two fools that is wise in his own eyes. This δοκησισοφια mars all. Socrates’s Hoc scio quod nihil scio, got him the name of the wisest among men. Consilii satis in me mihi {a} is the proud man’s posy. "He that would be wise, must be a fool, that he may be wise." {#1Co 3:18} Intus existens prohibet alienum. A conceit of wisdom bars out wisdom.

Fear the Lord.] This makes a modest opinion of a man’s self. Joseph, a man famous for the fear of God, when Pharaoh expected from him an interpretation of his dream, as having heard much of his skill, "It is not in me," said he; "God shall give Pharaoh an answer of peace." {#Ge 41:16} Lo he extenuates his own gifts, and ascribes all to God. Wherefore suddenly after, as Joseph had said to Pharaoh, "Without me shall God make answer to Pharaoh," so Pharaoh is heard say to Joseph, "Without thee shall no man lift up his hand or foot in all the land of Egypt." {#Ge 41:44} So that here was exemplified that holy proverb, "By humility and the fear of the Lord, are riches, and honour, and life." {#Pr 22:4} The original runs thus, By humility the fear of the Lord are riches, &c. There is no and in the Hebrew. Humility and the fear of the Lord are so near akin (this being the mother of that), as if the one were predicated of the other, as if they were one and the same grace.

And depart from evil.] Another effect of this "clean" fear of God, as David calleth it. {#Ps 19:9} Cave, spectat Cato, was a watchword among the Romans. A reverend and religious man had these words following written before him in his study, Noli peccare: Nam Deus videt, Angeli astant, Diabolus accusabit, Conscientia testabitur, Infernus cruciabit. Take heed of sin, for God seeth thee, angels stand by thee, the devil will accuse thee, thy conscience will testify against thee, and hell will torture thee. But besides all this, "there is mercy with God that he may be feared"; {#Ps 130:4} and "the children of Israel shall fear the Lord and his goodness." {#Ho 3:5}

{a} Arachne apud Ovid. Metamor, lib. vi.

Ver. 8. It shall be health to thy navel.] That is, Thou shalt be in good plight both for the outward and inward man: Thy bones full of marrow, thy breasts full of milk, thy spirit also lively and lifted up in the ways of the Lord. And as it is with children in the womb (for to these is the allusion here), that by the navel nourishment is ministered unto them, yea, even to the strengthening of the inward parts: so the godly in the Church are fed and bred by the faith and fear of God. And as without marrow in the bones, no part of man, no, not that which is of greatest value and force, is able to do any thing: {a} so the strength that they have from God, is as the marrow which strengtheneth the bones, and maketh them apt to do good things. And as a man that hath his bones filled with marrow, and hath abundance of good blood and fresh spirits in his body, can endure to go with less clothes than another, because he is well lined within: so it is with a heart that hath a great deal of grace and peace; he will go through difficulties and troubles, though outward comforts fail him. It is recorded of Mr Saunders, martyr, {b} that himself should tell the party that lay in the same bed with him in prison, that even in the time of his examination before Stephen Gardiner, he was wonderfully comforted, not only in spirit, but also in body, he received a certain taste of that holy communion of saints, while a most pleasant refreshing did issue from every part and member of the body to the seat and place of the heart, and from thence did ebb and flow to and fro unto all the parts again.

{a} Munster, Mercer, T. W., and others, in loc.

{b} Acts and Mon., fol. 1358.

Ver. 9. Honour the Lord with thy substance.] Freely expending it in pious and charitable uses. {#Ex 25:19 De 26:2} {See Trapp on "Ex 25:19"} {See Trapp on "De 26:2"} See also my "Commonplace of Alms."

Ver. 10. So shall thy barns be filled.] The Jews at this day, though not in their own country, nor have a Levitical priesthood, yet those who will be reputed religious among them do distribute the tenth of their increase unto the poor, being persuaded that God doth bless their increase the more; for their usual proverb is, Decima, ut dives fias. {a} Pay thy tithes, that thou mayest be rich. {See Trapp on "Mt 5:7"}

{a} Godwyn’s Heb. Antiq. 277. Thegnaler hischilshe thegnasher.

Ver. 11. Despise not the chastening of the Lord.] Slight it not, but "sit alone," {#La 3:28} and "consider." {#Ec 7:14} Some think it a goodly thing to bear out a cross by head and shoulders, and wear it out as they may, never improving it. As a dog that getting out of the water into which he is cast shakes his ears; or as a man, that coming out of a shower of rain, dries again, and all is as before. Perdidistis fructum afflictionis, saith Augustine of such scape thrifts. {a} Thus the proud Greeks (having lost two castles in Chersonesus, taken from them by the Turks) commonly said, that there was but a hog sty lost, alluding to the name of that country. Whereas that was the first footing that the Turks got in Europe, and afterwards possessed themselves of the imperial city of Constantinople. Shortly after, 1358 AD, Callipolis also being lost, the mad Greeks, to extenuate the matter, when they had any talk thereof, in jesting ways commonly said, that the Turks had but taken from them a bottle of wine. {b} So Galienus, the Roman Emperor, hearing that Egypt was revolted, said, Quid? sine lino Ægyptio esse non possumus? What? cannot we be without the hemp of Egypt? So when Calais was taken from us by the French, the court parasites, to ease Queen Mary’s mind (which yet they could not), said, that it was only a refuge for renagade heretics; and that no true Roman Catholic ought to deplore, but rather rejoice at the damage. {c}

At Regina gravi iamdudum saucia cura

Vulnus alit venis. -Virgil.

Monsieur de Cordes used to say that he would be content with all his heart to lie in hell seven years, on the condition that Calais were taken from the English. {d} And a considerate English captain being asked by a proud Frenchman, When will ye fetch Calais again? gravely replied, Quando peccata vestra erunt nostris graviora, When your sins shall weigh down ours. God is to be seen in everything we suffer, since light afflictions, not improved, are but as a drop of wrath forerunning the great storms, a crack forerunniug the ruin of the whole.

Neither be weary of his correction.] This is the other extreme, despair and despondency of spirit. {e} See my "Love Tokens," p. 44, &c.

{a} Miserrimi facti estis, et pessimi permansistis. —- Aug., De Civit. Dei, lib. i. cap. 33.

{b} Turk. Hist., fol. 185,186.

{c} England’s Elisabeth.

{d} Heyl., Geog.

{e} Non quia dura, sed quia molles patimur. -Sen.

Ver. 12. For whom the Lord loveth.] The saints’ afflictions proceed oft from love displeased, offended. And yet we have some now that tell us that God is never displeased with his people, though they fall into adultery, or the like sin, no, not with a fatherly displeasure; that God never chastiseth his people for any sin, no, not with a fatherly chastisement. But he (though a father) doth alter the set of his looks towards his child, who is wanton upon his love, and lets down the diligence of his just observance and duty.

In whom he delighteth.] Quem unice diligit, Whom he cockers above the rest of his children. That son in whom he is well pleased, saith Mercerus; quem approbat, whom he makes his whiteboy. So Theophylact, Qui excipitur a numero flagellatorum, excipitur a numero filiorum. He that escapes affliction, may well suspect his adoption. See my "Love tokens," p. 54,55.

Ver. 13. Happy is the man.] Though afflicted, if with it instructed, si vexatio det intellectum. Bought wit is ever best prized. "Blessed is the man whom thou chastenest, O Lord, and thereby teachest him out of thy law." {#Ps 94:12} Schola crucis, schola lucis. God’s house of correction is his school of instruction. See my "Love Tokens," p. 145,146, &c.

And the man that getteth understanding.] Heb., That draweth out understanding, viz., de thesauro suo, " out of the good treasure of his heart," {#Mt 13:52} as that good scribe instructed to the kingdom of heaven. The Chaldee hath it, iabiang, scaturire facit, that hath so profited in spiritual understanding, that he can readily bring it forth to the benefit of others.

Ver. 14. For the merchandise of.] That is, The profit that is gotten by making use of it. Κερδανοντες ου κοπιωμεν, saith a father. Seldom is any man weary of making money. Sing a song of utile, and men will lend their ears to it. The Jassians in Strabo, delighted with the music of an excellent harper, ran all away, as soon as the market bell rang, save a deaf old man, and he too, as soon as he heard of it. Now "godliness is profitable to all things," as having the promises of both lives; and the promises are "exceeding great and precious" things, {#2Pe 1:4} even "the unsearchable riches of Christ," {#Eph 3:8} who brings "gold tried in the fire," and that which is better. {#Re 3:18} For one grain of grace is far beyond all the gold of Ophir, and one hour’s enjoyment of God to be much preferred before all the king of Spain’s annual tribute. What is gold and silver, but the guts and garbage of the earth? And what is all the pomp and glory of the world, but dung and dogs’ meat? {#Php 3:7,8} I esteem them no better (surely) that I may win Christ, said St Paul, that great trader both by land and sea. {#2Co 11:23,25,26} Let me be put to any pain, to any loss, tantundem ut Iesum nanciscar, so I may get my Jesus, said Ignatius. This gold we cannot buy too dear, whatever we pay for it. The wise merchant sells all to purchase it. {#Mt 13:44,46} Every true son of Jacob will be content to part with his broth for the birthright, to purchase spiritual favours with earthly. "The Lord that made heaven and earth, bless thee out of Sion"; {#Ps 134:3} which is to say, the blessings that come out of Sion are choice, peculiar, precious, even above any that come out of heaven and earth. When God is shaking all nations, {#Hag 2:7} the saints shall come with their desirable things (so some read the words). Colligent omnes thesauros suos, saith Calvin, They shall gather up all their treasures.

Ver. 15. She is more precious than rubies.] Or, Pearls, which of old were most highly esteemed, {a} as Pliny testifieth; nostra etate multis aliis gemmis post ponunter. Today, there are many other gems of greater price, as rubies, carbuncles, &c. Cardan {b} tells us that every precious stone hath an egregious virtue in it; every spiritual grace hath, we are sure, and is of more value than large domains, stately buildings, and ten thousand rivers of oil. If the mountains were pearl, the huge rocks rubies, and the whole globe a shining chrysolite, yet all this were not to be named in the same day with wisdom.

{a} Principium culmenque omnium rerum precii marga ritae tenent. -Plin. Gener. Hist. de Aquat., lib. iv.

{b} Card., Subt., lib. vii.

Ver. 16. Length of days is in her right hand.] This is the same in effect with #Pr 3:2. {See Trapp on "Pr 3:2"} Ου μονον ταυτα αλλα και περι ταυτων, said Socrates. The same again may be profitably said over; Solomon wanted neither matter, nor words, and yet he repeats and inculcates (for his readers’ greater benefit) the same matter in the self same words almost. Nunquam satis dicitur quod nunquam satis discitur. {a} As to the text, health and long life is that which every man covets. Now, Non domus et fundus, non aeris acervus et auri aegroto domini deducant corpore febres. {b} "Riches avail not in the day of wrath, but righteousness delivereth from death." {#Pr 10:2} The honourable garter cannot cure the gout, nor the chair of state ease the colic, nor a crown remove the headache. Nugas, the Scythian, despising the rich presents and ornaments that were sent unto him by Michael Paleologus, Emperor of Constantinople, asked whether those things could drive away calamities, diseases, or death? {c} No; this they cannot do; as Henry Beaufort (that rich and wretched Cardinal) found by woeful experience in the reign of Henry the Sixth. For perceiving death at hand, he asked, Wherefore should I die, being so rich? If the whole realm would save my life, I am able either by policy to get it, or by riches to buy it. Fie! quoth he, will not death be hired? will money do nothing? {d} No; money in this case bears no mastery. Death (as the jealous man) will not regard any ransom, neither will he rest content though thou offer many gifts. {#Pr 6:35}

And in her left hand riches and honour.] Bonus Deus Constantinum Magnum tantis terrenis implevit muneribus, quanta optare nullus auderet. {e} The good Lord heaped so much outward happiness upon his faithful servant, Constantine the Great, as no man ever durst to have wished more, saith Augustine. If God give his people a crown, he will not deny them a crust. If they have bona throni, the good things of a throne, they shall be sure of bona scabelli, the good things of the footstool.

{a} Seneca.

{b} Horat.

{c} Pachymer. Hist., lib. v.

{d} Foxe, Martyrol., vol. i. p 925.

{e} Aug., De Civit. Dei, lib. v. cap. 25.

Ver. 17. Her ways are ways of pleasantness.] Such as were those of Adam before his fall, strewed with roses, paved with peace. Some degree of comfort follows every good action, as heat accompanies fire, as beams and influences issue from the sun. Which is so true, that very heathens, upon the discharge of a good conscience, have found comfort and peace answerable. This, saith one, is praemium ante praemium, a fore reward of well doing. "In doing thereof (not only for doing thereof) there is great reward." {#Ps 19:11}

Ver. 18. She is a tree of life.] A tree that giveth life and quickeneth: or, as one interprets it, a most assured sign of eternal life; whatsoever it is, he alludeth, no doubt, to the tree mentioned in #Ge 2:9 3:22. {See Trapp "Ge 2:2:9"} {See Trapp "Ge 3:22"}

And happy is every one that retaineth her.] Though despised by the world as a poor sneak, a contemptible capative. We usually call a poor man a poor soul; a poor soul may be a rich Christian; as Roger, surnamed Paupere censu, was son to Roger Bishop of Salisbury, who made him Chancellor of England. {a}

{a} Goodwin’s Catal., p. 388.

Ver. 19. The Lord by wisdom.] By his essential Wisdom, by his Eternal Word; {#Pr 8:30} the Lord Christ, who is "the beginning of the creation of God." {#Re 3:14} {See Trapp on "Joh 1:3"} "In the beginning God created the heaven and the earth," {#Ge 1:1} that is, in his Son, as some interpret it. {#Heb 1:2 Col 1:16} This interpretation is grounded upon the Jerusalem Targum, who translates that, {#Ge 1:1} bechochmatha, in sapientia. So doth Augustine and others; and for confirmation they bring #Joh 8:25; but that is a mistake, as Beza shows in his Annotations there.

He established the heavens.] Heb., He aptly and trimly framed them in that comeliness that we now see. "The heavens declare the glory of God, and the firmament showeth his handiwork." {#Ps 19:1} Upon the third heaven he hath bestowed a great deal of curious skill and cunning workmanship. {τεχνιτης, #Heb 11:10} But of that no natural knowledge can be had, nor any help by human arts, geometry, optics, &c.; for it neither is aspectable nor moveable. The visible heavens are (for the many varieties therein, and the wonderful motion of the several spheres) fitly called Κοσμος. {a} The original word here used, ratione coniugationis plus aliquid significat quam paravit, vel stabilivit. "Conen," Mirum in modum disposuit; he hath cunningly contrived. And hence haply our ancient English word koning, and by contraction king, coming of the verb con, which signifies (as Becanus noteth) possum, scio, audeo -I can, I know, I dare do it.

{a} Coelum maxime eo nomine intelligunt Graeci. -Mercer.

Ver. 20. The depths are broken up, ] viz., Those great channels and hollow places made in the earth, to hold the waters, {#Ge 1:9} that they may not overflow the earth; and this the very philosophers are forced to confess to be a work of divine wisdom. Others by "depths" here understand fountains and floods breaking out, and as it were flowing from the nethermost parts of the earth, even as though the earth did cleave itself in sunder, to give them passage.

And the clouds drop down the dew.] Clouds, the bottles of rain and dew, are vessels as thin as the liquor that is contained in them; there they hang, move, though weighty with their burden. How they are upheld, and why they fall here and now, we know not, and wonder.

Ver. 21. Let not them depart.] Ne effluant haec ab oculis tuis, saith the Vulgate. Ne haec a tuis oculis deflectant in obliquum huc et illuc; so Mercer. Let the eyes look right on, σκοπουντων, {#Pr 4:25} look wistfully and intently on these great works of God, and his wisdom therein set forth and conspicuous, as on a theatre. Eye these things, as the steersman doth the compass, as the archer doth the mark he shoots at, {#2Co 4:18} or as the passenger doth his way, which he finds hard to hit, and dangerous to miss. Yea, let them be the delight of thine eyes, with the sight whereof thou canst not be sated or surfeited.

Ver. 22. So shall they be life unto thy soul.] For "by these men live, and this is the spirit of my life," saith Hezekiah; {#Isa 38:16} even what God hath spoken and done. {#Pr 3:15} A godly man differs from a wicked, as much as a living man from a dead carcass. The wicked are stark dead, and stone cold. The saints also want heat sometimes, but they are soon made hot again; because there is life of soul in them, as charcoal is quickly kindled, because it hath been in the fire.

And grace to thy neck.] Or, To thy throat; that is, to thy words uttered through the throat. {See Trapp on "Pr 1:9"}

Ver. 23. Then shalt thou walk in thy way safely.] Fiducialiter, saith the Vulgate—confidently and securely. Every malvoy shall be a salvoy to thee: thou shalt ever go under a double guard, the "peace of God" within thee, {#Php 4:7} and the "power of God" without thee. {#1Pe 1:5} "Thou shalt be in league also with the stones of the field, and the beasts of the field shall be at peace with thee." {#Job 5:23}

Ver. 24. Thou shalt not be afraid.] See this exemplified in David; {#Ps 3:5,6} Peter; {#Ac 12:6} and Mr Rogers, our late protomartyr, who when he was warned suddenly to prepare for the fire, he then being sound asleep in the prison, scarce with much shaking could be awaked. {a}

Thy sleep shall be sweet.] As knowing that God—thy keeper {#Ps 121:4,5} -doth wake and watch for thee. {#Ps 121:1} Wicked men’s sleep is often troublesome, through the workings of their evil consciences; as our Richard III, after the murder of his own two innocent nephews, had fearful dreams, insomuch that he did often leap out of his bed in the dark, and catching his sword, which always lay naked stuck by his side, he would go distractedly about the chamber, everywhere seeking to find out the cause of his own occasioned disquiet. {b} So Charles IX of France, after the bloody massacre of Paris, was so inwardly terrified, that he was every night laid to sleep, and wakened again with a set of musicians. {c}

{a} Acts and Mon., fol. 1356.

{b} Daniel’s Hist. of Eng.

{c} Thuan, lib. lvii.

Ver. 25. Be not afraid.] Or, Thou shalt not be afraid. Nec si fractus illabatur orbis. Sudden evils do commonly disspirit people, and expectorate their abilities; they be at their wits’ end. But let a David "walk through the vale of the shadow of death," that is, the darkest side of death—-death in its most horrid and hideous representations, he will not fear, no though he should go back again the same way; "for thou art with me," saith he. {#Ps 23:4} He had God by the hand, and so long he feared no colours.

Ver. 26. For the Lord shall be thy confidence.] The Hebrew word here used signifies both unconstant folly, {#Ec 7:28} and constant hope. {#Ps 77:7} And Rabbi Solomon saith, that he had found in the Jerusalem Targum this text, thus censured and expounded, The Lord shall be with thee in thy folly; that is, he shall turn to thy good, even thine inconsiderate and rash enterprizes, if thou addict thyself to the study of wisdom.

And shall keep thy foot from being taken.] In the snare which thou wast near unto, by choosing rather to be held temerarious than timorous.

Ver. 27. Withhold not good from them to whom it is due.] Either by the law of equity, or of charity. For there is a debt of love {#Ro 13:8} that we must ever be owing and ever pay. And as we say of thanks, gratiae habendae et agendae, thanks must be given, and held as still due; so must this debt of love. Quicquid clerici habent, pauperum est, saith Jerome. It is true, in a sense, of others, as well as of ministers. The poor (God’s poor) are the owners of that we have; we are but stewards and dispensers of God’s bounty to his necessitous servants. Now if our receipts be found great, and our layings out small, God will cast such bills back in our faces, and turn us out of our stewardship. They are fools that fear to lose their wealth by giving, but fear not to lose themselves by keeping it.

When it is in the power of thy hand.] When thou hast opportunity and ability; for we must not stretch beyond the staple; that were to mar all; neither, when "a price is put into our hands," {#Pr 17:16} may we play the fools and neglect it. But wheresoever God sets us up an altar, we must be ready with our sacrifice of alms, "for with such sacrifices God is well pleased." {#Heb 13:16} See my "Common Place of Alms."

Ver. 28. Tomorrow.] Bis dat qui cito dat. While ye have time, do good to all; your beneficence must be prompt and present; who can tell what a day may bring forth? "Ethiopia shall soon stretch out her hands unto God." {#Ps 68:32} Currere faciet manus suas ad Dominum, to note their speediness in giving, saith one. {a} Tyrus also, when converted once, makes haste to feed and clothe God’s poor saints with the money and merchandise she was wont to heap up and hoard. {#Isa 23:18}

{a} Weems.

Ver. 29. Devise not evil against thy neighbour.] Heb. Plow not evil—i.e., plot not. One of the Rabbis renders it, suspect not; shun "evil surmises." {#1Ti 6:4} Most unkindnesses among friends grow upon mistakes, misprisions; charity is candid, and takes everything in the best sense, and by the right handle. {#1Co 13}

Ver. 30. Strive not with a man without cause.] If men’s hurts were not bigger than their suits, there would not be half so many. It is a fault to go lightly to law, but especially with such as have done thee no harm. Zuinglius renders this text thus: Ne temere litem cum quoquam suscipias, quominus superior factus, malum tibi retribuat; others, sim mendax, nisi rependat tibi malum. How Cardinal Wolsey, when he became Lord Chancellor, paid home Sir James Paulet, for setting him by the heels, when as yet he was but a poor schoolmaster, is well known. {a} How much better Archbishop Cranmer, of whom the proverb passed, "Do my Lord of Canterbury a shrewd turn, and you shall have him your friend for ever after." And Robert Holgat, Archbishop of York, of whom it is recorded {b} that in the year 1541 he obtained a benefice in a place where one Sir Francis Askew of Lincolnshire dwelt, by whom he was much troubled and molested in law. Upon occasion of these suits, he was fain to repair to London, where being, he found means to become the king’s chaplain, and by him was made Archbishop of York, and President of the King’s Council for the North. The knight before mentioned happened to have a suit before the council there, and doubted much of hard measure from the Archbishop, whose adversary he had been. But he, remembering the rule of the gospel, to do good for evil, yielded him all favour that with justice he might, saying afterwards merrily to his friends, he was much beholden to Sir Francis Askew, for that had not he been, he must have lived a hedge priest {c} the days of his life. {d}

{a} Life of Card. Wolsey.

{b} Acts and Mon.

{c} An illiterate or uneducated priest of inferior status. (contemptuous.)

{d} Godwin’s Catalog., 625.

Ver. 31. Envy not the oppressor.] That grows rich by unjust quarrels and vexatious lawsuits. It is not for nothing surely that our Saviour, {#Lu 12:15} after "who made me a judge?" adds, "Take heed and beware of covetousness." Implying that most men go to law with a covetous or a vindictive mind; whereas if they will needs wage law, they should do it as Charles the French King made war with our Henry VII, "more desiring peace, than profit or victory." It should be with men in this case as it was with Augustine and Jerome in their disputations: it was no matter who gained the day, they would both win by understanding their errors.

Ver. 32. For the froward is abomination.] The vitilitigator, the wrangler, the common barreter, though he may prosper in the world, yet God cannot abide him; his money will perish with him. He will one day say to his cursed heaps of evil gotten goods, as Charles the Fifth, emperor, in his old age did of his victories, trophies, riches, honours; he cursed them all, saying, Abite hinc, abite longe; Avaunt, be packing, hence, away. {a}

But his secret.] They shall be of his cabinet council, that choose rather to lie in the dust than to rise by evil arts, by wicked principles; such were Joseph, Macaiah, Daniel, &c.

{a} Phil. Morn.

Ver. 33. In the house of the wicked.] His wife, children, family, possessions, all are accursed; his fine clothes have the plague in them: or his house, which is his castle, the flying roll of curses—that is, ten yards long and five yards broad—shall remain in the midst of it, and consume it. {#Zec 5:4}

But he blesseth the habitation of the just.] "Kabvenaki, " casam exponit et tuguriolum egregio sensu, saith Mercer. The poor little cottage or tenement of the righteous, there is a blessing in it, there is contented godliness, which is greatest gain; the blessing of God which maketh rich. Ενθα και οι θεοι, Here are the gods—could the philosopher say of his poor habitation, meaning his heathenish household gods—whatever else is wanting to me. How much more may a saint say so of his God, who will "awake for him, and make the habitation of his righteousness prosperous!" {#Job 8:6}

Ver. 34. Surely he scorneth the scorners.] Those proud haughty scorners {#Pr 21:24 1Pe 5:5} who jeer at this doctrine, and at those who believe it. Surely God scorneth these scorners, for he loves to retaliate; he that sitteth in heaven laughs a good {a} at them; {#Ps 2:4} he makes them also, in his just judgment, a derision to others, {b} and punisheth them with the common hatred of all: contempt being a thing that man’s nature is most impatient of, and in carnal reason, tallying of injuries is but justice.

But he giveth grace to the lowly.] Though oppressed by scorners, yet shall they be no losers, for "God will give grace, and he will give glory"—grace and glory! what things be these?—"and no good thing will he withhold from them that walk uprightly." {#Ps 84:11} Humility is both a grace and a vessel to receive grace. And as he that goeth into a pond or river to take up water puts the mouth of his vessel downward, and so takes it up; in like sort, he that looks for any good from God must put his mouth in the dust, and cry out, Lord, I am not worthy, &c. Non sum dignus, at sum indigens, "I am poor and needy, make haste unto me, O God." {#Ps 70:5}

{a} Sic.

{b} Facit ut aliis sint ludibrio, ubi in calamitatem inciderint. -Rab. Levi.

Ver. 35. The wise shall inherit glory.] Not have it only, but inherit it— Hoc est, proprio, perfecto et perpetuo iure possidebunt, as Pellican; they shall have it as their proper, perfect, and perpetual right.

But shame shall be the promotion of fools.] A fair promotion they come to, but good enough for them, unless they were better. If they attain to high places and preferments, these prove but as high gibbets to bring them to more disgrace in this world, and torment in the next. Some there be that read the text thus: "But shame taketh away the foolish"; that is, it carrieth both them and their hope away in a pinch of time, or twinkling of the eye, as it were.

Chapter 4

Ver. 1. Hear, ye children.] Audite senem, iuvenes, quem iuvenem senes audierunt: Hear me, now an old man, O ye youths, whom old men once gladly heard, when I was but a youth. With this speech Augustus pacified his mutinous army:—

“ Aspice, vultus

Ecce meos, utinamque oculos in pectore posses

Inserere, et patrias intus deprendere curas.” {a}

“Behold my looks; and oh that thou couldst see

Mine anxious thoughts and careful heart for thee!”

{a} Sol Phaetonti, apud Ovid. Met.

Ver. 2. For I give you good doctrine.] The common cry is, "Who will show us any good?" and every man will lend both ears to a good bargain. The doctrine here delivered is good every way, whether you look to the author, matter, or effect of it, and is therefore worthy of all men to be received, as the Hebrew word {a} here used for doctrine importeth. The Vulgate renders it, Donum bonurn tribuam vobis: I will give you a good gift, even that good part that shall never be taken from you.

{a} חקל a verbo חקר quod est accipere.

Ver. 3. For I was my father’s son, ] q.d., I that am now so famous for wisdom, was once as wise as a wild ass’s colt. But I had the happiness to be taught and tutored by the best and wisest man in his generation, and therefore you should the rather regard my doctrine. Plato praised God that he was pupil to Socrates, Bucholcerus that he was bred under Melanchthon, Mr Whately under Mr Dod’s ministry, and I under Mr Ballam’s, at Evesham. Holy David was far beyond any of these, as being divinely inspired, and rarely qualified. Such a heart so well headed, and such a head better hearted, was not to be found among the sons of men, for he was "a man after God’s own heart." His counsel to his son therefore must needs be very precious and ponderous. See some of it, for a taste, in #1Ch 28:9,10.

Tender and only beloved.] Filius a φιλος. The Greeks commonly called their children φιλτατα, the Latin chari, darlings, as he in Plautus, Domi domitus fui usque cum charis meis. {a} I was hardly handled at home, together with my dear children.

In the sight of my mother.] Who had other children; {#1Ch 3:5} but Solomon she loved best, because he had most grace. And as a special fruit of her love, she gave him excellent counsel in her "Lemuel’s lesson." {#Pr 31} His fall was therefore the more blameworthy, because he had been so piously educated.

{a} Plaut. Menech., act 1, scene 1.

Ver. 4. He taught me also.] As Cato taught his own children, and took it for no disgrace, though so great a man. "Nurture" is as necessary for children as nourishment, {#Eph 6:4} which they that neglect to bestow upon them. are peremptores potius quam parentes -not parents, but parricides. One cause of Julian’s apostasy was his two heathenish tutors, Libanius and Jamblicus, from whom he drank in great profaneness. Doubtless David had Nathan the prophet, and the best he could get, to breed up his son in the best things, but yet so as himself had a main stroke in the business.

And said unto me.] Jacobus Valentinus, {a} and some others, grounded an opinion from these words, that Solomon received this whole book of Proverbs following from his father David; but that is no way likely. The substance of his father’s doctrine he briefly sets forth in this and the five following verses, and then proceeds in his own words.

Retain my words.] As the good stomach doth food; as the good earth doth seed; that is, bene occatum, et occultatum, saith one.

{a} Praefat. in Cant. Cantic.

Ver. 5. Get wisdom, get understanding.] Compara sapientiam, compara intelligentiam -so Chrysostom. Comparate saeculares, comparate vobis biblia, animae pharmaca. Get you Bibles by all means, whatever they cost you. You may better want bread, light, &c., than the knowledge of the Scriptures. Augustine makes mention of some that neglected the means of knowledge, because knowledge puffeth up; and so would be ignorant, that they might be humble, and want knowledge, that they might want pride. This was to do as that foolish philosopher that plucked out his eyes to avoid the danger of uncleanness; or as the silly friar, to whom Sir Thomas Moore wrote thus, —

“ Tu bene cavisti ne te ulla occidere possit

Litera: Nam nota est litera nulla tibi.”

But men must get knowledge, and lest it puff them up, swelling them beyond measure, they must get humility laid on as a weight to keep them down.

Forget it not.] For so much a man learns as he remembers. The promise also of salvation is limited to the condition of "keeping in memory what we have received." {#1Co 15:2}

Ver. 6. Forsake her not, &c.] Wisdom is her own reward. If she forsake us, it is because the desertion is first on our part. But she cannot but be "justified of her own true children." {#Mt 11:19} Falling stars were never but meteors; temporaries were never Christians indeed. What wonder though some hold falling from grace, since they mistake common grace for true grace? Hence Bellarmine saith, That which is true grace, veritate essentiae, only may be lost, not that that is true veritate firmae soliditatis: which latter being rightly understood, may be called special, as the other common grace.

Love her, and she shall keep thee, ] viz., From recidivation and utter apostasy, caused by the overflow of iniquity. {#Mt 24:12 2Th 2:10,11} This to prevent, let knowledge and affection, like two individual twins, grow up together, and mutually transfuse spiritual vigour into each other.

Ver. 7. Wisdom is the principal thing.] Say the world what it will, a drachma of this wisdom is worth a pound of wit. Let others censure with the scribes, let me wonder with the multitude. And for wealth he is rich, not that hath the world, but that can contemn it. As for honour, virtue is a thousand escutcheons. And that is the true nobility, whereof God is the top of the kin, religion the root. For without this, well may a man be notable or notorious, but truly noble he can never be. {a} Lastly, for learning, the Greeks express learned and good by one word, {b} as if they were not learned that are not good; and the Scripture calls a wicked man generally a fool.

With all thy getting get.] With any pains; for any price. This gold cannot be bought too dear. Make religion thy business, other things do by the by; as Aristotle studied philosophy in the morning, that was his εργον; but eloquence in the afternoon, that was his παρεργον. Or as Caesar, swimming through the waters to escape his enemies, carried his books in his hand above the waters, but lost his robe. {c}

{a} Magnus homines virtute metiuntur non fortuna prudentes. -Nepos.

{b} σπουδαιος.

{c} Maior fuit cura Caesari libellorum quam purpurae.

Ver. 8. Exalt her, and she shall.] Have a high and honourable esteem of her and her children. Rabbi Solomon, out of the Talmudists, renders it, Search for her, minutatim in ea singula consectans, do it diligently, as holding every parcel of her precious, as men do the very filings of gold.

Ver. 9. A crown of glory.] The psalmist shows by prophesying {#Ps 138:4,5 119:72} that even kings, coming to taste the excellence of the comforts of godliness, and to feel the power of God’s word, should sing for joy of heart, and greatly acknowledge the excelling glory of God and godliness.

Ver. 10. Hear, O my son, and receive.] How slippery an age youth is, and how easily it slips into sinful courses and companies the wise man well knew; and therefore ceaseth not to inculcate and repeat the same thing over and over. Liquidae sunt puerorum memoriae.

Ver. 11. I have led thee in right paths.] Impli ambulant in circuitu, The wicked walk the round. So doth the devil, that great peripatetic. {#Job 1:6-12} "How long wilt thou go about, O thou backsliding daughter?" {#Jer 31:22} "How long wilt thou run retrograde, or turn aside unto crooked ways?" {#Ps 125:5} "The ways of the Lord are right, and the righteous shall walk in them; but the transgressors shall fall therein." {#Ho 14:9}

Ver. 12. And when thou runnest.] Having a good mixture of zeal and knowledge; so that thy zeal doth quicken thy knowledge, and thy knowledge guide thy zeal. For that the soul be without knowledge, it is not good; "And he that (so) hasteth with his feet (being indiscreetly zealous) sinneth." {#Pr 19:2}

Thou shalt not stumble.] Or if thou do, thou shalt recover thy stumbling, and so get ground. But say thou do so stumble as to fall; in falling forwards is nothing so much danger as backward. So he that is earnest in good, though he may carry some things indiscreetly, yet is far better than an apostate.

Ver. 13. Take fast hold of instruction.] Nam magnum certamen sustines adversus haereticae et epicureos, saith a Jewish doctor upon this text: Heretics and epicures will seek to wring it from thee, by wrench and wile. Therefore "hold fast the faithful word, as thou hast been taught." {#Tit 1:9} Hold it as with tooth and nail against those gainsayers that would snatch it from thee. For "there are many unruly and vain talkers," and so there are many loose and lewd walkers too, that would bereave thee of the benefit of what thou hast learned; but "hold fast that which is good." Let it not go, Ne languescas; surcease not, slake not, give not over striving against sin and sinners.

Ver. 14. Enter not into the path of the wicked.] Qui male vivunt, et peius credunt, saith one, which live ill, and believe worse. Qui aequo animo malis immiscetur, malus est, saith another. {a} He that is well content to keep company with those that are naught, is himself naught. The river Dee, in Merionethshire, running through Pimblemeer, remains entire, and mingles not her streams with the waters of the lake. See #1Co 5:9-11.

And go not in the way.] Ne tibi placeat via malorum; so the Vulgate. Think not thyself happy in their company, applaud not their way. Verbum eundi significationem felicitatis habet in multis linguis. {b} The Hebrew word to go signifies also to be happy; and Solomon haply here would take it in both senses.

{a} Fuller’s Holy State, 162.

{b} רשׁא, incessit, felicitavit. Ita συμβαινειν et ενοδουσθαι Graecis. Il va bien, Gallicis.

Ver. 15. Avoid it, pass not by it.] As ye would not come near a carrion carcass; as the seaman shuns sands and shelves (the apostle’s simile, #2Th 3:6); as ye would be loath to come near those that have the plague sore running upon them. Evil men endanger good men, as weeds the grain, as bad humours the blood, or as an infected house the neighbourhood. Nemo errat sibi ipsi, sed dementiara spargit in proximos, { a} Entireness with wicked consorts is one of the strongest chains of hell, and binds us to a participation both of sin and punishment. Hence so many words about it here: Abundans cautela, &c. This heap of words is not without great use and emphasis; there is earnestness, and not looseness in this repetition.

{a} Seneca.

Ver. 16. For they sleep not.] So much are they set upon it. Or as empty stomachs can hardly sleep, so neither can graceless persons rest till gorged and glutted with the sweetmeats of sin, with the murdering morsels of mischief. The devil, their taskmaster, will not allow them time to sleep; which is very hard bondage. "They have eyes full of adultery, and that cannot cease to sin." {#2Pe 2:14}

Unless they cause some to fall.] Protagoras, as Plato relates, boasted of this, that whereas he had lived threescore years, forty of them he had spent in corrupting of young men that conversed with him.

Ver. 17. For they eat the bread of wickedness.] As Tartarians feed upon dead carcasses of horses, asses, cats, dogs, yea, when they stink, and are full of maggots, and hold them as dainty as we do venison. {a} As spiders feed upon aconite; {b} as Mithridates, and the maid in Pliny, upon spiders; or as the Turkish galley slaves upon opium—they will eat near an ounce at a time, as if it were bread (the tithe whereof would kill him that is not accustomed to it), and can neither sleep nor live without it.

{a} Petcham’s Valley of Vanity.

{b} A genus of poisonous plants, belonging to the family Ranunculaceae. esp. the common European species Aconitum Napellus, called also Monk’s-hood and Wolf’s-bane. Also applied loosely or erroneously to other poisonous plants.

Ver. 18. But the path of the just is as the shining light.] He sets forth betime in the morning, and travels to meet the day. He proceeds from virtue to virtue, till at length he shine as the sun in his strength. {#Mt 13:43}

Ver. 19. Is as darkness.] That little light they had by nature they imprison, {κατεχοντωυ, #Ro 1:18} and are justly deprived of. And as for those sparkles of the light of joy and comfort that hypocrites have, it is but as a flash of lightning which is followed with a thunder clap, or like the light smitten out of the flint; (1.) they cannot warm themselves by it, nor see to direct their ways; (2.) it will quickly go out; (3.) and after that they must "lie down in sorrow." {#Isa 50:11}

They know not at what they stumble.] They stumble sometimes at Christ himself, and at his word, "being disobedient, whereunto also they were appointed." {#1Pe 2:8} A shrewd sign of reprobation. The Vulgate renders it, Ne sciunt ubi corruant. They know not how soon they may drop into hell, which even gapes for them. {#Isa 14:9}

Ver. 20. My son, attend to my words.] Still he calls for attention, as knowing our dulness and fickle headedness. It fared with the prophet Zechariah as with a drowsy person, who, though awaked and set to work, is ready to sleep at it. {#Zec 4:1} It fares with many of us as with little children, who, though saying their lessons, yet must needs look off to see the feather that flies by them.

Ver. 21. Let them not depart.] {See Trapp on "Pr 3:21"}

In the midst of thy heart.] As in a safe repository, a ready repertory.

Ver. 22. For they are life.] {See Trapp on "Pr 3:22"} {See Trapp on "Pr 3:16"}

And health unto all their flesh] Sin is the cause of sickness. {#1Co 11:20} "Sin no more, lest a worse thing come unto thee." {#Joh 5:14} But "the joy of the Lord is a man’s strength"; {#Ne 8:10} and such "a merry heart doeth good, like a medicine." {#Pr 17:22} As sin is a universal sickness, {#Isa 1:5,6} like those diseases wherein physicians say are corruptio totius substantiae, a corruption of the whole substance, as the heretic, &c.; so grace is a Catholicon, a general cure, like the herb Panace, whdch is said to be good for all diseases; whence also, saith Pliny, it hath its name. {a}

{a} Α παν et ακεω.

Ver. 23. Keep thy heart.] Filth free, as much as may be; keep a constant counterguard against all inroads made by flesh, world, and devil. Keep the heart always supple and soluble, for else thou canst not be long in spiritual health. Quod sanitas in corpore, id sanctitas in corde. Keep it ever well in tune, and then all shall go well. If in a viol I find the treble string in tune, I make no question of the bass; that goes not out so easily. So here.

For out of it are the issues of life.] That is, as of natural, so of spiritual actions, Hinc fons boni et peccandi origo, saith Jerome. It is the fountain; {#Mt 15:19} the root; {#Mt 7:17,18} the treasury or storehouse; {#Lu 6:49} the primum mobile; the great wheel; the Pharos that commands the haven; the chief monarch in this Isle of Man that gives laws to all the members. {#Ro 7} Keep it therefore with all custody, or with all caution; or if the devil cast poison into it (as he will), cleanse it after. It is in vain to purge the stream, where the spring is defiled; but if the spring be clear, the streaans will soon clear themselves.

Ver. 24. Put away from thee a froward mouth.] To the keeping of the heart, a careful watching over the mouth, eyes, feet, &c., doth much conduce. For these outward parts abused, as they receive defilement from the heart, so they reflect defilement also upon it. They stain the soul, and dispose it to further evil. Christ had a pure heart; therefore his eyes were not bewitched, nor his ears enchanted, "neither was there any guile found in his mouth."

And perverse lips put far from thee.] Because it is a duty of no small difficulty, {#Jas 3:2-12} therefore he redoubleth his exhortation. "The words of the wise are as nails fastened by the masters of assemblies." {#Ec 12:11}

Ver. 25. Let thine eyes look right on.] E regione, vel in rectum. Let them be fixed upon right objects. Get that stoic eye of our Saviour; get a patriarch’s eye; be well skilled in Moses’s optics; {#Heb 11:27} have oculum in metam, which was Ludovicus Vives’s motto. Do as mariners that have their eye on the star, their hand on the stern. A man may not look intently upon that which he may not love. The disciples were set agog by beholding the beauty of the temple. {#Mt 24:2} If therefore thine eye offend thee, or cause thee to offend, pull it out of the old Adam, and set it in the new man. If thou use it not well, thou wilt wish that thou hadst pulled it out indeed, as Democritus did.

Ver. 26. Ponder the path of thy feet.] Viz., By the weights of the word. Look to thine affections, for by these maids Satan woes the mistress. Take heed where you set gunpowder, since fire is in your hearts. Augustine thanks God that his heart and the temptation did not meet together. Walk accurately, tread right, ακριβως ορθοποδειν; {#Ga 2:14} step warily; lift not up one foot till you find firm footing for another, as those in #Ps 35:6. The way of this world is like the vale of Siddim, slimy and slippery: Cavete. Beware, We have an Eve, a tempter (each one) within us, our own flesh, saith Bernard. And Nemo sibi de suo palpet: quisque sibi Satan est, saith another father. We have enough to watch for our halting; the devil also casts his club at us that we "may stumble and fall, and be broken, and snared, and taken." {#Isa 8:15}

Ver. 27. Turn not to the right.] Keep the king’s highway; keep within God’s precincts, and ye keep under his protection. The heathen orator {a} could say, A recta conscientia ne latum quidem unguem discedendum; A man may not depart a hair’s breadth all his life long from the dictates of a good conscience.

Remove thy foot from evil.] Bestir thee no otherwise than if thou hadst trod upon a snake. "Abhor that which is evil"; {#Ro 12:9} "abstain from all appearance," all shows and shadows of it. {#1Th 5:22} Run from the occasions of it; "come not near the doors of her house." {#Pr 5:8}

{a} Cic. in Offic.

Chapter 5

Ver. 1. My son, attend unto my wisdom.] Aristotle {a} could say that young men are but cross and crooked hearers of moral philosophy, and have much need to be stirred up to diligent attendance. Fornication is by many of them held a peccadillo; and Aristotle spareth not to confess the disability of moral wisdom to rectify the intemperance of nature; which also he made good in his practice, for he used a common strumpet to satisfy his lust.

{a} Ethic., lib. vii. cap. 3,4.

Ver. 2. That thou mayest regard discretion.] Or, That thou mayest keep in thy thoughts, as Job did, {#Job 31:1} "Why then should I think upon a maid?" "Out of the hearts of men proceed evil thoughts, adulteries, fornications," &c., saith our Saviour. {#Mr 7:21} Many men’s hearts are no better than stews and brothel houses, by reason of base and beastly thoughts and lusts that muster and swarm there, like the flies of Egypt. "There is that leviathan, and there are creeping things innumerable." {#Ps 104:25,26} Yea, the hypocrite, who outwardly abstains from gross sins, yet inwardly consenteth with the thief, and partaketh with the adulterer, {#Ps 50:18,19} that is, in his heart and fancy, supposing himself with them, and desiring to do what they do. This is mental adultery, this is contemplative wickedness. So it is also to recall former filthiness with delight. She multiplied her whoredoms in calling to remembrance the days of her youth, wherein she had played the harlot. {#Eze 23:21} Surely as a man may die of an inward bleeding, so may he be damned for these inward boilings of lust and concupiscence, if not bewailed and mortified. {#Jer 4:14} "The thoughts of the wicked are abominable to the Lord." {#Pr 15:26} To look and lust is to commit adultery. {#Mt 5:28} Therefore "desire not her beauty in thy heart." {#Pr 6:25}

And that thy lips may keep knowledge.] As Joseph did in answering his wanton mistress; {#Ge 39:7-9} as he in Augustine did, that replied to his minions, Ego sum -It is I, at ego non sum -but it it is not I.

Ver. 3. For the lips of a strange woman drop.] Take heed therefore how thou exchange any words at all with her. But if thou be first set upon, as Joseph was by his mistress, and as Franciscus Junius {a} was by those impudent queans (harlots) at Lyons, in France (whither he was sent by his father for learning’s sake), who night and day solicited him; then to keep thee from the bitter sweet lips of these enchantresses, "let thy lips keep knowledge"; answer them (as Joseph did) with "the words of truth and soberness"; {#Ac 26:25} with "gracious and wholesome words," {#1Ti 6:3} such as have a cooling and healing property in them; with Scripture language, which the devil and his agents cannot answer or away with. When, therefore, thou art tempted to this or any like sin, say No—I may not, I dare not; for it is forbidden in such a place, and again in such a place, "How then can I do this great wickedness, and sin against God?" {#Ge 39:9} "Lo this is the way, walk in it." Let thy lips keep knowledge, and it shall keep thee from the lips of a strange woman, though they drop as a honeycomb, and seem to have plenty of pleasure and sweetness in them.

Drop as a honeycomb.] But is like that honey spoken of by Pliny that had poison in it, as being sucked out of poisonous herbs and flowers. In the Cadiz voyage, at Alvelana, three miles from Lisbon, many of our English soldiers, under the Earl of Essex, perished by eating of honey, purposely left in the houses, and spiced with poison, as it was thought. {b} How much better is it to be preserved in brine than to rot in honey! to mortify lusts, than to enjoy them! {#Ro 8:13} Voluptatem vicisse voluptas est maxima, saith Cyprian, {c} nec ulla maior est victoria, quam ea, quae cupiditatibus refertur. There is no such pleasure as to have overcome an offered pleasure; neither is there any greater conquest than that which is gotten over a man’s corruptions.

{a} Jun. in Vita sua.

{b} Speed. xii. 10.

{c} De bono pudicit.

Ver. 4. But her end is bitter as wormwood.] The pleasure passeth, the sting remaineth; for in the froth of this filthy pleasure is bred that hell worm of guilt that never dieth. {a}

“ Principium dulce est, sed finis amoris amarus:

Laeta venire Venus, tristis abire solet.”

Diana of the Ephesians was so artificially portrayed, that she seemed to smile most pleasantly upon such as came into her temple, but to frown at those that went out. So doth sensual pleasure. Heus tu scholastiae, dulce et amarum gustulum carpis, &c., said the harlot to Apuleius; hark, scholar, it is but a bitter sweet that you are so fond of. {b} Plus aloes quam mellis habet; { c} knowest thou not that there will be bitterness in the end? The chroniclers {d} have observed of our Edward III that he had always fair weather at his passage into France, and foul upon his return. Such is the way of the harlot; the sin committed with her is as the poison of asps. When an asp stings a man, it doth first tickle him so as it makes him laugh, till the poison by little and little get to the heart, and then it pains him more than ever before it delighted him. See #Lu 6:25,16:25 Heb 12:15,16 Job 13:26 Ec 7:27,28.

{a} In amore multum est amari.

{b} Dulcis acerbitas amarissima voluptas. -Tertul.

{c} Plutarch.

{d} Speed, Walsing.

Ver. 5. Her feet go down to death.] The Romans were wont to have their funerals at the gates of Venus’s temple, to signify that lust was the harbinger and hastener of death, saith Plutarch. As for whores, they were of old shut out of the city, and forced to seek places among the graves. Hence they were called Maechae bustuariae. De scortis dictum inter busta prostrantibus, saith Turnebus. {a} {See Trapp on "Pr 2:18"}

Her steps take hold on hell.] Whither she is hastening, and hurrying with her all her stallions and paramours, {See Trapp on "Pr 2:18"} {See Trapp on "Pr 2:19"} and where, "by how much more deliciously they have lived, by so much more they shall have of sorrow and torment." {#Re 18:7}

{a} Lib. advers, xiii. 19.

Ver. 6. Lest thou shouldest ponder, ] q.d., Lest thou shouldest persuade thyself that thou mayest embrace the bosom of a stranger, and yet lay hold upon the paths of life by repenting thee of thy folly—this was Solomon’s error sometimes {#Ec 1:17 2:3} -thou art utterly deceived herein, for her ways are moveable, so that thou observest not whither she tendeth; she wanders here and there (and thou with her), yet not so wide as to miss hell; lo, that is the centre whereunto she is rolling, that is the rendezvous for all her associates in sin.

Ver. 7. O ye children.] See #Pr 4:1. Shechem, though at ripeness of age, yet is called a child. {#Ge 39:19} Neque distulit puer. And the young man, or the child, deferred not to do the thing. A child he is called, that is, a fool, quia non ratione sed affectu rapitur, saith an interpreter, {a} because not reason but lust overruled him. "As for thee, thou shalt be as one of the fools in Israel," said she to her libidinous {b} brother Amnon. {#1Sa 23:13}

{a} Pareus.

{b} Of persons, their lives, actions, desires: Given to, full of, or characterized by lust or lewdness; lustful, lecherous, lewd.

Ver. 8. Remove thy way far from her.] The Jesuits boast (but believe them who will) that they can dally with the fairest women without danger. But he that would not be burnt must dread the fire; he that would not hear the bell, must not meddle with the rope.

“ Quid facies facies Veneris cum veneris ante?

Non sedeas, sed eas; ne pereas, per eas.”

"Chambering and wantonness," is a deed of darkness and dishonesty. {#Ro 13:13 Ex 23:7}

Come not nigh the doors.] Keep thee far from an evil matter, saith Moses. The plague (and worse) is at the harlot’s house; stand off, αφισπασο. {#1Ti 6:5} To venture upon the occasion of sin, and then to pray, "Lead us not into temptation," is all one, as to thrust thy finger into the fire, and then to pray that it may not be burnt. Was not he a wise man that would haunt taverns, theatres, and whore houses at London all day, but yet durst not go forth without prayer in the morning, and then would say at his departure, Now devil do thy worst? {a}

{a} Shepherd’s Sincere Convert, 232.

Ver. 9. Lest thou give thine honour, ] i.e., Whatsoever within thee, or without thee, may make thee honourable or esteemed, as the flower of thine age, the comeliness of thy body, the excellency of thy wit, thy possibility of preferment, that good opinion that the better sort had of thee, &c. How was David slighted by his own children and servants after he had thus sinned! Compare #1Sa 2:30 with #2Sa 12:10. Chastity is a man’s honour. {a} {#1Th 4:4}

And their years, ] i.e., According to some, Thy wealth that thou hast been many years in gathering; πλουτος quasi πολυετος.

To the cruel.] That is, To the harlot and her bastardly brood, whom thou must maintain. The Hebrews expound it of the devil. To the cruel—i.e., principi gehennae, saith Solomon; angelo morris, saith another; to the Prince of Hell, to this Angel of Death. Aczar, the Hebrew word, properly signifies, saith one, "the poison of the asp," {#De 32:33} which paineth not at first, but is deadly.

{a} Castus; quasi καστος, ornatus, αγνος, ab αγος, venerabills.

Ver. 10. Lest strangers be filled.] This sin is a purgatory to the purse, though a paradise to the desires. How soon had the prodigal {Ασωτος, #Lu 15:13, quasi ασωστος} wasted his portion when once he fell among harlots, those sordida poscinummia, those crumenimulgae. "Ask me never so much gift, and I will give it," said Shechem. {#Ge 34:12} "What pledge shall I give thee? and she said, Thy signet, thy bracelets," &c., {#Ge 37:18} and if she had asked more, she might have had it. "Ask what thou wilt, and it shall be given thee," said Herod to his dancing damsel; nay, he sware "to her that whatsoever she should ask, he would give it to her to the half of his kingdom," {#Mr 6:22,23} so strongly was he enchanted and bewitched with her tripping on the toe and wanton dancing. {a} This detestable sin is able to destroy kings, as Solomon’s mother taught him. {#Pr 31:3} And surely Solomon by the many women that he kept, was so exhausted in his estate (for all his great riches) that he was forced to oppress his subjects with heavy taxes and tributes, which occasioned the revolt of ten tribes. The whore "lyeth in wait for a prey," {#Pr 23:28} and "by means of a whorish woman a man is brought to a morsel of bread" {#Pr 6:26} -to extreme beggary.

{a} ορχησατο, tripudiabat baccharum more.

Ver. 11. And thou mourn at the last.] Heb., And thou roar; as being upon the rack of an evil conscience, and in the suburbs of hell, as it were: while "the just Lord" {#Zep 3:5} makes thee, even here, possess the sins of thy youth, and writes bitter things against thee. The word signifies, To roar as a lion, or as the sea, {a} or as the devil doth. For the devils believe and tremble, or roar. {#Jas 2:19} Grecians ascribe the original, φρισσουσι, to the roaring of the sea. {b}

When thy flesh and thy body.] By the word here rendered body, there are those who understand the radical humour, the natural moisture that maintains life, and is much impaired by this sensual sin. {c} Avicenna doubted not to say, that the emission of a little seed more than the body could well bear, was a great deal more hurtful than the loss of forty times so much blood. Gouts, palsies, epilepsies, &c., oft follow upon this sin: but the French disease is the natural fruit of it, such as will stick by men when their best friends forsake them. "Jezebel is cast into a bed, and they that commit adultery with her, into great tribulation." {#Re 2:20} The Popish libidinous {d} clergy are smitten with ulcers. {#Re 16:11} Their pope, Paul the Fourth, died ex nimio veneris usu, saith the historian, {e} by wasting his strength in filthy pleasure, as the flame consumeth the candle.

{a} φριξ est maris agitatio.

{b} Hom. Iliad. H. vide Eustath.

{c} Venus ab antiquis λυσιμελης dicta.

{d} Of persons, their lives, actions, desires: Given to, full of, or characterized by lust or lewdness; lustful, lecherous, lewd.

{e} Runius De Vit. Pontif.

Ver. 12. And say, How have I hated, &c.] When cast out with the prodigal, and hath nothing left him but a diseased body, a distressed soul, then, all too late, he fills the air with doleful complaints of his former folly, and cries out, as he did, Totum vitae meae tempus perdidi, quia perdite vixi. {a} Oh, what a wretch, what a beast, what a maddened devil was I, so woefully to waste the fat and marrow of my dear and precious time, the flower of mine age, the strength of my body, the vigour of my spirits, the whole of mine estate, in sinful pleasures and sensual delights! Lo, here is a kind of repentance which, though late, yet, if it were true, would be accepted, {b} The mole, they say, begins to see when he dies, and not till then. Oculos incipit aperire moriendo, quos clausos habuit vivendo. {c} But it is a rare thing, and seldom seen, that any whoremonger doth truly repent. "One such man among a thousand have I found," saith Solomon—perhaps he meant himself—"but a woman among all those have I not found." {#Ec 7:28} And yet Scultetus tells us that Dr Speiser, minister of Ansborough, in Germany, preached there so powerfully, that the common harlots, there tolerated, left their filthy trade of life, and became very honest women. {d}

And my heart despised reproof] Experience shows that they that are once given up to this sin are more graceless, profane, and incorrigible than others, deriders and contemners of all good counsel, having lost even the very light of nature, and so set in their sin, and so wedded and wedged to their wicked ways, as that they cannot be removed but by an extraordinary touch from the hand of Heaven.

{a} Bernard.

{b} Nunquam sero si serio.

{c} Tostat. ex Plinio.

{d} Anno 1523. Scultet., Annal. p. 118.

Ver. 13. Nor inclined mine ear.] I would not so much as hear them, nmch less obey their voice. Intus existens prohibet alienum. The songs of those syrens had so enchanted him, that it was past time of day to give him counsel. If you speak against his sweet sin, and dissuade him from that, he shrinks back into the shell, and lets his hood hearken. All that is of ‘Davy Dutton’s dream,’ as the proverb is, and therefore, Surdo fabulam, he will in nowise give ear to you.

Ver. 14. I was almost in all evil.] Abraham Ben Ezra reads it in the future tense, Brevi ero in omni malo, I shall shortly be in all evil; and so his repentance here appears to be poenitentia sera, Iscariotica, such as was that of Judas and of those popelings, {#Re 18:19} a desperate repentance, and not "toward God," {#Ac 20:24} not a repentance for sin, as it is offensivum Dei, et aversivum a Deo, an offence against God, and a turning away from him. Such a repentance in this man had been, as the Romans said of Pompey, {a} Εχθρου πατρος φιλτατον τεχνον, a fair and happy daughter of an ugly and odious mother—of his sin I mean, the sight whereof had sent him to Christ.

In the midst of the congregation.] That is, Openly, and before all men. And this he brings as an aggravation of his misery, that there were so many eye witnesses thereof. No unclean person can have any assurance that his sin shall always be kept secret, no, not in this life. The Lord hath oft brought such—sometimes by terror of conscience, sometimes by frenzy—to that pass, that themselves have been the blazers and proclaimers of their own secret filtifiness. Yea, observe this, saith one, {b} in them that are the most cunning in this sin, that, though nobody peradventure can convince them evidently of the fact, yet everybody, through the just judgment of God, condemns them we for it. As the Lord seeth their secret villanies, even so ofttimes he testifieth agaiust them, accordins to that which he threateneth, "I will be a swift witness against the adulterers." {#Mal 3:5}

{a} Plut. in Pomp. Vita.

{b} Hildersh. on John iv.

Ver. 15. Drink waters out of thine own cistern.] After other preservatives from fornication, as not to think of or speak with the harlot, not to come near the doors of her house, &c., but to consider the many mischiefs that follow upon it—a diseased body, a damned soul, a poor purse, &c.—here the wise man prescribeth wedlock as a remedy properly ordained by God for that end. {#1Co 7:2,9} And because not the having of a wife, but the loving of her keeps a man honest; therefore it follows, {#Pr 5:19} "Let her be as the loving hind," &c.

And running waters.] Heathen writers also set forth a wife by waters: as Hesiod {a} bids men not to pass over a running water without prayers to the gods—that is, not to render unto their wives due benevolence till they have sought God, as Johannes Grammaticus interprets it. A pious precept: marriage, as well as food, must be sanctified by the word and prayer, and God be called in to bless this physic to the soul. Lust makes the heart hot and thirsty: God therefore sends men to this well, to this cistern. Compare #Isa 65:1. The Hebrews call a woman הבקנ, i.e., perforata {#Ge 1:27}

{a} Hesiod. in Ergis.

Ver. 16. Let thy fountains be dispersed.] "Thy fountains," that is, thy children. Let thine end in marrying be, that thou mayest have a numerous offspring, that may be as an infantry to the kingdom of heaven. Lawful marriage is usually blessed with many children; and the contrary. {#Ho 4:10} Erasmus tells of one Combe, a young woman in Euboea, that being married to one whom she liked, became mother and grandmother to a hundred children. {a} The same author tells of an Englishman, a cripple, that married a blind woman, lived very lovingly with her, and had by her twelve lusty boys, that had no defect or deformity. {b}

{a} Erasm. in Chiliad.

{b} Erasm. De Instit. Matrim.

Ver. 17. Let them be only thine own.] Sint, vel erunt; Let them be, or they shall be. It is both an exhortation and a promise; q.d., Far be it from thee to be a pander to thine own bed, as the Lituanians, of whom Maginus relates that they have their connubii adiutores, their coadjutors in wedlock, and prize them far above all their acquaintance. God also will bless thee with an honest wife, that shall be true to thy bed, and not obtrude upon thee children to keep that are not thine. St Paul gives charge, "that no man go beyond, or defraud his brother in the matter".—that is, in re venerea, in the matter of the marriage bed, as some {a} expound it, but that "every one possess his vessel,"—that is, say they, his wife, that "weaker vessel"—in sanctification and honour. {#1Th 4:4-6}

{a} Jerome, Chrysost., Heinsius.

Ver. 18. Let thy fountain be blessed.] Or, Thy fountain shall be blessed, thy wife shall be fruitful, as #Ps 128:3, that psalm for Solomon, whose many wives brought him but few children. We read but of one son that he had, who was none of the wisest neither, and two daughters, both of them subjects. Our Henry VIII, though blameworthy for women too, was more happy in King Edward his son, that orbis deliciae, and his two daughters, both sovereigns of an imperial crown.

Rejoice with the wife of thy youth.] As Isaac did, who was the most loving husband that we read of in Holy Writ. Ezekiel’s wife was "the delight of his eyes"; he took singular complacency in her company. This conjugal joy is the fruit of love, which therefore he commendeth to all married men, in the next words.

Ver. 19. Let her be as the loving hind, &c.] The hind and the roe are the females of the hart and roebuck, of which creatures it is noted that of all other beasts they are most enamoured, {a} as I may so speak, with their mates, and even mate again in their heat, and desire after them. This being taken in a good sense, may set forth the ardent affections that husbands should bear to the wives of their bosoms; so they are called, too, because they should be as dear to them as the hearts in their bosoms. A wife is the most proper object of love, {#Col 3:18} above parent, friend, child, or any other, though never so dear to us.

And be thou ravished always.] Heb., Err thou always in her love: velut extra te sis et rerum aliarum obliviscare. {b} It implies, saith one, a lawful earnest affection, so as, first, to oversee some blemishes and defects. Love is blind. In facie naevus causa decoris erit. {c} Secondly, so highly to esteem her, and so lovingly to comport with her, that others may think him even to dote on her. Howbeit mulierosity must be carefully avoided, as a harmful error, and that saying of Jerome duly pondered and believed, Quisquis in uxorem ardentior est amator, adulter est. As a man may be drunk with his own drink, and a glutton by excessive devouring of his own meat, so likewise one may be unclean by the intemperate or intempestive abuse of the marriage bed, which ought by no means to be stained or dishonoured with sensual excesses.

{a} Inter utrumque ardor amoris summus, ut Oppianus de cervis agens scribit.

{b} Mercer.

{c} Ovid.

Ver. 20. And why wilt thou, my son?] The premises considered, there is no reason for it, but all against it. Nothing is more irrational than irreligion, and yet nothing more usual with the devil than to persuade his vassals that there is some sense in sinning, and that they have reason to be mad. And, truly, though there were no devil, yet our corrupt nature would act Satan’s part against itself; it would have a supply of wickedness—as a serpent hath of poison—from itself. It hath a spring within to feed it. Nitimur in vetitum semper, petimusque negata. Nothing would serve the rich man’s turn but the poor man’s lamb. If Ahab may not have Naboth’s vineyard, he hath nothing. The more God forbids any sin, the more we bid for it. {#Ro 7:8} ‘Nay, but we will have a king,’ said they, when they had nothing else to say why they would.

Ver. 21. For the ways of man, &c.] Turpe quid acturus te sine teste time. {a} A man that is about any evil should stand in awe of himself; how much more of God, since he is πανοφθαλμος, all eye, and beholdeth the most secret of thine actions. The proverb is, Si non caste, saltem caute, Carry the matter, if not honestly, yet so closely and cleanly that the world may be never the wiser. How cunningly did David art it to hide his sip! But it would not be. "There is nothing covered that shall not be revealed." {#Lu 12:2} "If I make my bed in hell," said he, {#Ps 139:8} -as indeed the places where fornicators use to lodge are little better, -"behold thou art there." This God allegeth as a forcible reason against this sin. "I have seeu the lewdness of thy whoredoms"; {#Jer 13:27} and, "Even I know, and am a witness, saith the Lord." {#Jer 29:23}

{a} Auson

Ver. 22. His own iniquities shall take the wicked.] As so many sergeants set on by God; who will surely hamper these unruly beasts, that think to shift and escape his fingers, with the cords of their own sins, binding them hand and foot, and bringing them to condign punishment. So that, say the adulterer be not punished by the magistrate, or come off by comnmtation, yet he shall feel himself in the gall of bitterness and bond of perdition; he shall find that he hath made a halter to hang himself. Nobody can be so torn with stripes as a mind is with the remembrance of wicked actions. Tiberius felt the remorse of conscience so violent, that he protested to the senate that he suffered death daily. {a}

{a} Tacitus

Ver. 23. He shall die without instruction.] To spend the span of this transitory life after the ways of one’s own heart, is to perish for ever. But, oh, what madmen are they that bereave themselves of a room in that city of pearl for a few dirty delights and carnal pleasures!

Chapter 6

Ver. 1. My son, if thou be surety.] The wise man, having exhorted his son to marry, rather than burn, and to nourish a family, rather than to haunt harlots’ houses, to the end that he may show himself a good economic, and provide for the comfortable subsistence of wife and children, he bids him here beware—(1.) Of unadvised suretyship; (2.) Of idleness, two great enemies to thrift, without which there can be no good house kept. The royalty of Solomon could not have consisted, for all his riches, without forecast and frugality.

Ver. 2. Thou art snared, ] i. e., Endangered to slavery or poverty, or both. Hence the proverb, Sponde, noxa praesto est; Give thy word, and thou art not far from a mischief. Shun, therefore, suretyship, if fairly thou canst, or if not, propound the worst, and undertake for no more than thou canst well perform without thy very great prejudice: ne, ut leo cassibus irretitus dixeris, Si praescivissem? lest thou, being got into the hamble trambles, come in too late with thy fool’s "Had I wist."

Thou art taken.] For a bargain binds a man by the law of nature, and of nations. Judah, though in a shameful business, would make good his engagement to the harlot. {#Ge 38:23} Every godly man will do so, though it be to his own hindrance. {#Ps 15:4} The Romans had a great care always to perform their word, insomuch that the first temple built in Rome was dedicated to the goddess Fidelity. The Athenians were so careful this way, that Atticus testis is used for one that keeps touch, and Attica fides is sure hold; as, contrarily, Punica fides, there was no hold to be taken of Carthaginian promises. Of a certain pope and his nephew, it is said that the one never spoke as he thought, the other never performed what he spoke. This was small to their commendation. Debt is a burden to every well-minded man; neither can he be at rest till he come to "owe nothing to any man but this, that ye love one another." {#Ro 13:8} When Archbishop Cranmer discerned the storm which afterwards fell upon him in Queen Mary’s days, he took express order for the payment of all his debts and engagements, which when it was once done, a most joyful man was he, saith Master Foxe in his life. {a} For bills and obligations do mancipate the most free and ingenuous spirit, and so put a man out of aim that he can neither serve God without distraction nor do good to others, nor set his own state in any good order, but lives and dies entangled and puzzled with cares and snares; and, after a tedious and laborious life passed in a circle of fretting thoughts, he leaves at last, instead of better patrimony, a world of intricate troubles to his posterity, who are also "taken with the words of his mouth."

{a} Acts and Mon., vol. ii. p. 1541.

Ver. 3. When thou art come into the hand.] For "the borrower is servant to the lender," {#Pr 22:7} and Facile ex amico inimicum facies cui promissa non reddes, saith Jerome. {a} A friend will soon become a foe, if unfriendly and unfaithfully dealt with. Not keeping time makes a jar in payments—and so in friendship too—as well as in music.

Go, humble thyself.] Crave favour and further time of the creditor. Say, Doubt not of your debt, only forbear a while. Cast thyserf at his feet, as to be trodden—so the Hebrew word here signifieth. {#Eze 32:2 34:18} Stick not at any submission, so thou mayest gain time, and get off, and not be forced to run into the usurer’s books, that Amalek, or licking people, which, as cormorants, fall upon the borrowers, and, like cur dogs, suck your blood only with licking, and in the end kill you, and crush you, rob you, and ravish you. {#Ps 10:8-10}

And make sure thy friend.] For whom thou standest engaged; call upon him to save thee harmless. For as Alphius, the usurer, sometimes said of his clients, Optima nomina non appellando mala fieri; { b} even good debtors will prove slack paymasters if they be let alone, if not now and then called upon. Some read the words thus: Multiply thy friends, or solicit them, viz., to intercede for thee to the creditor, and to keep thee out of this brake.

{a} Jerome, Ad Celantiam.

{b} Horat. Epod. Colum. de re rust, lib. i. cap. 7.

Ver. 4. Give not sleep to thine eyes, &c.] Augustus wondered at a certain knight in Rome, that owed much, and yet could sleep securely; and when this knight died, he sent to buy his bed, as supposing there was something more than ordinary in it, to procure sleep. {a} The opportunity of liberty and thriving is to be well husbanded, lest some storm arising from the cruelty of creditors, or mutability of outward things, overwhelm a man with debt and danger, as the whirlwind doth the unwary traveller upon the Alps with snow. Now if such care be taken that we run not rashly in debt to men, how much more to God! If to undertake for others be so dangerous, how should we pray with that godly man Augustine, From my "other men’s sins" good Lord deliver me! If we are so to humble ourselves to our fellow creatures in this case, how much more should we "humble ourselves under the mighty hand of God, that he may lift us up in due season!" {#Jas 4:10} If this is to be done without delay, where the danger reacheth but to the outward man, how much more speed and earnestness should be used in making peace with God, whose wrath is a fire that burns as low as hell, and getting the black lines of our sins drawn over with the red lines of his Son’s blood; and so utterly razed out of the book of his remembrance!

{a} Dio.

Ver. 5. As a roe from the hand, &c.] This creature may be taken, but not easily tamed: it seeks therefore by all means to make escape, and when it fleeth, looketh behind it, holding it no life, if not at liberty. {a}

And as a bird.] A most fearful creature, and desirous of liberty, that Avis Paradisi bird of paradise, especially, that being taken, never gives over groaning, till let go again. Nititur in sylvas quaeque redire suas.

{a} Chald. Paraph. in #So 8:14.

Ver. 6. Go to the ant, thou sluggard.] Man, that was once the captain of God’s school, is now, for his truantcy, turned down into the lowest form as it were, to learn his A B C’s again; yea, to be taught by these lowest creatures. So Christ sends us to school to the birds of the air, and lilies of the field, to learn dependence upon divine providence, {#Mt 6:25-29} and to the stork, crane, and swallow, to be taught to take the seasons of grace, and not to let slip the opportunities that God putteth into our hands. {#Jer 8:7} This poor despicable creature the ant, is here set in the chair to read us a lecture of sedulity and good husbandry. What a deal of grain gets she together in summer! What pains doth she take for it, labouring not by daylight only, but by moonshine also! What huge heaps hath she! What care to bring forth her store, and lay it drying on a sunshine day, lest with moisture it should putrefy, &c. Not only Aristotle, Aelian, and Pliny, but also Basil, Ambrose, and Jerome, have observed and written much of the nature and industry of this poor creature; telling us in addition that in the ant, bee, stork, &c., God hath set before us, as in a picture, the lively resemblance of many excellent virtues, which we ought to pursue and practise. These, saith one, are veri laicorum libri, the true laymen’s books, the images that may teach men the right knowledge of God and of his will, of themselves and their duties.

Ver. 7. Which having no guide, overseer, &c.] How much more then should man, who hath all these, and is both ad laborem natus, et ratione ornatus, born to labour, and hath reason to guide him. Only he must take heed that he be not antlike, wholly taken up about What shall we eat, or what shall we drink? &c.

Ver. 8. Provideth her meat in the summer.] She devours indeed much grain, made chiefly for the use of man; but deserves, saith an interpreter, for this very cause, to be fed with the finest wheat, and greatest dainties, that all men may have her always in their eye: diligent men to quicken their diligence, and sluggards to shame them for their slothfulness.

And gathereth her food in harvest.] That may serve in winter. It is good for a man to keep somewhat by him, to have something in store, and not in diem vivere, to live for the day, {a} as the fowls of heaven do. Bonus Servatius facit bonum Bouifacium, as the Dutch proverb hath it; A good saver makes a well doer. Care must be taken ne promus sit fortior condo, that our layings out be not more than our layings up. Let no man here object that of our Saviour, "Care not for tomorrow," &c. There is a care of diligence, and a care of diffidence; a care of the head, and a care of the heart; the former is needful, the latter sinflil.

{a} Quintil.

Ver. 9. How long wilt thou sleep, O sluggard?] The ear, we say, is first up in a morning: call a sleeping man by his name, and he will sooner awake and answer to it than to anything else. The wise man therefore thus deals with the sluggard, that he may go forth and shake him, as Samson, not giving way to excessive sleep, which comes as a publican, saith Plutarch, and takes away a third part of our lives at least. Pliny {a} said to his nephew, when he saw him walk out some hours without studying, Poteras has horas non perdere, you might have put these hours to better uses. May not the same be said to the sleepy sluggard? While the crocodile sleeps with open mouth, the Indian rat shoots himself into his body, and eats up his entrails. While Ishbosheth slept upon his bed at noon, Baanah and Rechab took away his head. Epaminondas, a renowned captain, finding one of his sentinels asleep, thrust him through with his sword: and being chided for so great severity, replied, Talem eum reliqui qualem inveni, I left him but as I found him. It must be our care that death serve us not in like sort, that we be not taken napping, and so "killed with death." {#Re 2:23} The bird Onocrotalus is so well practised to expect the hawk to grapple with her, that even when she shutteth her eyes she sleepeth with her beak exalted, as if she would contend with her adversary, to teach us continual vigilance, resembling those who were wont to sleep with brazen balls in their hands, which falling on vessels purposely set on their bedsides, the noise did dissuade immoderate sleep, Nullus mihi per otium exit dies, partem etiam noctium studiis vindico, saith Seneca, {b} I let no day pass me idly, some part of the night also I spend in study. Our King Alfred, 872 AD, cast the natural day into three parts: eight hours he spent in prayer, study, and writing, eight in the service of his body, and eight in the affairs of his state; which space, having then no other divice for it, he measured by a great wax light divided into so many parts, receiving notice by the keeper thereof, as the several hours passed in the burning. {c} The Jews divided likewise the day into three parts, the first, ad Tephilla, for prayer; the second, ad Torah, for reading the law; the third, ad Malachah, for work; no talk of sleep. Their work would, likely, keep them waking. As for the law, what Servilius Scevola said of the civil law, holds more true of the divine, Ius civile scriptum est vigilantibus non dormitantibus, the law was not written for sleepers, but wakers. Jerome exhorted some godly women to whom he wrote, not to lay the Bible out of their hands, until being overcome with sleep, and not able any longer to hold up their heads, they bowed them down, as it were, to greet the leaves below them, with a kiss. {d} And for prayer, David would not fall asleep at it, but break his sleep for it. {#Ps 119:62,147} He was at it at midnight, at day dawn, and "In the morning will I direct my prayer unto thee, and will look up." {#Ps 5:3} Two military words {e} he there makes use of, to shew his wakefulness at his work soldiers are not the greatest sleepers: Caesar was no less vigilant, than valiant: Scanderbeg from his first coming to Epirus never slept more than two hours in a night; -he would not only pray, but marshal up his prayers, put them in good array; and when he had so done, he would be as a spy upon a tower, to see whether he prevailed, whether he got the day. {f} The spouse slept, but her heart waked; and, as repenting of that half-sleep also, which yet the night and foul weather persuaded, she promiseth to get up early. {#So 5:2 7:12} Our Saviour was up and at prayer "a great while before day." {#Mr 1:35} The holy angels are styled "Watchers," Εγρηγοροι. {#Da 4:10} And they are three times pronounced happy that watch. {#Lu 12:37,38,43} "Watch therefore."

{a} Lib. iii. cap. 5.

{b} Sen., Epist.

{c} Daniel’s Chro. 13.

{d} Tenenti codicem somnus obrepat, et cadentem faciem pagina sacra suscipiat. -Hier, ad Eust.

{e} Egneroch, ex radice gnarach, ordinavit, aciem disposuit: sappel, ex radice tsaphah, speculando expectavit. Hinc tsopheh, speculator.

{f} Turk. Hist., fol. 297.

Ver. 10. Yet a little sleep.] Heb., Sleeps; so, slumbers. Though he speaks in the plural, and would have much, yet all is but a little in his pretence and conceit. He asks "a little," but he will not be denied: sed finite paululum ibit tu longum. {a} First, he must have "sleep"; having slept, he must have "slumbers,"—sleep will not quickly be rubbed out of his eyes; having slumbered, he must "fold his hands." Compressis sedere manibus {b} to sit with hands folded up, is used by the Latins in a like sense. He tumbles on his bed, "as a door on the hinges." {#Pr 16:14} A man must come with a lever to help him off his couch.

{a} Augustine.

{b} Liv., lib. vii.

Ver. 11. As a traveller, and thy want as an armed man.] That is, Speedily and irresistibly. Men must sweat out a living, and earn their bread before they eat it. {#2Th 3:12} Think not to have wealth without working; as cities and towns are said to have fallen into Timotheus’s toil as he was sleeping—with so much ease he took them in. Spontaneae lassitudines morbos praecedunt, { a} roamings and reachings forerun diseases; so doth sluggishness usher in penury; when, as manus motitans, " the nimble hand maketh rich"; {#Pr 10:4} and "in all labour there is abundance." {#Pr 14:23} But, Nae, illi falsi sunt qui diversissimas res expectant ignaviae voluptatem et praemia virtutis. {b} They are utterly out that think to have the pleasure of idleness, and the plenty of painfulness.

{a} Hippocrat.

{b} Salust.

Ver. 12. A naughty person.] Lo, every idle man is a naughty man; is, or ere long will be; for by doing nothing, men learn to do evil, said the heathen. {a} And "thou wicked and slothful servant," saith our Saviour. {#Mt 25:26} He puts no difference between nequam et nequaquam, an idle and an evil person. The devil also will not long suffer such a one to be idle, but will soon set him to work. Idleness is the hour of temptation.

A wicked man.] Or, An unprofitable man, vir nihili; good for nothing, but to eat, and drink, and sleep, and sport, and sit, and talk, and laugh, and be merry. These are nothing; nay, they are excrements in human society; that live in the world to no purpose, yea, to bad purpose. Oh, it is good, saith one {b} to do something whereby the world may be the better; and not to come hither merely as rats and mice, only to devour victuals, and to run squeaking up and down.

Walketh with a froward mouth.] Graditur ore perverso. Nothing more usual with idlebies than to go tattling up and down, prying, and spying, and carrying tales and rumours. {#1Ti 5:13} {See Trapp on "1Ti 5:13"} It is nothing that they can do; they will say the more therefore; αργοι, περιεργοι. {#2Th 3:11}

{a} Nihil agendo male agere discunt.

{b} Mr Wheatly.

Ver. 13. He winketh with his eyes.] He is restless in evil, and with his odd tricks and gesticulations seeks to spread mischief, even there, where he dares not otherwise discover himself. Or the sense may be this: Though he speak froward things, though he slander and detract, to the hurt of the hearers, yet as if he spake nothing but truth, and out of deep affection to the party, he seeks to assure it by the constance of his countenance, by the gravity of his gait, and by the motion of his fingers, to make believe that it is so indeed, when as in truth it is neither so nor so.

Ver. 14. Frowardness is in his heart.] What marvel then though he solecise with his hand, {a} though he twinkle with his eye, and tinkle with his feet, &c.? "When he speaketh fair, believe him not, for there are seven abominations in his heart." {#Pr 26:25} Even those seven next mentioned here, {#Pr 6:16-19} as Aben Ezra conceiveth upon that text.

He deviseth mischief continually.] Heb., At all times. Pliny speaks of the scorpion, that there is not one minute wherein it doth not put forth the sting. The soul of a wicked man is "in a sling," {#1Sa 25:29} restless, and violently tossed about by Satan, who acts and agitates him. {#Eph 2:2 Mic 2:1 Ho 7:6}

He soweth discord.] And so shows himself a true breathing devil, a disciple of Machiavel, whose maxim was, divide et impera, make division and get dominion. In the year 1579, Allen at Rhemes instructed his emissary seducers, sent over into England, to make way for their great project of perdition in 1588, by dividing the people under the terms of Protestant and Puritan, and provoking them thereby to real and mutual both hate and contempt. {b} And what labouring there is now by the Jesuit party to heighten our unhappy differences, that they may make themselves masters of all, who seeth not? Herein they deal, -saith Gregory, of the like factors for the devil in his time, -as the master of the pit, who oft sets two cocks to fight together to the death of both, that after mutual conquest, he may sup with both their carcases. The Jews, before they were banished out of this kingdom, threw bags of poison into the wells and fountains that the people were to drink of, and thereby endeavoured to poison them all: so do our seedsmen of sedition.

{a} Ουτος τη χειρι σολοικιζει.

{b} Archbishop Abbot’s answer to Dr HilI’s Three Reasons.

Ver. 15. Suddenly shall he be broken without remedy.] A dismal doom: broken, and not bruised only; "suddenly" broken, when they least dream or dread the danger. And this "without remedy"; no possibility of piecing them up again, or putting them into a better condition. See this exemplified in Nabal, {#1Sa 25:36-38} and Doeg. {#Ps 52}

Ver. 16. These six things doth the Lord hate.] That is, He detesteth, damneth, punisheth them in the sluggard, whose soul is the sink of all these ensuing evils. Where note, that sin makes wicked men the object of God’s hatred; the saints, of his pity: as we hate poison in a toad, but we pity it in a man; in the one, it is their nature, in the other, their disease.

Yea, seven are an abomination to him.] Or, That seventh {a} his soul abhorreth, that sowing of discord among brethren heighteneth and completeth his hatred of the rest.

{a} Septimum abominatio animae illius.

Ver. 17. A proud look.] Heb., Haughty eyes. Men’s hearts usually and chiefly sit and show themselves in oculis, in loculis, in poculis, in their eyes, purses, and cups. The Latins speaking of an arrogant disdainful person say, that he doth supercilium attollere, look loftily. {a} Odi fastum istius Ecclesiae, said Basil; {b} I hate the proud stateliness of that Western Church: the Church of Rome he means, which even in those purer times began to look big, and despise all others in comparison of itself. {c} This he somewhere calls οφρυς δυτικη, the Western eyebrow, which occasioned at length that lamentable separation of the Eastern or Greek Church from communion with the Latin: the other four patriarchs dividing themselves from the Bishop of Rome, and at their parting, using these or the like words, -"Thy greatness we know, thy covetousness we cannot satisfy; thine intolerable insolence we can no longer endure, live to thyself," &c. {d} God himself "resists" a proud person in a special manner, {#1Pe 5:5} and that "afar off"; {#Ps 138:6} he cannot abide the sight of him, looks aloof at him. For whereas all other vices fly from God, saith Boethius, pride lets fly at him. {e} No wonder therefore though his soul abhor it, when it "buds especially," {#Eze 7:10} and "testifies to a man’s face," {#Ho 7:10} breaking forth as the masterpock of the soul in big swelling words, bubbles of vanity, {#2Pe 2:18} proud gait, ridiculous gestures, garish attire, lofty and haughty looks, that hate of heaven and gate to hell. David could not endure it in any of his. {#Ps 101:5} No more could Queen Elizabeth in the greatest favourite about her. Dissension once falling out between her and Essex about a fit man for government of Ireland, he forgetting himself, and neglecting his duty, uncivilly turneth his back, as it were in contempt, with a scornful look. She waxing impatient, gave him a cuff on the ear, bidding him begone with a vengeance, &c. {f} For avoiding of all discontent and distempers this way occasioned, it were to be wished that men would first get humble hearts, -the apostle makes humble mindedness the first virtue, {#Eph 4:2} as here a proud look is made the first vice, the master root, -and then, that they would enter into a covenant, as Job did, with his own eyes at least; {#Job 31:1} such a covenant as was once made at a meeting of the Borderers in the marches between England and Scotland: security was given and confirmed on both sides by oath, according to custom, and proclamation made, saith mine author, {g} that no man should harm other by word, deed, or look.

A lying tongue.] Heb., A tongue of lying—viz., that hath learnt the trade, and can do it artificially. "A friar, a liar," was the old proverb here, passing for current of that evil generation, those loud and lewd liars. "The proud have forged lies against me"; {#Ps 119:69} — Assunt mendacium mendacio, so the Hebrew hath it; they sew one lie to another, "until their iniquity be found to be hateful." {#Ps 36:2} "A righteous man"—how much more the righteous God!—"hateth lying; but a wicked man"—for his lying—"is loathsome" (Heb., stinketh), "and cometh to shame." {#Pr 13:5} Pilate, for instance, -of whom Egesippus saith that he was Vir nequam et parvi faciens mendacium, a naughty man, and that made light of a lie. It may seem so by that scornful question of his What is truth? {#Joh 18:38} Tacitus also is by Tertullian said to be mendaciorum loquacissimus. Where he speaks of Christians, he writes so many lines, so many lies. Liars pervert the end for which God created speech, which was, to give light to the notions of the mind. Hence φωνη, quasi φως του νου.

And hands that shed innocent blood.] This is fitly subjoined and set after a lying tongue, because bloodshed is oft occasioned by lying.

“ Nil est audacius illis

Deprensis: iram atque animos ex crimine sumunt.”

- Juvenal.

Ruffians revenge the lie given them with a stab. Persecutors, as in the French massacre, give out that Christians are the worst of men, not fit to live for their notorious enormities, and therefore not to be pitied if taken from the earth. Those that kill a dog, saith the French proverb, make the world believe he was mad first. So they always belied the Church, and traduced her to the world, and then persecuted her; first "took away her veil," and then "wounded her, ."{ #So 5:7} The devil was first a slanderer and liar, and then a murderer. He cannot murder without he slander first. But "God will destroy them that speak lies; the Lord will abhor the bloody and deceitful man." {#Ps 5:6}

{a} Profecto oculis animus inhabitat -Plin.

{b} Ep. ad Evagr.

{c} Quid verum sit neque sciunt, nequc sustinent discerere. -Ibid.

{d} Dr Field, Of the Church. Gerson. Carleton.

{e} Sola superbia se Deo opponit.

{f} Camden’s Elisab. 494.

{g} Ibid., 279.

Ver. 18. An heart that deviseth wicked imaginations.] This is the old beldam, the mother of all the foregoing and following mischiefs, and is therefore fitly set in the midst of the seven, as having an influence into all. From the eyes, the wise man descends to the mouth; from the mouth to the hands; from the hands to the heart; from thence to the feet; and so takes the parts in order as they stand. But as for the heart, it transfuseth its venom into all the rest, and may say to them all, as the heart of Apollodorus the tyrant seemed to say to him, who dreamed one night that he was flayed by the Scythians, and boiled in a caldron, and that his heart spoke to him out of the kettle, Εγω σοι τουτων αιτια; It is I that have drawn thee to all this. Those in hell cry so, doubtless.

Feet that be swift.] As if they should come too late. This is a foul abuse of the locomotive faculty given us by God for better purpose, that we should be "swift to hear," {#Jas 1:19} "run to and fro to increase knowledge," {#Da 12:4} walk in the way that is called holy, "go from strength to strength," {#Ps 84:7} taking long strides towards heaven. Those, then, that walk in a contrary road, and make all possible haste to heap up sin upon sin, must needs be abominated and accursed of God.

Ver. 19. A false witness that speaketh lies.] Heb., That blows abroad lies, -as with a pair of bellows; that vents them boldly and freely in open court, in the face of the country. These knights of the post can lend an oath for a need, as they did Jezebel against Naboth, and, like those in the history, will not stick to swear that their friend or foe was at Rome and Interamna both at once. God oft thundereth against such, to show his utter hatred of them, and hath threatened that the winged flying book, that is full of curses, within and without, shall overtake them ere they get home, and shall rest in the midst of their houses, to consume them with the timber thereof, and the stones thereof. {#Zec 5:4}

And him that soweth discord.] {See Trapp on "Pr 6:14"} {See Trapp on "Pr 6:16"} Unity among brethren is fitly compared to a cable rope, which will not easily break; but if once cut asunder, it is hard to tie a knot upon it. What ill officers then are breedbates and boutefeus firebrands!

Ver. 20. My son, keep thy father’s commandment.] The commandments of religious parents are the very commandments of God himself, and are therefore to be as carefully kept "as the apple of a man’s eye." {#Pr 7:2} {See Trapp on "Pr 1:8"}

Ver. 21. Bind them continually.] Observe them with as much care and conscience as thou art bound to do the law of God given by Moses. {#De 6:8} {See Trapp on "Mt 23:5"}

Ver. 22. When thou goest, it shall lead {a} thee.] No such guide to God as the word, which while a man holds to, he may safely say, Lord, if I be deceived, thou hast deceived me; if I be out of the way, thy word hath misled me.

When thou sleepest, it shall keep thee.] If thou sleep with some good meditation in thy mind, it shall keep thee from foolish and sinful dreams and fancies, and set thy heart in a holy frame when thou awakest, he that raketh up his fire at night shall find fire in the morning. "How precious are thy thoughts" (that is, thoughts of thee) "unto me, O God." {#Ps 139:17} What follows "When I awake, I am still with thee." {#Ps 139:18}

{a} Ducet et perducet.

Ver. 23. For the commandment is a lamp.] Or, Candle, whereof there is no small use when men go to bed, or rise early. He that hath the word of Christ richly dwelling in him may lay his hand upon his heart, and say as dying Oecolampadius did, Hic sat lucis; here is plenty of light. Under the law all was in riddles; Moses was veiled; and yet that saying was then verified, Et latet et lucet. There was light enough to light men to Christ, "the end of the law." {#Ro 10:4}

And reproofs of instruction.] Or, Corrections of instructions. A lesson set on with a whipping is best remembered. {See Trapp on "Pr 3:13"}

Ver. 24. To keep thee from the evil woman.] Heb., From the woman of evil, that is wholly given up to wickedness, -as Aaron saith of the people, {#Ex 32:22} and as Plautus, In fermenlo tota iacet uxor. In this sense Antichrist is called "the man of sin." {#2Th 2:3}

From the flattery of the tongue.] This is the proper effect of God’s word, hid in the heart, as an amulet. Bellerophon and other heathens, without this preservative, abstained from adultery, either for love of praise, or fear of punishment, or opinion of merit. But this was not properly chastity, but continence, which kept them from the outward act, sed non sine dolore -not without inward lustings and hankerings after strange flesh. Vellem, si non essem imperator, said Scipio, when a fair harlot was offered to him; I would if I were not a general.

Of a strange woman.] Filthiness, as also swearing and drunkenness, in a woman is most abominable. Hence, among other reasons, saith one, the whorish woman is called "the strange woman."

Ver. 25. Lust not after her beauty.] Aureliae Orestillae praeter formam nihil unquam bonus laudavit. Aurelia Orestilla had beauty indeed, but nothing else that was praise worthy, saith the historian. {a} How much better Aspasia Milesia, of whom Aelian {b} reports that she was fair and modest. And the Lady Jane Gray, whose excellent beauty was adorned with all variety of virtues, as a clear sky with stars, as a princely diadem with jewels. Some women are like Helen without, Hecuba within; but it is a small praise to have a good face and a naughty nature—a beautiful countenance and a base life.

In thine heart.] {See Trapp on "Mt 5:28"} {See Trapp on "1Co 7:34"}

Neither let her take thee with her eyelids.] Si nescis, oculi sunt in amore duces. Some {c} render it, Neque te capiat splendoribus suis; let her not take time with her glitterings, and gay habiliments, or head tires. Cyprian and Augustine say that superfluous attire is worse than whoredom, because whoredom only corrupts chastity, but this corrupts nature. Jerome saith, that if women adorn themselves so as to provoke men to lust after them, though no evil follow upon it, yet those women shall suffer eternal damnation, because they offered poison to others, though none would drink it.

{a} Salust.

{b} Καλη και σοφη; AeIian, Var. Hist., lib. xii. cap. 1.

{c} Propers, Pagnin.

Ver. 26. For by means of a whorish woman.] {See Trapp on "Pr 5:10"} These creatures know no other language but that of the horse leech’s daughter, Give, give, and may fitly be compared to the ravens of Arabia, that, fully gorged, have a tunable, sweet record, but empty, screech horribly; or to carrion crows, that flock to a dead carcase, not to defend it, but to devour it; and no sooner have they bared the bones but they are gone. Thus dame Alice Peirce, King Edward III’s concubine, served him while he lived; all was here as she would; and when this king lay dying, she packed away what she could snatch, even to the rings on his fingers, and so left him. {a}

“ Corpus, opes, animum, famam, vim, lumina, scortum

Debilitat, perdit, necat, aufert, cripit, orbat."

Will hunt for the precious life.] As Potiphar’s wife did for Joseph’s. {#Ge 39:14} And surely it was a great providence of God that, upon her false accusation, he had not been presently put to death. Into prison he was thrown, and so laden with fetters, that "the iron entered into his soul" #Ps 105:18 -i.e., ate into his flesh, and all by means of this whorish woman, whose lust turned into hatred. Aut te ardenter amat, aut te capitaliter odit. {b} {See Trapp on "Pr 5:11"}

{a} Daniel’s Chronicle.

{b} Mantuan.

Ver. 27. Can a man take fire?] Lest any man should reply, ‘I will see to myself, and save one from the afore named mischiefs; I have more wit than to trust any harlot, and more skill than to let it come abroad to my disgrace and detriment’; the wise man answers, that it is as possible to take a live coal from the hearth, and bear it in a man’s bosom without burning his clothes, or to walk upon fire without scorching his feet, as to attempt anything in this kind and to escape Scot free. Flagitium et flagellum sicut acus et filum. Sin and punishment go linked together with chains of adamant. Thy clothes will stink, at least, of that fire; thy feet will blister, at least, with those coals. If the great shower blow over thee, yet thou shalt be wet with the after drops.

Ver. 28. Can one go upon hot coals?] Similitudes are never set out to confirm or confute, but to adorn and illustrate, giving unto their matter a certain kind of lively gesture, and stirring up thereby men’s drowsy minds to the consideration and acknowledgment of the truth, and to the pursuit and practice of virtue and godliness. Of the great use of similes, we may read in Chrysost., Hom. in Gen.; Origen in Levit.; August. de Doctrina Christ., lib. ii.; Greg. Moral., lib. iii. cap. 36, &c.

Ver. 29. So he that goeth in to his neighbour’s wife.] That suspiciously converseth with her alone, though haply with no intent of corrupting her. Joseph shunned the company of his mistress; he would not be with her alone. {#Ge 39:10} Chambering and secret familiarity with women is forbidden, as a deed of darkness and dishonesty. {#Ro 13:13} How much more, then, wanton touches and dalliance! Sit not at all with another man’s wife; sit not down upon the bed with her, saith Siracides (chap. 9). Christ’s disciples marvelled that he talked with the woman of Samaria, solus cum sola, - saith Beza. {#Joh 4:27} But he might do that which we must beware of lest concupiscence kindle. Abraham might see Sodom burning, but Lot might not look that way.

Shall not be innocent.] Shall not be held so, howsoever he shall suffer in his name, be he never so honest—besides that hereby he tempts the devil to tempt him to uncleanness. Now the proverb is, Oculus et lama non patiuntur iocos, A man’s eye and his name will bear no jest. And he was no fool that said, Negligere quid de se quisque sentiat, non solum arrogantis est, sed et dissoluti. He is not only a proud but a lewd person, that takes no thought what others think and talk of him. "Provide," we must, "for things honest, not only before the Lord, but also before men." {#2Co 8:20,21}

Ver. 30. Men do not despise a thief.] We used to say, A liar is worse than a thief; {a} and Siracides saith the same of a constant liar. (chap. 20) But that an adulterer is worse than a thief, the Holy Ghost here assureth us; and his reasons are unanswerable. For, first, his necessity pleads for him: {b} he must either steal or starve; and this doth somewhat excuse him, a tanto, as they say, but not a tote; for as a man should rather die than lie, so he should rather perish than purloin or pilfer. But what excuse hath the adulterer?— non ventris inediam patitur, sed cordis indigentiam, He wants not meat, but wit; he preserveth not his body, but destroyeth his soul.

{a} Potior est fur quam qui assidue mentitur.

{b} πεινωντι κλεπτειν, εστ αναγκοιως εχειν.—Suidas.

Ver. 31. He shall restore sevenfold, ] i.e., Manifold, according as the law limiteth, though it be to the utmost of what the thief is worth. But what restitution can the adulterer make, should he make him amends with as much more? The thief steals out of want; the adulterer of wantonness.

Ver. 32. Lacketh understanding.] Being wholly carried by sensual appetite, against the dictates both of religion and of reason. Beetles love dunghills better than ointments, and swine love mud better than a garden. Luther tells of a certain noble in his country so besotted with the sin of whoredom, he was not ashamed to say, that if he might ever live here, and be carried from one whore house to another, there to satisfy his lusts, he would never desire any other heaven. This filthy man did afterwards breathe out his wretched soul between two notorious harlots.

Destroyeth his own soul.] It is not therefore leve peccatum, a small sin, as the pope’s canonists call it. {a} Divine justice doth not use to kill flies with beetles.

{a} Loniceri Theat. Histor., p. 568.

Ver. 33. A wound and dishonour shall he get.] Either from the husband of the adulteress or from the magistrate, who will put him to death, according to the law of God, {#Le 20:10,13,15,16 De 22:22-24} and of various nations, with whom adultery is a capital crime.

And his reproach shall not be wiped away.] {See Trapp on "Pr 5:9"} How oft read we of David that he was upright in all things, save only in the matter of Uriah! What an indelible blot is that still upon him!

Ver. 34. For jealousy is the rage.] Howbeit he may not kill the adulterer, though taken in the act, but prosecute the law against him, and appeal to the magistrate, who is the lord keeper of both tables— custos utriusque tabulae. But if no law will relieve a man, yet let him know that he shall do himself no disservice by making God his chancellor.

Chapter 7

Ver. 1. My son, keep my words.] Aristotle hath observed, and daily experience makes it good, that man shows his weakness no way more than about moderating the pleasure ef his tasting and touching, forasmuch as they belong to him, not as a man, but as a living creature. Now therefore as where the hedge is lowest, there the beast leaps over soonest, so Satan will be sure to assault us where we are least able to withstand him. And whereas old men {a} have no cause to be secure—(David was old when he went in to Bathsheba, and Lot not young when he deflowered his two daughters; -of the Brabonts it is said, that quo magis senescunt eo magis stultescunt, The older the more foolish; and the heathen sages say, Metuendam esse senectam, quod non veniat sola, that old age is to be feared, as that which comes not alone, but being itself a disease, it comes accompanied with many diseases both of body and mind); -young men {b} especially, whom the Greeks call ηιθεοι of αθω, to be hot, and Αιζηοι of Ζεω, to boil, and who think they have a licence helluari, scortari, fores effringere, to drink and drab, which they count and call a trick of youth, have but more than need to be constantly and carefully cautioned and called upon, as here they are, to "flee fornication," {#1Co 6:8} to "flee youthful lusts," {#2Ti 2:22} with posthaste to flee them, to "abstain from fleshly lusts" tanquam a mellito veneno, " which war against the soul." {#1Pe 2:11} The body cannot be so wounded with weapons as the soul is with lusts. Holy Timothy—so temperate a young man that St Paul was fain to prescribe him medicine, bidding him no longer to drink water, but "a little wine for his stomach’s sake and his often infirmities," {#1Ti 5:23} contracted happily by his too much abstinence, for the better keeping under his body, and bringing it into subjection—is in the same chapter by the same apostle exhorted to exhort the younger women with all purity; {#1Ti 5:2} whereby is intimated, that through the deceit of his heart, and the slipperiness of his age, even while he was pressing those young women to purity, some impure motion might press in upon him; which, though but a stranger to Timothy—as Peter Martyr and others observe out of that passage in Nathan’s parable, {#2Sa 12:5} that lust was to David—yet might prove a troublesome inmate if not suddenly ejected. It is no marvel, therefore, that the wise man is so exceedingly earnest with his son about the business of abhorring harlotry, the hatefulness whereof he now paints out in a parable, setting it forth in liveliest colours.

{a} Turpe est senescere aetatem, non tamen senescere lasciviam. -Nazianz.

{b} Contra πρεσβυτηρ α πυρ et σβεω: et senex quasi seminex.

Ver. 2. Keep my commandments, and live.] "Live," i.e., live happily. I am the Lord that teacheth thee to profit, therefore keep my commandments; {#Isa 48:17} as if God should say, It is for thy profit that I command thee, and not for mine own. "In doing thereof there is great reward," saith David, {#Ps 19:11} and present reward, saith Solomon here, Do it and live. In the court of earthly princes there is αναβολη και μεταβολη delays and changes. Men are off and on in their promises; they are also slow and slack in their performances. But it is otherwise here: the very "entrance of thy word giveth light," {#Ps 119:130} and the very onset of obedience giveth life. It is but "Hear, and your soul shall live," {#Isa 55:3} "Behold I come quickly, and my reward is with me." {#Re 22:12}

And my law as the apple of thine eye.] With all chariness and circumspection. The least mote offends the eye, and the least deviation violates the law. Sin is homogeneous, all of a kind, though not all of the same degree; as the least pebble is a stone, as well as the largest rock, and as the drop of a bucket is water, as well as the main ocean. Hence the least sins are in Scripture reproached by the names of the greatest. Malice is called man slaughter, lust adultery, &c.; concupiscence is condemned by the law, even the first motions of sin, though they never come to consent. {#Ro 7:7} Inward bleeding may kill a man. De minutis non curat lex, saith the civilian; but the law of God is spiritual, though we be carnal. And as the sunshine shows us atoms and motes, that till then we discerned not, so doth the law discover and censure smallest failings. It must therefore be kept curiously, even "as the apple of the eye," as that little man {a} in the eye, that cannot be touched but he will be distempered. Careful we must be even in the minutula legis, the punctilios of duty. Men will not lightly lose the least ends of gold. {b}

{a} ןושׁיא ab שׁיא

{b} Neque enim auri tantum massas tollunt, sed et bracteolas.

Ver. 3. Bind them upon thy fingers.] That thou mayest have them always in sight, as God hath his people: "Behold I have graven thee upon the palms of my hands: thy walls are continually before me." {#Isa 49:16} The Hebrews here refer fingers to action, heart to meditation and retention. Men should have the law of God at their fingers ends. Any of us Jews, saith Josephus, being asked of any point of the law, answereth it as readily as if he had been asked his own name: they should also be "doers of the word, and not hearers only." The hand is οργανον οργανων {a} the instrument of action. David "lifted up both his hands to the word," {#Ps 119:48} as if he would pull it to him with both hands, as if he would do the deed in good earnest. The "heavens are the work of God’s fingers"; {#Ps 8:3} the law should be of ours.

{a} Aristotle.

Ver. 4. Say unto wisdom, Thou art my sister, ] q.d., If thou must needs have a lady to set thy love upon, let me commend a mistress to thee more amiable and affable than any that thou canst meet with, and that is heavenly wisdom. Say unto her, Thou art my sister, &c. Christ oft woos his spouse by this title, "My sister, my spouse." As the nearest affinity is spouse, so the nearest consanguinity is sister. There are all bonds to knit us to Christ, there shall be all to knit Christ to us, if we fall in with wisdom; this is to become akin to Christ. {#Mt 12:50} And that is the truest nobility where God himself is top of the kin, and religion the root, in regard whereof all the rest (riches, retinue, &c.) are but shadows and shapes of nobleness.

Call understanding thy kinswoman, ] i.e., Be thoroughly and familiarly acquainted with her. Surely as in nature he is accounted a singular idiot that knows not his own sisters or near kinsfolk, so in religion he is strangely simple and stupid that is not acquainted with the grounds of behaviour and comfort, as they are contained in the word.

Ver. 5. That they may keep thee.] The "wisdom from above" can and will preserve a man from hankering after strange flesh. The world’s wizards have been most of them tacked and tainted with this vice, and that by a just hand of God upon them, for the contempt of religion, {#Ro 1:28} which is indeed the most excellent preservative. Hence, when the apostle had said, {#1Ti 4:7} "exercise godliness," he adds, as a motive, "Godliness is profitable to all things," #Pr 7:8. See further for this, #Pr 23:26,27 2:16 6:23,24. {See Trapp on "Pr 23:26"} {See Trapp on "Pr 23:27"} {See Trapp on "Pr 2:16" {See Trapp on "Pr 6:23"} {See Trapp on "Pr 6:24"}

Ver. 6. I looked through my casement.] Little did this young fool think whose eye was upon him, less did he heed the all-seeing eye of Heaven. Solomon was observing his subjects’ carriages, and found a miscarriage. Magistrates, as they have many eyes upon them (whence also they have their name in the Hebrew tongue), {a} so they are to have their eyes upon many, watching when other men sleep, and observing what other men slight. The poets feign that Jupiter overlooks the world, and that Somnus or sleep, dared never come near him. "A king that sitteth in the throne of judgment scattereth away all evil with his eyes." {#Pr 20:8}

{a} Nagid a Neged, quod in eam omnes conieciant oculos.

Ver. 7. Among the simple ones.] The word signifieth such a one as may be soon persuaded, easily drawn any way {a} by a twined thread with a wet finger; fatuellus, such as whom it is no hard matter to cozen and collude with.

{a} Cor eius in vitium flecti.

Ver. 8. Near her corner.] Which he should have balked, according to #Pr 5:8. {See Trapp on "Pr 5:8"} Men’s own inconsideration, security, and dallying with the beginnings of sin, or with the occasion, doth usually tempt the devil to tempt them; and he feeling their pulse thereby which way it beats, fits them a penny worth, provides them of mates, sets one Delilah or other to bind them, as she did Samson, with the green withes of fleshly pleasure. But let a man divorce the flesh from the world, and the devil can do him no harm.

Ver. 9. In the black and dark night.] Thinking to obscure himself; but Solomon saw him, how much more God, cui obscura patent, muta respondent, silentium confitetur, before whom night will convert itself into noon, and silence prove a speaking evidence. Foolish men think to hide themselves from God, by hiding God from themselves. See #Ps 139:11,12.

Ver. 10. And behold there met him a woman.] Fit lettuce for such lips, a fit handle for such a hatchet. Every corner is full of such dust heaps, the land is even darkened with them, as Egypt once was with the locusts. {#Ex 10:15}

With the attire of an harlot.] {See Trapp on "Pr 6:25"} The Hebrew word here signifies a set habit or ornament finely fitted to the body: vestitus in quo plicae, saith Lavater, plaited tarments, plaited hair, &c. Let such take heed of the plica poloniea, that dreadful disease.

And subtile of heart.] Or, Trussed up about the breasts, with her upper parts naked. So Levi Ben. Gersom: Erat nudo collo et pectore, corde tenus, &c. She met him with her naked breasts; at this day too commonly used by such as would be held no harlots.

Ver. 11. Her feet abide not in her house.] As the modest woman’s do, {#Tit 2:5} who is therefore called domiporta, set forth by the snail, which carries her house on her back, and compared to the vine, that grows by the house side. {#Ps 128:3} The Egyptian women wear no shoes, that they might the better keep home. Of the Italian women it is said, that they are magpies at the door, saints in the church, goats in the garden, devils in the house, angels in the streets, and sirens in the windows. {a}

{a} Heylin’s Geog.

Ver. 12. Now she is without.] {See Trapp on "Pr 7:11"} Further observe, that the former faults—loudness of language, stubbornness against a husband’s lawful commands and restraints, and this of gadding up and down to see and to be seen—albeit they be not certain signs, yet they are strong presumptions of a whorish disposition.

Ver. 13. So she caught him, and kissed him.] Strange impudence in this "strange woman," who hath not her name for nought. Potiphar’s wife was such a beast; so was Messalina the empress, wife to Claudius, Joan, queen of Naples, and other prodigious strumpets, of the kind of those whom they call Borboritae. We have heard, saith a grave divine, {a} of virgins, which at first seemed modest, blushing at the motions of an honest love; who being once corrupted and debauched, have grown flexible to easy entreaties to unchastity; and from thence boldly lascivious so as to solicit others, so as to prostitute themselves to all comers; yea, as our casuists {b} complain of some Spanish stews, to an unnatural filthiness.

{a} Dr Hall.

{b} Martin. Vivald., in Candelabro. cap. de Confes.

Ver. 14. I have peace offerings.] Sacris abutitur, ut sceleratis mos est; { a} she pretends religion to her filthy practices. So did those wicked women that lay with Eli’s sons at the door of the tabernacle. {#1Sa 2:22} So did King Edward IV’s holy whore, as he used to call her, {b} that came to him out of a nunnery when he used to call for her. And such were those kedesheth, or common whores, so called in Hebrew, because such abomination was committed under a pretext of religion. {#Ge 38:21 De 23:17} But what an odd thing was that of David, that would not lie with Bathsheba till purified! Doth he make conscience of ceremonial, and none of moral purity?

This day have I paid my vows.] A votary then she was, by all means, and so more than ordinarily religious. So was Doeg; why else was he detained "before the Lord?" {#1Sa 21:7} A Doeg may set his foot as far into God’s sanctuary as a David. That many Popish votaries are no better than this housewife in the text, see the "Lisbon Nunnery," &c., besides those thousands of infants’ skulls found in the fish pools by Gregory the Great.

{a} Mercer.

{b} Speed.

Ver. 15. Therefore came I forth.] As having much good cheer at home, as at all peace offerings they had. Gluttony is the gallery that lustfulness walks through. {a}

Diligently to seek thy face.] Or, Thy person, not thy purse; thee, not thine do I seek. Quis credit? who belives that?

And I have found thee.] By a providence, no doubt; God must have a hand in it, or else it is marvel. "God hath given me my hire," said Leah; "because I have given my maid to my husband." {#Ge 30:18} See #1Sa 23:7 Zec 11:5.

{a} Sine cerere et libero friget Venus.

Ver. 16. I have decked my bed.] Lest haply by being abroad so late he should question where to have a bed, she assures him of a dainty one, with curious curtains.

Ver. 17. With myrrh, aloes, &c.] This might have minded the young man that he was going to his grave; for the bodies of the dead were so perfumed. Such a meditation would have much rebated his edge, cooled his courage. Jerusalem’s filthiness was "in her skirts"; and why? "She remembered not her latter end" {#La 1:9} As the strokings of a dead hand, they say, cureth a tympany; and as the ashes of a viper applied to the part that is stung draws the venom out of it, so the serious thought of death will prove death to fleshly lusts. I meet with a story {a} of one that gave a loose young man a ring with a death’s head, with this condition, that he should one hour daily, for seven days together, look and think upon it, which bred a strange alteration in his life.

{a} Mr Ward’s Sermons.

Ver. 18. Until the morning.] But what if death draw the curtains, and look in the while? If death do not, yet guilt will. And here beasts are more happy in carnal contentments than sensual voluptaries; for in their delights they seldom surfeit, but never sin; and so never find any cause or use for pangs of repentance, as epicures do, whose pleasure passeth, but a sting stays behind. Job calleth sparks the "sons of fire," being engendered by it upon fuel; as pleasures are the sons of men’s lusts, when the object and they lie and couple together. And they are not long lived; they are but as sparks, they die as soon as begotten.

Ver. 19. For the goodman is not at home.] Heb., The man, -not my man, or my husband, &c. The very mention (how much more the presence!) of such a man might have marred the mirth.

Ver. 20. He hath taken a bag of money.] And so will not return in haste. Let not the children of this world be wiser than we: "Lay up treasure in heaven; provide yourselves bags that wax not old" {#Lu 12:33} Do as merchants, that being to travel into a far country, deliver their money here upon the exchange, that there they may receive it. Evagrius in Cedreuus bequeathed three hundred pound to the poor in his will; but took a bond beforehand of Synesius the bishop for the repayment of this in another life, according to the promise of our Saviour of a hundred fold advantage.

Ver. 21. With much fair speech.] Fair words make fools fain. This Circe so enchanted the younker {a} with her fine language, that now she may do what she will with him, for he is wholly at her devotion.

{a} A young nobleman or gentleman, a youth of high rank.

Ver. 22. He goeth after her straightway.] Without any consideration of the sad consequences. Lust had blinded and besotted him, and even transformed him into a brute. Nos animas etiam incarnavimus, saith one. Many men have made their very spirit a lump of flesh, and are hurried on to hell with greatest violence. Chide them, you do but give medicine in a fit; counsel them, you do but give advice to a man that is running a race; be your counsel never so good, he cannot stay to hear you, but will be ready to answer, as Antipater did when one presented him with a book treating of happiness, he rejected it, and said ου σχολαζω, I have no leisure to read such discourses.

As an ox goeth to the slaughter.] When he thinks he goeth to the pasture; or as those oxen brought forth by Jupiter’s priest, with garlands unto the gates, but it was for a slain sacrifice. {#Ac 14:13} Fatted ware are but fitted for the shambles.

Or as a fool to the correction of the stocks.] Such stocks as Paul and Silas (yet no fools) were thrust into, feet and neck also, as the word there signifieth {a} {#Ac 14:24} This the fool fears not till he feels; till his head be cooled, and his heels too till he hath slept out his drunkenness, and then he finds where he is, and must stick by it. See this exemplified in #Pr 5:11. How many such fools have we today ( mori morantur quocunque sub axe morantur) that rejoice in their spiritual bondage, and dance to hell in their bolts, as one saith; nay, are weary of deliverance. They sit in the stocks when they are at prayers, and come out of the church when the tedious sermon runs somewhat beyond the hour, like prisoners out of a jail. The devil is at inn with such, saith Master Bradford; and the devil will keep holiday, as it were in hell, in respect of such, saith another.

{a} Beza in loc.

Ver. 23. Till a dart strike through his liver, ] i.e, Filthy lust, that fiery dart of the devil, pointed and poisoned (as the Scythian darts are said to be) with the gall of asps and vipers. Philosophers {a} place lust in the liver. Mathematicians subject the liver to Venus; the poets {b} complain of cupid’s wounding them in that part.

“ Cor sapit, et pulmo loquitur, fel commovit iras:

Splen ridere facit, cogit amare iecor."

Or, as some sense it, Till the adulterer be, by the whore’s husband or friends, or by the hand of justice, deprived of life; perhaps in the very act, as Zimri and Cozbi were by Phinehas in the very flagrancy of their lust.

{a} Plato in hepate το επιθυμητικον ponit.

{b} Horat., Ode v. lib. iv., and Ode xxv. lib. v. Ovid. Trist.

Ver. 24. Hearken now therefore.] Call up the ears of thy mind {#Lu 8:18} to the ears of thy body, that one sound may pierce both. Solomon knew well how hard it was to get ground of a raging lust, even as hard as to get ground of the sea. Hence he so sets on his exhortation.

Ver. 25. Let not thine heart.] Think not of her, lust not after her. Thoughts and affections are sibi mutuo causae. "While I mused the fire burned," {#Ps 39:3} so that thoughts kindle affections, and these cause thoughts to boil. See #Job 31:1. See therefore that evil thoughts, though they rush into the heart, yet they rest not in it.

Ver. 26. For she hath cast down many.] That have let in death at those windows of wickedness, those loop holes of lust; that have died of the wound in the eye. Aliorum perditio tua sit cautio -Seest thou another man shipwrecked, look well to thy tacklings.

Yea, many strong men have been slain by her.] The valour of man hath oft been slaved by the wiles of a woman. Witness many of your greatest martialists, who conquered countries, and were vanquished of vices, being captivarum suarum captivi. The Persian kings commanded the whole world, and were commanded by their concubines. So was Alexander, Samson, Hercules, whom some make to be the same as Samson.

“ Lenam non potuit, potuit superare leaenam:

Quem fera non potuit vincere, vicit hera.”

Ver. 27. Her house is the way to Hell.] The shortest cut to utter destruction. This, if well believed, would make the young man stop or step back, as if he had trod upon a serpent.

“ Sed vivunt homines tanquam mors nulla sequatur:

Aut velut infernus fabula vana foret.”

Going down to the chambers of death.] Both temporal and eternal. Lo, those hosts that welcome men into their inn with smiling countenance will cut their throats in their beds. The syrens are said to live in green meadows, and to have by them ever a heap of dead men’s bones. {a}

{a} Natal. Comes.

Chapter 8

Ver. 1. Doth not wisdom cry?] And shall a harlot be sooner heard than she? Shall men prefer dross before gold, acorns before wheat, a swinesty before a sanctuary, dirty delights and sensual pleasures before peace that passeth all understanding, joy unspeakable and full of glory? Heathen stories {a} tell how Hercules, when he was young, was courted by Virtue on the one hand, and Pleasure on the other; but Pleasure lost her sweet words upon him; he hearkened to Virtue rather. Shall not we to Wisdom?

Put forth her voice.] In her ministers, who are criers by office, and must be earnest. {#Isa 58:1} See an instance in holy Bradford. "I beseech you," saith he, "I pray you, I desire you, I crave at your hands with all my very heart, I ask of you with hand, pen, tongue, and mind, in Christ, through Christ, for Christ, for his name, blood, mercy, power, and truth’s sake, my most entirely beloved, that you admit no doubting of God’s final mercies toward you," &c. {b} Here was a lusty crier indeed. And such another was Mr Perkins, of whom it is said, that in expounding the commandments, when he was catechist of Christ’s College, he applied them so home to his hearers, that he made their very hearts fall down, and their hairs stand upright. {c}

{a} Xenophon.

{b} Acts and Mon., 1490.

{c} Mr Fuller’s Holy State, p. 90.

Ver. 2. She standeth in the top of high places.] That is, saith an interpreter, In the lofty oracles of the patriarchs and prophets.

Ver. 3. At the entry of the city.] Heb., At the mouth; for as words go out of the mouth, so do men out of the city; only men go and come at their pleasure. Sed volat emissum semel irrevocabile verbum, { a} -A word once uttered cannot be recalled.

At the coming in at the doors.] Everywhere Christ offereth himself; hence ariseth this phrase, "My salvation is gone forth"; but to little purpose, through men’s singular perverseness. Indeed if the Lord would set up a pulpit at the ale house door, they would hear more often; but since he doth not, they will run to hell as fast as they can; and if God cannot catch them, they care not, they will not return.

{a} Rod. Bain.

Ver. 4. Unto you, O men, I call.] O viri praestantes, - so some render it, O ye eminent men, whether for greatness of birth, wealth, or learning. The Pharisees and philosophers, for their learning, are called the "princes of this world." {#1Co 2:8} Sed sapientes sapienter in infernum descendunt, saith one; et potentes potenter torguebuntur, saith another. But "the world by wisdom knows not God"; {#1Co 1:21} and "not many wise men, not many mighty, not many noble are called." {#Pr 8:26} And yet they shall not want for calling, if that would do it, for "unto you, O mighty men, I call." Sed surdo plerunque fabulam, but all to little purpose, for the most part. They that lay their heads upon down pillows cannot so easily hear noises. Courts and great places prove ill air for zeal. Divitibus ideo pietas deest, quia nihil deest. Rich men’s wealth proves a hindrance to their happiness.

And my voice is to the sons of men, ] i.e., To the meaner sort of people. See #Ps 49:2. These usually, like little fishes, bite more than bigger. The poor are evangelized, {a} saith our Saviour. Smyrna was the poorest, but best of the seven churches. Certain it is, that many of the meaner sort hold that they are not bound to look after Scripture matters, but that it is for rich men and scholars only to do so. We have nothing, say they, to live by but these hands. How can day labourers and poor craftsmen attend to such things? {b} The baser sort of people in Switzerland do always break the Sabbath, saying that it is only for gentlemen to keep that day. See #Jer 5:4 Joh 7:49. But Paul, a poor tent maker, could say, "Our conversation is in heaven"; and God’s people are "afflicted and poor," yet "they trust in the name of the Lord." {#Zep 3:12} Who ever richer than Adam in Paradise? poorer than Job on the dunghill? Yet in Paradise Satan foiled Adam, on the dunghill Job foiled Satan. Think not that poverty can excuse from duty. Poor men also must listen to wisdom’s voice, or it will be worse with them; there is yet but a beginning of their sorrows.

{a} ευαγγελιζονται.

{b} "πως δυνησομαι χειροτεχνης ων και πενης φιλοσοφειν."—Chrysost, Hom. 22, ad Pop. Antioch.

Ver. 5. O ye simple.] If ye be not set in sin, resolved of your way, as good as ye mean to be; if yet there be any place left for persuasion. {See Trapp on "Pr 1:4"}

And ye fools.] Ye that have already made your conclusion, and are wiser in your own conceit than seven men that can render a reason.

Ver. 6. I will speak of excellent things.] ηγεμονικα; ruling cases, master sentences, axioms of state, principles for princes. "I have written for them the great things of my law." {#Ho 8:12} Solomon calls the Scriptures "lords of collections," as some sense that text, #Ec 12:11.

Shall be right things.] Right for each man’s particular purposes and occasions. The Scriptures are so penned, that every man may think they speak de se, in re sua {a} of him and his affairs. In all the commandments of God, there is so much rectitude and good reason, could we but see it, that if God did not command them, yet it were our best way to practise them.

{a} Athanas.

Ver. 7. For my month shall speak truth.] Heb., Shall meditate truth; i.e., I will neither speak falsely nor rashly, but upon due deliberation and undoubted certainty. See my "True Treasure," p. 122.

Ver. 8. All the words.] The Rabbis have a saying, that there is a mountain of sense hanging upon every tittle of the Scriptures.

There is nothing froward or perverse in them.] Some places of Scripture may seem to cross other places, but they do only seem so. Men may think they are like the accusers of Christ, never a one speaking like the other; but those that understand them shall find them like Nathan and Bathsheba, both speaking the same things. The old Rabbis could not reconcile Ecclesiastes (some passages in it) to the rest of the Holy Scriptures, and had therefore some thoughts to conceal it from the people {a} But this was their weakness, and would have been their wickedness.

{a} Kabuenaki.

Ver. 9. They are all plain to him that understandeth.] Plain in things necessary to salvation; for as all duties, so all truths do not concern all men. God doth not expect or require that every man should be a doctor in the chair; but those points that direct to duty here, and salvation hereafter, are clear, express, and obvious to them that desire to understand them; for some there are, qui ut liberius peccent, libenter ignorant. {a} It was a smart answer which M. Durant, a witty and learned minister of the Reformed Church of Paris, gave to a lady of suspected chastity, and now revolted: when she pretended the hardness of the Scripture, Why, said he, madam, what can be more plain than "Thou shalt not commit adultery?" Had she not been failing in the practice of what she could not but know, she had found no cause to complain of the difficulty of that which she could not know.

{a} Bernard.

Ver. 10. Receive mine instruction, and not money.] That is, Rather than money; as, "I will have mercy, and not sacrifice"—that is, rather than sacrifice. Knowledge of the Scriptures is the greatest riches. "Let the word of Christ dwell richly in you." {#Col 3:16} The Corinthians were enriched in all knowledge. {#1Co 1:5} Plato gave three hundred florins for a book that he liked. {a} Dionysius said that Aristippus was always craving money from him, but Plato desired nothing but books. What spending of money and lavishing out of the bag is there for human learning! And yet Aristotle himself could say, that a little knowledge, though but conjectural, about heavenly things, is to be preferred above much knowledge, though certain, about inferior things.

{a} Called Sophron.

Ver. 11. For wisdom is better than rubies.] {See Trapp on "Pr 3:15"}

Ver. 12. I wisdom dwell with prudence.] I draw all into practice, and teach men to prove by their own experience, what "that good, and holy, and acceptable will of God is." {#Ro 12:2} Of the most that would be held knowing men, it may well be said, as Cicero says the proverb went of the Athenians, that they used their wisdom as men do artificial teeth, for show only, and that they did scire quae recta sunt, sed facere nolle, know what was right, but had no mind to do accordingly. Socrates said there was no difference between σοφια and σωρροσυνη—wisdom and prudence or moderation, since he that knows good things, to do them, and evil things, to avoid them, is to be held a wise man, and none else. {a}

And find out knowledge of witty inventions.] Tending to piety; not those toilsome toys, sophismata, quae nec ignoranti nocent, nec scientem iuvant, { b} that are hard to come by, but of no use or worth, proof or profit. These are but laborious loss of time, {c} as Aristotle hath it; like an olive, or datestone, hard to crack the one, or cleave the other, but nothing, or nothing worth aught, when cracked or cloven, within either. Wisdom finds her scholars somewhat else to do than to be so busily idle. Witty she allows them to be, but not wittily wicked, not wise to do evil, inventors of evil, or idle things. "Walk circumspectly," saith she, "not as fools, but as wise, redeeming the time, understanding what the will of the Lord is," {#Eph 5:15-17} and putting it in speedy execution. "Keep therefore and do it, for this is your wisdom." {#De 4:6} {See Trapp on "De 4:6"} This will speak you far more witty than those wits of the world, who "seek out many inventions," {#Ec 7:28} but all to no purpose, and "become vain in their imaginations, their foolish heart being darkened." {#Ro 1:21}

{a} Xenoph., De Dictis et Factis Socrat.

{b} Seneca.

{c} "Το του χρονου παραναλωμα.—Arist.

Ver. 13. The fear of the Lord.] Which is a high point of heavenly wisdom, {#Pr 1:7} to the praise whereof this therefore appertaineth. There are those who make this verse an explanation of the former, thus: I find out the knowledge of witty inventions, such as are the fear of the Lord, the hatred of evil, yea, of inward evils, as pride, arrogancy, &c. Odi fastum istius Ecclesiae. I hate the pride of that Romish Church, said Basil, long since. "I hate vain thoughts; but thy law do I love." {#Ps 119:113} "I hate and abhor lying." {#Ps 119:163} "Yea, I hate every false way," both in myself and others. {#Ps 119:104} "Thou hatest the works of the Nicolaitans, which I also hate." {#Re 2:6} God’s people partake of the Divine nature, and so have God-like both sympathies and antipathies. They not only leave sin, but loathe it, and are at deadly feud with it. They purge themselves—by this clean fear of God {#Ps 19:7} -from all pollutions, not of flesh only, worldly lusts, and gross evils, but of spirit also, that lie more up in the heart of the country, as pride, arrogance, &c., so "perfecting holiness in the fear of God." {#2Co 7:1} There may be some kind of pride in sincerity, and of humility in hypocrisy. But hypocrisy’s humility is followed with pride, and sincerity’s pride with humility. This latter humility is the better. And here only it is seemly for virtue to come behind vice. Hypocrisy is proud because it is humble; sincerity is humble because it is proud.

And the evil way.] That is, Custom of committing sin. Viam pro frequentatione accipiunt Hebraei. And this the godly man doth, not that he may appear to do so, sed quia aliter facere non potuit -as one {a} falsely and flatteringly said of Cato—but because having his heart seasoned with this holy fear, he can do no otherwise.

{a} Velleius.

Ver. 14. Counsel is mine, &c.] Christ is "wise in heart, and mighty in strength," {#Job 9:4} his Church’s both counsellor {#Isa 9:6} and champion; {#Isa 37:23,24} and though she be but a "virgin daughter of Zion," yet she despiseth her adversary, and laughs him to scorn, {#Pr 8:22} because she hath one that is in love with her, and will fight her quarrel, who is

Αμφοτερος βασιλευς τ αγαθος, κρατερος τ αιχμητης. {a}

Hostibus haud tergo sed forti pectore notus. {b}

{a} De Achille Homerus.

{b} De Achille Catullus.

Ver. 15. By me kings reign.] How, then, can the schoolmen defend Thomas Aquinas in that paradox, Dominium et praelatio introducta sunt ex iure humane; { a} dominion and government is of man? This crosseth the apostle, {#Ro 13:1,2} and the wisest of the heathens. {b}

{a} Thomas Aquinas, II. 2, Quest. 10, Art. 10.

{b} Εκ δε Διος βασιληες.—Herod Τιμη δι εκ Διος εστι.—Homer.

Ver. 16. And nobles.] So called in the original, from their liberality and bounty. Hence {#Lu 22:25} this word is expressed by Ευεργεται, Bountiful, or benefactors, such as are ingenuous, free, munificent, endued with that free princely spirit. {#Ps 51:14}

Even all the judges of the earth.] Though haply they be reckoned in the rank of bad men, but good princes; such as was Galba, and our Richard III, and Trajan, much magnified for a good emperor, and yet a drunkard and a cruel persecutor. {a}

{a} Plin. Secund. Dion. Cass.

Ver. 17. I love them that love me.] The philosopher could say, that if moral virtue could be seen with mortal eyes, she would stir up wonderful loves of herself in the hearts of the beholders. How much more, then, would the "wisdom of God in a mystery!," {#1Co 2:7} that essential wisdom of God especially, the Lord Jesus, who is totus desiderabilis, " altogether lovely," {#So 5:16} "the desire of all nations," {#Hag 2:7} whom whosoever loveth not deserves to be doubly accursed. {#1Co 15:22} My love was crucified, {a} said Ignatius, who "loved not his life unto the death." {#Re 12:11} Neither was there any love lost, or can be, for "I love them that love me." "And if any man love me, my Father will love him, and I will love him, and will manifest myself unto him, and we will come unto him, and make our abode with him." {#Joh 14:21,23} Men do not always reciprocate, nor return love for love. "For my love they are mine adversaries; yea, they have rewarded me hatred for my love." {#Ps 109:4,5} David lost his love upon Absalom; Paul upon the Corinthians; old Andronicus, the Greek emperor, upon his graceless nephew of the same name. But here is no such danger. It shall not be easy for any man to outlove wisdom. For,

(Objection.) Whereas some one might reply, You are so taken up with states, and have such great suitors, kings, princes, nobles, judges, {as #Pr 8:15,16} that it is not for mean men to look for any love from you; —

(Solution.) Not so, saith wisdom, for "I love them that love me," be they never so much below me. "Grace be with all them that love the Lord Jesus in sincerity." {#Eph 6:23} Tantum velis, et Deus tibi praeoccurret, saith Nazianzen. Ambulas, si amas: non enim passibus ad Deum, sed affectibus curritur, saith Augustine. Thou walkest if thou lovest; thou actest if thou affectest.

They that seek me early.] As students sit close to it in the morning. Aurora rnusis amica.

{a} Ο ερως μου εσταυρωται.

Ver. 18. Riches and honour are with me.] I come not unaccompanied, but bring with me that which is well worth having. The muses, though Jupiter’s daughters, and well deserving, yet are said to have had no suitors, because they had no portions. Our Henry VIII, when he died, gave his two daughters, Mary and Elizabeth, but ten thousand pounds apiece. {a} But this lady is largely endowed, and yet—such is men’s dulness—she is put to solicit suitors, by setting forth her great wealth. {See Trapp on "Mt 6:33"}

{a} England’s Elisabeth.

Ver. 19. My fruit is better than gold.] This wisdom is as those two golden pipes {#Zec 4:12} through which the two olive branches do empty out of themselves the golden oils of all precious graces into the candlestick, the Church; hence grace is here called "fruits," and "pleasant fruits," {#So 4:16} and "fruits of the Spirit." {#Ga 5:22}

Ver. 20. I lead in the way of righteousness.] Which is to say, I got not my wealth per fas atque nefas, by right and wrong, by wrench and wile. My riches are not the riches of unrighteousness, "the mammon of iniquity"; {#Lu 16:9} but are honestly come by, and are therefore like to be "durable," {#Pr 8:18} or, as others render it, ancient. St Jerome somewhere saith, that most rich men are either themselves bad men, or heirs of those that have been bad. There is a profane proverb among us, Happy is that child whose father goes to the devil! It is reported of Nevessan the lawyer, that he should say, He that will not venture his body, shall never be valiant; he that will not venture his soul, never rich. But wisdom’s walk lies not any such way. God forbid, saith she, that I, or any of mine, should take of Satan, "from a thread even to a shoe latchet, lest he should say, I have made you rich." {#Ge 14:23}

Ver. 21. To inherit substance.] Heb., That which is; that which hath some tack or substance in it, some firmity, or solid consistency. "Wilt thou set thine eyes upon that which is not?" Outward things are not, but only in opinion, in imagination; in semblance, not in substance. The pomp of this world is but a fancy, {#Ac 25:23} the glory of it a conceit, {#Mt 4:8} the whole fashion of it a mere notion. {#1Co 7:31} Riches get them great eagles’ "wings, they fly away," {#Pr 23:5} without once taking leave of the owner, leaving nothing but the print of their talons in his heart to torment him. When we grasp them most greedily, we embrace nothing but smoke, which wrings tears from our eyes, and vanisheth into nothing. Only true grace is "durable substance"; the "things above" outlast the days of heaven, and run parallel with the life of God, and line of eternity.

Ver. 22. The Lord possessed me.] Not created me, {a} as the Arians out of the Septuagint pressed it, to prove Christ a creature.

Before his works of old.] Heb., Ante opera sua, ante tunc; id est, priusquam quis dicere potest tunc; before there was any either now or then; before all time, therefore from all eternity. For whatsoever was before the world and time, that was created with the world, must needs be eternal.

{a} εκτησε εκτισε.

Ver. 23. I was set up.] Coronata sum; I was crowned; so some render it. Inuncta fui, I was anointed—so others—for king, priest, and prophet of my Church. And to this high honour I grew not up by degrees, but had it presently from before all beginnings.

Ver. 24. When there were no depths.] In mentioning God’s works of creation, some observe here, that wisdom proceeds from the lower elements to the superior and heavenly bodies: she begins with the earth, {#Pr 8:23} goes on here to the waters, and so to the air, called streets, rendered "fields," {#Pr 8:26} that is, the vast element of the air; which compared with the far less elements of earth and water, must needs seem exceedingly large, spacious, and open, as streets, or fields. Lastly, by "the highest part of the dust of the world," the Hebrew doctors understand the element of fire. Iudicium sit penes lectorem: let the reader judge.

Ver. 25. Was I brought forth.] Or, Begotten. Thus wisdom describes her eternity in human words and expressions, for our better apprehension. Which while Arius either knew not, or weighed not, he herehence took occasion to oppose the Deity of our Saviour, and to propagate that damnable error in the Eastern Churches, to the ruin of many souls. This arch-heretic Arius sitting on the stool to ease nature at Constantinople, voided there his entrails. And now Mohammedanism is there as the excrement of Arius.

Ver. 26. Nor the fields, nor the highest.] {See Trapp on "Pr 8:24"}

Ver. 27. When he prepared the heavens.] Or, Caused them to be prepared, took order to have it done, viz., by me, who was with him, and "by whom he made the worlds." {#Heb 1:3 Joh 1:3 Col 1:16} "For the Father loveth the Son, and hath put all things into his hand." {#Joh 3:35}

When he set a compass.] Or, Drew a circle round about the earth, meaning the outspread firmament of heaven. {#Ge 1:6} Howbeit the Hebrews understand it of the world of angels, called by them the third world, or the third heaven; whereunto St Paul also seems to allude in #2Co 12:2.

Ver. 28. When he established the clouds above.] That they might be kept there, as it were in tuns and bottles, till he would have them to pour down their dew, or rain.

Ver. 29. When he appointed the foundations.] That it should remain unmoveable, though it hang in the air, as it were by geometry.

“ Terra pilae similis nullo fulcimine nixa,

Aere suspenso tam grave pendet onus.’’—Ovid.

Ver. 30. Then I was by him.] Accursed then for ever be that blasphemous assertion of the Arians, ην οταν ουκ ην, There was a time when he was not. This scripture, so much abused by them, makes utterly against them. But heretics pervert the Scriptures, saith St Peter. {#2Pe 3:15} A metaphor from those who put a man upon the rack, and make him speak that which he never thought. Tertullian calls Marcion the heretic, Mus Ponticus, because of his arroding {a} and gnawing the Scripture, to make it serviceable to his errors.

As one brought up with him.] Or, As a nourisher; that is, as a maintainer and upholder of that his excellent workmanship of creation. {#Heb 1:3} The Septuagint render it, I was with him making all fine and trim, Eram apud eum aptans; { b} so Irenaeus.

Rejoicing always.] Or, Laughing {c} with him. This, as the very Jews are forced to confess, doth notably set forth that unspeakable sweetness and joy that the blessed God findeth in the apprehension of his own wisdom, which, say they, is one and the same with God himself.

{a} To gnaw or nibble at.

{b} ημην παρα αυτου αρμοζουσα—Sept.

{c} More pueri qui alatur, et risum captans ac concilians. -Mercer.

Ver. 31. Rejoicing in the habitable part.] That is, In the human nature, wherein the fulness of the Godhead dwelt bodily, by means of the hypostatical union. Or, In the saints, whose hearts the Lord Christ inhabiteth by faith. Or, In the work of creation, which Christ did without either tools or tool.

Ver. 32. Now therefore hearken unto me.] Audite senem iuvenes, said Augustus to his seditious soldiers, and had audience: and shall not wisdom, that is so ancient, as before the creation, so eminent, as to make and conserve a world, so gracious with the Father, shall not she be hearkened to?

For blessed are they.] And blessedness is the mark that every man shoots at.

Ver. 33. Hear instruction, and be wise.] This way wisdom enters into the soul. Hear, therefore, for else there is no hope; hear, howsoever. Augustine, coming to Ambrose to have his ears tickled, had his heart touched.

Ver. 34. Waiting at the posts of my doors.] At the schools and synagogues, say the Hebrews, where men should come in with the first, and go forth with the last, as doorkeepers do, which was the office that David desired. {#Ps 84:10}

Ver. 35. For whoso findeth me, findeth life.] Lest any man should hold it too hard a task to wait at wisdom’s gates—as princes’ guards, or as the Levites did in the temple—she tells them what they shall have for so doing.

And shall obtain favour.] Which is better than life. God’s favour is no empty favour; it is not like the winter’s sun, that casts a goodly countenance when it shines, but gives little heat or comfort. As air lights not without the sun, nor wood heats without fire, so neither can anything yield comfort without God’s favour.

Ver. 36. Wrongeth his own soul.] Rapit animam suam. He plunders his own soul of its happiness; yea, he cruelly cuts the throat thereof, being ambitious of his own destruction.

Chapter 9

Ver. 1. Wisdom.] Heb., Wisdoms, in the plural; and this, either honoris causa, for honour’s sake, or else by an ellipsis, as if the whole of it were "wisdom of wisdoms," as "the song of songs," for a most excellent song. {#So 1:1} Junius renders it, Summa sapientia. Highest wisdom. {See Trapp on "Pr 1:20"}

Hath builded her house.] That is, The Church. {#1Ti 3:15} {See Trapp on "Pr 1:20"}

She hath hewn out her seven pillars] Pillars, and polished pillars. Anything is good enough to make up a mud wall; but the Church’s pillars are of marble, and those not rough, but hewn; her safety is accompanied with beauty.

Ver. 2. She hath killed her beasts.] Christ provideth for his the best of the best, "fat things full of marrow, wines on the lees," {#Isa 25:6} his own "flesh, which is meat indeed, his own blood, which is drink indeed," {#Joh 6:55} besides that continual feast of a good conscience, whereat the holy angels, saith Luther, are as cooks and butlers, and the blessed Trinity joyful guests.

She hath mingled her wine.] That it may not inflame or distemper. Christ spake "as the people were able to hear," lisping to them in their own low language. So must all his ministers, accommodating themselves to the meanest capacities. Mercer’s note here is, Cam sobrietate tractandae Scriptnrae, The Scriptures are to be handled with sobriety.

She hath also furnished her table.] So that it even sweats with variety of precious provisions wherewith her guests are daily and daintily fed. Mr Latimer says, that the assurance of salvation is the desert of this stately feast. But what a dolt was Cardinal Bobba, who, speaking in commendation of the library of Bonony—which being in an upper room, hath under it a victualling house, and under that a wine cellar—had thought he had hit it in applying thereunto this text, Wisdom hath built her a house, hath mingled her wine, and furnished her table! {a}

{a} Angel. Roccha in Vatican, p. 395.

Ver. 3. She hath sent forth her maidens.] So ministers are called—in prosecution of the allegory, for it is fit that this great lady should have suitable attendants—to teach them innocence, purity, and sedulity as maidens, keeping the word in sincerity, and not adulterating and corrupting it, as vintners oft do their wines, or hucksters their wares. Hence Isaiah also putteth the prophets and evangelists in the feminine gender, Mebashereth {#Isa 52:7}

She crieth upon, &c.] She, together with her maids, crieth; she puts not off all the business to them, but hath a hand in it herself. We are workers together with God, saith Paul.

Ver. 4. Whoso is simple.] And with it persuadable; that have not yet contracted that callum obductum, corneas fibras, brawny breasts, horny heart strings.

She saith to him.] It is Christ, then, that speaketh in his ministers: "He that heareth you heareth me." "Ye received it not as the word of man, but as it is indeed, the word of the ever living God."

Ver. 5. Come, eat of my bread.] Stand not off in a sinful modesty; say not, I am not worthy, &c., but "Come," for "the Master calls you," as they said to the blind man, who therefore came. And those recusant guests, by not coming when invited, might "not taste" of Christ’s supper; for they were unworthy. {#Mt 22:1-7}

And drink of the wine which I have mingled.] Lo, here a full feast, not a dry feast! Lyrannus noteth on this chapter, that the Eucharist was anciently delivered in both kinds: but because of the danger of spilling the blood, the Church ordained that laymen should have the bread only. The Council of Constance comes in with a non obstante against Christ’s institution, withholding the cup from the sacrament. {a}

{a} Caranza.

Ver. 6. Forsake the foolish.] No coming to this feast in the tattered rags of the old Adam; you must relinquish your former evil courses and companies. There are those who read the words thus, "Forsake, O foolish ones—viz., your own ways—and live."

And go in the way of understanding.] Renounce your vices, and practise the contrary graces. True repentance stands in an entire change of the whole man, from all that is evil to all that is good.

Ver. 7. He that reproveth a scorner.] This, with the three next verses, may seem to come in by way of parenthesis; and they do not obscurely intimate what manner of hearers ministers mostly meet with—viz., such as our Saviour did, -"But the Pharisees that were covetous, derided," {#Lu 16:14} or blew their noses at him, εξεμυκτηριζον, as one renders it, -and such as long before him the prophet Isaiah did, {#Isa 28:10} "Precept upon precept, line upon line." One observeth that that was a scoff put upon the prophet; and is as if they should say, Here is nothing but line upon line, precept upon precept. The very sound of the words in the original—Zau le zau, kau lakau—carries a taunt, as scornful people by the tone of their voice, and rhyming words, scorn at such as they despise.

Ver. 8. Reprove not a scorner.] See my "Commonplace of Admonition." Look how dogs prefer loathsome carrion before the sweetest odours, and would fly in the faces of such as would drive them from it: so is it here.

And he will love thee.] When he hath well considered he will, though, for present, he may seem to do otherwise; as Ass swaggered with the prophet, and put him in prison. We read in the ecclesiastical history that Agapetus, bishop of Rome, being sent by Theodatus, king of Goths, to Constantinople on an embassy to Justinian, and having obtained a peace, he was earnestly entreated by the emperor to subscribe and confirm the heresy of Eutyches. This when he utterly refused to do, the emperor threatened him in case he did not. Agapetus thereto boldly replied—I had a desire to wait upon Justinian, whom I took to be a most pious prince; but now I perceive him to be a most violent persecutor, a second Dioclesian. With this free reproof, and God’s blessing with it, Justinian was so wrought upon, that he presently embraced the true faith, and banishing bishop Anthemius, a great propagator of the Eutychian heresy, he set up Menna, an orthodox divine, in his room, whom Agapetus consecrated, if Platina may be believed. {a} David loved Nathan the better while he lived for dealing so plainly with him, and named him a commissioner for the declaring of his successor. {#1Ki 1:32-35} So Alipius loved Augustine for reproving him.

{a} Funcius.

Ver. 9. Give admonition to a wise man.] This is an alms that the poorest may give, and be never the poorer, but the better. For by instructing another, a man engageth himself, lest he hear, "Physician heal thyself." Turpe est doctori, cum culpa redarguit ipsum. See my "Common Place of Admonition."

Ver. 10. The fear of the Lord.] {See Trapp on "Pr 1:7"} Here it is given as a reason why wise men are the better for sharp and seasonable admonition, because the fear of the Lord is in them. This makes them, when they are reproved of all, "fall upon their faces, worship God, and say, God is in you of a truth." {#1Co 14:26} What shall we say unto my lord? What shall we speak? How shall we justify ourselves? "God hath found out the iniquity of thy servants," &c. {#Ge 44:16}

And the knowledge of the holy.] That is, Of the holy God. Holy is here in the plural number, importing the Trinity of Persons, as likewise #Jos 24:19. Howbeit we may well take in here holy angels and saints, whose kingdom is in Daniel said to be the same with the kingdom of God, {#Da 7:22,27} and whose knowledge is the right understanding of God’s will revealed in his word.

Ver. 11. For by me thy days.] This verse depends upon #Pr 9:6. {See Trapp on "Pr 9:7"} Those that embrace wisdom shall be paid for their pains, either in money or money’s worth. Either they shall die, as Abraham did, with a good gray head; or else, with Josiah, they shall live long in a little time, and then live for ever in heaven. Enoch had the shortest life of any of the ten patriarchs; but then he was recompensed in the longest life of his son Methuselah, but especially in that "God took him" to glory. Besides, that though he departed the world soon, yet fulfilled he much time, as Mr Hooker hath it. {a}

And the years of thy life shall be increased.] Heb., They shall increase the years of thy life. That is, They that survive thee shall perpetuate thy memory, thy good name shall never die. Some live to be their own executors for their good name; and yet they see them, not honestly, buried before themselves die; nay, many are as those in #Job 27:15,23, hissed and kicked off this stage of the world, buried before they are half dead. There is scarce a vicious man, whose name is not rotten before his carcase. On the other side, a good man’s name is ofttimes the heir to his life. Or if obscured for a time, as the martyrs were, yet as the sun breaks through the cloud that masketh it, so God shall "bring forth their righteousness as the light, and their judgment as the noonday." {#Ps 37:6}

{a} Eccles polit., lib. iv. p. 168.

Ver. 12. If thou be wise, thou shalt.] The benefit shall be thine own. Plutarch reports of the palm tree that it yields to the Babylonians three hundred and sixty different commodities, and is therefore in great esteem among them. How should men esteem of sound wisdom, since there is a μυριομακαριοτης in it, {#1Ti 4:8} a thousand commodities to be reaped by it!

Thou alone shalt bear it.] Thy scorning shall not, as thou thinkest, hurt him that tendereth thy salvation. For as the air when beaten is not hurt, no, nor so much as divided, but returns to his place and becomes thicker, Ita animus recti conscius, et ad optima erectus, non admittit irridentium flatus, nec sentit, saith one; so an honest heart, set for heaven, slights the contempts of graceless persons, and pities them that jeer when they should fear, as much as good Lot once did his profane sons-in-law. His words to such are like those of the prophet, "Be not ye mockers, lest your bands be increased." {#Isa 28:22,10 Pr 9:7}

Ver. 13. A foolish woman is clamorous.] This woman is "folly," as that woman sitting in the ephah is "wickedness." {#Zec 5:7} Lavater is of the opinion, that as by wisdom is meant Christ, so by this foolish woman here is meant antichrist, to whom therefore he finally fitteth and applieth all the following words.

Is clamorous.] Folly is full of words, and of a lavish tongue; her factors are extremely talkative, and usually lay on more words than the matter will bear. A great deal of small talk you shall usually have from them. "A fool also is full of words," saith Solomon; {#Ec 10:14} and this fond custom of his is there expresscd by way of imitation in his vain tautologies, "A man cannot tell what shall be; and what shall be after him, who can tell?" {#Ec 10:14} The basest things are ever the most plentiful. Some kind of mice breed a hundred and twenty young ones in one nest; whereas the lion and elephant bear but one at once; so the least wit yields the most words. Aristophanes and Lucian, when they describe fools, they call them κεχηιοτας—gapers, or open-mouthed. Guiltiness is ever clamorous, and the most lewd are most loud. {#Ac 7:27,28}

Ver. 14. For she sitteth at the door.] In a harlot’s habit, to see and be seen; the guise and garb of harlots. Cicero wittily compareth the Greek tongue to an ambitious strumpet, quae multo luxu superfluat, which overlasheth in too much bravery; but the Latin tongue to an honest and modest matron, cui nihil deest quod ad honestum pertineat mundiciem, that wants nothing pertaining to a necessary neatness. Such a like comparison between wisdom and folly is here made by Solomon.

Ver. 15. That go right on their way.] She fights at the fairest, seeks to seduce the forwardest. "They shall deceive, if it were possible, the very elect." {#Mt 24:24} Flies settle upon the sweetest perfumes when they are cold, and corrupt them.

Ver. 16. Who is simple.] Wisdom’s own words. {#Pr 9:4} Take heed, saith our Saviour; they come unto you "in sheep’s clothing"; {#Mt 7:15} but trust them not, for "with fair words and flattering speeches they deceive the hearts of the simple" {#Ro 16:18} Samuel himself could not have spoken more gravely, severely, divinely to Saul, than the fiend at Endor did. When the devil himself puts on gravity and religion, who can marvel at the hypocrisy of men?

Ver. 17. Stolen waters are sweet.] Forbidden pleasures are most pleasing to sensualists, who count no mirth but madness; no pleasure, unless they may have the devil to their playfellow. Venison is nothing so sweet, they say, as when it is stolen.

“ Quod licet ingratum est; quod non licet, acrius urit:

Sic interdictis imminet aeger aquis.’’—Ovid.

Men long to be meddling with the murdering morsels of sin, which nourish not, but rent and consume the belly that receives them. Many eat on earth that which they digest in hell. {a}

{a} In terris manducant quod apud inferos digerant. -Augustine.

Ver. 18. That the dead are there.] {See Trapp on "Pr 2:18"} {See Trapp on "Pr 7:27"}

Chapter 10

Ver. 1. The Proverbs.] Properly so called. See #Pr 1:1. For the nine former chapters are a kind of common places, or continued discourses premised as a preface to these ensuing wise and grave sentences, tending much to the information of the mind and reformation of the manners, and containing things profitable for all sorts of people. They are not unfitly compared by a divine to a bag full of sweet and fragrant spices, which shuffled or shaken together, or taken single, yield a sweet odour; or to stars in the firmament, each in itself glorious and independent of another, yet all receive their light from the sun.

A wise son maketh a glad father.] Children are certain cares, but uncertain comforts. {a} Every son should be an Abner, that is, his father’s light; and every daughter an Abigail, her father’s joy. Eve promised herself much in her Cain, and David did the like in his Absalom. Sed, fallitur augurio spes bona saepe suo, - they were both deceived. Samuel succeeds Eli in his cross, as well as his place, though not in his sin; and had cause enough to call his untoward children, as Augustus did, tres vomicas, tria carcinomata, - so many ulcerous sores, mattery imposthumes. {b} Virtue is not as lands, inheritable. All that is traduced with the seed is either evil, or not good. Let parents labour to mend by education what they have marred by propagation; and when they have done all, pray "God persuade Japhet," lest else they be put to wish one day, as Augustus did, Oh that I had never married, or never had children! {c} And let children cheer up their parents, as Joseph, Samuel, and Solomon did; and as Epaminondas, who was wont to say, Se longe maximum suarum laudum fructum capere quod earum spectatores haberet parentes, { d} -that he joyed in nothing more than that his parents were yet alive, to take comfort in his brave achievements; for otherwise God will take them in hand, as he did Abimelech, to whom he "rendered the wickedness done to his father"; {#Jud 9:5} and as he did Absalom, whom he trussed up in the height of his rebellious practices with his own immediate hand; or else he will punish them in and by their posterity, which shall either be none (#Pr 20:20, compared with #2Sa 14:7), or worse than none; as he who, when his aggrieved father complained that never man had so undutiful a child as he had, Yes, said his son (with less grace than truth), my grandfather had. {e}

The heaviness of his mother.] The mother is mentioned (though the father haply as heavy) first, as most faulted if her children miscarry; {#Pr 24:15} next, as most slighted by them; {#Pr 15:20} and lastly, as most impatient of such an affliction. Rebekah was weary of her life by reason of the daughters of Heth brought in to her by Esau. {#Ge 27:46} If they lie idle at home, mothers have the misery of it; if they do worse abroad, the worst is made of it to the mother at home by fame, that loud liar.

{a} φροντιδες μεγδλαι, ελπιδες αδηλοι.—Plut.

{b} A purulent swelling or cyst in any part of the body; an abscess.

{c} Sueton, cap. 6.

{d} Corn. Nepos.

{e} Mr Fuller’s Holy State.

Ver. 2. Treasures of wickedness.] Our Saviour calls it "Mammon of iniquity," {#Lu 16:9} that next odious name to the devil. Most men’s care is how to grasp and get wealth for their children— rem rem, quocunque modo rem. Virtus post nummos, &c. But what saith a grave author? {a} "Better leave thy child a wallet to beg from door to door, than a cursed hoard of evil gotten goods." There is for the most part lucrura in arca, damnum in conscientia, { b} -gain in the purse, but loss in the conscience.

But righteousness delivereth from death.] Piety, though poor, delivereth from the second death, and from the first too, as to the evil of it. For as Christ took away the guilt of sin, not sin itself, so he hath taken away, not death, but the sting of death from all believers, making it to such of a curse a blessing; of a punishment, a benefit; of a trap door to hell, a portal to heaven; a postern to let out temporal life, but a street door to let in eternal life.

{a} Mr Bolton.

{b} Augustine.

Ver. 3. The Lord will not suffer the soul of the righteous.] That refuseth to enrich himself by evil arts, and to rise by wicked principles. For it might be objected, If I strain not my conscience, I may starve for it. Fear not that, saith the wise man; faith fears not famine. Necessaries thou shall be sure of; {#Ps 37:25,26 34:15} superfluities thou art not to stand upon {a} {#1Ti 6:8} The Hebrews by "righteousness" in the former verse understand alms deeds, as #Da 4:24,27 {See Trapp on "Mt 7:1"} and so the sense here may be. The righteous, though he give much to the poor, shall be never the poorer, since not getting, but giving, is the way to thrive. See my "Common Place of Alms."

But he casteth away the substance of the wicked.] For either they lose it, or live beside it, and are little the better for it. "He that getteth riches, and not by right, shall leave them in the midst of his days, and in his end be a fool." {#Jer 17:11} God will make a poor fool of him quickly. {b} And the like may be said of the illiberal and tenacious person. {See Trapp on "Pr 3:27"} Niggards fear to lose their wealth by giving, but fear not to lose their wealth, and souls, and all, by keeping it.

{a} τροφην ου τρυφην: σκηπασματα ου κοσμηματα.

{b} Quo mihi divitias queis non conceditur uti?

Ver. 4. He becometh poor.] Lest any should say, If God do all, we need do the less. Doing you must be, saith the wise man, or else the beggar will catch you by the back. Labour also you must with your hands, "working the thing that is good, that ye may have to give to him that needeth." {#Eph 4:28}

But the hand of the diligent.] Or, Of the nimble; that do motitare, saith Kimchi, are active and agile; that will lose nothing for looking after, but take care of smallest matters that all go right, being frugal and parsimonious of time, husbanding the opportunity of thriving and plenty. How did Boaz follow the business himself. How were his eyes in every corner, on the servants, and on the reapers, yea, on the gleaners too. He doth even lodge in the midst of his husbandry, {#Ru 2:4-14 3:7,14} as knowing well the truth of that proverbial sentence, Procul a villa sua dissitus iactura vicinus, { a} -He that is far from his business, is not far from loss.

{a} Columel.

Ver. 5. He that gathereth in summer.] A well chosen season is the greatest advantage of any action, which, as it is seldom found in haste, so it is too often lost in delay. The men of Issachar were in great account with David, because "they had understanding of the times, to know what Israel ought to do," and when to do it; {#1Ch 12:32} so are they in great account with God for their wisdom who observe and use the season of well doing.

But he that sleepeth in harvest, ] i.e., That lets slip his opportunity; as Plutarch writes of Hannibal, that when he could have taken Rome he would not, when he would he could not. And as it is told of Charles, king of Sicily and Jerusalem, that he was called Carolus Cuncator, Charles the Lingerer, not (in the sense as Fabius) because he stayed till opportunity came, but because he stayed till opportunity was lost.

Ver. 6. Blessings are upon the head.] Plentifully and conspicuously; they shall abound with blessings. {#Pr 28:20} As the fear of the Lord is not only in them, but upon them, {#2Ch 19:7} so blessings of all sorts, a confluence of all spiritual and temporal comforts and contentments, shall be not only with them, but upon them, so that nothing shall hinder it. See #Ga 6:16. They are blessed, and they shall be blessed, {#Ge 27:33} neither shall any roaring or repining Esau be able to reverse it.

But violence covereth the mouth of the wicked.] They shall be certainly shamed, condemned, executed, as Haman, whose face they covered, {#Es 7:8} and shortly after strangled; and as Sir Gervaise Ellowayes, lieutenant of the Tower, hanged on Tower Hill for poisoning Sir Thomas Overbury, his prisoner. This Sir Gervaise being on the gallows, freely confessed that he had oft, in his playing at cards and dice, wished that he might be hanged if it were not so and so, and therefore confessed it was just upon him.

Ver. 7. The memory of the just is blessed.] "Demetrius had a good report of the truth." {#3Jo 12} In the Hebrew tongue the same word signifieth "a good name," and "a blessing." This is one of those blessings mentioned in #Pr 10:6, that shall be heaped upon holy men. "Holy and reverend is his name." {#Ps 111:9} How comes God’s name to be "reverend," but by being "holy?" Be good, and do good, so shall thy name be heir to thy life; yea, when thou art laid in thy grave, thy stock remains, goes forward, and shall do till the day of doom.

But the name of the wicked shall rot.] And stink as putrefied flesh. Hypocrites then must be detected, though they carry it never so clearly; how else shall they be detested, and stink above ground Simon Magus so handled the matter, that Philip mistook him for a believer, and baptized him; but Peter soon smelt him out, and laid him open in his colours. "He that perverteth his ways shall be known"; {#Pr 10:9} "The Lord shall lead them forth with the workers of iniquity," for all their cunning contrivances. {#Ps 125:5}

Ver. 8. The wise in heart shall receive commandment, ] i.e., Submit to God’s holy word without replies and cavils. This is check to the brave gallants of our age, which exercise their ripe heads and fresh wits in wrestling with the truth of God, and take it for a glory to give it a foil. The Athenians encountered with Paul, and had argument for argument against him, that Christ was not the Saviour of the world, that he was not risen from the dead, &c. This shewed they were not wise in heart, though reckoned chief among the world’s wizards.

But a prating fool shall fall.] Or, Be beaten. Such a fool was Diotrephes, who prated or trifled {φλυαρει, #3Jo 10} against St John with malicious words, and might have been therefore surnamed Nugax, as Rodulphus, that succeeded Anselm in the see of Canterbury, was. {a}

{a} Godwin’s Catal.

Ver. 9. He that walketh uprightly, walketh surely.] Because, keeping within God’s precincts, he keeps under his protection: as the king undertakes to secure him that travels the highway, and between sun and sun. He is tutus sub umbra leonis, safe under the hollow of God’s hand, "under the shadow of his wing." {#Ps 91:1}

Shall be known.] All shall out to his utter disgrace. See #Pr 10:7. Or, He shall be known by some examplary judgment of God inflicted upon him, for a terror to others; as one that is hanged up in gibbets.

Ver. 10. He that winketh with the eye.] That is, Loath to stand to those truths that shall bring him to suffering. Or, He that winketh wiles; for all winking is not condemned. See #Joh 13:34.

Causeth sorrow, ] scil., To his own heart sinneth against his own soul: or causeth sorrow, i.e., sin; for so sorrow is taken for sin. {#Ec 11:10}

But a prating fool shall fall.] He that runs himself upon needless danger shall come to ruin. See #Pr 28:25. {See Trapp on "Pr 10:8"}

Ver. 11. The mouth of a righteous man is a well of life.] Vena vitae os iusti. A fountain runs after it hath run, so doth a good man’s mouth incessantly utter the "words of truth and soberness," {#Ac 25:26} more perennis aquae. See the reason hereof: {#Ps 37:30,31} the "law of his God is in his heart," that "law of his mind," {#Ro 7:23} that counterpane of the written law, {#Heb 8:10} that "good treasure" {#Mt 12:35} that is daily drawn out, and yet not diminished. Salienti aquarum fonti undas si tollas, nec exhauritur, nec extenuatur, sed dulcesit. Take water from a well, it loses nothing, but becomes better and sweeter.

But violence covereth.] {See Trapp on "Pr 10:6"}

Ver. 12. Hatred stirreth up strifes.] Especially when hatred is grown from a passion to a habit, which is, when the heart is so settled in an alienation and estrangement from the person hated, that it grows to wish, and desire, and seek his hurt. I could like that exposition well if it were not Calvin’s, said Maldonat; and that reformed religion, if Luther had not had a hand in it, said George Duke of Saxony.

But love covereth all sins.] {See Trapp on "1Pe 4:8"} {See Trapp on "1Co 13:4"} Love hath a large mantle. If I should find a bishop commitring adultery, said Constantine the Great, I would cover that foul fact with mine imperial robe rather than it should come abroad to the scandal of the weak and the scorn of the wicked. {a} Love either dissembleth a trespass, if it be light, or by a wise and gentle reproof seeks to reclaim the offender, claps a plaster on the sore, and then covers it with her hand, as we have seen chirurgeons do. {See Trapp on "Le 19:17"} Lutherus commodius sentit quam loquitur, dum effervescit, said Cruciger. So Melanchthon, Sciebam horridius scripturum Lutherum quam sentit. The sayings, doings of others, are reverenter glossanda, to have a reverent, a fair, and favourable gloss put upon them, as one said once of the pontifician laws. This is love.

{a} Eusebius.

Ver. 13. In the lips of him, &c.] "Grace is poured into his lips," {#Ps 45:2} and he pours it out as fast for the good of others, who do therefore admire him, as they did our Saviour. {#Lu 4:22}

But a rod is for the back.] That, since he will not hear the word, he may "hear the rod," {#Mic 6:9} and smart for his uncounsellableness. He that trembleth not in hearing, shall be broken to pieces in feeling, saith Bradford.

Ver. 14. Wise men lay up knowledge.] To know when to speak, and when to be silent. It is a great skill to be able "to time a word," {#Isa 50:4} to set it upon the wheels. {#Pr 25:11} "How forcible are right words!" {#Job 6:25}

But the mouth of the foolish.] An open mouth is a purgatory to the master. Nemo stultus tacere potest, saith Solon. A fool tells all, saith Solomon. {#Ec 10:12-14} And Ut quisque est dissolutissimae vitae, ita est solutissimae linguae, saith Seneca. A fool’s bolt is soon shot, and as soon retorted ofttimes upon himself.

Ver. 15. The rich man’s wealth, &c.] Wealthy worldlings think themselves simply the better and the safer for their hoards and heaps of riches. The best of us are more ready to "trust in uncertain riches than in the living God, who giveth us all things richly to enjoy." {#1Ti 6:17} Surely this should humble us, that riches—that should be our rises to raise us up to God, or glasses to see the love of God in—our corrupt nature useth them as clouds, as clogs, &c., yea, sets them up in God’s place, and "saith to the fine gold, Thou art my confidence." {#Job 31:24}

The destruction of the poor is their poverty.] They are devoured by the richer cannibals, {#Ps 14:4} as the lesser fish are by the greater. Men go over the hedge where it is lowest. "Poor" and "afflicted" are joined together. {#Zep 3:12} So are "to want," and "to be abased." {#Php 4:12}

Ver. 16. The labour of the righteous, &c.] If the righteous man may but sweat out a poor living, get enough to bear his charges home to heaven, have enough to serve his turn here, be it but "food and raiment, he is content." {#1Ti 6:8} Cibus et potus sunt divitiae Christianorum. The true Christian desires but meat and drink.

The fruit of the wicked.] Or, The revenues of the wicked are wasted upon their lusts, which to seek to satisfy is an endless labour, besides the danger of fathomless perdition. {#1Ti 6:4}

Ver. 17. He is in the way of life.] Rich fools refuse reproof; hold themselves above admonition, Tange montes et fumigabunt, and are therefore, by the just judgment of God, led through a fool’s paradise into a true prison. Divitibus ideo amicus deest, quia nihil deest. Rich men have few faithful counsellors.

Ver. 18. He that hideth hatred, &c.] These are dangerous creatures that thus lie at the catch, and wait advantages to do a man mischief, as Cain dealt by Abel, Absalom by Amnon, Joab by Amasa, Judas by Jesus. Tuta frequensque via est, &c.

And he that uttereth a slander is a fool.] Because he hath no command of his passions, as the former seems to have, because close in cloaking his malice, who yet is a fool too before God.

Ver. 19. In the multitude of words.] In multiloquio stultiloquium. Many words are hardly well managed. Non est eiusdera, saith one. It is seldom seen that a man of many words miscarries not.

But he that refraineth his lips.] As Elihu did, {#Job 32:11} and as Epaminondas is worthily praised by Plutarch for this, quod nemo plura noscet, et pauciora loqueretur; that no man knew more, and spake less than he did.

Ver. 20. The tongue of the just is as choice silver.] He scattereth "pearls," {#Mt 7:6} he throws abroad "treasure," {#Mt 12:35} even "apples of gold in shrines of silver." {#Pr 25:11} "I will turn to the people a pure language," saith God, {#Zep 3:9} a "lip of excellency," {#Pr 17:7} the language of heaven. As William the Conqueror sought to bring in the French tongue here, by enjoining children to use no other in schools, lawyers to practise in French; no man was graced but he that spake French, &c. {a}

The heart of the wicked is little worth.] Est quasi parum, is as little as need to be. He is ever either hatching cockatrice’ eggs or weaving spiders’ webs, as the prophet hath it. {#Isa 59:5} Vanity or villainy is his whole study, and his daily discourse.

{a} Daniel’s Hist.

Ver. 21. The lips of the righteous feed many.] A great housekeeper he is, hath his doors ever open, and, though himself be poor, yet he "maketh many rich." {#2Co 6:10} He well knows that to this end God put "honey and milk under his tongue," {#So 4:11} that he might look to this spiritual lip feeding. To this end hath he communicated to him those "rivers of water," {#Joh 7:38} that they may flow from him, to quench that world of wickedness that, being "set on fire of hell, would set on fire the whole course of nature." {#Jas 3:6} They are "empty vines that bear fruit to themselves." {#Ho 10:1} Those are void houses, we say, where the doors daily open not. The people hung upon—εξεκρεματο—our Saviour’s lips as the young bird doth on the dam’s bill. {#Lu 19:48} Bishop Ridley preached every Lord’s day and holiday, except letted by some weighty business, to whose sermons the people resorted, saith Master Foxe, {a} swarming about him like bees, and coveting the sweet juice of his gracious discourses. Look how Joseph nourished his father’s household with bread, "according to their families," or "according to the mouths of their families" {b} {#Ge 47:12} So doth the righteous man those of his own charge especially. Welfare Popery for that, saith a grave divine. {c} I have heard old folks talk, that when in those days they had holy bread, as they called it, given them at church, they would bear a part of it to those that did abide at home. So should heads of families carry home the bread of life to their households.

But fools die for want of wisdom.] By their either refusing or abusing the food of their souls As the Pharisees, they "pine away in their iniquities." {#Le 26:39}

{a} Acts and Mon., fol. 1559.

{b} Chepi tappam.

{c} Mr Sam. Hier.

Ver. 22. The blessing of the Lord it maketh rich.] As is to be seen in the examples of the patriarchs, Abraham, Isaac, Jacob, and others. Whereas there is a curse upon unlawful practices, though men be industrious, as in Jehoiachim. {#Jer 22:30} And all our policies without prayer are but arena sine calce -sand without lime; they will not hold together.

And he addeth no sorrow with it.] Those three vultures shall be driven away that constantly feed on the wealthy worldling’s heart—care in getting, fear in keeping, grief in losing the things of this life. God giveth to his, wealth without woe, store without sore, gold without guilt, one little drop whereof troubleth the whole sea of all outward comforts. Richard III had a whole kingdom at command, and yet could not rest in his bed for disquietment of mind. Polydor Virgil thus writes of his dream that night before Besworth Field, that he thought all the devils in hell pulled and haled him in most hideous and ugly shapes, and concludes of it at last: ‘I do not think it was so much his dream as his evil conscience that bred those terrors.’

Ver. 23. It is a sport to a fool to do mischief.] He is then merriest when he hath the devil for his playfellow. He danceth to hell in his bolts, and as passing well apaid for his woeful bondage. Was he a father or a monster, think you, that, playing with his own child for a pastime, put his thumbs in the boy’s eyes, and thrust out the balls thereof This was Robert de Beliasme, Earl of Shrewsbury, in the reign of our Henry I, A.D. 1111. {a} And what a mad sport was that of Joab and Abner, {#2Sa 2:14} to see and set those youngsters of Helkath Hazzurim to sheath their swords in their fellows’ bowels! And that of Nero, who set the city of Rome on fire for his pleasure, while he played on his harp, the destruction of Troy!

But a man of understanding hath wisdom.] Viz., For his sport or delight. It is his meat and drink—his honey and honeycomb, &c. Libenter omnibus omnes opes concesserim, ut mihi liceat, vi nulla interpellante, isto modo in literis vivero, saith Cicero, {b} -I would give all the wealth in the world that I might live altogether in my study, and have nothing to trouble me. Crede mihi extingui dulce esset mathematicarum artium studio, saith another; {c} Believe me, it were a dainty death to die studying the mathematics. Nusqam requiem inveni nisi in libro et claustro, saith a third; All the comfort I have is in a book, and a cloister, or closet. Mentior, if my soul accord him not, salth learned Doctor Slatter. {d} The old Lord Burley, lord high treasurer, to his dying day would carry always a "Cicero’s Offices" about him, either in his bosom or pocket. {e} And the Emperor Charles V took such delight in the mathematics, that even in the midst of his whole army, in his tent, he sat close at his study, having for that purpose as his instructor Turrianus of Cremona evermore with him; so sweet is the knowledge of human arts to those that have tasted them. {f} How much more the knowledge of the holy—which, saith Augur, is to ascend up into heaven {#Pr 30:3,4} -to those mature ones who, "by reason of use, have their senses exercised to discern both good and evil!" {#Heb 5:14 Ps 119:103 Job 23:12 Ro 7:22}

{a} Speed.

{b} Lib. ix. epist.

{c} Leo. Digges.

{d} Slatt. on 1 Ep. to Thessal., Epist. Dedic.

{e} Peach. Comp. Gentle.

{f} Idem, in his Valley of Vanity, p. 116.

Ver. 24. The fear of the wicked shall come upon him.] "A sound of fear is in his ears: in prosperity the destroyer shall come upon him." {#Job 15:21} Pessimus in dubiis Augur Timor. {a} Thus it befell Cain, Saul, Belshazzar, Pilate (who, for fear of Caesar, delivered up Christ to be crucified, and was afterwards by the same Caesar kicked off the bench—yea, off the stage of the world), those wicked Jews that feared that the Romans would come and take away both their place and nation, {#Joh 11:48} which accordingly befell them some forty years after, at which time some of them also killed themselves, lest they should be taken by the enemy. {b} The like may be said of our Richard III, {See Trapp on "Pr 10:22"} and Henry IV of France, after his revolt to Popery. He, being persuaded by the Duke of Sully not to re-admit the Jesuits, which had been banished by the parliament of Paris, answered suddenly, Give me, then, security for my life, and afterwards admitted them into his bosom, making Father Cotton his confessor, and using them ever with marvellous respect, yet was stabbed to the heart by Ravilliac, through their instigation. {c} Excellent is that of Solomon, {#Pr 29:25} "The fear of man bringeth a snare: but whoso putteth his trust in the Lord"—as Hezekiah did, {#2Ki 18:4,5} and our King Edward VI, and that peerless Queen Elizabeth—"shall be safe."

But the desire of the righteous shall be granted.] Provided that these be the lawful desires of honest hearts. If such ask and miss, it is "because they ask amiss"; {#Jas 4:3} either they fail in the matter, as Moses in his desire to enter into the promised land, or in the manner, as the Church in the Canticles, #So 5:3. Virtutem exoptant, intabescuntque relicta -they would, and they would not. There is a kind of wambling willingness, and velleity, but it boils not up to the full height of resolution for God, and utmost endeavour after the thing desired. Now affection without endeavour is like Rachel—beautiful but barren. Or, lastly, they fail in the end, either of intention, {#Jas 4:3} or of duration. {#Lu 18:1} They draw not near with that "true heart" {#Heb 10:22} that is content either to wait or to want the thing desired, being heartily willing that God should be glorified, though themselves be not gratified. Let them but bring this "true heart," and they may have any thing. {See Trapp on "Mt 5:6"}

{a} Statius in Theibad.

{b} Hic rogo, non furor est, ne moriare, mori!

{c} Camden’s Elisab., pref.

Ver. 25. As the whirlwind passeth away.] The whirlwind is terrible for the time, but not durable. Lo, such is the rage of tyrants and persecutors. Nubecula est, cito transibit, said Athanasius of the Arian persecution. Our Richard III and Queen Mary had, as the bloodiest, so the shortest reigns of any since the Conquest. Bloody and deceitful men shall not live out half their days. Dioclesian, that cruel persecutor, giving over his empire, decreed to lead the rest of his life quietly, {a} But he escaped not so, for after that his house was wholly consumed with lightning and a flame of fire that fell from heaven. He, hiding himself for fear of the lightning, died within a little while after. "Then terrors take hold on him as waters, a tempest stealeth him away in the night. The east wind carrieth him away, and he departeth; and, as a storm, hurleth him out of his place. For God shall cast upon him, and not spare: he would fain flee out of his hand. Men shall clap their hands at him, and shall hiss him out of his place," as Job elegantly and emphatically sets it forth. {#Pr 26:20-23}

But the righteous is an everlasting foundation.] Or, Is the foundation of the world; as firm as the world’s foundation, which remains unmoveable. The Hebrews sense it thus, -The righteous is the foundation of the world, which, but for their sakes, would soon shatter and fall to ruin. {b} Sanctum semen statumen terrae {#Isa 6:13} "I bear up the pillars of it," saith David. {#Ps 75:3}

{a} Euseb., De Vit. Const, lib. iii.

{b} Absque stationibus non staret mundus.

Ver. 26. So is the sluggard to them that send him.] Habent aulae suum cito, cito. What thou doest, do quickly, said our Saviour to the traitor. He cannot away with dulness and oscitancy in any of his, but condemns it in those slow things, νωθροι, the Hebrews, {#Heb 5:11} and commands them double diligence. {#Pr 6:11,12} "Not slothful in business; fervent in spirit; serving the Lord." {#Ro 12:11} A dull heart makes no riddance. Baruc accendit seipsum {#Ne 3:20} repairing earnestly, and so finished his task in shorter time. Let ambassadors, ministers, messengers, &c., nimble up their business, or look for no thank. What a deal of content gave Cranmer to Henry VIII, by his expediting the business of the divorce, both at home and abroad, in foreign universities! And what a deal of distaste gave Wolsey by the contrary!

Ver. 27. The fear of the Lord prolongeth days.] Heb., Addeth days, viz., beyond expectation or likelihood in a course of nature. "The days of mourning for my father are at hand," said bloody Esau, "and then will I slay my brother Jacob." {#Ge 27:41} But threatened men, if they fear God especially, {#Ec 8:12,13} live long. For even Isaac who died soonest, lived above fifty years beyond this. {See Trapp on "Ex 20:12"}

But the years of the wicked shall be shortened.] "Be not overmuch wicked, neither be thou foolish: why shouldst thou die before thy time?" {#Ec 7:17} Sin brings death, and the worst of deaths, an unseasonable death, when it were better for a man to do anything than to die; for to such, death is a trap door to hell: and as their friends are scrambling for their goods, the worms for their bodies, so are the devils for their souls.

Ver. 28. The hope of the righteous shall be gladness.] The righteous doth not so fear God, {#Pr 10:2,7} but that he hopes in him also; -see #Ps 130:4,5:—and that with such a hope as "maketh not ashamed." Deo confisi nunquam confusi: "The righteous hath hope in his death"; {#Pr 14:32} his motto is, Cum expiro, spero; - My hope lasts beyond life.

But the expectations of the wicked.] As Esau came from hunting, with his head full of hopes, but went away with his heart full of blanks, and his face full of blushing.

Ver. 29. The way of the Lord is strength.] "The joy of the Lord," that joy of hope, spoken of in the preceding verse, "is their strength." {#Ne 8:10} The peace of God within them, and the power of God without them, bears up their spirits under whatsoever pressures; such can boldly say, It is well with me for the present, and it will be better hereafter.

But destruction.] Such as they shall never be able either to avoid or to abide.

Ver. 30. The righteous shall never be removed.] Or, They shall not be removed for ever, though for a while they may seem to be so.

But the wicked shall not inhabit the earth.] God sits upon the circle of the earth, to shake them out thence, as by a canvass.

Ver. 31. The mouth of the just, &c.] Heb., Buddeth forth, as a fruit tree, to which the tongue is fitly and finely here resembled. Hence speech is called the "fruit of the lips."

But the froward tongue shall be cut out.] As a fruitless tree is cut down to the fire. Nestorius the heretic his tongue was eaten off with worms. {a} Archbishop Arundel’s tongue rotted in his head. From Miriam’s example, {#Nu 12:1-3,10} the Jewish doctors gather that leprosy is a punishment for an evil tongue, and in special for speaking against rulers. The Lady de Breuse had by her virulent and railing tongue more exasperated the fury of King John, whom she reviled as a tyrant and a murderer, than could be pacified by her strange present, of four hundred kine, and one bull, all milk white, except only the ears, which were red, sent unto the queen. {b}

{a} Nestorii lingua vermibus exesa.

{b} Speed’s Chron., fol. 572.

Ver. 32. The lips of the righteous.] He carries, as it were, a pair of balances between his lips, and weighs his words before he utters them. Et prodesse volens et delectare -willing to speak things both acceptable and profitable. The wicked throws out anything that lies uppermost, though never so absurd, obscene, defamatory, &c.

“ Aera puto nosci tinnitu, sed pestora verbis:

Sic est, namque id sunt utraque quale sonant.”

Chapter 11

Ver. 1. A false balance is abomination.] {See Trapp on "Le 19:36"} {See Trapp on "De 25:15"} This kind of fraud falls heaviest upon the poor, {#Am 8:5} who are fain to fetch in everything by the penny. Hither may be referred corruptions in courts, and partialities in church businesses. See that tremendous "charge" to do nothing by partiality, or by tilting the balance. {#1Ti 5:21} Those that have the "balances of deceit in their hand" {#Ho 12:7} are called Canaanites, so the Hebrew hath it—that is, mere natural men, {#Eze 16:3} that have no goodness in them, no, not common honesty; they do not as they would be: done by, which very heathens condemned.

Ver. 2. When pride cometh.] Where pride is in the saddle, shame is on the crupper, tanquam Nemesis a tergo. He is a "proud fool," saith our English proverb. Proud persons, while they leave their standing and would rise above the top of their places, fail of their footing, and fall to the bottom.

But with the lowly is wisdom.] Which maketh the face to shine. Pride proceeds from folly, and procures contempt. But "God gives grace to the humble"; {#Jas 4:6} that is, as some sense it, good repute and report among men. Who am I? saith Moses; and yet who fitter than he to go to Pharaoh? He refused to be Pharaoh’s daughter’s son; he was afterwards called to be Pharaoh’s god. {#Ex 7:1} Aben Ezra observes, that the word here rendered "lowly," signifies "bashful," "shame faced," Qui prae verecundia sese abdunt, that thrust not themselves into observation. The hmnble man, were it not that the fragrant smell of his many virtues betrays him to the world, would choose to live and die in his self-contenting secrecy. Hence humility is by Bernard compared to the violet, which grows low to the ground, and hangs the head downward, and, besides, hides itself with its own leaves.

Ver. 3. The integrity of the upright shall guide them.] An elegant allusion in the original. Their uprightness shall lead them whither they would, and secure them from danger. They "fulfil the royal law," {#Jas 2:8} keep the king’s highway, and so are kept safe; while those that go out of God’s precincts are out of his protection.

But the perverseness of transgressors.] Of prevaricators, that run upon rough precipices. These are by the prophet Amos likened to horses running upon a rock, where first they break their hoofs, and then their necks. {#Am 6:12}

Ver. 4. Riches profit not in the day of wrath.] Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath. {#Zep 1:18 Isa 13:7} Yea, they carried away the richer Jews, when the poorer sort were left to till the land. {#2Ki 24:14} The great Caliph of Babylon, whom all the Mohammedan princes honoured above all others, as the true successor of Mohammed, and the grand oracle of their law, being taken together with his city by the great Cham of Tartary, was by him set in the midst of his infinite treasure, and willed to feed thereon, and make no spare; in which order, the covetous wretch, being kept for certain days, miserably died for hunger, in the midst of those things, whereof he thought he should never have enough. {a} Wherefore should I die, being so rich? said that wretched Cardinal Henry Beaufort, Bishop of Winchester, in Henry VI’s time. Fie, quoth he, will not death be hired? will money do nothing? {b} His riches could not reprieve him.

But righteousness delivereth from death.] {See Trapp on "Pr 10:2"}

{a} Turk. Hist., fol. 113.

{b} Acts and Mon., fol. 925.

Ver. 5. The righteousness of the perfect.] This is the same in effect with #Pr 11:3. Nunquam satis dicitur, quod nunquam satis discitur. {a}

But the wicked shall fall by his own wickedness.] Or, In his own wickedness. He shall fall out of one wickedness unto another, while he "draws iniquity with cords of vanity, and sin as it were with a cart rope." {#Isa 5:18} Thus Babylon’s sins are said to "reach unto heaven"; {#Re 18:5} quasi concatenatus funis. Therefore "she is fallen, she is fallen," certo, brevi, penitus, nondum tamen. Flagitium et flagellum, ut acus et filum. Sin and punishment are inseparable companions.

{a} Seneca.

Ver. 6. The righteousness of the upright shall deliver them.] As Noah’s integrity prevailed for his safety. Many are the troubles of the righteous, but out of them all they are sure to be delivered. No country hath more venomous creatures than Egypt—none more antidotes. So godliness hath many troubles, and as many helps against trouble. As Moses’ hand, it turns a serpent into a rod; and as the tree that Moses cast into the waters of Marsh, it sweeteneth the bitter waters of affliction. Well may it be called the divine nature, for as God brings light out of darkness, &c., so doth grace.

But transgressors shall be taken in their own naughtiness.] Taken by their own consciences (those bloodhounds), and by the just judgments of God, which they shall never be able to avoid or abide, though now they carry themselves as if they were out of the reach of his rod, or had gotten a protection.

Ver. 7. When a wicked man dieth, his expectation shall perish.] He died, perhaps, in strong hopes of heaven, as those seem to have done that came rapping and bouncing at heaven gates, with "Lord, Lord, open unto us," but were sent away with a Non novi vos; "Depart, I know you not." {#Mt 7:22,23}

And the hope of unjust men.] Etiam spes valentissima petit. So some render it. His most strong hope shall come to nothing. He made a bridge of his own shadow, and thought to go over it, but is fallen into the brook, he thought he had taken hold of God; but it is but with him as with a child that catcheth at the shadow on the wall, which he thinks he holds fast; but he only thinks so.

Ver. 8. And the wicked cometh in his stead.] Thus it befell Haman, and Daniel’s enemies, and those inhuman Edomites, {#La 4:21} and Herod with his hacksters. {#Ac 12:1-4,21-23} It is "a righteous thing with God," {#2Th 1:6,7} though to men it seem an incredible paradox, and a news by far more admirably wonderfull than acceptable, that there should be such a transmutation of conditions on both sides, to contraries. But thus it happens frequently. John Martin of Briqueras, a mile from Angrogne, in France, vaunted everywhere that he would slit the minister’s nose of Angrogne. But, behold! himself was shortly after assaulted by a wolf, which bit off his nose, so that he died mad from it. {a}

{a} Acts and Mon., fol. 871.

Ver. 9. An hypocrite with his mouth destroyeth.] That is, The flatterer, slanderer, evil counsellor, but especially the heretic, as the Valentinians, qui artificium habuerunt, quo prius persuaderent quam docerent, { a} by their Pythanology. "By good words and fair speeches they deceive the hearts of the simple." {#Ro 16:18} They bring men into the lion’s mouth, as that old seducer did, by telling them of an angel that spoke to them, and so make prize of them, {#Col 2:8} and "drag disciples after them." {#Ac 20:30}

But through knowledge shall the just be delivered.] He is too wise to be flattered, and too knowing to be plucked away with the error of the wicked. {#1Pe 3:17,18} Zanchius was set upon by Socinus, but the heretic lost his labour. {b} Wherefore add to your virtue knowledge, {#2Pe 1:5} and have your senses exercised to discern good and evil. {#Heb 5:14}

{a} Tertullian.

{b} Zanch., Misc.

Ver. 10. When it goeth well with the righteous.] When they are set in place of authority, all the country fare the better for it. All cannot choose but do well, so long as thou rulest well, {a} said the senate to Severus the emperor. And Ita nati estis, said he in Tacitus, ut bona malaque vestra ad rempublicam pertineant. Public persons are either a great mercy or a great misery to the whole country.

And when the wicked perish, there is shouting. For by their fall the people rise, and their ruin is the repair of the city.

" Cum mors crudelem rapuisset saeva Neronem,

Credibile est multos Romam agitasse iocos."

{a} παντες παντα καλως ποιουσιν επειδαν αυ καλως αρχεις.—Dion.

Ver. 11. By the blessing of the upright the city is exalted.] This is given in as a reason of that public joy in the welfare of the just, because they are of public spirits, and will by their good deeds, good doctrines, good counsels, and good prayers, promote the public good to their utmost. Catonis mores eraut—toti genitum se credere mundo. {a} Saints are "clouds" {#Heb 12:1} that water the earth, as a common blessing.

But it is overthrown by the mouth of the wicked.] Whether he be a seedsman of sedition or a seducer of the people, a Sheba or a Shebna, a carnal gospeller or a godless politician, whose drift is to formalise and enervate the power of truth, till at length they leave us a heartless and sapless religion. "One of these sinners may destroy much good." {#Ec 9:18}

{a} Lucan.

Ver. 12. He that is void of wisdom despiseth his neighbour.] Not remembering that he is his neighbour, cut out of the same cloth, the shears only going between, and as capable of heaven as himself, though never so poor, mean, deformed, or otherwise despicable. None but a fool will do so—none but he that hath a base and beggarly heart of his own, as the words signify.

But a man of understanding holdeth his peace.] That is, Refraineth his tongue from such opprobrious language, speaketh the best he can of another, thinks with himself—

“ Aut sumus, aut fuimus, aut possumus esse quod hic est.”

“Or we are, or will be, or are able to be what this is.”

Or, if himself be slighted or reviled, abiecta probra digno supplicio punit, festivo scilicet contemptu et oblivione, vel si tanti est, misericordia elevat. He knows it is to no purpose to wash off dirt with dirt, and is therefore as a dumb man, &c.

Ver. 13. A talebearer revealeth secrets.] Heb., A pedlar. {See Trapp on "Le 19:16"} {See Trapp on "1Ti 5:13"} Si sapis arcano vina reconde cado. God forbids us to chaffer with these petty chapmen. {#Pr 20:19}

Concealeth the matter.] Tacitus to him is the best historian— primus in historia. He is a rare friend that can both give counsel and keep counsel. One being hit in the teeth with his stinking breath, wittily excused it, that it was by reason of the many secrets committed to him, and concealed by him so long, till they were even rotten in his bosom.

Ver. 14. Where no counsel is, the people fall.] As where no pilot is, the ship miscarrieth. The Vulgate render it, Ubi non est gubernator, corruit populus. Tyranny is better than anarchy. And yet, "Woe also to thee, O land, whose king is a child"; that is, wilful and uncounsellable, as Rehoboam, who was a child at forty years old, whenas his father was a man at twenty. Age is no just measure of wisdom, and royalty without wisdom is but eminent dishonour. Solomon the wise chose him an excellent council of state, whom Rehoboam refused to hear, being as much more wilful than his father, as less wise—all head, no heart, losing those ten tribes with a churlish breath, and returning to Jerusalem lighter by a crown than he went forth. He and his green headed council was like Alcibiades and his army, where all would be leaders, none learners. Or it may be it was now in Israel as once it was in Persia, and as now it is in Turkey, when the great Turk stands at the dangerous door, where if any counsellor delivered anything contrary to the king’s mind, flagris caedebatur, he was chastised with rods. {a} Or as in Regno Cyclopico ubi, ουδεις ουδεν ουδενος ακουει, where no man cared for better counsel, but each one did what was good in his own eyes. {b} Such cannot long subsist.

But in the multitude of counsellors.] So they be good counsellors; better than Balaam was, better than Ahithophel, better than those of Aurelius, by whom the good emperor was even bought and sold. {c} One special thing the primitive Christians prayed for the emperor was, that God would send him Senatum fidelem, a faithful council. There were in Josiah’s days horrible abominations; and why? "The princes were as roaring lions, the judges wolves," &c. {#Zep 3:3} Queen Elizabeth was happy in her council, by whom she was mostly ruled, and grew amiable to her friends, and formidable to her enemies, both at home and abroad. "Wisdom is better than strength," saith Solomon; and, Romani sedendo vincunt, The Romans conquer by being settled. {d} said they of old. The welfare of a state is procured and preserved, not so much by a multitude of worthy warriors as of wise counsellors; as Cleon, in Thucydides long since observed, {e} and as we have blessedly found in this present Parliamentum benedictum, more truly so styled than that was in the twenty-fifth of Edward III.

{a} Turk. Hist. Keckerm. Politic.

{b} Ulysses interrogat, quale regnum esset Cyclopicum? Respondet Silenus, Νουαδες ακουει ουδεις ουδενος.

{c} Tertul. Apol.

{d} Polybius.

{e} Thucyd., lib. iii.

Ver. 15. He that is surety for a stranger shall smart for it.] Heb., Shall break—prove a bankrupt. {See Trapp on "Pr 6:1"} {See Trapp on "Pr 6:2"} {See Trapp on "Pr 6:3"} &c

Ver. 16. A gracious woman retaineth honour.] Such a one as is set forth in Lemuel’s lesson, {#Pr 31:10-31} such as was Sarah, Deborah, Abigail, Esther, Queen Elizabeth, of whom a great French princess gave this eulogium, that she was gloriosissima, et omnium quae unquam sceptrum gesserunt felicissima femina, the bravest and happiest woman that ever swayed sceptre. {a} Piety, sobriety, purity, charity, and chastity—maugre the venomous tongues of all hell born slanderers, such as Sanders, Rhiston, and other Romish railers, and dead dogs that barked against her {b} -were her inseparable companions; never suffering any lady to approach her sacred presence of whose stain she had but the least suspicion.

And strong men retain riches.] By their industry and good husbandry: that they may maintain their wives’ honour, and bear up their port according to their place. Others render it, Improbi apprehendunt divitias. Wicked men catch at wealth, sc., in the choice of their wives. And indeed among suitors, both in love and in law, money is a common meddler, and commonly drives the bargain and business to an upshot.

“ Protlnus ad censum: de moribus ultima fiat

Quaestio.’’—Juvenal.

“Good enough, if goods enough.”

{a} Thuan. Hist., lib. cxxiv.

{b} Sanderus Lupam Anglicanam appellat. Rhistonus Nostram Leoenam, &c. Speed, 1236.

Ver. 17. The merciful doth good to his own soul.] His chief business is with and for himself: how to set all to rights within, how to keep a continual sabbath of soul, a constant composedness. He will not violate his conscience to get or retain riches, as #Pr 11:16, or purchase earth with the loss of heaven. And inasmuch as the body is the soul’s servant, {a} and should therefore be neither supra negotium, above the business, nor infra negotium, below the business but par negotio, fit for the soul’s business—it ought not to be pined or pinched with penury and overmuch abstinence, as those impostors, {#Col 2:23} and our Popish merit mongers, that starve their genius, and are cruel to their own flesh. These shall one day hear, "Who required these things at your hands?"

{a} Corpus, sive corpor, quasi cordis por, - i.e., puer, sive famulus; ea forma qua mancipor. -Quintipot. Camer.

Ver. 18. The wicked worketh a deceitful work.] By defrauding his genius, and afflicting his flesh, {as #Pr 11:17} he thinks he doth a very good work. Some emperors have left their thrones, and thrust themselves into a monastery, there to macerate themselves with much fasting and coarse clothing, out of an opinion of promoting their soul’s health thereby. But "bodily exercise profiteth little." {#1Ti 4:8} And as the pride of virginity is as foul a sin as impurity, {a} so is it in this case. The formal faster loseth his labour. {#Isa 58:3 Zec 7:5} In seventy years they kept seven score fasts in Babylon; yet among them all not one fast to God. There are that render it thus, Improbus comparat praemium falsum. The wicked get a false reward: all that he hath is but the things of this life, quae nec vera sunt, nec vestra. For the very fashion of this world passeth away and "surely every man walketh in a vain show," or shadow, "surely he disquieteth himself in vain he heapeth up riches, and knows not who shall gather them." {#Ps 39:6} They that dig in mines, or labour in mints, have gold enough about them, but are little the better for it. A sumpter horse bears much treasure on his back all day, but is eased of it at night, and turned into the stable with his back full of galls and bruises. So shall it be with wicked rich men at death; so that they have no great bargain of it.

But to him that soweth righteousness.] And so soweth upon blessings {b} -as the apostle’s Greek hath it; {#2Co 9:6} {See Trapp on "2Co 9:6"} #Ga 6:7,8 -upon well watered places {c} {#Ec 11:1} To such shall be a sure reward: only he must have patience, and not look to sow and reap all in one day. {#Jas 5:7} {See Trapp on "Jas 5:7"}

{a} Augustine.

{b} ο σπειρων επ ευλογιας.

{c} In locis irriguis.

Ver. 19. As righteousness tendeth to life.] Heb., Lives; for "godliness hath the promise of the life that now is, and of that which is to come." {#1Ti 4:8} And this is that sure reward spoken of in the former verse; for "he that soweth to the Spirit, shall of the Spirit reap life everlasting," {#Ga 6:8} which indeed is the only life that deserveth so to be called and counted.

So he that pursueth evil.] That follows it hotfoot—as Asael followed Abner; that is, wholly carried after it, and thinks to have a great catch of it, that works "all uncleanness with greediness." {#Eph 4:19} This the prophet calls a "spirit of whoredom," a strong inclination, a vehement impetus to that and other sins, an "adding drunkenness to thirst, rebellion to sin"; till wrath come upon them to the utmost. Hell gapes for such sinners.

Ver. 20. They that are of a froward heart, &c.] Not only those that pursue and practise wickedness, but they also that harbour it in their hearts, are hated of God. {#Lu 16:15} A man may die of inward bleeding; a man may be damned for contemplative wickedness. {#Jer 4:14} The schools do well observe, that outward sins are maioris infamiae, greater notorieties, but inward heart sins are maioris reatus, greater guilt, as we see in devils.

But such as are upright in their way.] The antithesis requires that he should say, such as are "upright in heart." But he chooseth rather to say, "in their way," not only because a good heart ever makes a good life, but to meet with such as brag of the goodness of their hearts when their lives are altogether loose and licentious. Whereas holiness in the heart, as the candle in the lantern, well appears in the body. These boasters are ignorant, {#Re 3:17} proud, {#Joh 9:40} carnal, {#Ro 8:6} therefore stark naught. {#Pr 19:2}

Ver. 21. Though hand join in hand, &c.] Heb., Hand to hand; that is, "out of hand, … by and by," as some interpret it. Munster renders it, "Though plague follow upon plague, the wicked will not amend." Others, though there be a combination, a conspiracy of wicked doers, as if, giant like, they would fight against God, {a} and resist his wrath, yet they shall never be able to avert or avoid it. "The wicked shall be turned into hell, yea, whole nations that forget God." {#Ps 9:17} God stands not upon multitudes: he buried the old world in one universal grave of waters; and "turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow." {#2Pe 2:6} This is a good sense. Howbeit I cannot but incline to those that expound, "hand in hand," for "father and child," in regard of the following line, "But the seed of the righteous shall be delivered." As if the prophet should say—The wicked traduce a cursed stock of sin to their children, and shall therefore be punished in their own person, or at least in their posterity. "This their way is their folly; yet their posterity approve their sayings. Therefore like sheep they are laid in the grave, death shall feed on them." {#Ps 49:13,14}

{a} Φεομαχοι.

Ver. 22. As a jewel of gold in a swine’s snout.] It is a small praise, saith one, to have a good face and an evil nature. No one means, saith another, hath so enriched hell as beautiful faces. Aureliae Orestillae praeter formam nihil unquam bonus laudavit, saith Sallust. In Aurelia Orestilla there was nothing praiseworthy but her beauty. Are thou fair? saith an author; be not like an Egyptian temple, or a painted sepulchre. Art thou foul? let thy soul be like a rich pearl in a rude shell.

“ Si mihi difficilis formam natura negavit:

Ingenio formae damna rependo meae.” {a}

So is a fair woman which is without discretion.] Sic dignitas in indigno est ornamentum in lute, saith Salvian. Fair and foolish ones abuse their beauty to pride and incontinence, and so give occasion to some Diogenes to say, O quam bona domus, et malus hospes -O fair house, but ill inhabitant.

{a} Sapph. ap. Ovid.

Ver. 23. The desire of the righteous is only good, ] i.e., So far as he is righteous, or spiritual, he "delights in the law of God after the inward man," {#Ro 7:22} "willing in all things to live honestly." {#Heb 13:18} Evil motions haunt his mind otherwhiles, but there they inhabit not. Lust was a stranger to David, as Peter Martyr observes out of Nathan’s parable; -"There came a traveller to this rich man." {#2Sa 12:4} The main stream of his desires, the course and current of his heart ran upon God and godliness. {#Ps 119:4,5 39:1,3} He resolved to do better than he did. "The spirit ever lusteth against the flesh"; howbeit when the flesh gets the wind and hill of the spirit, all is not so well carried. As the ferryman plies the oar, and eyes the shore homeward, where he would be, yet there comes a gust of wind that carries him back again, so it is oft with a Christian. But every man is with God so good as he desires to be. In vitae libro scribuntur qui quod possunt faciunt, etsi quod debent non possunt. {a} They are written in the book of life that do what good they can, though they cannot do as they would.

But the expectation of the wicked is wrath, ] i.e., The good they expect proves to be "indignation and wrath, tribulation and anguish," {#Ro 2:8,9} woeful perplexities and convulsions of soul, which will be so great and so grievous, as will make them rave and rage with madness and fury, especially because they looked for a better state.

{a} Bernard.

Ver. 24. There is that scattereth, and yet increaseth.] Bounty is the most compendious way to plenty; neither is getting but giving the best thrift. The five loaves in the Gospel, by a strange kind of arithmetic, were multiplied by a division and augmented by subtraction. So will it be in this case.

But it tendeth to poverty.] St Augustine descanting upon those words, "They have slept their sleep, all the rich men, and have found nothing in their hands,"—for so he reads that text {#Ps 76:5} -and why is this? saith he. Nihil invenerunt in manibus suis, quia nihil posuerunt in manu Christi. They found nothing in their own hands, because they feared to lay up anything in Christ’s hands. Manus pauperum gazophylacium Christi, saith another father—the poor man’s hand is Christ’s treasury.

Ver. 25. The liberal soul shall be made fat.] {See Trapp on "Mt 5:7"} and my "Common Place of Alms."

Ver. 26. The people shall curse him, ] i.e., Complain and cry out of him, as the people of Rome did of Pompey in another case. Nostra miseria tu es magnus. Our misery is you greatness. In another case, I say; for in this I must acquit him, remembering that speech of his, when, being by his office to bring in corn from a far country for the people’s necessity, and wished by his friends to stay for a better wind, he hoisted up sail, and said: Necesse est ut eam, non ut vivam -there is a necessity of my going, not so of my life; if I perish, I perish. Hence he was the people’s Corculum, or sweetheart, as it is said of Scipio Nasica.

Ver. 27. He that diligently seeketh good.] Heb., He that is up betime to promote the public good, as Joseph, who came not in till noon to eat meat; as Nehemiah, who willingly brake his sheep, and traded every talent for his people’s comfort; as Scipio Africanus, who usually went before day into the capitol, in cellam Iovis, and there stayed a great while, quasi consultans de Rep. cum Iove, { a} as consulting with his god about the public welfare; whence his deeds were pleraque admiranda, saith mine author, -amiable and admirable, the most of them. And as Daniel, who though sick, yet rose up and did the king’s business. {#Da 8:27}

It shall come to him.] It shall come certainly, suddenly, irresistibly, and, as we say of foul weather, unsent for. God will say to such, as Aulus Fulvius did to his traitorous son and then slew him, Non Catilinae te genui, sed patrice. The Lord shall pour upon him, and not spare, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, therefore "he shall die in his iniquity." {#Eze 18:18}

{a} Gell., lib. vii. cap. 1.

Ver. 28. He that trusteth to his riches shall fall.] Riches were never true to any that trusted to them. The rich churl that trusted and boasted that he had "much goods laid up in store" for many years, when, like a jay, he was pruning himself in his boughs, he came tumbling down with the arrow in his side. {#Lu 12:15-21} So did Nebuchadnezzar, Belshazzar, Herod, &c. "The righteous also shall see and fear, and laugh at such a one, saying, Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness." {#Ps 52:6,7} "But I am like a green olive tree," &c. {#Ps 52:8} Agreeable whereunto is this that follows here: "But the righteous shall flourish as a branch," while the wicked, Faenea quadam felicitate temporaliter florent, et exoriuntur ut exurantur, { a} flourish and ruffle for a time, but shall be soon cut down like the grass, and wither as the green herb.

{a} Aug., Epist. 120.

Ver. 29. He that troubleth his own house.] Either by prodigality, or excessive parsimony. Prodigi singulis auribus bina aut terna dependent patrimonia, saith Seneca. We have known great rents soon turned into great ruffs, and lands into laces. For parsimony and cruelty, {See Trapp on "Pr 15:27"}

Shall inherit the wind.] That is, Shall bring all to nothing, as he did that, having wasted his estate, vainly vaunted that he had left himself nothing, praeter coelum et caenum. {a} His substance shall fly up like smoke into the air, and nothing be left to maintain him on earth. And when all his goods are gone, his liberty must go after—for this "fool shall be servant to the wise in heart"—if not, his life; as that notorious unthrift, Apicius, who having eaten up his estate, and finding by his account that he had no more than two hundred thousand crowns remaining, thought himself poor, and took down a glass of poison. {b}

{a} Livius.

{b} Dio.

Ver. 30. The fruit of the righteous is a tree of life, ] i.e., The commodities and comforts that one may every way receive from a righteous person, -for, est aliquid quod a viro bono etiam tacente discas, saith Seneca, somewhat a man may learn from a good man, even when he says nothing, -are more than can be imagined. Plutarch reporteth that the Babylonians make three hundred and sixty various commodities of the palm tree, and do therefore greatly honour it. Should not we much more honour the multifarious gifts of God in his righteous ones for our good? For whether it be "Paul, or Apollo, or Cephas," "All is ours." {#1Co 3:4-9}

And he that winneth souls.] And useth singular art and industry therein, as fowlers do to take birds (for so the Hebrew word imports), or fishermen fishes. "He is wise, and wiseth others," as Daniel hath it; {#Pr 12:3} he is just, and justifieth others; he "shall save a soul from death." {#Jas 5:20} He shall shine as a star in heaven. And this is instanced as one special fruit of that tree of life mentioned in the former verse. This is a noble fruit indeed, since one soul is more worth than a world, as he hath told us, who only went to the price of it. {#Mt 16:26}

Ver. 31. The righteous shall be recompensed, ] i.e., Chastened, afflicted, "judged of the Lord, that they may not be condemned with the world," for their sufferings are not penal, but medicinal or probational; and they have it here in the earth, which is their house of correction, not in hell.

Much more the wicked.] #Na 1:9. Non surget hic afflictio. These shall be totally and finally consumed at once. {See Trapp on "1Pe 4:17"} {See Trapp on "1Pe 4:18"} see also my "Love Tokens," page 69, &c.

Chapter 12

Ver. 1. Whoso loveth instruction, loveth knowledge.] Here is showed, that adversity is the best university, saith an interpreter. Schola crucis, schola lucis. {a} Corrections of instruction are the way of life. Men commonly beat and bruise their links, before they light them, to make them burn the brighter. God first humbles whom he means to illuminate; as Gideon took thorns of the wilderness and briers, and with them he "taught the men of Succoth." {#Jud 8:16} {See Trapp on "Re 3:19"} Mr Ascham was a good schoolmaster to Queen Elizabeth, but affliction was a better, as one well observeth. That verse was much in her mouth—

“ Non ignara mali miseris suceurrere disco.’’—Virgil.

But he that hateth reproof.] Whether it be by the rebukes of men, or the rod of God, he is brutish: tardus est, he is fallen below the stirrup of reason, he is a beast in man’s shape; nothing is more irrational than irreligion. That sapless fellow Nabal would hear nothing; there was no talking to him, no dealing with him; but as the horse and mule that have no understanding. {#Ps 32:9} Basil complains of the Western churches, that they were grown so proud, ut quid verum sit neque sciant, neque sustineant discere, { b} that they neither knew what was truth, nor would be taught better. Such are near to ruin, and that without remedy. {#Pr 29:1} {See Trapp on "Pr 29:1"}

{a} Vexatio dat intellectum.

{b} Epist. ad Evagr.

Ver. 2. A good man obtaineth favour of the Lord.] Or, "Hath what he will of God"; id quod vult a Domino impetrat; quia eius voluntas est ipsissima Dei voluntas, nec aliud vult. Thus Mercer out of Rabbi Levi. Thus it is written of Luther, that by his prayers he could prevail with God at his pleasure. When great gifts were offered him, he refused them with this brave speech, Valde protestatus sum me nolle sic satiari a Deo: -I solemnly protested to God, that I would not be put off with these low things. And on a time praying for the recovery of a godly useful man, among other passages, he let fall this transcendent rapture of a daring faith, Fiat mea voluntas, "Let my will be done"; and then falls off sweetly, Mea voluntas, Domine, quia tua; " My will, Lord, because thy will!" Here was a good man, here was a blessed man; according to that rule, Beatus est qui habet quicquid vult, et nihil male vult; - Blessed is he that hath what he will, and wills nothing but what he should.

But a man of wicked devices.] Such as no good man is; he doth not plot or plough mischief; he doth not cater and "make provision for the flesh"; {#Ro 13:14} there is no "way of wickedness" {#Ps 139:24} found in him; the peace is not broken between God and him, because his mind never yields to sin, {#Ro 7:25} he "walks not after the flesh, but after the Spirit, therefore no condemnation." {#Ro 8:1} If an evil thought haunt his heart, as again it befalls, it is the device of the man, he is not the man of such devices. The wicked, on the contrary, is wholly made up of sinful thoughts and purposes, and is in the midst of them; therefore God will call him to a heavy reckoning. See #Jer 6:19 Re 2:23.

Ver. 3. A man shall not be established by wickedness.] For he lays his foundation upon firework, and brimstone is scattered upon his house top: if the fire of God from heaven but flash upon it, it will be all a flame immediately. He walks all day upon a mine of gunpowder; and hath God with his armies ready to run upon the thickest bosses of his buckler, and to hurl him to hell. How can this man be sure of anything? Cain built cities, but could not rest in them. Ahab begat seventy sons, but not one successor in the kingdom. Phocas having built a mighty wall, heard from heaven: "Though thy walls were as high as heaven, sin is under it, and will subvert it." {a} Ασταφμητον το κακον. Sin hath no settledness.

But the root of the righteous shall not be moved.] For though shaken with winds, yet they are rooted as trees; like a ship at anchor, they wag up and down, yet remove not. "God is my rock, I shall not be greatly moved." {#Ps 62:2} Nay, "I shall not be moved at all." {#Pr 12:6} "The gates of hell cannot do it." {#Mt 16:18} "None can pluck them out of God’s hands," {#Joh 10:28} for he "hath laid help upon one that is mighty." {#Ps 89:19}

{a} εαν υφοις τα ταιχη εως ουρανου ενδον το κακον, ευαλωτος η πολις.

Ver. 4. A virtuous woman is a crown to her husband.] Heb., A valiant woman; an able housewife, such as Bathsheba commends to her son, {#Pr 31:10-31} and as Paul describes. {#Tit 2:4,5} She is said to be a crown to her husband—not a ring for his finger, or a chain of gold for his neck, but a crown or garland for his head, a chief and choice ornament, as Sarah was to Abraham, as Livia to Augustus, as Placilla to Theodosius, as Nazianzen’s mother to her husband. {a}

Is as rottenness in his bones.] Not a disgrace only to him, but a disease, and such a disease, as is far worse than a quartan ague: for there be two good days for one bad; but here a continual pain, and hardly curable. The wise man here expresseth the mischief of an evil wife, by a very apt similitude. And that of Jerome is not much behind it, Sicut in ligno vermis, ita perdit virum suum uxor malefica. As the worm eats into the heart of the tree, and destroys it, so doth a haughty wife her husband. All evils, as elements, are most troublesome, when out of their proper place, as impiety in professors, injustice in judges, dishonour and discomfort in a wife, &c.

{a} ου συνεργος μονον αλλα και αρχηγος εγενετο. Naz.

Ver. 5. The thoughts of the righteous are right.] He feeds his thoughts upon the best objects, those especially mentioned in that little Bible, #Php 4:8, "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these Things."if worse break in, as they will, he jostles them out, and rids the room of them. {See Trapp on "Pr 11:23"}

But the counsels of the wicked are deceit.] Not their rash thoughts only, but also their deliberate ones are how to circumvent others, or to cloak their own wickedness. "Every imagination," the whole frame, "of their thoughts is evil, only evil, and continually evil." {#Ge 6:5,8:21} If good thoughts look into a wicked heart, they stay not there, as those that like not their lodging: the flashes of lightnings may be discerned into the darkest prisons. The light that shines into a holy heart is constant, like that of the sun, which keeps due times, and varies not the course for any of these sublunary occasions.

Ver. 6. The words of the wicked are to lie in wait for blood.] As they think not, so neither speak they the language of the righteous. "Ye are the light of the world"; {#Mt 5:14} and because the light stands in the light of their wicked ways, as the angel in Balaam’s way to his sin, therefore they hate the saints; and, as all hatred is bloody, seek their lives, mixing cruelty with their craft, as Cain, Herod, Julian, &c. The old serpent lends them his seven heads to plot, and his ten horns to push. Their own study and exercise also hath made them expert and skilful in their hellish trade; and the taste of blood hath made them as hungry as hounds after it. Thus I kept the ban dogs at stave’s end, said Nicholas Shetterden, martyr, not as thinking to escape them, but that I would see the foxes leap above ground for my blood, if they can reach it, so it be the will of God; yet we shall see them gape and leap for it. {a}

But the mouth of the upright shall deliver them.] Shall defend harmless men that are helpless. {#Pr 24:11} Hence those many apologies of Tertullian, Apollonius, Arnobius, and others for the primitive Christians under persecution. Hence we had that unparalleled work, Calvin’s Institutions, which was written upon this occasion. Francis, king of France, willing to excuse his cruelty exercised upon his Protestant subjects to the German princes, whose friendship he then desired, wrote to them, that he only punished Anabaptists for their contempt of the Scriptures, and of all civil government. Calvin, though then but twenty-five years of age, not able to bear that blur cast upon the reformed religion under the name of those sectaries, set forth that excellent work, as well to vindicate the truth, as to plead for the innocence of those that professed it. {b}

{a} Acts and Mon.

{b} Scultet., Annal., 454.

Ver. 7. The wicked are overthrown, and are not.] Say that the righteous cannot prevail by their apologies for themselves and others, God will take the matter into his own hand, and avenge them, {#Lu 18:7} as he did the primitive Christians and the French Protestants, upon their merciless persecutors.

“ Tu, vero, Herodes sanguinolente, time.”

As Beza warned Charles IX, author of the massacre.

But the house of the righteous shall stand.] God’s house, the Church, shall; as the gloss applies this text, "The mountain of the Lord shall be exalted above all mountains." The Church, because it is highest in the favour of God, so it shall be highest in itself; when the enemies shall be in that place that is fittest for them, the lowest, that is the footstool of Christ. There is a council in heaven will dash the mould of all contrary counsels upon earth. {#Ps 2} Gaudeo quod Christus dominus est: alioqui totus desperassem; -‘ I am glad yet that Christ is king; for otherwise I should have been utterly out of hope,’ writes Miconius to Calvin, upon the view of the Church’s enemies.

Ver. 8. A man shall be commended according to his wisdom.] And all wisdom consists in this, Ut Deum quis cognoscat et colat, saith Lactantius; -That a man rightly know and worship God. This did not Apollonius, whom yet Philostratus commendeth, that he was non doctus, sed natus sapiens, not instructed, but born wise. See the contrary, #Job 11:12. Nor Archimedes, who yet had the name and note, saith Plutarch, of a divine, and not human wisdom; {a} nor Aristotle, whom yet Averroes admires, as the very rule and copy that nature invented, wherein to set forth the utmost of human perfection; and further saith, that his doctrine was the chiefest truth, and his understanding the utmost extent of human wisdom. These were wise, I confess, in their generations, and so accounted; but by whom? Not by St Paul; he had another opinion of them. See #Ro 1:22,23 1Co 2:6. Not by our Saviour. See #Mt 11:25. Not by any that are rightly instructed to the kingdom of heaven, and have their senses exercised to discern good and evil. The Italians arrogate to themselves the monopoly of wisdom in that proverb of theirs, Italus sapit ante factum, Hispanus in facto, Germanus post factum. Italians, say they, both seem and are wise; whereas Spaniards seem wise, and are fools; Frenchmen seem fools, and are wise; Portuguese neither are wise, nor so much as seem so. Thus the Jesuits—those great clerks, politicians, and wizards of the world—do vaunt that the Church is the soul of the world, the clergy of the Church, and they of the clergy. But what saith that great apostle that knew more than twenty of them? "He that glorieth, let him glory in the Lord"; {#1Co 1:31} for "not he that commendeth himself is approved,"—no, nor he whom the world cries up for a wise man—"but he whom the Lord commendeth." {#2Co 10:18}

But he that is of a perverse heart.] As all are that are not heavenly wise, and that show not "out of a good conversation their works with meekness of wisdom." {#Jas 3:13,17} But so did none of those heathen sages, whom God, for their unthankfulness, "gave up unto vile affections" {#Ro 1:20} and vicious conversation; and so set a noverint universi, as it were, upon them. Know all men that these men know nothing aright, and as they ought to know; "professing themselves to be wise, they proclaim themselves fools." {#Ro 1:22}

{a} εκ ανθρωπινες αλλα δαιμονιου τινος συνεσεως.—Plut.

Ver. 9. Better is he that is despised.] Viz., Of others, and hath no extraordinary opinion of himself, but sticks close to his business, and hath help at hand when he pleases, a servant at his beck and check. This was the case of Galleacius Caracciolus, that noble marquis, in his exile at Geneva for conscience’ sake. See his life set forth in English by Mr Crashaw.

Than he that honoureth himself and lacketh bread.] That standing upon his slippers, and boasting of his gentility—as those Spanish Hidalgoes ruffle it out in brave apparel—but hath not a penny in his purse, yea, not sometime food sufficient to put in his belly. Spaniards are said to be impudent braggers, and extremely proud in the lowest ebb of fortune. If a Spaniard have but a capon, or the like good dish to his supper, you shall find the feathers scattered before his door the next morning. {a}

{a} Heyl., Geog.

Ver. 10. A righteous man regardeth the life of his beast.] There be beasts ad usum, et ad esum. Some are profitable alive, not dead, as the dog, horse, &c.; some dead, not alive, as the hog; some both, as the ox. There is a mercy to be shewed to these dumb creatures, as we see in Eleazar; {#Ge 24:32} and the contrary in Balaam, who spurred his ass till she spake. {#Nu 22:27,28} Otherwise we shall make them "groan under the bondage of our corruption," {#Ro 8:21} and he that hears the young ravens, may hear them, for "he is gracious." {#Ex 22:27} The restraint that was of eating the blood of dead beasts, declared that he would not have tyranny exercised on them while they are alive.

But the tender mercies of the wicked.] If any such thing there were; but they have no such bowels left, with Judas; no such tenderness, scarce common humanity; cannibal-like, they "eat up God’s people as they eat bread," feeding upon them alive, and by degrees; and dealing by them as the cruel Spaniards do by the Indians. They suppose they shew the wretches great favour when they do not for their pleasure whip them with cords, and day by day drop their naked bodies with burning bacon, which is one of the least cruelties that they exercise toward them. {a} In the sixth Council of Toledo, it was enacted that the king of Spain should suffer none to live within his dominions that profess not the Roman Catholic religion. In pursuance of which decree, Philip, king of Spain, said, he had rather have no subjects than Protestants; and, out of a bloody zeal, suffered his eldest son Charles to be murdered by the cruel Inquisition, because he seemed to favour that profession. When the Spaniards took Heidelberg, they took Monsieur Mylius, an old minister; and, after they had abused his daughter before his eyes, tied a small cord about his head, which, with truncheons, they wreathed about till they squeezed out his brains. What should I speak of the French massacres, and late Irish immane and monstrous murders, equalling, if not exceeding that at Athens, taken by Sulla, which yet, saith Appian, was ανελεης σφαγη, a merciless massacre; or that of Ptolomy Lathurus, king of Egypt, who slew thirty thousand Jews at once, and forced the rest to feed upon the flesh of their slain fellows; or, lastly, that of the Jews committed upon the inhabitants of Cyrene, whom they not only basely butchered, but afterwards ate their flesh, drank their blood, and clothed themselves with their skins, as Dio relates in the life of Trajan, the emperor!

{a} Sir Francis Drake’s World Encompass.

Ver. 11. He that tilleth his land shall be satisfied, &c.] This is true of all other lawful callings, manual or mental, -the sweat of the brow or of the brain. Sin brought in sweat, {#Ge 3:19} and now not to sweat increaseth sin. Men must earn their bread before they eat it, {#2Th 3:12} and be diligent in their callings to serve God and men, themselves and others, with the fatness and sweetness thereof, and then they have a promise they shall be fed. {#Ps 37:7}

But he that followeth vain persons, &c.] It is hard to be a good fellow and a good husband too. Qui aequo animo malis immiscetur, malus est, saith one, He that delights in bad company cannot be good.

Ver. 12. The wicked desireth the net of evil men, ] i.e., He so furiously pursueth his lusts, as if he desired destruction; as if he would outdare God himself; as if the guerdon of his gracelessness would not come time enough, but he must needs run to meet it. Thus thrasonical Lamech {#Ge 4:23} thinks to have the odds of God, seventy to seven. {a} Thus the princes of the Philistines, while plagued, came up to Mizpeh against Israel {#1Sa 7:10,11} -who were there drawing water, i.e., weeping abundantly before the Lord—as it were to fetch their bane. Thus Pope Julius III will have his pork flesh, al despito de Dio; and Doctor Story {b} will curse Queen Elizabeth in his daily grace before eating, and yet say in open parliament that he saw nothing to be ashamed of, much less to be sorry for, but that he had done no more against the heretics, yea, against the queen herself in the days of her sister Mary. This Story, escaping out of prison, got to Antwerp, and there received commission under Duke d’Alva to search all ships coming thither for English books. But one Parker, an English merchant, trading to Antwerp, laid his fair net to catch this foul bird, causing secret notice to be given to Story, that in his ship were store of heretical books, with other intelligences that might stand him in stead. The canonist, conceiving that all was cock sure, hasted to the ship, where, with looks very big upon the poor mariners, each cabin, chest, and corner above board, were searched, and some things found to draw him further on; so that the hatches must be opened, which seemed to be unwillingly done, and great signs of fear were revealed by their faces. This drew on the doctor to descend into the hold; where now in the trap the mouse might well gnaw, but could not get out; for the hatches went down, and the sails hoisted up, which, with a merry gale, were blown into England, where ere long he was arraigned and condemned of high treason, and accordingly executed at Tyburn, as he had well deserved. {c}

{a} Jun. in loc.

{b} Acts and Mon., 1925.

{c} Speed’s Hist. of Great Britain, fol. 1174.

Ver. 13. The wicked is snared by the transgression of his lips.] His heart is oft so full of venom that it cannot be hid, but blisters his tongue, and breaks out at his lips to his own ruin, as it befell Story, Campian, Garnet, and other Popish poisonous spiders, who were swept down by the hand of justice, and drew their last thread in the triangle of Tyburn. Detexit facinus fatuus, et non implevit, as Tacitus saith of one that was sent by the senate to despatch Nero, but exposed and betrayed himself.

But the just shall come out of trouble.] They suffer sometimes for their bold and free invectives against the evils of the times, or otherwise for discharging their consciences, but they shall surely be delivered. "There is yet one man," saith Ahab, "Micaiah the son of Imlah, by whom we may inquire of the Lord: but I hate him; for he doth not prophesy good concerning me, but evil." {#1Ki 22:8} It is very probable that Micaiah was that disguised prophet who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad, for which he was ever since fast in prison, deep in disgrace. But God, "with the temptation, made a way for him to escape." So he did for Peter; {#Ac 12:7-11} Paul; {#2Ti 4:6-8} all the apostles. {#Ac 4:13-21} John Baptist, indeed, was, without any law, right, or reason, beheaded in prison, as though God had known nothing at all of him, said George Marsh the martyr. {a} And the same may be said of sundry other faithful withesses to the truth, but then by death they entered into life eternal. Mors fuit aerumnarum requies, which was Chaucer’s motto. Besides that, heaven upon earth they had during their troubles. Philip, Landgrave of Hesse, being a long time prisoner under Charles V, was demanded what upheld him all that while. Respondit, divinas consolationes martyrum se sensisse, he answered—that he had felt the divine comforts of the martyrs. The best comforts are usually reserved for the worst times.

{a} Acts and Mon., fol. 1423.

Ver. 14. A man shall be satiated with good, &c.] There are "empty vines that bear fruit to themselves." {#Ho 10:1} And as empty casks sound loudest, and base metal rings shrillest, so many empty tattlers are full of discourse— sed cui bono? as he said. Plato and Xenophon thought it fit and profitable that men’s speeches at meals should be written. And if Christians should so do, what kind of books would they be! And yet "for every idle word account must be given," {#Mt 12:36} as for every good word there is "a book of remembrance." {#Mal 3:16} Much fruit will redound by holy speeches to ourselves—much to others. Paul shows that the very report of his bonds did a great deal of good in Caesar’s house. {#Php 1:14} A poor captive maid was the means of Naaman’s conversion, as afterwards the words of his servants were greater in operation with him than the words of the great prophet Elisha. One seasonable truth, falling upon a prepared heart, hath oft a strong and sweet influence. Sometimes also, though we know that which we ask of others as well as they do, yet good speeches will draw us to know it better by giving occasion to speak more of it, wherewith the Spirit works most effectually, and imprints it deeper, so that it shall be a more rooted knowledge than before; for that satiates the soul which is graciously known, and that is graciously known which the Spirit seals upon our souls. "In the morning, therefore, sow thy seed, and in the evening withhold not thy hand, for thou kuowest not whether shall prosper, either this or that, or whether they both shall be alike good." {#Ec 11:6}

And the recompense of a man’s hands shall be given unto him.] He "shall eat the fruit of his doings." {#Isa 3:10} "For the talk of the lips, if that be all, tendeth only to penury." {#Pr 14:23} Nos non eloquimur magna, sed vivimus, said they of old. Origen’s teaching and living were said to be both one. He cannot look to be satisfied with good by the fruit of his mouth, qui operibus destruit quod recto docet -who says one thing and doeth another. A smooth tongue and a rough hand carries away double judgment.

Ver. 15. The way of a fool is right in his own eyes.] He thinks his own wit best. Consilii satis est in me mihi; { a} he will not part with his commonwealth of baubles for the Tower of London. And such a fool is every natural man; {#Job 11:12} wise enough, haply, in his generation—so is the fox too; -wise with such a wisdom as, like the ostrich’s wings, makes him outrun others upon earth, and in earthly things, but helps him never a whit towards heaven—nay, hinders him, and hangs in his light, as it fared with the Pharisees. {#Mt 21:31} Of such it may be said, as Quintilian said of some conceited, presumptuous, and arrogant of themselves, that they might have proved excellent scholars if they had not been so persuaded already. So might many have been wise if they had not been conceited by their own wisdom, and saved if not too well persuaded of their good estate to Godward. They clasp and hug the barn {b} of their own brain, with the ape, till they strangle it.

“ At parit ut vivat regnetque beatus.

Cogi posse negat.’’—Hor., Ep. 2.

But he that hearkeneth to counsel is wise.] He that, suspecting his own judgment, takes advice from those wiser than himself, seldom miscarries. There is that self-love in many, that they think their molehill a mountain, their kestril an eagle, their goose a swan. And, being self-conceited, they love to be flattered. Not so the wise man; he knows that humanum est errare, to error is human, and that triste mortalitatis privilegium est licere aliquando peccare. It is a sad privilege of mortals to be permitted to sin at any time. He is therefore glad of good counsel, and thankful for a seasonable reproof. "Let the righteous smite me."

{a} Arachne ap. Ovid.

{b} Bairn, -child.

Ver. 16. A fool’s wrath is presently known.] He hath no power over his passions. Hence יתפ, a fool, and םאתפ, suddenly, rashly, are from the same root. Like tow, he is soon kindled; like a pot, he soon boils; and like a candle whose tallow is mixed with brine, as soon as lighted he spits up and down the room. A fool uttereth all his mind. {#Pr 29:11} The Septuagint render it, All his anger—θυμον. For, as the Hebrews well note in a proverb they have, A man’s mind is soon discovered, bekis, bekos, becoynos; — in loculis, in poculis, in ira; - in his purse, in his drink, in his anger. See my "Common Place of Anger."

But a wise man covereth shame.] By concealing his wrath, or rather by suppressing it when it would break forth to his disgrace, or the just grief of another. Ut fragilis glacies, occidit ira mora. {a} This was Saul’s wisdom; {#1Sa 10:27} and Jonathan’s, when, incensed by his father’s frowardness, he went shooting; {#1Sa 20:35} and Ahasuerus, when in a rage against Haman, he walked into the garden. The philosopher wished Augustus, when angry, to say over the Greek alphabet; Ambrose desired an angel’s authority; {#Ga 1:8} Theodosius to repeat the Lord’s Prayer before he decreed anything.

{a} Ovid.

Ver. 17. He that speaketh truth sheweth forth righteousness.] Will be ready to help the truth in necessity, and will do it boldly, as the word signifies—even with a courage not budging, for "Charity rejoiceth not in unrighteousness, hut rejoiceth in the truth." {#1Co 13:6}

But a false witness uttereth deceit.] Coloureth his sycophancies with plausible pretences, and faceth down an untruth. "The proud have forged a lie against me." {#Ps 119:69} The Hebrew hath it, Assuunt mendacium mendacio, They eke out one lie with another; they are loud and lewd liars; as Egesippus saith of Pilate, that he was Vir nequam et parvi faciens mendacium. What is truth? said he, scornfully, to our Saviour, q.d., Thy life is in question, and dost thou talk of truth?

Ver. 18. There is that speaketh lies like the piercings of a sword.] False witnesses do so, with a witness. As Doeg, {#Ps 52:2} and his fellow hacksters with their murdering weapons in David’s bones, {#Ps 42:10} whereby they killed him alive, and buried him in their throats, those gaping graves, open sepulchres. Abimelech and his fellow priests were killed with the tongue, as with a tuck or rapier; so was Naboth and his sons; so was our Saviour Christ himself. Reckon thou Shimei and Rabshakeh among the first and chiefest kill Christs, {#Ac 2:23 3:15} saith one, because ever an honest mind is more afflicted with words than blows. You shall find some, saith Erasmus, that if death be threatened, can despise it; but to be belied they cannot brook, nor from revenge contain themselves. How was David enraged by Nabal’s railings! Moses, by the people’s murmurings! Jeremiah, by the derisions of the rude rabble. {#Jer 20:7,8}

But the tongue of the wise is health.] Or, A medicine, as the tench is to the wounded fishes; or as that noble Lady Eleanor’s tongue was to her husband, Prince Edward, afterward Edward I, who, being traitorously wounded by a poisoned knife in the Holy Land, was perfectly cured by her daily licking his rankling wounds whilst he slept, and yet herself received no harm; {a} so sovereign a medicine is a good tongue, anointed with the virtue of love and wisdom. Wholesome words, as certain salves or treacles, cure the wounds of afflicted hearts, and extract the poison infused by evil tongues.

{a} Speed, Camden.

Ver. 19. The lips of truth shall be established for ever.] Veritas odium parit: Truth breeds hatred: a good mistress she is, but he that follows her too close at heels, may hap have his teeth struck out. He that prizeth truth, shall never prosper by the possession or profession thereof, saith Sir Walter Raleigh. {a} This is most true, for the most part, of "the truth of the gospel," {#Ga 2:5} "the doctrine according to godliness" {#1Ti 6:3} -"sweet in the mouth, but bitter in the belly"; {#Re 10:9} very pleasant in itself, but the publishing of it, whereby the fruit of it might come to the rest of the members, is full of trouble and anguish. How many faithful witnesses of the truth have lost their lives in the defence of it! All which notwithstanding, "the lips of truth shall be established," saith the Spirit here. ‘Great is the truth, and shall prevail.’ He that loseth his life in Christ’s cause, shall find it in heaven; "his name" also "shall be famous upon earth; the generation of the upright shall be blessed."

The lying tongue is but for a moment.] As is to be seen in Gehazi, in Ananias and Sapphira, in Doeg, and others; -"God {#Ps 52:5} shall likewise destroy thee for ever, and root thee out of the land of the living." Did he not deal so by Julian, Ecebolius, Latomus, Bomelius, Pendleton, Harding, and others, both ancient and modern, renegades and apostates? "How are they brought into desolation as in a moment! they are utterly consumed with terror." {#Ps 73:19}

{a} Hist., lib. i. c. 1.

Ver. 20. Deceit is in the heart of them, &c.] Incendiaries and make-baits, counsellors of contention, have twenty devices to make trouble, and to put all into a combustion; but they shall either be defeated of their purposes, or have small joy of their achievements; -witness our late English boutifeaus, with the whole nation of Ignatius, whose practice is to machinate mischief, and breed hate; being herein no less dangerous than once those Jews were, who, before they were banished hence, threw bags of poison into the wells and fountains that the people were to drink from, and so endeavoured to poison them all. The just judgment of God upon Nicholas Saunders, priest, the firebrand of Ireland, 1580 AD, spent with famine and forsaken of all help, is most worthy to be kept in perpetual remembrance. He being impatiently grieved at the evil success of his rebellion with Earl Desmond, and seeing that neither the Pope’s blessing, nor the consecrated banner, nor the plume of phoenix feathers, so said to be at least, sent from Rome, could do him any help, lost himself, and ran stark mad, wandering up and down in the mountains and woods, and, finding no comfort, died miserably. {a} Thus God met with a restless and wretched man, and that foul mouth was stopped with famine that was ever open to sow sedition and stir up rebellions against the state.

But to the counsellors of peace there is joy.] They shall have peace for peace: peace of conscience for peace of country, pax pectoris peace of the heart for pax temporis; peace of time, they shall be called and counted the children of peace, yea, "the children of God," have the comfort and credit of it, {#Mt 5:9} {See Trapp on "Mt 5:9"} as Augustus Caesar and our Henry VII had; who as he went into banishment together with the public peace, so he brought it back with him at his return, and was afterwards wont to say, If we princes should take every occasion that is offered, the world should never be quiet, but wearied with continual wars.

{a} Bishop Carleton’s Thankf. Remem., p. 49.

Ver. 21. There shall no evil happen to the just.] First, For evil of sin: God will not lead him into temptation, but will cut off occasions, remove stumbling blocks out of his way: devoratory evils, as Tertullian calls them, he shall be sure not to fall into. "That evil one shall not touch him," {#1Jo 5:18} viz., tactu qualitativo, as Cajetan expounds it, with a deadly touch: nibble he may at their heels, but cannot reach their heads; shake he may his chain at them, but shall not set his fangs in them, or so far thrust his sting into them as to infuse into them the venom of that sin unto death. {#Pr 12:17} Next, For evil of pain: though "many be the troubles of the righteous," {#Ps 34:19} and they "fall into manifold temptations," {#Jas 1:2} they go not in step by step into these waters of Marah, but "fall into" them, being, as it were, precipitated, plunged over head and ears, yet are bidden to be "exceeding glad," as a merchant is to see his ship come laden in. Their afflictions are not penal, but probational; not mortal, but medicinal. "By this shall the iniquity of Jacob be purged, and this is all the fruit, the taking away of his sin." {#Isa 27:9} Look how the scourging and beating of a garment with a stick, drives out the moths and the dust; so doth affliction corruptions from the heart; and there is no hurt in that, no evil happens thereby to the just.

But the wicked shall be filled with mischief.] To treasure up sin, is to treasure up wrath. {#Ro 2:5} "Every bottle shall be filled with wine"; {#Jer 13:12} the bottle of wickedness, when once filled with those bitter waters, will sink to the bottom: the ephah of wickedness, when top full, shall be borne "into the land of Shiner, and set there upon her own base." {#Zec 5:8 11} He that makes a match with mischief, shall have his bellyful of it; {#Ho 4:17 Pr 14:14} he shall have an evil, "an evil, an only evil" {#Eze 7:5} -that is, "judgment without mercy," as St James expounds it. {#Jas 2:13} Non surgit hic afflictio, as the prophet Nahum hath it; {#Na 1:9} affliction shall not rise up the second time: God will have but one blow at him; he shall totally and finally be cut down at once. The righteous are smitten in the branches, but the wicked at the root; {#Isa 27:8} those he corrects with a rod, yea, with the rods of men, hominum debilium, of weak or old men, as the word signifies, {#2Sa 7:11} but these with a "grounded staff"; {#Isa 30:32} and yet the worst is behind too. For whatsoever a wicked man suffers in this world is but hell typical; it is but as the falling of leaves—the whole tree will one day fall upon them. It is but as a drop of wrath forerunning the great storm, a crack forerunning the ruin of the whole building; it is but as a paying the use money required for the debt that must be paid at last.

Ver. 22. Lying lips are abomination to the Lord.] Who hath therefore threatened to "cut them off," {#Ps 12:3} and to broil them on "coals of juniper," {#Ps 120:4} which burn sweetly, fiercely, lastingly; and to make them eat their false words, as Master Lewes of Manchester made the summoner that came to cite his wife eat the citation, by setting a dagger to his heart. {a}

But they that deal truly are his delight.] He "desireth truth in the inward parts," {#Ps 51:6} and all his are "children that will not lie"; {#Isa 63:8} they will rather die than lie; Nec prodam, nec mentiar, said Firmus in Augustine; Non ideo negare volo, ne peream; sed ideo mentiri nolo, ne peccem, said that good woman upon the rack mentioned by Jerome. As they "love in the truth," {#2Jo 1:1} so they "speak the truth in love," {#Eph 4:15} and are therefore dear to the Father in truth and love, {#2Jo 3} especially since they "do truth" as well as speak it, {#1Jo 1:6} and do not more desire to be truly good than they hate to seem to be so only.

{a} Acts and Mon., fol. 1825.

Ver. 23. A prudent man concealeth knowledge, ] scil., Till he finds a fit time to vent it; for then "the lips of the wise do spread abroad knowledge." {#Pr 15:7} He is no niggard where there is need, but loves not to outlash. Taciturnity is a virtue with him; Tacitus a good historian, Persae magnam rem sustineri posse non credunt ab eo cui tacere grave sit; { a} -The Persians hold not him fit for great employments that cannot keep counsel, saith Curtius.

But the heart of fools proclaimeth foolishness.] In it is, and out it must: Pleni rimarum sunt, they can keep no counsel, hold no secrets, must needs tell all, whatever come of it: ut qui nec tacere nec prudenter loqui norint; they can neither hold their tongue nor use it to purpose. The moralist adviseth η σιγαν η κρεισσονα σιγης λεγειν, -either to say nothing, or that which is better than nothing. And Socrates, being asked by one how he might have the reputation of a wise man, First, said he, thou must hold thy tongue oftener than speak; secondly, thou must learn how to frame thy speeches.

{a} Curtius, lib. iv.

Ver. 24. The hand of the diligent shall bear rule, ] i.e., It shall make rich, and so get preferment; for, regina pecunia; money bears the mastery, and is a common meddler in most businesses. Agathocles, by his industry, became king of Sicily, Cromwell came to be earl of Essex, Cranmer came to be archbishop of Canterbury, &c.

But the slothful (or deceitful) shall be under tribute.] Cajetan renders it, Dolus erit ad liquefactionem; - Deceitful dealing shall melt to nothing. The same word {a} signifieth both melting and tribute, because too much tribute wastes men’s estates; as when the spleen swells, the rest of the body consumes. King John’s exactors received from his subjects no less sums of curses than of coin. He gathered money, the sinews of war; but lost their affections, the joints of peace. He had a troublesome reign, ill-beloved of his people, and far a less king, only by striving to be more than he was, the just reward of violations; what tribute he paid to the Pope’s legate at his absolution (eight thousand marks, besides other huge sums, insomuch as that John Florentinus, the legate, was nicknamed Ferentinus, for bearing away so much money) I need not here relate. {b} And yet this king was not slothful (for his endless turmoils kept his body still in motion, his mind in passions, and his prowess in use); {c} deceitful, I cannot deny him, in breaking promise with his subjects about their just liberties. But a great part of that blame may well lie upon his court parasites, who suggested, that now he was a king without a kingdom, a lord without a dominion, and a subject to his subjects. Wicked counsellors! as if it were not enough to be above men, but to be above mankind, as those princes would be that would not be under the law.

{a} סמ tributum, sic dictum quia paulatim liquescere facit facultates. —- Buxtorf.

{b} Mat. Paris.

{c} Speed.

Ver. 25. Heaviness in the heart of a man maketh it stoop.] Grief is like lead to the soul, -heavy and cold; it sinks downward, and carries the soul with it; Αιφα γαρ εν κακοτητι βροτοι καταγηρασκουσι. {a} How decrepit was David grown with much grief at seventy years of age. The like we may say of Jacob, who "attained not to the days of the years of the life of his fathers," {#Ge 47:9} as being a man of many sorrows. And this, some think, was the reason that our Saviour Christ, at little past thirty, was reckoned to be toward fifty. {#Joh 8:57} He was "the man that had seen affliction by the rod of God’s wrath." {#La 3:1}

But a good word maketh it glad.] Such as was that of our Saviour to the poor paralytic, "Son, be of good cheer, thy sins are forgiven thee." The promises are called a "good word." {#Jer 29:10} So David found them; {#Ps 119:92} medicine for the soul {b} -more truly so called than the library at Alexandria; cordials of comfort, "breasts of consolation"; {#Isa 66:11} "wells of salvation"; {#Isa 12:3} μαλακτικα miserarium, - as Plato said of wine and music; -that which mitigates man’s miseries; and without which wine, music, merry company, &c., will prove but miserable comforters, and at the best, but the devil’s anodynes.

{a} Homer, Odyss., i. Man’s mind is like the stone Tyrrhenus, which, so long as it is whole, swimmeth, but being once broken sinketh.

{b} η της ψυχης ιατρεια.

Ver. 26. The righteous is more excellent than his neighbour.] Let him dwell by whomsoever; he is ever a better man than his neighbours; he is "a prince of God" among them, as Abraham was among the Hittites. The Jews say that those seventy souls that went with Jacob into Egypt, were as much worth as all the seventy nations in the world. Nemo me maior, nisi qui iustior, said Agesilaus, when he heard the king of Persia styled the great king, i.e., I acknowledge none more excellent than myself, unless more righteous; none greater, unless better: "Upon all the glory shall be a defence," {#Isa 4:5} that is, upon all the righteous, those only glorious, those "excellent of the earth," {#Ps 16:3} that are "sealed up to the day of redemption." {#Eph 4:30} Now, whatsoever is sealed with a seal, that is excellent in its own kind, as #Isa 28:25 hordeum signatum, excellent barley. The poorest village is an ivory palace, in quo est pastor et credentes aliqui, saith Luther, if it have in it but a minister and a few good people.

But the way of the wicked seduceth them, ] i.e., The wicked will not be persuaded of the just man’s excellence; he cannot discern, nor will be drawn to believe, that there is any such gain in godliness, any such worth in well doing, any such difference between the righteous and the wicked, between him that serveth God and him that serveth him not. He therefore goes another way to work, but is fearfully frustrated; for "who ever yet hardened himself against God and prospered?" {#Job 9:4} They think themselves far better than the righteous; and so they were indeed, if they could find that felicity in wicked ways which their deceitful hearts promise them. But this they can never do.

Ver. 27. The slothful (or deceitful) man roasteth not that which he took in hunting.] He shall never enjoy his evil gotten goods; but "though he heap up silver as the dust, and prepare raiment as the clay, he may prepare it, but the just shall put it on, and the innocent shall divide the silver." {#Job 27:16,17} I read of a dishonest butcher that, having stolen an ox and caused it to be dressed on his wedding day, was on that very day apprehended, and not long after executed. I read of Tecelius, the Pope’s pardon monger in Germany, that having by sale of indulgences scraped together a huge amount of money, and returning for Rome, he was met, and eased of his cash by an odd fellow, who being afterwards prosecuted for a felon, produced a pardon for future sins granted him by Tecelius himself, and being thereupon acquitted by the judge he roasted that which that other old fox had taken in hunting.

But the substance of a diligent man is precious.] Great in value, whatsoever it be in quantity; as a small boxful of pearls is more worth than mountains of pebbles. {#Ps 37:16 Pr 15:16 12:2} The house of the righteous hath much treasure; though there be but curta suppellex, res augusta dotal, he is without that care in getting, fear in keeping, grief in losing, -those three fell vultures that feed continually on the heart of the rich worldling, and dissweeten all his comforts. Jabal that dwelt in tents, and tended the herds, had Jubal to his brother, the father of music. Jabal and Jubal, diligence and complacence, good husbandry and a well contenting sufficiency, dwell usually together.

Ver. 28. In the way of righteousness is life.] And life, in any sense, is a sweet mercy, a precious indulgence. Life natural is but a little spot of time between two eternities, before and after, but it is of great consequence (for ex hoc momento pendet aeternitas), and given us for this purpose, that glory may be begun in grace, and we have a further and further entrance into the kingdom of heaven here, as Peter saith, #2Pe 1:11.

And in the path thereof there is no death.] Christ hath unstinged the first death, and made it of a punishment, a benefit; of a postern to let out temporal life, a street door to let in eternal life. {a} Surely the bitterness of this death is past to the righteous; there is no gall in it (as the Hebrew word there signifies); nay, there is honey in it, as once there was in the corpse of Samson’s dead lion. And for the second death, there is no danger; for they shall pass from the jaws of death to the joys of heaven. Yea, though hell had closed her mouth upon a child of God, it could as little hold him as the whale could Jonah; it must, perforce, regurgitate, and render up such a morsel.

{a} Mors ianua vitae, porta coeli. -Bern.

Chapter 13

Ver. 1. A wise son heareth his father’s instruction.] Heb., Is the instruction or discipline of his father; he was not natus sapiens, as Appollonius, sed factus, { a} not born wise to salvation, but made so by his father’s discipline, as Solomon. {#Pr 4:4} {See Trapp on "Pr 4:4"}

But a scorner heareth not rebuke.] Or, Heareth and jeereth; -as Lot’s sons-in-law, as Eli’s sons, and afterwards Samuel’s. Samuel succeeds Eli in his cross, as well as in his place, though not in his sin of indulgence. God will shew that grace is by gift, not by inheritance or education. Ciceroni degenerem fuisse filium constat, et sapiens ille Socrates liberos habuit matri similiores quam patri, saith Seneca. Cicero had a son nothing like him; so had Socrates.

{a} Philostratus.

Ver. 2. A man shall eat good by the fruit of his mouth.] {See Trapp on "Pr 12:14"} {See Trapp on "Pr 10:6"} {See Trapp on "Mt 12:37"}

Ver. 3. He that keepeth his mouth.] As the guard keepeth the gates in a siege. God hath set a double guard of lips and teeth before this gate, and yet, unless he himself set the watch, and keep the door, all will be lost. {#Ps 141:3}

But he that openeth wide his lips.] As she did her feet, to "multiply her whoredoms." {#Eze 16:25} Κεχηνοτες, gaping mouthed men are noted for fools by Lucian and Aristophanes. An open mouth is a purgatory to the master, say we. And cave ne feriat lingua tua collum tuum, { a} say the Arabians in their proverb, Take heed that thy tongue cut not thy throat.

{a} Scalig. Arab. Prov., cent. 1. prov 75.

Ver. 4. The soul of the sluggard desireth, &c.] Vult, et non vult piger -so the Vulgate reads it. The sluggard would, and he would not; he would have the end, but he would not use the means; he would "sit at Christ’s right hand," but he would not "drink of his cup, or be baptized with his baptism." Lyra compares these men to cats that would fain have fish, but are loath to wet their feet. (This is an English proverb; for Lyra was a famous English Jew, and flourished in the year of grace 1320.) Affection without endeavour is like Rachel—beautiful, but barren.

But the soul of the diligent shall be made fat, ] i.e., Those that work as well as wish, that add endeavours to their desires, as #2Co 8:11. David, ravished with the meditation of the good man’s blessedness, presently conceives this desire and pursues it; not, Oh that I had this happiness! but, Oh that I could use the means! "Oh that my ways were so directed." {#Ps 119:4,5}

Ver. 5. A righteous man hateth lying.] Hateth it as hell. {#Ro 12:9} {a} "I hate and abhor lying," saith David; {#Ps 119:163} and yet, among other corruptions, he had an inclination to this sin. See how roundly he tells three or four lies together; {#1Sa 21:2,8 27:8,10} but he both hated it in himself and prayed against it {#Ps 119:29}

But a wicked man is loathsome.] Stinks above ground; a liar especially is looked upon as a pest. Riches cannot make a man so graceful as lying will disgrace him; for "a poor man walking in his integrity, is better than a rich man that is a liar." {#Pr 19:1,22} Hence the liar denies his own lie, because he is ashamed to be taken with it. Some read it thus, ‘a wicked man maketh others loathsome, and casteth shame upon them,’ scil., by raising or reporting lies of them, by blasting or blemishing their good names. Thus Core and his complices sought to cast an odium on Moses; the Pharisees upon our Saviour; the Arians upon Athanasius; the Papists upon Wycliffe, whom Binius slanders for his missing the bishopric of Worcester, to have fallen upon that successful contradiction; like as the spiteful Jews said Paul did, because he could not obtain the high-priest’s daughter to wife. {b}

{a} αποστυγουντες.

{b} Epiphan.

Ver. 6. Righteousness keepeth him that is upright.] That, though belied or otherwise abused, he will not let go his integrity. {#Job 27:5} David’s "feet stood on an even place." {#Ps 26:12} The spouse, though despoiled of her veil, and wounded by the watch, yet cleaves close to Christ. {#So 5:7,8} Not but that the best are sometimes disquieted in such cases; for not the evenest weights but, at their first putting into the balance, somewhat sway both parts thereof, not without some show of inequality, which yet after some little motion, settle themselves in a meet poise and posture.

But wickedness overthroweth the sinner.] Heb., The sin; as if the man were transformed into sin’s image. "What is the transgression of Jacob? Is it not Samaria?" {#Mic 1:5} Tubulus quidam paulo supra Ciceronem Praetor fuit: homo tam proiecte improbus ut eius nomen non hominis sed vitii esse videretur, saith Lipsius. {a} The Pope is called "the man of sin," {#2Th 2:3} to note him merum scelus, saith Beza, -made up merely of sin.

{a} Lips. Antiq. lect.

Ver. 7. There is that maketh himself rich.] Such πτωχαλαζονες (as the witty Greek calls them) there are not few, that stretch their wing beyond their nest, that bear a port beyond their estate, that trick up themselves with other men’s plumes, laying it on above measure in clothes, fair building, &c., when not worth a groat, but die in prison, or make a fraudulent composition. This is no better before God than rapine and robbery.

There is that makes himself poor, &c.] As the newly elected Pope doth, when in his Lateran procession he casts among the people pieces of brass and copper, {a} saying, "Silver and gold have I none, but such as I have I give you." So the friars are a race of people (saith one {b} that hath been long among them) that are always vowing obedience, but still contentious; chastity, yet most luxurious; poverty, yet everywhere scraping and covetous. No Capuchin may take or touch silver; at the offer of it he starts back, as Moses from the serpent; yet he carries a boy with him that takes and carries it, and never complains of either metal or measure. {c} We had in King Stephen’s days a rich chancellor of England, who yet was, and would be, called Roger paupere censu. {d}

{a} Bishop Hall’s Serm.

{b} Spec. Europ.

{c} Bishop Hall’s Epist., 5 D. c. 1.

{d} Godwin’s Catalog.

Ver. 8. The ransom of a man’s life are his riches.] They may help a man out at a dead lift, and get him a release out of captivity, or a lease of his life. "Slay us not," say they, {#Jer 41:8} "for we have treasures in the field. So he forebore, and slew them not among their brethren." Some read it thus: ‘The price of a man’s life are his riches.’ It costs him his life that he is rich; as Naboth, and as many Turkish viziers. In the days of Caligula the tyrant, publicum crimen fuit divitem fuisse, { a} it was crime enough to be rich. And in the reign of Henry II of France, many were burned for religion, as was pretended; but indeed to satiate the covetousness of Diana Valentina, the king’s mistress, to whom he had given all the confiscations of goods made in the kingdom for cause of heresy. {b}

But the poor heareth not rebuke.] He escapes many times as not considerable, as not worth a chiding, as under law. In a tragedy there is no place for a poor man but only to dance, as Arian hath observed upon Epictetus.

{a} Dio. in Calig.

{b} Hist. of Council of Trent, 387.

Ver. 9. The light of the righteous rejoiceth.] As the sun rejoiceth to run his race, and seemeth sometimes to suffer eclipse, but doth not. {a} A saint’s joy is as the light of the sun, fed by heavenly influence, and never extinct, but diffused through all parts of the world.

But the lamp of the wicked shall be put out.] Their joy is but as the light of a candle, -fed by base and stinking matter, soon wasting and ending in an offensive snuff. "The light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle; and his candle shall be put out with him." {#Job 18:5,6} Ecquandone vidisti flammom stipula exortam claro strepitu, largo fulgore, cito incremento, sed enim materalevi, caduco incendio, nullis requiis? {b} Solomon compares it fitly to a handful of brushwood or sear thorn under the pot. {#Ec 7:6}

{a} Sol non patitur eclipsin, sed videtur tantum pati.

{b} Apuleius in Apolog.

Ver. 10. Only by pride cometh contention.] Heb., Dabit iurgium. Pride, if there be no cause of contention given, will make it. Transcendo, non obedio, perturbo, is the motto written upon pride’s triple crown. A proud person is full of discontent; nothing can please him. Just like one that hath a swelling in his hands, something or other toucheth it still, and driveth him to outcries. Pride maketh a man drunk with his own conceit. "The proud man" is as he that "hath transgressed by wine." {#Hab 2:5} And drunkards, we know, are quarrelsome. The Corinthians had riches and gifts and learning; and carried aloft by these waxen wings, they domineered and despised others; {#1Co 4:8} they were divided and discontented; {#1Co 3:3} and these overflowings of the gall and spleen came from a fulness of bad humour. Pride is a dividing distemper; gouty swollen legs keep at a distance; bladders blown up with wind spurt one from another, and will not close; but prick them, and you may pack a thousand of them in a little room.

But with the well advised is wisdom.] The "meekness of wisdom," as St James hath it; {#Jas 3:13} of the which we may well say, as Tertullus said to Felix, "By thee we enjoy great quietness." {#Ac 24:2} It was a great trouble to Haman to lead Mordecai’s horse, which another man would not have thought so. The moving of a straw troubleth proud flesh; whereas humility, if compelled to go one mile, will go two for a need—yea, as far as the shoes of the gospel of peace can carry it. "The wisdom from above is peaceable." {#Jas 3:17}

Ver. 11. Wealth gotten by vanity shall be diminished.] De male quaesitis vix gaudet tertius haeres, { a} Ill-gotten goods fly away without taking leave of the owner; leaving nothing but the print of talons to torment him. {#Pr 23:5} Many when they have a loss in their riches, it is as it were raked out of their bellies. {#Job 20:15} A piece of their very heart goes with it.

But he that gathereth by labour shall increase.] Howbeit sometimes it is otherwise: "Master, we have laboured all night and taken nothing." {#Lu 5:5} "Behold, is it not of the Lord of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?" {#Hab 2:13} There is a curse upon unlawful practices, though men be industrious, as in Jehoiakim. {#Jer 22:24-30}

{a} Horat.

Ver. 12. Hope deferred maketh the heart sick.] Hope’s hours are full of eternity; and how many see we lie languishing at hope’s hospital, as he at the pool of Bethesda! Spes interrenis incerti nomen boni spes in divinis nomen est certissimi {#Heb 11:1} Hope unfailable {#Ro 5:5} is founded upon faith unfeigned. {#1Ti 1:5}

But when the desire cometh.] As come it will to those that wait patiently upon God; for waiting is but hope and trust lengthened. Deo confisi, nunquam confusi. "The vision is but for an appointed time; therefore wait," {#Hab 2:3} you shall be well paid for your patience. We are apt to antedate the promises, and to set God a time, as they {#Jer 8:20} looked for salvation at summer at furthest. We are short breathed, short spirited. But as God seldom comes at our time, so he never fails at his own; and then he is most sweet, because most seasonable.

Ver. 13. Whoso despiseth the word shall be destroyed.] Bishop Banner’s chaplain called the Bible, in scorn, his little pretty God’s book. Gifford and Rainold said it contained doctrinam peregrinam , strange doctrine—yea, some things profane and apocryphal. The more modest Papists account traditions the touchstone of doctrine and foundation of faith; and repute the Scriptures to be rather a kind of storehouse for advice in matters of religion. {a} We account them the divine beam and most exact balance, cor et animam Dei, the heart and soul of God, as Gregory calleth them; the best fortress against errors, as Augustine, though some of our sublimated sectaries blaspheme that blessed book as a dead letter and a beggarly element.

But he that feareth the commandment.] That honoureth the Scriptures, and trembleth at the word preached, as King Edward VI did, that second Josiah, and as Queen Elizabeth, his sweet sister Temperance, as he used to call her, who, when the Bible was presented to her as she rode triumphantly through London after her coronation, received the same with both her hands, and kissing it, laid it to her breast, saying that it had ever been her delight, and should be her rule of government.

{a} Lindan. Panoplia Evangelica, lib. i. cap. 9. Commonitorium, Bell.

Ver. 14. The law of the wise is as a well of life.] Or, The law to the wise is a fountain, &c., whence he may draw the best directions and helps to holiness and happiness. It confines him to live in that element where he would live—as if one were confined to paradise, where he would be—though there were no such law. The wicked, on the contrary, leaps over the pale after profit and pleasure, and falls upon the snares of death, as Shimei sought his servants and lost himself.

Ver. 15. Good understanding giveth favour.] See this exemplified in Joseph, David, Daniel, Paul. {#Ac 27:43 28:2} God oft speaketh for such in the hearts of their enemies, who cannot but admire their piety and patience, and spend more thoughts about them than the world is aware of; as Darius did about Daniel when cast into the den. Natural conscience cannot but do homage to the image of God stamped upon the natures and works of the godly: when they see in them that which is above the ordinary nature of men, or their expectation, they are afraid of the name of God, whereby they are called, {#De 28:9,10} and are forced to say, "Surely this is a wise and understanding nation"; {#De 4:6} "God is in this people of a truth"; {#1Co 14:25} "Certainly this was a righteous man." {#Lu 23:47}

But the way of transgressors is hard.] Or, Rough and rugged. Satan is a rough, harsh spirit; hence devils are called Shegnirim, hairy ones, {#Le 17:7} satyrs. {#Isa 34:14} So are all his; ανημεροι, fierce, "heady, highminded"; {#2Ti 3:3,4} "Living in malice and envy, hateful and hating one another." {#Tit 3:3} Such were Ishmael, Esau, Saul, Antiochus (that little Antichrist), the Pope, that Αντικειμενος, and our Richard III; who, well knowing it was no good policy to play the devil by half deal, resolved to leave never a rub to lie in the way that might hinder the running of his bowl; and hence was he so infinitely hated of all.

Ver. 16. Every prudent man dealeth with knowledge.] Observes circumstances, and deports himself with discretion; thrusts not himself into unnecessary dangers; carves not a piece of his heart but to those he is well assured of. See an instance of this prudence in Ezra; {#Ezr 8:22} in Nehemiah, {#Neh 2:5} he calls it not the place of God’s worship—such an expression that heathen king might have disgusted—but the place of his father’s sepulchres; in Esther, who concealed her stock and kindred till she saw her time; in Christ, when he was tried for his life; in Paul, {#Ac 23:6 19:10} who lived two years at Ephesus, and spake not much against the worship of their great goddess Diana. {#Ac 19:35,37} "The prudent shall keep silence in an evil time." {#Am 5:13} It is not good provoking evil men that are irreformable, nor safe pulling a bear or mad dog by the ear.

But a fool layeth open his folly.] Plasheth it, and setteth it a sunning, as it were, by his headlong, headstrong exorbitances. By his inconsiderate courses he openly bewrays and proclaims what he is; he sets his folly "upon the cliff of the rock, that it should not be covered." {#Eze 24:7}

Ver. 17. A wicked messenger falleth into mischief.] Incurs the displeasure and just revenge of them that sent him, or, at least, of God, in case of his slackness. How much more then wicked ministers, those "messengers of the Churches," {#2Co 8:23} that do the Lord’s work "negligently," {#Jer 48:10} that "corrupt" {a} his message, {#2Co 2:17} that huckster it and handle it craftily and covetously, calling good evil, and evil good, &c.? "Who is blind but my servant? or deaf as my messenger?" {#Isa 42:19} Such an ambassador was once worthily derided in the Roman state. As at another time, a certain stranger coming on embassy to the senators of Rome, and colouring his hoary hair and pale cheeks with vermilion hue, a grave senator, espying the deceit, stood up and said, ‘What sincerity are we to expect at this man’s hands, whose locks, and looks, and lips do lie?’ It was an honest complaint of a Popish writer, We, saith he, handle the Scripture, tantum ut nos pascat et vestiat, that we may pick a living out of it, and are therefore fain to preach placentia, pleasingly and so to put men into a fool’s paradise. But "shall they" thus "escape by iniquity?" {#Ps 56:7} have they no better doctors?

But a faithful ambassador is health.] To him that sendeth him, to those he is sent to, and to himself. So is a faithful minister that delivers "the whole counsel of God"; all that he hath in commission. {#Jer 1:17 Eze 3:17}

{a} καπηλενειν.

Ver. 18. Poverty and shame.] These two are fitly set together; for poverty is usually slighted, if not shamed. {#Jas 2:16}

“ Nil habet infelix paupertas durius in se

Quam quod ridicules homines facit.”

The world looks over a poor though virtuous man. "This thy son"; {#Lu 15:30} not, This my brother. And why, but because in poverty? How much more an uncounsellable and incorrigible man, as here, and as that prodigal had been till he came to himself!

But he that regardeth reproof shall be honoured.] Though not haply enriched, he shall be of good account with the wise and godly, though in meaner condition. Mr Fox being asked whether he knew such an honest poor man who had received help and good counsel from him in time of trouble, answered, ‘I remember him well; I tell you, I forget lords and ladies to remember such.’

Ver. 19. The desire accomplished is sweet to the soul.] Tota vita boni Christiani sanctum desiderium est, saith Augustine: The whole life of a good Christian is one holy desire; he even spends and exhales himself in continual sallies, as it were, and expressions of strongest affection to God, whom he hath chosen, and with whom he hath much sweet intercourse. He cannot be at rest without some comings in from him every day. And then, Oh the joys, the joys, the inconceivable joys! as she once cried out {a} ‘Oh that joy! O my God, when shall I be with thee?’ {b} These were the dying words of the young Lord Harrington. He was in heaven aforehand, as having let out his holy soul into God, the fountain of all good.

But it is abomination to fools to depart from evil.] To be pulled from their vain delights, though never so sinful, never so destructive. Esau, for a mess of pottage, sold his birthright; Cardinal Burbon would not part with his part in Paris for a part in paradise. Theotimus, in Ambrose, being told that intemperance would be the loss of his eyesight, cried out, Vale lumen amicum. He would rather lose his sight than his sin; so doth many a man his soul. The panther loves man’s dung, they say, so much, that if it is hanged a height from him, he will leap up, and never stop till he hath burst himself in pieces to get it; and this is the way they get that creature. Like policy uses Satan, by base lusts, to draw many to hell. It was a speech of Gregory Nyssen, He that doth but hear of hell, is without any further labour or study taken off from sinful pleasures. Men’s hearts are grown harder today.

{a} Mrs. Kath. Brettergh.

{b} Fun. Serm. by Mr Stock.

Ver. 20. He that walketh with wise men shall be wise.] He that comes where sweet spices and ointments are stirring, doth carry away some of the sweet savour, though he think not of it; so he that converseth with good men shall get good. Holiness is such an elixir as by contaction (if there be any disposition of goodness in the same metal) it will render it of the property. A child having been brought up with Plato, and afterwards hearing his father break out into rage and passion, said, I have never seen the like with Plato. {a}

But a companion of fools shall be broken.] There is an elegance in the original that cannot be told in English. Bede, by a companion or friend of fools here, understands those that take delight in jesters, stage players, and such idle companions, unprofitable burdens— fruges consumere nati, the botch and canker of the commonwealth. Theatra iuvenes corrumpunt, saith Plato. {b} Ludi praebent semina nequitiae, saith Ovid. The Lacedemonians would not admit any of them, that so they might not hear anything contrary to their laws, whether in jest or in earnest. And Henry III, Emperor of Germany, when a great sort of such fellows flocked together at his wedding, sent them all away, not allowing them so much as a cup of drink, 1044 AD. {c}

{a} Seneca, De Ira, lib. iii. cap. 11.

{b} Plutarch.

{c} Func., Chron.

Ver. 21. Evil pursueth sinners.] Hard at heels. Flagitium et flagellum, ut acus et filum. Sin and punishment are linked together with chains of adamant. Of sin we may say as Isidore doth of the serpent, Tot dolores, quot colores; so many colours, so many dolours. "The wages of sin is death, but the gift of God is eternal life." {#Ro 6:23} The same in effect with this sentence of Solomon.

But to the righteous good shall be repaid.] Or, He, that is, God, shall repay good. Now he is a liberal paymaster, and all his retributions are more than bountiful. Never did any yet do or suffer aught for God, that complained of a hard bargain. God will recompense your losses, -saith that thrice noble Lord Brook, {a} who lost his precious life in the recent unhappy wars at Litchfield, -as the king of Poland did his noble servant Zelislaus, having lost his hand in his wars, he sent him a golden hand. Caligula—Agrippa having suffered imprisomnent for wishing him emperor—when he came afterwards to the empire, the first thing he did was to prefer Agrippa, and gave him a chain of gold as heavy as the chain of iron that was upon him in prison. Those that lose anything for God, he seals them a bill of exchange of a double return; nay, a hundredfold here, and eternal life hereafter.

{a} Lord Brook’s Discourse of Episcop.

Ver. 22. A good man leaveth inheritance to his child.] Personal goodness is profitable to posterity. God gives not to his servants some small annuity for life only, as great men used to do; but "keepeth mercy for thousands" of generations "of them that fear him" {#Ex 34:7} -(where the Masorites observe Nun-Rabbath, a large N, in the word Notsot, "keepeth," to note the large extent of God’s love to the good man’s posterity.) God left David "a lamp in Jerusalem," {#1Ki 15:4} although his house were not so with God. {#2Sa 23:5}

And the wealth of the sinner is laid up for the just.] As Nabal’s was for David, Haman’s for Mordecai, the Canaanites’ for the Israelites. Howbeit this holds not perpetually and universally in every wicked person; for some of them are "full of children, and leave the rest of their substance for their babes." {#Ps 17:14} Hereupon "their inward thought is, that their houses shall continue for ever; they call their lands after their own names"—as Cain called his new built city after the name of his son Enoch {#Ge 4:17} -"this their way is their folly"—or, is their constant hope, for the word signifies both—"and their posterity approve their sayings," and vote the same way. {#Ps 49:11,13} But together with their lands, they bequeath their children their sins and punishments, which is far worse than that legacy of leprosy that Joab left his issue. {#2Sa 3:29} Compare #Job 27:16,17 Isa 61:5.

Ver. 23. Much food is in the tillage of the poor.] of the poet is well known, Laudato ingentia rura, exiguum colito. {a} It is best for a man to have no more than he can master and make his best of. The ground should be weaker than he that tills it, saith Columella. {b} The earth is a fruitful mother, and "brings forth meat for them by whom it is dressed." {#Heb 6:7}

But there is that is destroyed for want of judgment.]—viz., In ploughing and sowing, {#Isa 28:26} or in managing and husbanding what he hath gotten, for the best. For non minor est virtus quam quaerere, parta tueri. We must be good husbands, and see that condus be fortior promo, our comings in be more than our layings out. Bonus servatius facit bonum bonifacium, saith the Dutchman in his blunt proverb, A good saver makes a well doer.

{a} Virgil, Geog., lib. ii.

{b} Lib. i. cap. 3.

Ver. 24. He that spareth his rod hateth his son.] It is as if one should be so tender over a child as not to suffer the wind to blow upon it, and therefore hold the hand before the mouth of it, but so hard as he strangleth the child. It is said of the ape that she huggeth her young one to death; so do many fond parents, who are therefore peremptores potius quam parentes, rather parricides than parents. Eli would not correct his children: God therefore corrected both him and them. David would not once cross his Absalom and his Adonijah, and he was therefore singularly crossed in them ere he died. {a} The like befell old Andronicus the Greek emperor, in his unhappy nephew of the same name; and Muleasses king of Tunis, in his son Amida, whom he cockered so long, till, Absalom like, he rose against his father, and possessing himself of the kingdom, put out his father’s and brethren’s eyes, slew his captains, polluted his wives, and took the castle of Tunis. {b}

But he that loveth him, chasteneth him betimes.] And this is a God like love. #Pr 3:12 Re 3:19. {See Trapp on "Pr 3:12"} {See Trapp on "Re 3:19"} Correction is a kind of cure, saith the philosopher, {c} the likeliest way to save the child’s soul; where yet, curare exigeris, non curationem, saith Bernard, it is the care of the child that is charged upon the parent, not the cure, for that is God’s work alone. But he usually worketh by this mean, and therefore requires that it be soundly set on, if need so require. A fair hand, we say, makes a foul wound. A weak dose doth but stir bad humours and anger them, not purge them out. In some diseases, the patient must be let bleed, even ad deliquium animae, till he swoon again: so here. Quintilian tells us of some faults in a child that deserve not a whipping. And Chrysippus is ill spoken of by some, because he first brought the use of the rod into the schools. It was he, I trow, that first offered that strict and tetrical division to the world, Aut mentem aut restim comparandam: Either a good heart, or a good halter for yourself and yours. The condemned person comes out of a dark prison, and goes to the place of execution; so do children, left to themselves and not nurtured, come from the womb, their prison, to the fire of hell, their execution, Severitas tamen non sit tetra, sed tetrica: {d} Corrections must be wisely and moderately dispensed. "Parents provoke not your children to wrath, lest they be disspirited," {#Col 3:21} and, through despondency, grow desperate or heartless. Our Henry II first crowned his eldest son Henry while he was yet alive, and then so curbed him, that, through discontent, he fell into a fever, whereof he died before his father. {e} A prince of excellent parts, who was at first cast away by his father’s indulgence; and afterwards by his rigour.

{a} Bernard.

{b} Turkish History, 745, 747.

{c} Ιατρεια τις η παιδιεια.—Arist., Ethic., lib. ii.

{d} Sidonius, Ep., lib. iv.

{e} Daniel’s History.

Ver. 25. The righteous eateth to the satisfying of his soul.] Have he more or less, he hath that which satisfies him. Nature is content with a little, grace with less; Cibus et potus sunt divitiae Christianorum. food and drink are the divinity of Christians, If Jacob may but have "bread to eat, and clothes to put on," it sufficeth him; and this he dare be bold to promise himself. Beg his bread he hopes he shall not; but if he should, he can say with Luther (who made many a meal with a broiled herring), Mendicato pane hic vivamus; annon hoc pulchre sarcitur in eo quod pascimur pane cum angelis, et vita aeterna, Christo, et sacramentis? {a} Let us be content to fare hard here: have we not the bread that came down from heaven?

But the belly of the wicked shall want.] Because "their belly prepares deceit," {#Job 15:35} not their heads only; they take as much delight in their witty wickedness, as the epicure in his bellytimber. Therefore, "in the fulness of their sufficiency they are in straits"; {#Job 20:22} they are sick of the bulimy, or doggish appetite. {#Mic 6:14}

{a} Luth. in Ps. cxxxii.

Chapter 14

Ver. 1. Every wise woman buildeth her own house.] Quaevis pia perita. Every holy and handy woman buildeth her house; not only by bearing and breeding up children, as Rachel and Leah builded the house of Israel, {#Ru 4:11} but by a prudent and provident preventing of losses and dangers, as Abigail; as also by a careful planning, and putting everything to the best: like as a carpenter that is to build a house, lays the plan and platform of it first in his brain, forecasts in his mind how everything shall be, and then so orders his stuff, that nothing be cut to waste. Lo, such is the guise of the good housewife. As the husband is as the head from whom all the sinews do flow, so she is as the hands into which they flow, and enable them to do their office.

But the foolish plucketh it down with her hands.] With both hands earnestly: she undoes the family whereof she is the calamity, be she never so witty, if with it she be not religious and thrifty, heedy and handy. {a} Be the husband never so frugal, if the wife be idle, or lavish, or proud, or given to gadding and gossipping, &c., he doth but draw water with a sieve, or seek to pull a loaded cart through a sandy way without the help of a horse; it little boots him to bestir himself, for he puts his gets "into a bag with holes." {#Hag 1:6} He "labours in the very fire," {#Hab 2:13} as Cowper, bishop of Lincoln, did, whose wife burnt all his notes that he had been eight years in gathering, lest he should kill himself with too much study (for she had much ado to get him to his meals), so that he was forced to fall to work again, and was eight years in gathering the same notes wherewith he composed his dictionary, that useful book. {b} How much happier in a wife was that learned Gul. Budaeus. Coniux mea, saith he, sic mihi morem gerit, ut non tractet negligentius libros meos quam liberos, &c. My wife seeing me bookish, is no less diligent about my books, than about my barns, whom she breeds up with singular care and tenderness. How well might he have done, having such a learned helper, as a countryman of his {c} did, of whom Thuanus reporteth, quod singulis annis singulos libros et liberos, reip. dederit: That he set forth every year a book and a child, a book and a child! But this by the way only.

{a} Sicut ut ligno vermis, ita perdit virum suum mulier malefica. -Hier.

{b} Young’s Benefit of Affliction.

{c} Andreas Tiraquellius.

Ver. 2. He that walketh in his uprightness, feareth the Lord.] He is "in the fear of the Lord all day long"; {#Pr 23:17} he walketh "in the fear of the Lord, and in the comforts of the Holy Ghost." {#Ac 9:31} "The fear of the Lord is upon him," so that he "takes heed and does it"; {#2Ch 19:7} for he knows "it shall be well with them that fear God, that fear before him." {#Ec 8:12} God’s "covenant was with Levi of life and peace, for the fear wherewith he feared God, and was afraid before his name." Hence "the law of truth was in his mouth, and iniquity was not found in his lips: he walked with God in peace and equity, and did turn many from iniquity." {#Mal 2:5,6} He that truly fears God, is like unto Cato, of whom it is said, that he was homo virluti simillimus, and that he never did well that he might appear to do so, sed quia aliter facere non potuit, but because he could not do otherwise.

But he that is perverse in his ways, despiseth him.] Sets him aside, departs from his fear, dares to do that before him that he would be loath to do before a grave person. Thus David "despised God," when he defiled his neighbour’s wife. {#2Sa 12:9} Not but that even then he had God for his chief end; but he erred in the way, thinking he might fulfil his lust, and keep his God too (he would not forego God upon any terms), as Solomon thought to retain his wisdom, and yet to pursue his pleasures. Hence his partial and temporary apostasy—as the word here rendered "perverse" importeth; his warping and writhing from the way of righteousness—as the Septuagint {a} here interpret it—which was, interpretative, a "despising" of God, a saying, "He seeth it not." {#Ps 10:11}

{a} σκολιαζων tortuose incedens.

Ver. 3. In the mouth of the foolish is a rod of pride.] Wherewith he beats others, and lays about him like a madman, or rather like a mad dog he bites all he meets, and barks against God himself; till he procure the hate of God and men, and smart for his petulance, being beaten at length with his own rod, as the lion beats himself with his own tail.

But the lips of the wise shall preserve them.] From the aspersion of false and foolish tongues. Their good names are oiled, so that evil reports will not stick to them. Dirt will stick upon a mud wall, not so upon marble. Or if they lie under some undeserved reproach for a season, either by a real or verbal apology they wade out of it, as the eclipsed moon by keeping her motion wades out of the shadow and recovers her splendour. {#Isa 54:17}

Ver. 4. Where no oxen are, the crib is clean.] The barn and garners are empty. Neque mola, neque farina; no good to be got without hard labour of men and cattle. Let the idle man’s motto be that of the lily, neque laborant, neque nent: "They neither toil nor spin." {#Mt 6:28} Man is born to toil, as the sparks fly upwards. {#Job 5:7} And spinster they say is a term given the greatest women in our law. Our lives are called "the lives of our hands," {#Isa 57:10} because to be maintained by the labour of our hands.

But much increase is by the strength of the ox.] This is one of those beasts that serve ad esum et ad usum, and are profitable both alive and dead. A heathen counselleth good husbands and husbandmens that would thrive in the world to get first a house, then a wife, and then an ox that lustily plougheth and bringeth in much increase. Bede applies this text to painful preachers, set forth by oxen, {#1Co 9:9 Re 4:7} for their tolerance and tugging at the work; where these labour lustily there is commonly a harvest of holiness, a crop of comfort. Only they must be dustily diligent. {a}

{a} Διακονος, of κονις, dust.

Ver. 5. A faithful witness will not lie.] Nec prece nec precio, he cannot lend an oath for a need before a magistrate. Nay, he will not lie upon any condition. {See Trapp on "Pr 13:5"}

But a false witness will utter lies.] Or, He that telleth lies will be a false witness—he that makes light of a lie will not stick at perjury. That was a foul blur to the Romans of old, if true, that Mirrhanes the Persian general chargeth upon them, Romanis promittere promptum est, promissis autem quanqum iuramento firmatis minime stare; { a} the Romans will presently promise anything, but perform no promise though confirmed with an oath. Of the Romists at this day it is written by an Italian, no stranger to the court of Rome, that their proverb is, Mercatorum est, non regum, stare iuramentis; It is for merchants, not for princes, to stand to what they have sworn. Fides cum hereticis non est servanda is their position, and their practice is accordingly. They play with oaths as the monkey doth with his collar, which he doth slip on for his master’s pleasure, and slip off again for his own. Pascenius scoffs King James for the invention of the oath of allegiance.

{a} Procop., lib. i. de bello Persico.

Ver. 6. A scorner seeketh wisdom, and findeth it not.] Or, He seeketh wisdom, and he seeketh it not. He seeketh it not seriously, seasonably, duly; he seeks it as a coward seeks his adversary, with a hope he shall not find him; or a man seeks his false coin, which he hath no joy to look upon. "What is truth?" said Pilate in a jeer to Christ, but stayed not for the answer. "How can this man give us his flesh to eat?" said those carnal Capernaites, {#Joh 6:52} and away they went, who, if they had stayed out the sermon, might have been satisfied in the point. Herod sought to see Christ, but never sent for him, nor went to him; and when the Lord Christ was brought before him, he looked upon him no otherwise than as upon some juggler to show him some tricks and make him sport, and is therefore answered with silence.

But knowledge is easy to him that doth understand.] In any science the worst is at first; as the root of the herb moly in Homer is said to be black and unsightly, but the leaf lovely and the fruit pleasant. The more a man sees into heavenly mysteries the more he may. "I love them that love me," saith wisdom, "and those that seek me early shall find me." {#Pr 8:17} Provided that they be not proud persons, but come with a desire to learn and a resolution to practise. He that comes to a fountain to fill his pitcher, must first wash it, and then put the mouth of it downward to take up water. So he that would have heavenly knowledge must first quit his heart of corrupt affections and high conceits— intus existens prohibet alienum -and then humble himself at God’s feet, "every one to receive his words" #De 33:3. {See Trapp on "Pr 8:9"}

Ver. 7. Go from the presence of a foolish man.] If he be a proud fool, as #Pr 14:6, a scorner and derider of good counsel, and one that knows not how to lisp out the least syllable of savoury language, break off society with such as soon as may be; for what good can be gotten by their company or conference? "Do men gather grapes of thorns, or figs of thistles?" They infect the very air they breathe upon, and are therefore called λοιμοι, pests, {a} according to the Septuagint, {#Ps 1:1} their tongues have the very plague in them; "their breath as fire shall devour you." {#Isa 33:11} Non potest vir ille sine convitiis quenquam a quo dissentit vel in levissimis, nominare, saith Dr Rivet concerning Bishop Montague; that man hath not the power to forbear railing at any one that dissents from him, though in never so small a matter. Is there any good to be gotten by such? Do not "their words eat as a gangrene." {#2Ti 2:17}

{a} Dabhar a word, Debher a pest.

Ver. 8. The wisdom of the prudent is to understand his way.] His wisdom begins in the right knowledge of himself, and ends in the right knowledge of God, that he may "walk worthy of God in all well pleasing," worthy of the calling wherewith he is called, that high and "heavenly calling" {#Heb 3:1} to the fruition of high and heavenly privileges, to an angelical and convincing conversation, such as may draw hearts or daunt them. We use to say of him that knows his place, and carries himself accordingly, such a man understands himself well enough. So here.

But the folly of fools is deceit.] Or, Is to understand deceit, to know the devil’s depths, to search his skull for carnal arguments that they may cum ratione insanire, be mad with show of reason, and deceive the hearts of the simple. "This their way is their folly; yet their posterity"—as wise as their foolsih fathers—"approve their sayings," abet their practices. {#Ps 49:13}

Ver. 9. Fools make a mock of sin.] A sport or pastime of it. {#Pr 10:23} {See Trapp on "Pr 10:23"} They dance with the devil all day, and yet think to sup with Christ. But what saith the heathen historian? Nae, illi falsi sunt qui diversissimas res expectant, ignaviae vohtptatem, et praemia virtutis. In good truth they are utterly out that take their swing in sin, and yet look for the reward of virtue. No, their sweet meat must have sour sauce. "God also will laugh at their destruction, and mock when their fear cometh." {#Pr 1:26,27} And then "they all shall be damned that had pleasure in unrighteousness," {#2Th 2:12} yea, double damned, because they jeered when they should have feared. {#2Pe 2:13}

But among the righteous there is favour.] That, though they sin of infirmity, yet forasmuch as they are sensible and sorrowful for their failings, and see them to confession, God will never see them to their confusion. Homo agnoscit, Deus ignoscit; man repenteth, and God remitteth; yea, he "compasseth his returning people with favour as with a shield," {#Ps 5:12} he re-accepts them with all sweetness through Christ, "who is the propitiation for their sins." {#1Jo 2:2}

Ver. 10. The heart knoweth his own bitterness] None can conceive the terrors and torments of a heart that lies under the sense of sin and fear of wrath. A little water in a leaden vessel is heavy. Some can bear in their grief better than others; but all that are under this affliction have their back burden. Job’s "stroke was heavier than his groaning," {#Job 23:2} and yet his complaint was bitter too. Some holy men, as Mr Leaver, have desired to see their sin in the most ugly colours, and God hath heard them. But yet his hand was so heavy upon them that they went always mourning to their graves, and thought it fitter to leave it to God’s wisdom to mingle the portion of sorrow than to be their own choosers. {a}

And the stranger doth not intermeddle with his joy.] None but such as are of the "family of faith" {#Ga 6:10} can conceive the surpassing sweetness of spiritual joy. The cock on the dunghill knows not the worth of this jewel. It is joy "unspeakable"; {#1Pe 1:8} such as none feel but those that stir up sighs "unutterable." {#Ro 8:26} It is joy "unspeakable, and full of glory," a hansel of heaven, a foretaste of eternal life. It is the peace that "passeth all understanding"; {#Php 4:7} they that have it understand not the full of it, nor can relate the one-half of it. Paul said somewhat to the point, when he said, "I do over abound exceedingly {b} with joy," but words are too weak to utter it. Father Latimer said somewhat, when he said it was the ‘deserts of the feast of a good conscience.’ But sermo non valet exprimere, experimento opus est. {c} It is a thing fitter to be believed, than possible to be discoursed. Tell a man never so long what a sweet thing honey is, he can never believe you so well as if he himself tastes it. Those that never yet "tasted how good the Lord is," {#Ps 34:8} are far from intermeddling with the just man’s joy. ‘The world wonders,’ saith Mr Philpot, martyr, ‘how we can be so merry in such extreme misery; but our God is omnipotent, who turns misery into felicity. Believe me, there is no such joy in the world as the people of Christ have under the cross. I speak it by experience.’ {d} Another holy martyr, Richard Collier, after his condemnation sang a psalm; wherefore the priests and the officers railed at him, saying, He was out of his wits. {e}

{a} Dr Sibbes.

{b} υπερπερισσευομαι, #2Co 7:4.

{c} Chrysos.

{d} Acts and Mon., fol. 1668.

{e} Ibid., 1533.

Ver. 11. The house of the wicked shall be overthrown.] As Phoca’s high walls were, because sin was at the bottom: "Brimstone also shall be scattered on his habitation"; {#Job 18:15} as it befell Dioclesian, whose house was wholly consumed with fire from heaven; wherewith himself also was so terrified, that he died within a while after. {a}

But the tabernacle of the upright shall flourish.] The wicked have "houses," and are called the "inhabitants of the earth." {#Re 12:12} The upright have "tabernacles," or tents that were transportative and taken down at pleasure; here they "have no continuing city," no mansion place; and yet what they have shall flourish: "Our bed is green, the beams of our house are cedar, and our rafters of fir." {#So 1:16,17} See #2Sa 23:5.

{a} Euseb. de vit. Const., lib. v.

Ver. 12. There is a way that seemeth right unto a man.] Sin comes clothed with a show of reason; {#Ex 1:10} and lust will so blear the understanding, that he shall think that there is great sense in sinning. "Adam was not deceived"; {#1Ti 2:14} that is, he was not so much deceived by his judgment—though also by that too—as by his affection to his wife, which at length blinded his judgment. The heart first deceives us with colours; and when we are once a-doting after sin, then we join and deceive our hearts, {#Jas 1:26} using fallacious and specious sophism, to make ourselves think that lawful today which we ourselves held unlawful yesterday, and that we are possessed of those graces whereto we are perfect strangers.

But the end thereof are the ways of death.] Via multiplex ad mortem. The very first step in this evil way was a step to hell; but the journey’s end, if men stop not, or step not back in time, is undoubted destruction. Some flatter themselves, as Micah. {#Jud 17:13} They flee to "the temple of the Lord, the temple of the Lord": and think to take sanctuary and save themselves there from all danger, as the Jews fable that Og, king of Bashan, escaped in the flood by riding astride upon the ark without; wherein it falls out oft, as it did with the riflers of Semiramis’s tomb, who, where they expected to find the richest treasure, met with a deadly poison; or as it doth with him that, lying asleep upon a steep rock, and dreaming of great matters befallen him, starts suddenly for joy, and so breaks his neck at the bottom. As he that makes a bridge of his own shadow cannot but fall into the water, so neither can he escape the pit of hell who lays his own presumption in place of God’s promise, who casts himself upon the unknown mercies of God, &c.

Ver. 13. Even in laughter the heart is sorrowful.] Nulla est sincera voluptas. Labor est etiam ipsa voluptas. Of carnal pleasures a man may break his neck before his fast. "All this avails me nothing," said Haman. Omnia fui, et nihil profuit, said that emperor. "Vanity of vanity, all is vanity," said Solomon; and not vanity only, but "vexation of spirit." Nothing in themselves, and yet full of power and activity to inflict vengeance and vexation upon the spirit of a man; so that even in laughter the heart is sorrowful. Some kind of frothy and flashy mirth wicked men may have; such as may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast. It is but ‘a cold armful,’ {a} as Lycophron saith of an evil wife. As they repent in the face, {#Mt 6:16} so they rejoice in the face, not in the heart. {#2Co 5:12} Rident et ringuntur. They laugh and snare. There is a snare or a cord in the sin of the wicked—that is, to strangle their joy with; but the righteous sing and are merry; {#Pr 29:6} others may revel, they only must rejoice. {#Ho 9:1}

And the end of that mirth is heaviness.] They dance to the timbrel and harp, but suddenly they turn into hell; {#Job 21:12,13} and so their merry dance ends in a miserable downfall. "Woe be to you that laugh now." {#Lu 6:25} Those merry Greeks, that are so afraid of sadness that they banish all seriousness, shall one day wring for it. Adonijah’s guests had soon enough of their good cheer and jollity; so had Belshazzar and his combibones optimi. Thou mad fool, what doest thou {#Ec 2} saith Solomon to the mirth monger, that holds it the only happiness to ‘laugh and be fat’; knowest thou not yet there will be bitterness in the end? Principium dulce est, sed finis amoris amarus. The candle of the wicked shall be put out in a vexing snuff. Their mirth—as comets—blazeth much, but ends in a pestilent vapour; as lightning, it soon vanisheth, leaveth a greater darkness behind it, and is attended with the renting and roaring thunder of God’s wrath.

{a} ψυχρον παραγκαλισμα.—Lyc.

Ver. 15. The simple believeth every word.] You may draw him any way with a wet finger, persuade him to anything, as Rehoboam, that old baby. Νηφε και μεμνησο απιστειν, was a very good rule of Epicharmus. Be not light of belief; try before you trust; look before you leap. Alioqui saliens antequam videas, casurus es antequam debeas, { a} Wisdom would, that as men should not be too censorious ("This man blasphemeth," said they of our Saviour), so neither too credulous, as the giddy headed Galatians were to their seducing doctors; -"I {#Ga 1:6} wonder that ye are so soon removed," &c. Let us leave to the Papists Ministrorum muta officia, populi caeca obsequia -their ministers’ dumb services, their people’s blind obediences; and ever count it a singular folly to take men’s bare authority in matters of faith, and not to "prove the spirits whether they are of God," {#1Jo 4:1} as those "noble" Bereans did, and are worthily renowned for it. {#Ac 17:11}

But the prudent man looketh well to his goings.] He looketh not so much what others believe, or not believe, do or not do, as what he is bound to believe or do. He pins not his faith to another man’s sleeve; he frames not his pace by another man’s practice, but walks by line and by rule, treads gingerly, steps warily, lifts not up one foot till he finds sure footing for the other, as those of #Ps 35:6. This is to "walk exactly, accurately, {b} not fools, but as wise." {#Eph 5:15}

{a} Bern. de bono desert.

{b} ακριβως

Ver. 16. A wise man feareth and departeth from evil.] He trembleth at the judgments while they hang in the threatenings, meets God with entreaties of peace, and so redeems his own sorrows. Solo auditu contremisco, saith Jerome, speaking of that terrible text, #Eze 16:42: "I tremble at the very hearing of it." So Erasmus, repeating those words, "His blood will I require at thy hands"; {#Eze 3:18} these, saith he, are fulmina, non verba -not words, but thunderbolts. A good child, if but threatened only, will amend his fault; yea, if he but hear others threatened. Daniel was more troubled than Nebuchadnezzar was. {#Da 4:19} Habakkuk, when in a vision he saw the judgments of God that were to come upon the Chaldeans, it made his very heart to ache and quake within him. {#Pr 3:16}

But the fool rageth and is confident.] Some render it "rangeth and is confident," transit et confidit -so the Vulgate and the original will well enough bear it—he passeth on from sin to sin like a madman, and yet persuades himself that all shall do well. Such a desperate fool was Balaam, though the angel met him with a drawn sword, yet he would needs on; and what was the issue? He died by the sword of Israel, though he seemed a friend to Israel. Not to be warned is both a just presage, and desert, of ruin.

Ver. 17. He that is soon angry dealeth foolishly.] Alexander, in his hot blood, slew his dearest friend, whom he would have revived again with his heart blood.

“ Qui non moderabitur irae

Infectum velit esse dolor quod suaserit, et mens.”

Rash anger differs from madness, saith Seneca, in nothing but in time only. See my "Common Place of Anger."

And a man of wicked devices is hated, ] i.e., He that beareth a grudge intending revenge—as one that only wants, and therefore waits a fit time, as Absalom did for Amnon—this is a dangerous man, and deservedly detested of all. It is counted manhood—indeed it is doghood. The curs of Congo, they say, bite but never bark. Esau threatened Jacob. Tiberius lentus in meditando, ubi prorupisset, tristioribus dictis atrocia facta conungebat. The more he meditated revenge, the more did time and delay sharpen it; and the further off he threatened, the heavier the stroke fell; therefore he was generally hated as an odious miscreant.

Ver. 18. The simple inherit folly.] Acceperunt per successionem seu haereditario iure, so one renders it; they are as wise as their forefathers, and they are resolved to be no wiser. Me ex ea opinione quam a maioribus accepi de cultu deorum, nullius unquam movebit oratio, said Cicero; I will never forsake that way of divine service that I have received from my forefathers, for any man’s pleasure, or by any man’s persuasion. The monarch of Morocco told the English ambassador for King John that he had recently read St Paul’s epistles, which he liked so well, that were he now to choose his religion he would, before any other, embrace Christianity. But everyone ought, saith he, to die in the religion received from his ancestors, and the leaving of the faith wherein he was born was the only thing that he disliked in that apostle. {a}

But the prudent are crowned with knowledge.] They know that dies diem docet: and therefore are not so wedded to their old principles, superstitions, and fopperies, but that they can, as right reason requires, relinquish and abjure them, glorifying the word, {#Ac 13:48} and "receiving the truth in love," {#2Th 2:10} whereby it soon comes to pass, that they get "good repute and report of all men, as Demetrius had, yea, and of the truth itself," {#3Jo 12} which is the crown of all commendation, Haud velim Erasmi gloria aut nomine vehi, saith Luther: I care not to be praised as Erasmus is, &c.

{a} Heyl. Geog.

Ver. 19. The evil bow before the good.] Here they do so many times, as Joseph’s brethren before him in his greatness, as Saul before Samuel, Belshazzar before Daniel, the persecuting tyrants before Constantine the Great; {a} yea, one of them, viz., Maximinus Galerius, being visited with grievous sickness, not only proclaimed liberty to the poor persecuted Christians, but also commanded their churches to be re-edified, and public prayers to be made for his recovery {b} So #Ezr 6:10, "Pray for the king’s life, and for his sons’," some of which had died in their minority; for the rest, therefore, prayer must be made by the Church. That place is well known, {#Isa 49:23} "Kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet." The prophet seems to allude to the manner of the Persians, who, when they were to speak to their king, did first kiss the pavement whereon he trod. {c} Howsoever, natural consciences cannot but do homage to the image of God, stamped upon the natures and practices of the righteous, as is aforenoted; and the worst cannot but think well of such, and honour them in their hearts. In the life to come these things shall have their full accomplishment; and at the last day, when the saints shall judge the world, and Christ shall have put all things under his feet, so that they shall have "power over the nations." {#Re 2:26}

{a} Euseb.

{b} Ctesius.

{c} Pictorum solea basiare regum.—Martial.

Ver. 20. The poor is hated, ] i.e., Less loved, little respected, as #Ge 29:31 Mal 1:5 Lu 14:26. The heathen could say, Αφιλον το δυστοχες—adversity finds few friends. Et cum fortuna statque caditque fides. Few will appear for suffering saints. This Job and David much complain of; but when a deer is shot, the rest of the herd push him out of their company, so here, Tempora si fuerint nubila, solus eris. The same Hebrew word that signifies winter, an emblem of poverty, signifies reproach. "This thy son"; {#Lu 15:30} not this "my brother," because in poverty. The Samaritans would not once own the Jews when they were in a poor estate, but disavow them, as they did to Antiochus Epiphanes; {a} but when in prosperity, then they would curry favour with them, and call them their sweet cousins. When it was sometimes disputed among the Romans in the council, using to deify great men, whether Christ, having done many wonderful works, should be received into the number of the gods, it was resolved that he should not, Propter hoc, quod paupertatem predicarit et elegerit, quam mundus contemnit, because he preached poverty and chose poor men whom the world cares not for.

But the rich man hath many friends.] Such as they are, ollares amici -trencher flies, such as follow the scent, and, like Bohemian curs, will fawn upon a good suit. {b} As for faithful friends, divitibus ideo amicus deest, quia nihil deest, saith one; few such to be found such as, with Ittai the Gittite and Hushai the Archite, will stick close to a David when stripped of all. Josephus relates of the Jews that they were very careful how they received proselytes in Solomon’s time, because then the state of the Jews flourished.

{a} Josephus.

{b} Purchas.

Ver. 21. He that despiseth his neighbour sinneth.] His poor neighbour. Where the hedge is low the beast will easily break over. None usually are so trampled on with the feet of pride and contempt, by the great bulls of Bashan, as the necessitous and afflicted. Hence "poor" and "afflicted" are set together; {#Zep 3:12} so are "to want" and "to be abased." {#Php 4:11} This is a great sin, saith Solomon; it is to commit sin and to "be convinced of the law" as transgressors, saith St James. {#Pr 3:9}

But he that hath mercy on the poor, happy is he.] His sins shall be remitted, his necessities relieved, and the blessings of God multiplied upon him, even a μυριομακαριστης. See my "Common Place of Alms."

Ver. 22. Do they not err that devise evil?] Heb., That plough it and plot it, that dig it and delve it, that whet their wits and beat their brains about it—do not these err? Are they not heavenly wide, {a} utterly out? Shall they not miss their purpose, and meet with disappointment? Witness those Babel-builders, {#Ge 11:1-9} those kill-Christs, {#Ps 2} those state traitors, Sheba, Shebna, &c., various English traitors who drew their last thread in the triangle of Tyburn. Knute, the first Danique king, caused the false Edric’s head to be set on the highest part of the Tower of London, therein performing his promise of advancing him above any lord in the land. {b} Traitors always become odious, though the treason be commodious. Philip, Duke of Austria, paid the ambassadors of Charles IV, who had betrayed their trust, in counterfeit coin, whereof, when they complained, he answered, that false coin was good enough for false knaves. {c} James I, King of Scots, was murdered in Perth by Walter, Earl of Athol, in hope to attain the crown; but his hopes failed him. Crowned, indeed, he was, but with a crown of red-hot iron clapt upon his head, being one of the tortures wherewith he ended at once his wicked days and devices. {d}

But mercy and truth shall be to them that devise good.] Mercy and truth were the best that David could wish to his fast friend, Ittai. {#2Sa 15:20} These two attributes of God shall cause that good devices shall not miscarry. His mercy moves him to promise, his truth binds him to perform. "For thy word’s sake, and according to thine own heart, hast thou done all these things." {#2Sa 7:18,21} "According to thine own heart"; that is, of mere mercy, out of pure and unexcited love, thou didst give thy word and promise, and "for thy word’s sake" thou hast performed it.

{a} Toto errant caelo.

{b} Daniel’s Hist., 19.

{c} Parei Hist., prof. medul., 769.

{d} Hect. Boeth.

Ver. 23. In all labour there is profit.] In all honest labour, for there are those who "do wickedly with both hands earnestly"; and "what profit have such of all their labour?" {#Ec 1:3} Do they not take pains to go to hell? There are also that labour about ματαιοτεκνηματα, toilsome toys that pay not for the pains—that do magno conatu magnas nugas agere. Such a one was Paleottus, Archbishop of Bonony, who made a great book of the shadow of Christ’s body in a sindon; and it was commented upon by the professor there. This Aristotle calls ‘laborious loss of time.’ {a} The apostle calls upon men to "labour, working with their hands the thing that is good"; so shall "they have," not for their own uses only, but also "to give to him that needeth." {#Eph 4:28}

But the talk of the lips tendeth only to penury.] Great talkers are do-littles, for the most part. Corniculas citius in Africa, quam res rationesque solidus in Turriani scriptis invenies, saith one; -Turrian was a very wordy man; ye cannot find matter, for words, in him; -λογους μεν Ερμοδωρος εμπορευεται. The Athenians fought against Philip with words and messages, saith one; but Rabshekah could tell Hezekiah that war was to be made—so is work to be done—not with words and the talk of the lips, but with counsel and strength. {#Isa 36:5} And "why stand you looking upon one another? Get you down to Egypt," said Jacob to his sons. {#Ge 42:1}

{a} το του χρονου παραναλωμα.

Ver. 24. The crown of the wise is their riches.] An ornament, an encouragement in well doing, and an instrument of doing much good, if God give a heart thereto; for quid cervo ingentia cornua, cum desit animus? To what end is a treasure, if a man have lost the key that leads to it?

“Vel mihi da clavem, vel mihi tolle seram.”

But the foolishness of fools is folly.] That is, Of rich fools, such as was Pope Clemens V, of whom the historian saith, Papa hic ditior quam sapientior that he was more wealthy than wise. The crown of the wise is their riches; but yet give them to a fool, you put a sword into a madman’s hand; the folly of such fools will soon be foolishness. Why, was it not foolishness before they were rich? Yes, but now it is become egregious foolishness. Αφορητος εστι μαστιγιας ευτυχων, the earth cannot bear the insolence of such. Set a beggar on horseback, &c.

Ver. 25. A true witness delivereth souls.] Or, Lives that lie at stake. He that helps the truth in such a necessity doth a worthy work. To walk about with slanders is to "shed blood." {#Eze 22:9} Way was made to that bloody French massacre by false reports cast abroad by the friar liars, that the Protestants, under pretence of religion, met by night that they might feed daintily, and then lie together promiscuously. He that hath a mind to hang his dog, saith the French proverb, will first give out that he is run mad. The devil was first a liar, and then a murderer from the beginning. {#Joh 8:44}

Ver. 26. In the fear of the Lord is strong confidence.] The reverential fear of God is monimenturn, munimentum, ornamentum. The wise man had said, in #Pr 14:24, "The crown of the wise are their riches," and in #Pr 18:11, he will tell us that "the rich man’s wealth is his strong city." Now, lest any should hereby be brought to think of riches more highly than is meet, he gives us to know that wealth, severed from the fear of God, can neither adorn us nor secure us. Great is the confidence of a good conscience. "Our God whom we serve is able to deliver us, and he will deliver us out of thine hand." {#Da 3:17} Hezekiah pulled down the brazen serpent, for he "trusted in God." {#2Ki 18:5} At ego rem divinam facio, - But I am sacrificing, said Numa, when they told him the enemy was at hand. Non sic Deos coluimus, aut sic vivimus ut illi nos vincerent, said the Emperor Antoninus. We are bold to believe that God will deal better with us than so.

And his children have a place of refuge], i.e., God’s children run to his name and are safe. Or, The children of him who fears God. For God will bless those who fear him, "both small and great." {#Ps 115:13} If I can but once find the fear of God in those about me, said reverend Claviger, satis habeo, satisque mihi, meae uxori, fillis, et filiabus prospexi, { a} I shall have enough for myself, wife, and children; they will be all cared for.

{a} Seluecer.

Ver. 27. The fear of the Lord is a fountain of life.] So said to be, both for the constant faithfulness, as never failing, and for the gracious effects—viz., blessings of all sorts. (1). Temporal; {#Pr 22:4} riches, honour, life. (2). Spiritual; {#Mal 4:2} such shall "grow up as the calves of the stall," fat and fair-liking. (3). Eternal; {#Ps 31:19} "O how great is thy goodness which thou hast laid up for them that fear thee"; "eye hath not seen," &c. {#1Co 2:9} It shall be always "well with them." {#Ec 8:12} And though many afflictions, &c., yet he that feareth God "shall come out of them all." {#Ec 7:18}

To depart from the snares of death.] Satan, that mighty hunter, hath laid snares for us in all places. And the way of this world is like the vale of Siddim, slimy and slippery; full of slime pits and pitfails, snares and stumblingblocks, laid on purpose to maim us or mischief us. He that fears God comes off without hurt by remembering that saying—which, as short as it is, yet our memories are shorter— Cave, Deus videt; - Take heed; God seeth thee. A godly man had these verses written before him on a table in his study:

“Ne pecces, Deus ipse videt, tuus Angelus astat:

Accusat Satanas et lex, mens conscia culpae:

Mors incerta furit: cruciat te luridus Orcus:

Et manet aeternum tristi damnatio poena.”

Ver. 28. In the multitude of the people is the king’s honour.] For that is a sign of peace, plenty, prosperity, and just government, as in Solomon’s days, when "Israel and Judah were many, as the sand which is by the sea in multitude, eating, and drinking, and making merry." {#1Ki 4:20} And as in Augustus’s days, when Christ, the Prince of Peace, was born into the world, cuncta atque continua totius generis humani aut pax fuit, aut pactio. {a} Ferdinand III, King of Spain, reigned full thirty-five years, in all which time, nec fames nec pestis fuit in regno suo, saith Lopez, there was neither famine nor pestilence throughout that kingdom. {b} What incredible waste of men hath war lately made in Germany, that stage of war; in Ireland; and here in this kingdom, besides what formerly! In the civil dissensions between the houses of York and Lancaster, were slain eighty princes of the blood royal, and twice as many natives of England as were lost in the two conquests of France. The dissensions between England and Scotland consumed more Christian blood, wrought more spoil and destruction to both kingdoms, and continued longer, than ever quarrel we read of did between any two people of the world. {c} "Be wise now therefore, O ye kings," &c. Tu vero, Herodes sanguinolente, time, as Beza covertly warned Charles IX, author of the French massacre. {d} Many parts of Turkey lie unpeopled, most of the poor being enforced with victuals and other necessaries to follow their great armies in their long expeditions; of whom scarce one of ten ever return home again, there by the way perishing if not by the enemy’s sword, yet by want of victuals, intemperateness of the air, or immoderate painstaking. {e} Hence the proverb, Wherever the Great Turk sets his foot, there grass grows not any more.

{a} Flor. Hist., lib. iv.

{b} Gloss. in prolog., part i.

{c} Daniel’s Hist.

{d} Camden’s Elisab., 165.

{e} Turkish Hist.

Ver. 29. He that is slow to anger is of great understanding.] "The wisdom from above is first pure, then peaceable," tractable. Thunder, hail, tempest, neither trouble nor hurt celestial bodies. Anger may rush into a wise man’s bosom, not rest there; {#Ec 7:9} it dwells only where it domineers, and that is only where a fool is master of the family. A wise man either receives it not or soon rids it. Be slow to wrath, is a lesson that God hath engraven, as one wittily observeth in our very nature. For the last letter that any child ordinarily speaketh is R, and that is the radical letter of all words of strife and wrath in almost all languages? {a}

But he that is hasty of spirit exalteth folly.] He sets it up upon a pole, as it were; he makes an Oh yes, and proclaims his own folly by his ireful looks, words, gestures, actions, as that furious friar Feuardensius doth in his book called Theomachia Calvinistica, where he took up his pen with as much passion and wrath as any soldier takes up his sword. Such another hasty fool was friar Alphonsus, the Spaniard, who, reasoning with Mr Bradford, martyr, was in a wonderful rage chafing with om and cho; so that if Bradford had been anything hot, one house could not have held them. {b}

{a} דרא עור; αρα, οργη; ira, horror, furor ; wrath, war, jar, strife, &c.

{b} Acts and Mon.

Ver. 30. A sound heart is the life of the flesh.] A heart well freed from passions and perturbations holds out long, and enjoys good health; neither causeth it molestation of mind or want of welfare to others. It is the life of fleshes (in the plural); {a} not only its own, but other men’s bodies are the better, at least not the worse, for it; whereas the envious and angry man rangeth and rageth; and like a mad dog biting all he meets, sets them, as much as in him lies, all a-madding, and undoes them.

But envy is the rottenness of the bones.] A corroding and corrupting disease it is, like that which the physicians call Corruptio totius substantiae, it dries up the marrow; and because it cannot come at another man’s heart, this hell-hag feeds upon its own, tormenting the poor carcase without and within. It is the moth of the soul, and the worm, as the Hebrew word signifies, of the bones, those stronger parts of the body. It is the same to the whole man that rust is to iron, as Antisthenes affirmeth; it devoureth itself first, as the worm doth the nut it grows in. Socrates called it serram animae, the soul’s saw; and wished that envious men had more ears and eyes than others, that they might have the more torment by beholding and hearing of other men’s happinesses; for invidia simul peccat et plectitur, expedita iustitia. Like the viper, it is born by eating through the dam’s belly; like the bee, it loseth its sting and life together; like the little fly, to put out the candle, it burns itself; like the serpent Porphyrius, it drinks the most part of its own venom; like the viper that leaped upon St Paul’s hand to hurt him, but perished in the fire; or as the snake in the fable, that licked off her own tongue; as envying teeth to the file in the forge. In fine, "Envy slayeth the silly soul"; {#Job 5:2} as it did that fellow in Pausanias, who, envying the glory of Theagenes, a famous wrestler, whipped his statue—set up in honour of him after his death—every night so long, till at length it fell upon him, and killed him. {b}

{a} Rabbi Levi.

{b} Pausan. Eliac., p. 188.

Ver. 31. He that oppresseth the poor reproacheth his Maker.] Since it is he that "maketh poor, and that maketh rich, and thereby killeth and maketh alive." {#1Sa 2:6,7} Rich men only seem to be alive. Hence David, sending his servants to that Pamphagus, that rich curmudgeon, Nabal, speaketh on this sort, "Thus shall ye say to him that liveth" {#1Sa 25:6} -there is no more in the original—as if rich men only were alive. Poor people are "free among the dead" {#Ps 88:5} -free of that company, as David was, when they are crushed and oppressed, especially by rich cormorants and cannibals. {#Ps 14:4} A poor man’s livelihood is his life, {#Lu 8:43} for a poor man in his house is like a snail in his shell—crush that, and you kill him. This reflects very much upon God, the poor man’s king, as James IV of Scotland was called, who will not suffer it to pass unpunished, "for he is gracious." As unskilful hunters may shoot at a beast, but kill a man, so do these oppressors hit God, the poor man’s maker.

But he honoureth him that hath mercy on the poor.] Quibus verbis nihil gravius, nihil efficaciu dici potuit. God takes it for an honour; how should this prevail with us! "Honour the Lord with thy substance," {#Pr 3:9} and take it for a singular honour that he will vouchsafe to be thus honoured by thee, as David did. How exceedingly shall such be honoured in that great Panegyris {a} at the last day, when the Judge shall say, "Come, ye blessed of my Father: I was an hungered, and ye gave me meat," &c. {#Mt 25:34,35}

{a} πανηγυρις, #Heb 12:23.

Ver. 32. The wicked is driven away in his wickedness.] Being arrested by death, as a cruel serjeant, in the devil’s name, he is hurried away, and hurled into hell, as dying in his sins, and killed by death. {#Re 2:23} And oh, what a dreadful shriek gives the guilty soul then to see itself launching into an infinite ocean of scalding lead, and must swim naked in it for ever!

But the righteous hath hope in his death.] Death to the righteous, as the valley of Achor, is a door of hope to give entrance into paradise; to the wicked it is a trap door to hell. Improbi dum spirant, sperant: iustus etiam cum expirat, sperat. Aelian tells how he once heard a dying swan sing most sweetly and melodiously, {a} which in her lifetime hath no such pleasant note. As, on the other side, syrens are said to sing curiously while they live, but to roar horribly when they die. Such is the case of the godly and the wicked when they come to die.

{a} ευφωνοτατον και ωδικωτατον.

Ver. 33. Wisdom resteth in the heart of him, &c.] He sets not his good parts and practices a-sunning, as vain glorious fools used to do, that they may be praised and applauded. As Jerome calls Crates the philosopher, we may call the whole nation of them so, Gloriae animal, popularis aurae vile mancipium, { a} a base hunter after praise of men. The truly wise concealeth himself till he seeth a fit time, and may be compared to the red rose, which though outwardly not so fragrant, is inwardly far more cordial than the damask, being more thrifty of its sweetness, and reserving it in itself. Or to the violet, which grows low, hangs the head downward, and hides itself with its own leaves; whereas the marigold, of nothing so good a smell, opens and shuts with the sun; which, when it is set, it hangs down the head, as forlorn and desperate. So that which is in the midst of fools is made known. Jehonadab must needs see what zeal Jehu hath for the Lord of hosts; his piety is shored up by popularity, &c.

{a} Epist. ad Julian. consolator.

Ver. 34. Righteousness exalteth a nation.] True religion and the power of godliness is the beauty and bulwark of a state; {#De 28:13} so are good laws, enacted and executed. This made "the faithful city" {#Isa 1:21} to be the princess of provinces; {#La 1:1} that land a "land of desire, a heritage of glory"; {#Jer 3:19} even "the glory of all nations." {#Eze 20:6} Josephus calls tile commonwealth Θεοκρατειαν; and Prosper’s conceit is, that Iudaei Judah, were so called because they received ius Dei. law of God, It was said of old, Angli quasi Angeli, and Anglia regnum Dei. England was called the kingdom of God, and Albion quasi Olbion, a happy country, the paradise of pleasure and garden of God. {a} Now the Lord is with us while we are with him, &c.; but if we cast off the yoke of his obedience, as Capernaum, though lifted up to heaven, we shall be brought down to hell. Sins are the snuffs that dim our candlestick, and threaten the removal of it; the leaven that defiles our passovers, and urges God to pass away and depart from us; the reproach that will render us a proverb and a byword, {#De 28:37} an astonishment and a hissing, {#Jer 25:9} like Sodom and her sisters, a reproach and a taunt; {#Eze 5:15} which to prevent, Currat poenitentia, ne praecurrat sententia. {b} Mittamus preces et lachrymas cordis legatos. {c} Let us break off our sins, and cry mightily to God; for otherwise a dismal change, a sad removal of our candlestick, may be as certainly foreseen and foretold as if visions and letters were sent us from heaven, as once to those seven churches of Asia. {#Re 2:1- 3:22}

{a} Polyd. Virg.

{b} Isidor

{c} Cyprian.

Ver. 35. The king’s favour is toward a wise servant.] As was Pharaoh’s toward Joseph, Solomon’s toward Jeroboam, Darius’s toward Daniel, Henry VIII’s toward Cromwell, whom, for his wisdom and faithfulness, he raised from a mean man (son to a blacksmith), to be first master of his jewel house, then baron of Oakham in Rutlandshire, then Knight of the Garter, Earl of Essex, lord great chamberlain; and lastly, ordained him his vicar general. {a} And if kings do thus, what will not the King of kings do for every faithful and wise servant of his, whom he hath made "ruler over his household"; {#Mt 24:45} "Verily, I say unto you, that he shall make him ruler over all his goods, {#Mt 24:47} yea, partaker of his master’s joy." {#Mt 25:21,23}

But his wrath is against him that causeth shame.] Such as was Jeroboam at length, Haman, Shebna, Ziba, Gehazi, Ahithophel, Judas, &c. It fares with many princes, as it doth with the creature called millepede, which the more feet it hath, the slower it goeth. Corrupt servants hinder the course of justice, that it cannot run down as a torrent. This reflects upon their lords, and at length fails heavily upon themselves.

{a} Speed.

Chapter 15

Ver. 1. A soft answer turneth away wrath.] It is easier to stir strife than to stint it. Hard to hard, will never do; but lay a flint upon a pillow, and you may break it with ease.

“Frangitur ira gravis quando est responsio suavis.”

What is more boisterous than the winds? tamen iidem imbribus sopiuntur, saith Pliny, yet are they laid with soft showers. How soon was David disarmed by Abigail’s gentle apology, and made as meek as a lamb! So were the hot and hasty Ephraimites by Gideon’s mild and modest answer. {#Jud 8:1-3} "By long forbearing is a prince persuaded, and a soft tongue breaketh the bone." {#Pr 25:15} Howbeit, some persons must be more roughly dealt with, or they will never have done—nettles hardly handled sting not as they will if gently touched—in some eases especially, as when God’s glory is engaged. When Servetus condemned Zuinglius for his harshness, he answers, In aliis mansuetus ero, in blasphemiis in Christum non ita: {a} In other cases I will be mild; but in case of blasphemies against Christ, I have no patience. So Luther, in a letter to Staupicius, Inveniar sane superbus, &c., modo impii silentii non arguar dum dominus patitur: Let me be counted proud or passionate, so I be not found guilty of sinful silence when the cause of God suffereth. Madness, in this case, is better than mildness: moderation here is mere mopishness, nay, it is much worse.

But grievous words stir up anger.] Heb., Make it to ascend—viz., into the nostrils, as fire in a chimney, when blown up with bellows. Some men have quick and hot spirits; yea, some good men, as those two brethren, "sons of thunder," how soon was their choler up. {#Lu 9:55} Now, hard and harsh words do cast oil upon the flame, and set their passions afloat; and then there is no ho with them. Fertur equis auriga, nec audit currus habenas. How was Saul enkindled by Doeg, and David by Nabal’s currishness! Rehoboam, with one churlish breath, lost ten tribes; and Adrian the emperor, gave the crier great thanks, who, when he was bidden to quiet the tumultuous people with an imperious Σιωπησατε, Hold your tongues, he held out his hand only; and when the people listened with great silence (as the manner was), to hear the cry, Hoc vero, inquit, princeps vult; - This is that, said he, that the emperor requires of you—viz., to be silent. {b} The best answer to words of scorn and petulance (saith one), is Isaac’s apology to his brother Ishmael, patience and silence, η σιγαν χρη, η κρεισσονα σιγης λεγειν: η ηχιστα η ηδιστα. Either reply not at all, or else so that all may be well between you.

{a} Ep. ad Servet.

{b} Dio in vit. Adr.

Ver. 2. The tongue of the wise useth knowledge aright.] Heb., Deals kindly with her; offers her no abuse, by venting her unseasonably, and making her overly cheap, and little set by. Eloquence wisely ordered is very commendable, and avails much: but what a poor praise was that to the Duke of Buckingham, that speaking to the Londoners in the behalf of that usurper, Richard III, he gained the commendation, that no man could deliver so much bad matter in so good words and quaint phrases. {a} Here was eloquentiae satis, sapientiae parum. The tongue was given us for better purpose; it was David’s "glory," and he used it accordingly.

But the mouth of fools poureth out foolishness.] Heb., Bubbleth it out; blurteth it out, as a fountain casteth out its waters, with a great force and swiftness: non quid, sed quantum, is all their care, being talkative above measure, and forward to utter whatsoever comes into their chaps: quicquid in buccam.

{a} Daniel’s Hist.

Ver. 3. The eyes of the Lord are in every place.] He is πανοφθαλμος, all-eye: and his providence like a well drawn picture, that vieweth all that come into the room. I know thy works, and thy labour; {#Re 2:2} not thy works only, but thy labour in doing them. And as for the offender, though he think to hide himself from God, by hiding God from himself, yet God is nearer to him than the bark is to the tree; "for in him all things subsist," {#Col 1:17} "and move"; -understand {#Ac 17:28} it to be the mind’s motions also. And this the very heathen saw by nature’s rush candle. {a} For Thales Milesius being asked, Whether the gods knew not when a man doth ought amiss? Yea, said he, if he do but think amiss. Deus intimior nobis intimo nostro, saith another, God is nearer to us, than we are to ourselves. {b} Repletively he is everywhere, though inclusively nowhere. Nusquam est, et ubique est. As for the world, it is to him as "a sea of glass"; {#Re 4:6} corpus diaphanum -a clear transparent body; he sees through it.

Beholding the evil and the good.] The evil are first mentioned, because they make question of this truth. But what saith a worthy divine, yet alive: Think not that he who is invisible cannot see; God, like the optic virtue in the eye, sees all, and is seen of none. No man needs a window in his breast (as the heathen Momus wished), for God to look in at; every man before God is all window. {#Job 34:22} The eyes of Christ are "as a flaming fire." {#Re 1:14} And the school of nature teacheth that the fiery eye needs no outward light, that sees extra mittendo, by sending out a ray, &c.

{a} Vide Sen. Ep. ad Lucil. 34.

{b} Interest animis nostris et cogitationibus. -Sen.

Ver. 4. A wholesome tongue is a tree of life.] As uttering words that have a healing property in them, pure, precious, and profitable; not unlike that tree of life in the midst of God’s garden, that would have given immortality to the eaters. See August. de Civit. Dei, lib. xv. cap. 20.

But perverseness therein is a breach of the spirit.] That is, in the conscience, which it goreth and gasheth; and in the heart, which it defileth and disposeth to further evil: it leaveth both a sting and a stain in a man’s own soul; besides the much mischief that it doeth to the spirits and manners of other men that are corrupted by it. God’s Spirit also is not a little grieved and vexed, when the godly man suddenly falls (as sometimes he doth), into bitter words, clamours, and evil speakings: these are even as smoke to the eyes, and make the Spirit of God ready to loathe and leave his lodging, as the apostle intimates, #Eph 4:30,31. There are those who translate the text, But the mischievousness of it is as a breach made by the wind; and set this sense upon it, As a blustering wind, which throws down trees and houses, doth much harm; so a violent and venomous tongue, causing troubles and calamities, is very pernicious and hurtful. {#Job 8:2} Pray we therefore with David "Deliver me, Lord, from a lying lip, and a deceitful tongue." {#Ps 120:2}

Ver. 5. A fool despiseth his father’s instruction.] Heb., Entertains it with contumelious and opprobrious language; as a madman doth a potion offered him for his health. Jerome oft renders the word, "to blaspheme"; and indeed to reject good counsel, of a father especially, with scorn and reproach, is blasphemy in the second table.

But he that regardeth reproof, is prudent.] Wise he is, and wiser he will be. This made David prize and pray for a reprover. {#Ps 141:5} And it is said of Gerson, that great and wise chancellor of Paris, that he took pleasure in nothing more, quam si ab aliquo fraterne et charitative redargueretur, { a} than in a friendly reproof. The like is reported of Sir Anthony Cope, by Dr Harris, who preached his funeral; {b} and of that famous man of God, Mr William Wheatly, by Mr Scudder, who writes his life. He was glad, saith he, when any of the righteous smote him, and would take it well, not from his superiors only, but from his equals, and far inferiors. {c}

{a} In vita Gers.

{b} Samuel’s Fun. Epist.

{c} Mr Wheatly’s Archetyp., Pref.

Ver. 6. In the house of the righteous is much treasure.] Every righteous man is a rich man, whether he hath more or less of the things of this life. For, first, he hath plenty of that which is precious. Secondly, Propriety; what he hath is his own; he holds all in capite tenure {a} in Christ; he shall not be called to account as a usurper. "All is yours," {#1Co 3:22} "because you are Christ’s, and Christ is God’s." And although he hath little, many times, in present possession, yet he is rich in reversion; rich in bills and bonds, rich in an apparent pledge, that is worth all the world besides—that is, in Christ; for, having given us his Son, "how shall he not with him also freely give us all things?" {#Ro 8:32}

But in the revenues of the wicked are trouble.] For besides the curse of unsatisfiableness, in the very pursuit of them, he meets with many grievances, fears, jealousies, disgraces, interruptions, discontentments, and then, after the unsanctified enjoyment of them, follows the sting of conscience that dissweetens all, and that will unexpressibly vex and torment him through all eternity. "He hath swallowed down riches, and he shall vomit them up again; God shall cast them out of his belly." {#Job 20:15} Disgorge he shall surely those murdering morsels, either by remorse and restitution in the meantime, or with despair and impenitent horror hereafter.

{a} The name of a tenure (abolished by Act 12 Chas. II, xxiv.), by which land was held immediately of the King, or of the crown?

Ver. 7. The lips of the wise disperse knowledge.] They are the "lights of the world," φωστηρες, {#Php 2:15} and they diffuse light wherever they come, shining as lamps or luminaries, and seeking to save themselves, and those that hear them. How did those learned scribes, our famous reformers, bring forth their rich treasure, and liberally disperse it? By preaching, writing, and every way trading their talents for the church’s good. Farellus, {a} with his talent, gained to the faith five cities of the Cantons, with their territories. Wyckliff, Huss, Luther, Calvin, &c., how active and fruitful were they in their generations to dispread and scatter light over the Christian world, to wise and win souls to Christ. {#Pr 11:30} These surely shine as stars in heaven, {#Da 12:3} that, like stars by their light and influence, made such a scatter of riches upon earth. Every star, saith one, is like a purse of gold, out of which God throws down riches and plenty upon the sons of men. And as it is the nature of gold to be drawn forth marvellously, so that, as the learned affirm, an ounce of gold will go as far as eight pound of silver, so it is the nature of sound knowledge to be spreading and diffusive. {b}

But the heart of the foolish doth not so.] Or, Is not right. It is "little worth," {#Pr 10:20} as having no true treasure in them, but froth and filth, vanity and villany: hence they do not only not disperse knowledge, which they have not, {#Ps 14:4} but patronise and promote ignorance and error, sow cockle as fast as wiser men do corn, and are as busy in digging descents to hell, as others are in building staircases for heaven.

{a} " Hic est ille Farellus qui Genevenses, Novocomenses, Monipelgardenses, &c., Christo lucrifacit."—Melch. Adam in vit.

{b} Zanc., de oper. Dei, part 2, lib. iii. c. 6.

Ver. 8. The sacrifice of the wicked is an abomination.] Their very incense stinks from the hand that offers it. {#Isa 1:13} Good words may be uttered, but we cannot hear them, because uttered with a stinking breath: and good meat may be presented, but we cannot eat of it because it is cooked or brought to the table by a nasty sloven. Works materially good, may never prove so formally and eventually—viz., when they are not right quoad fontem, et quoad finem. (1). When they proceed not from a right principle, "a pure heart, a good conscience, and faith unfeigned"; {#1Ti 1:5} (2). When they tend not to a right end, the glory of God in our own or other men’s salvation. Christus opera nostra non tam actibus quam finibus pensat. {a} The glory of God must consume all other ends, as the sun puts out the light of the fire.

But the prayer of the righteous is his delight.] His music, his honey drops, {#So 4:11} his sweetest perfume, {#Ps 141:2} his "calves of the lips," {#Ho 14:2} with which, when we cover his altar, he is abundantly well-pleased. For as all God’s senses, nay, his very soul is offended with the bad man’s sacrifice {#Isa 1:13-15} -his sharp nose easily discerneth, and disgusteth the stinking breath of his rotten lungs, though his words be never so scented and perfumed with shows of holiness-so the prayer that proceeds from an upright heart, though but faint and feeble, doth come before God, "even into his ears," {#Ps 18:6} and so strangely charms him, {#Isa 26:16, marg.} {b} that he breaks forth into these words, "Ask me of things concerning my sons, and concerning the works of my hands command ye me." {#Isa 45:11} Oh that we understood the latitude of this royal charter! then would we pray always with all prayers and supplications in the Spirit; then would we watch thereunto with all perseverance, and not faint or shrink back. {#Eph 6:18 Lu 18:1, εκκακειν}

{a} Zanchius.

{b} שׁחל Incantamentum.

Ver. 9. The way of the wicked is abomination.] Not his sacrifices only, but his civilities; all his actions—natural, moral, recreative, religious—are offensive to all God’s senses, as the word signifies. The very "ploughing of the wicked is sin": {#Pr 21:4} all they do is defiled, yea, their "very consciences." {#2Ti 1:15} Their hearts, like some filthy bog or fen, or like the lake of Sodom, send up continual poisonous vapours unto God: and he, not able to abide them, sends down eftsoons a counterpoison of plagues and punishments. {#Ps 11:6 Ro 1:18}

But he loveth him that followeth after righteousness.] Although he fulfil not all righteousness, yet if he make after it with might and main, as the word signifies, if he pursue it and have it in chase, as ravenous creatures have their prey, "if by any means he may attain to the resurrection of the dead"; {#Php 3:11} that is, that height of holiness that accompanieth the resurrection: this is the man whom God loves. Now God’s love is not an empty love; it is not like the winter sun, that casts a goodly countenance when it shines, but gives little warmth and comfort. "Thou meetest him that rejoiceth and worketh righteousness; those that remember thee in thy ways," {#Isa 64:5} "that think upon thy commandments to do them," {#Ps 103:20} qui faciunt praecepta, etsi non perficiant, { a} that are weak but willing, θελοντες, {#Heb 13:18} that are lifting at the latch, though they cannot do up the door: "Surely, shall every such one say, In the Lord have I righteousness and strength." {#Isa 45:24} "Righteousness," that is, mercy to those that come over to him, and "strength" to enable them to come, as the sea sends out waters to fetch us to it.

{a} Augustin.

Ver. 10. Correction is grievous unto him that forsaketh the way.] He pleaseth himself in his outstrays, and would not be reduced; he is in love with his own ruin, and takes long strides towards hell, which is now but a little afore him. And if any man seek to save him, "with fear pulling him out of the fire," {#Jude 23} he flies in his face. This is as great madness as if they whom our Saviour had healed or raised should have raged and railed at him for so doing.

And he that hateth reproof shall die.] He that is embittered by rebukes, and not bettered by chastisements, shall die, τελευτωσιν αιχρως, say the Septuagint—shall ‘die shamefully’; yea, shall die eternally, as the next verse shows; shall be swallowed up by hell and destruction, which even now gapes for him. They that will not obey that sweet command, "Come unto me all ye that labour and are heavy laden," shall one day have no other voice to obey but that terrible discedite, " Go ye cursed into everlasting flames."

Ver. 11. Hell and destruction are before the Lord.] "Tophet is prepared of old"; and wherever it is, as it skills not curiously to inquire, -below us it seems to be, {#Re 14:11} et ubi sit sentient qui curiosius quaerunt {a} -so it is most certain that "hell is naked before God, and destruction uncovered in his sight." {#Job 26:6} We, silly fishes, see one another jerked out of the pond of life by the hand of death; but we see not the frying pan and the fire that they are cast into, that "die in their sins," and refuse to be reformed. Cast they are into utter darkness. {#Mt 8:12} In tenebras ex tenebris infeliciter exclusi, infelicius excludendi. {b} Howbeit this thickest "darkness hideth not from God, but the light shineth as the day"; {#Ps 139:12} he perfectly knows the state of the dead and the damned. Oh that men knew more of it, and did believe in any measure that eternity of extremity that is there to be endured! Oh that they would be forewarned to flee from this wrath to come! Oh that they were wise, that they understood this, that they would consider their latter end, those quatuor novissima! {#De 32:29} Utinam ubique de Gehenna dissereretur, saith Chrysostom. He that doth but hear of hell, is without any further labour or study taken off from sinful pleasures, saith Nyssen. But if a man had but one glimpse of it, it were enough, saith Bellarmine, to make him not only turn Christian and sober, but anchorite and monk; to live after the strictest rule that can be. But, alas! we cannot get men to think of it till they be plunged headlong into it.

“Esse aliquos manes, &c.

Vel pueri credunt nisi qui nondum aere levantur.”

- Juvenal.

No, though one should come from the dead to testify unto them, they would not be persuaded. {#Lu 16:31}

How much more then the hearts of the children of men.] Though deep and deceitful, full of turnings and windings, Multae sunt in animo latebrae, multi recessus , saith Cicero, yet God can fathom and find them out. {#Jer 17:9,10} He searcheth the hearts and reins, which yet are the most remote and abstruse of all the entrails, covered from the eye of the anatomist with fat and flesh, &c. By "hearts and reins" understand thoughts and affections; the reins being the seat of the strongest affection, that which is for generation. Lo, these are pervious and patent to the eyes of God, yea, dissected, quartered, cleft in the backbone—as the apostle’s word, τετραχηλισμενα {#Heb 4:13} signifies—how much more then their evil actions! These cannot possibly be hidden from God’s all-seeing eye, though they dig deep to secure themselves, as those gunpowder traitors; though they throw thereupon wood, stones, and rubbish, all these to God would be but as spectacles to make their sins appear the greater, or as perspectives to multiply them. {c}

{a} Pareus, in loc.

{b} Augustin., Hom. 16.

{c} Lux altissima coeli occultum nihil esse sinit, latebrasque per omnes intrat. -Claudian.

Ver. 12. A scorner loveth not one that reproveth him.] Nay, he "hateth those that reprove him in the gate," {#Am 5:10} as Ahab did Micaiah; Herodias, John Baptist; the Pharisees, our Saviour. Bishop Ridley, lamenting, a little before his death, the state of England, even of the greatest magistrates, some, the king’s highness excepted, evermore unkindly and urgently against those that went about most busily and wholesomely to cure their sore backs, spurned privily, and would not spare to speak evil of them, even to the prince himself; and yet would they toward the same preachers outwardly bear a jolly countenance, and fair face. As for Latimer, Lever, Bradford, and Knox, their tongues were so sharp, they ripped so deep in their galled backs to have purged them, no doubt, of their filthy matter that was festered in their hearts, of unsatiable covetousness, of filthy carnality and voluptuousness, of intolerable ambition and pride, of ungodly loathsomeness to hear poor men’s causes, and to hear God’s word. And these men of all others, these magistrates then could never abide, &c. Thus that godly martyr, and much more to the same purpose. {a}

Neither will he go unto the wise.] Men should "run to and fro to increase knowledge." {#Da 12:4} The Shunammite rode ordinarily to the prophet on the Sabbaths, and other holy days. {#2Ki 4:23} Those good souls in #Ps 84:7, passed on "from strength to strength," setting the best foot forwards for like purpose; yea, those that were weak and unfit for travel would be brought to the ordinances upon "horses, in chariots, and in litters." {#Isa 66:20} But now the scorner holds it not worth while to put himself to this pains; and is ready to say with Jeroboam, "It is too much for men to go up to Jerusalem," to go up "to the mountain of the Lord, to learn his ways." {#Isa 2:3} Yea, he set watchers to observe who would go from him to Judah to worship, that he might shame them at least, if not slay them. {#Ho 5:1} He would never have gone to the prophet to be reproved, and when the prophet came to him he stretched forth his hand to apprehend him. So Herod had a desire to see Christ, but could never find a heart to go to hear him; and yet our Saviour looked that men should have come as far to him, as the queen of Sheba came to Solomon. {#Mt 12:42}

{a} Acts and Mon., 1616.

Ver. 13. A merry heart makes a cheerful countenance.] It sits smiling in the face, and looks merrily out of the windows of the eyes. This is not till faith have healed the conscience, and till grace have hushed the affections, and composed all within. Saint Stephen looked like an angel when he stood before the council; {#Ac 6:15} and the apostles went away rejoicing. {#Ac 5:41} There are that rejoice in the face only, and not in the heart; {#2Co 5:12} this is but the hypocrisy of mirth, and we may be sure that many a man’s heart bleeds within him when his face counterfeits a smile. It is for an Abraham only to laugh for joy of the promise, and for a David "to rejoice at the word as one that findeth great spoil," {#Ps 119:162} wherein the pleasure is usually as much as the profit. Christ’s chariot, wherein he carries his people up and down in the world, and brings them at length to himself, is "paved with love"; {#So 3:9,10} he brings them also into his wine cellar, {#So 2:4} where he cheers up their hearts, and clears up their countenances; and this is praemium ante praemium, Heaven aforehand. These are some few clusters of the grapes of the celestial Canaan.

But by the sorrow of the heart the spirit is broken.] As the looks are marred, so the spirits are dulled and disabled, as a limb out of joint can do nothing without deformity or pain. Dejection takes off the wheels of the soul, hinders comfortable intercourse with God, and that spiritual composedness, that habitual cheerfulness, that sabbath of spirit that every man should strive to enjoy. Afflictions, saith one, are the wind of the soul, passions the storm. The soul is well carried, when neither so becalmed that it moves not when it should, nor yet tossed with tempests of wrath, grief, fear, care, &c., to move disorderly. Of these we must be careful to crush the very first insurrections; storms rise out of little gusts, but the top of those mountains above the middle region are so quiet that ashes, lightest things, are not moved out of place.

Ver. 14. The heart of him that hath understanding seeketh knowledge.] As a hungry man seeks meat, or a covetous man gold, the more he hath, the more he desires. Moses was no sooner off the mount where he had seen God face to face, but he cries, "Lord, shew me thy glory." David, that knew more than his teachers, cries ever and anon, "Teach me thy statutes." Job prefers knowledge before his necessary food. {#Pr 23:12} Chrysippus was so studious that he would not take time to eat his food, but had perished with hunger if his maid Melissa had not put food into his mouth. John ate the book that the angel gave him. {#Re 10:9} Jacobus de Voragine and Petrus Comestor had their names from devouring the Bible. Let fools feed on foolishness, as swine do on swill, as flies do on blotches, as carrion kites do on stinking carcases, as Tartars do on dead camels, asses, dogs, cats, &c. The wise man finds no such sweetness in the most delicate and dainty dishes, as in the search after divine knowledge. {#Ps 119:103} Even Aristotle saith that a little knowledge, though conjectural, about heavenly things, is to be preferred above knowledge, though certain, about earthly things. And Agur saith, it is to "ascend into heaven." {#Pr 30:4}

Ver. 15. All the days of the afflicted are evil.] The guilt of sin puts a sting into afflictions, and makes them very grievous. Nihil est miserius quam animus hominis conscius, { a} said the heathen. Such an affliction may well be called, as #Am 6:6, shebharim, ‘ a breaking to shivers,’ for then God is a terror to man, {#Jer 17:17} and runs "upon the thick bosses of his bucklers." {#Job 15:25} Himself is also a magor-missabib to himself; so that he is for the time in the very suburbs of hell, and ready to become his own deathsman, as Judas. Hence Anselm; Mullem, purus a peccato, saith he, Gehennam intrare, quam peccati sorde pollutus coelorum regna tenere.

But he that is of a merry heart hath a continual feast.] The sincere heart, the quiet conscience, will not only stand under greatest pressures, as Paul, {#2Co 1:9,12} but goes as merrily to die in a good cause as ever he did to dine, as divers martyrs. Be the air clear or cloudy, he enjoys a continual serenity, and sits continually at that blessed feast, whereat the blessed angels are cooks and butlers, as Luther hath it, and the three persons in Trinity gladsome guests. Mr Latimer saith that the assurance of heaven is the deserts of this feast. There are other dainty dishes, but this is the banquet. Another saith, In minimo maximum est, bona mens in corpore humano: quae si adsit, deliciosius vivit etiam is qui teruntium non habet in orbe, quam si in unum hominem sexcentos confles Sardanapalos. All other feasts to this are stark hunger. It is a full feast, a lasting feast; not for a day, as that of Nabal, not for seven days, as that of Samson, no, nor of hundred and eigthy days, as that of Ahasuerus, but a durable continual feast, without intermission of solace, or interruption of society. Vis ergo, o homo, semper epulari? vis nunquam tristis esse? saith Bernard; bene vive: Wilt thou therefore, O man, never be sad? wilt thou turn thy whole life into a merry festival? get and keep a good conscience. The heathen philosopher {b} could say, Ο αγαθος αιει εωρταζει. A good man keeps holiday all the year about.

{a} Plautus.

{b} Diogen.

Ver. 16. Better is a little with the fear of the Lord.] This is one special consideration that keeps up the good heart in continual comfort. Contented godliness is great riches; Misera est magni custodia census. {a} Great treasures bring great troubles. It is not the great cage that makes the bird sing. It is not the great estate that brings alway the inward joy, the cordial contentment. The little lark with a wing sees further than the ox with a bigger eye but without a wing. Birds use not to sing when they are on the ground, but when got into the air, or upon the top of trees. If saints be sad, it is because they are too busy here below, and, Martha-like, troubled about many things, with neglect of that one thing necessary. They that will be rich pierce themselves through with many sorrows. If the bramble bear rule, fire will rise out of it that will consume the cedars; the lean kine will soon eat up the fat, and it shall not be seen by them. It is hard to handle these thorns hard and not to prick one’s fingers. Riches, though well got, are but as manna, those that gathered less had no want, and those that gathered more, it was but a trouble and annoyance to them.

{a} Juvenal.

Ver. 17. Better is a dinner of herbs where love is.] Mensa consecrata est amicitiae, saith one. The table is dedicated to friendship, and an absurd thing it is there to raise quarrels, or to revenge wrongs, as Absalom did when he killed his brother Amnon; as Alexander did when he killed his friend Philotas; and as the great Turk when he intends the death of any of his great Bashaws—he invites them to a feast, in the midst whereof he commandeth the black gown to be cast upon their shoulders, and then they are presently taken from table and strangled. Isaac made a feast for Abimelech and Phicol, to show that he was heartily reconciled to them. {#Ge 26:30} The Greeks had their χαριστηρια, or love feasts for like purpose. Among the Latins, as Varro testifieth, it was held a complete feast, si belli conveniant homines, si temporis sit habita ratio, si locus sit non ingratus, sl non negllgens apparatus, { a} if they were merry men that met, if they sat not over long, nor over late; if the place were pleasant, and the cheer indifferent. Green herbs, it seems, was a great dish with them, which therefore they called Holus, ab ολον, as if they thought no dish were wanting if that were set upon the table. These herbs they are called οξυβαφα, Acetaria, because they used to dip them in vinegar, and thereunto if they had bread, which they called Panis of παν, they held they had all that heart could wish or need require. {b}

{a} Varro, Invetr. fragm.

{b} Becman.

Ver. 18. A wrathful man stirreth up strife.] Miscet lites, he mingleth strife with his meat, and feeds upon chafing dishes. Such troublesome guests Augustine forbade his table by these two verses written round about it—

“Quisquis amat dictis aliorum rodere famam,

Hanc mensam vetitam noverit esse sibi.” {a}

This is the worst music at meat that may be. But some men maledictis aluntur, ut venenis capreae. David met with such "hypocritical mockers in feasts," that most uncivilly "gnashed upon him with their teeth." {#Ps 35:16} Hence much mischief many times ariseth. For, as Basil noteth, ira excitat rixam, vixa parit convicia, convicia ictus, ictus vulnera, et saepe vulnera mors consequitur: Wrath stirs up strife, strife causeth ill words, ill words draw on blows, bloodshed, and loss of life sometimes.

But he that is slow to anger appeaseth strife.] Is as busy to stint strife, as the other to stir it; brings his buckets to quench this unnatural fire between others, and puts up injuries done to himself, as Jonathan did when his father flung a javelin at him—he rose from table and walked into the field. David also, though provoked, yet he "as a deaf man heard not, and was as one dumb, in whose mouth there was no reproof." Such peaceable and peacemaking men are blessed of God and highly esteemed of men, when wranglers are to be shunned as perilous persons. "Make no friendship with an angry man," saith Solomon. {#Pr 22:24} And they are not much to be regarded that with every little offensive breath, or disgraceful word, are blown up into rage, that will not be laid down without revenge or reparation to cure their credits.

{a} Possid. in vit.

Ver. 19. The way of a slothful man is as a hedge of thorns.] Perplexed and letsome, so that he gets no ground, makes no riddance; he goes as if he were shackled when he is to go upon any good course; so many perils he casts, and so many excuses he makes; this he wants, and that he wants, when in truth it is a heart only that he wants, being woefully hampered and enthralled in the invisible chains of the kingdom of darkness, and driven about by the devil at his pleasure. This will be a bodkin at these men’s hearts one day, to think I had a price in my hand, but no heart to make use of it; I foolishly held that a little with ease was best, and so "neglected so great salvation," shifting off him that "spake to me from heaven," {#Heb 12:25} and pretending some "lion in the way," some ‘goose at the gate,’ {a} When I was to do anything for my soul’s health. Never any came to hell, saith one, but had some pretence for their coming thither.

But the way of the righteous is made plain.] Or, Is cast up as a causeway, {b} a Gabbatha, {#Joh 19:13} a road raised above the rest. There seems to be an illusion to that bank or causeway that went from the king’s house to the temple; {#1Ch 26:16,18 1Ki 10:5 2Ch 9:4} and the sense is, that the godly, by much practice of piety, having gotten a habit, despatch duty with delight, and come off with comfort. {#Isa 40:31}

{a} Germani dicunt, Anser est in porta.

{b} Via strata.

Ver. 20. A wise son maketh a glad father.] {See Trapp on "Pr 10:1"}

Ver. 21. Folly is joy to him that is destitute of understanding.] {See Trapp on "Pr 10:23"}

But a man of understanding walketh uprightly.] And he doth it with delight, as the opposition implies. Christ’s "burden" is no more "grievous" to him than the wing is to the bird. {#Mt 11:30 1Jo 5:3} His sincerity supplies him with serenity; {a} the joy of the Lord, as an oil of gladness, makes him lithe and nimble in ways of holiness. And this spiritual joy, in some, is a habitual gladness of heart, which constantly, after assurance, is found in them, though they feel not the passions of joy; but in others there are felt at some times the vehement passions of joy, but not any constant gladness.

{a} Sinceritas serenitatis mater, sine qua tranquillitas omnis tempestas est. -Isidor.

Ver. 22. Without counsel purposes are disappointed.] The word here rendered "counsel" signifies ‘secret,’ because counsel should be kept secret; which to signify, the old Romans, as Servius testifieth, built the temple of Consus, their god of counsel, sub tecto in circo, in a public place, but under a covert; and it grew to a proverb, Romani sedendo vincunt; The Romans, by sitting in council, conquer their enemies. But what a strange man was Xerxes, and it prospered with him accordingly, who, in his expedition against Greece, called his princes together, but gave them no freedom of speech nor liberty of counsel! Lest, said he to them, I should seem to follow mine own counsel, I have assembled you: and now, do you remember, that it becomes you rather to obey than to advise. {a} Such another was that James that reigned in Scotland in our Edward IV’s time. He was too much wedded, saith the historian, {b} to his own opinion, and would not endure any man’s advice, how good soever, that he fancied not. He would seldom ask counsel, but never follow any. See the note on #Pr 11:14.

{a} Val. Max., lib. ix. cap. 5.

{b} Daniel’s Hist.

Ver. 23. A man hath joy by the answer of his mouth.] It reflects comfort upon a man when he hath spoken discreetly to the benefit and good content of others. Some degree of comfort follows every good action, as heat accompanies fire, as beams and influence issue from the sun; which is so true, that very heathens, upon the discharge of a good conscience, have found comfort and peace answerable.

A word spoken in due season, how good is it.] One seasonable truth falling on a prepared heart, hath oft a strong and sweet operation. Galeacius was converted by a similitude used by Peter Martyr reading on 1 Corinthians. Junius was reduced from atheism by conference with a countryman of his. Luther, having heard Staupicius say, that that is kind repentance which begins from the love of God, ever after that time the practice of repentance was the sweeter to him. Also this speech of his took well with Luther, Doctrina praedestinationis incipit a vulneribus Christi. {a} The doctrine of predestination begins at Christ’s wounds. Melanchthon tells how that one time, when Luther, as he was naturally passionate, fell into a great distemper upon some provocation, he quickly quieted him by reciting this verse:—

‘ Vince animos iramque tuam qui caetera vincis.’

At the hearing hereof Luther curbed in his passion, and smiling said, Non volumus de his ampllus, sed de aliis colloqui: We’ll talk no more of these matters. {b}

{a} Melch. Adam.

{b} Johan. Manlius in loc. com.

Ver. 24. The way of life is above to the wise.] He goes a higher way than his neighbour, even in his common businesses, because they are done in faith and obedience. He hath his feet where other men’s heads are, and, like a heavenly eagle, delights himself in high flying. Busied he may be in mean, low things, but not satisfied in them as adequate objects. A wise man may sport with children, but that is not his business. Domitian spent his time in catching flies, and Artaxerxes in making hafts for knives; but that was the baseness of their spirits. Wretched worldlings make it their work to gather wealth, as children do to tumble a snowball; they are scattered abroad throughout all the land—as those poor Israelites were {#Ex 5:12} to gather stubble—not without an utter neglect of their poor souls. But what, I wonder, will these men do when death shall come with a writ of habeas corpus, You may have the body, and the devil with a writ of habeas animam, you may have the soul—when the cold grave shall have their bodies, and hot hell hold their souls? Oh that they that have their hands elbow deep in the earth, that are rooting and digging in it, as if they would that way dig themselves a new and a nearer way to hell! oh that these greedy moles, these insatiate muckworms, would be warned to flee from the wrath to come, to take heed of hell beneath, and not sell their souls to the devil for a little pelf, as they say Pope Sylvester did for seven years’ enjoyment of the popedom! Oh that they would meditate every day a quarter of an hour, as Francis Xaverius counselled John king of Portugal, on that divine sentence, "What shall it profit a man to win the whole world, and lose his own soul?" He should be a loser by the sale of his soul; he should be—that which he so much feared to be—a beggar, begging in vain, though but for a drop of cold water to cool his tongue.

Ver. 25. The Lord will destroy the house of the proud.] Where he thinks himself most safe, God will pull him, as it were, by the ears out of his tabernacle. He will surely unroost him, unnest him, yea, though he hath set his nest among the stars, as he did proud Lucifer, who "kept not his first estate, but left his habitation," {#Jude 6} which indeed he could hold no longer; for it spewed him out into hell, that infernus ab inferendo dictus. {See Trapp on "Pr 12:7"} {See Trapp on "Pr 14:11"}

But he will establish the border of the widow.] Not the rest of her goods only, but the very utmost borders of her small possession. She hath commonly no great matters to be proud of, nor any patrons to stick to her, and stickle for her. She hath her name in Hebrew {a} of dumbness, because either she cannot speak for herself—death having cut off her head, her husband, who was wont to speak for her—or if she do speak, her tale cannot be heard. {#Lu 18:4} God therefore will speak for her in the hearts of her greatest opponents and oppressors. He also will do for her, and defend her borders, as he did for the Shunammite, and for the Sareptan, and for the poor prophet’s widow, whose debts he paid for her, and for the widow of Nain, whose son he raised unrequested; {#Lu 7:13} especially if she be a "widow indeed," {#1Ti 5:5} such as Anna was. {#Lu 2:37} A vine whose root is uncovered thrives not; a widow whose covering of eyes is taken away, joys not. But in God "the fatherless findeth mercy," {#Ho 14:3} and he will "cause the widow’s heart to sing for joy." {#Job 29:13}

{a} הכמלא

Ver. 26. The thoughts of the wicked are abomination.] Let him not think to think at liberty. Thought is not free, as some fools would have it. To such God saith, "Hearken, O earth; behold I bring evil upon this people, even the fruit of their thoughts." {#Jer 6:19} The very heathen could say, Fecit quisque quantum voluit, What evil a man wills he doth. And Incesta est et sine stupro quoe stuprum cupit. He that lusteth after a woman, hath lain with her in his heart. "If I regard iniquity in mine heart," saith David, "shall not God find this out, and for it reject my prayer?" {#Ps 66:18} Kimchi, being soured with Pharisaical leaven, makes this strange sense of that text: If I regard iniquity only in my heart, so that it break not forth into outward act, the Lord will not hear me—that is, he will not hear so as to impute it or account it a sin. But was not this caedem Scripturarum facere, as Tertullian hath it, to murder the Scripture, or at least to set it on the rack, so as to make it speak what it never intended, to force it to go two miles when it would go but one.

But the words of the pure are pleasant words.] Such as God books up, {#Mal 3:16} and makes hard shift to hear, as I may so say, for he "hearkens and hears" (ibid.). The rather because these pleasant words are the fruits and products of that law of grace within, that "good treasure," that habit of heavenly mindedness they have acquired. For though "the heart of the wicked be little worth," and as little set by, yet "the tongue of the just is as choice silver." {#Pr 10:20} {See Trapp on "Pr 10:20"} He mints his words, and God lays them up as his riches, yea, looks upon them "as apples of gold in pictures of silver," {#Pr 25:11} as gold put in a case of cut-work of silver, which is no less precious than pleasant. {#Ec 12:10} {See Trapp on "Ec 12:10"}

Ver. 27. He that is greedy of gain, troubleth his own house.] Fires his own nest while he thinks to feather it; fingers that which will burn in his purse, will prove lucrum in arca, damnum in conscientia, { a} gain to his purse, but loss to his conscience. Add hereunto, that the covetous man’s house is continually on a tumult of haste and hurry, "up, up, up," saith he; "to bed, to bed"; "quick at meat, quick at work," &c.; what with labour, and what with passion and contention, he and his household never live at heart’s ease and rest. Thus it was in the houses of Laban and Nabal.

But he that hateth gifts shall live.] Viz., Gifts given to pervert or buy justice. The "fire of God shall devour the tabernacles" of such corrupt judges. {#Job 15:34}

So for those that are bribed out of their religion, Stratagema nunc est Pontificium, ditare multos, ut pii esse desinant. {b} The Papists propose rewards to such as shall relinquish the Protestant religion and turn to them, as in Ansburgh, where, they say, there is a known price for it of ten florins a year; and in France, where the clergy have made contributions for the maintenance of renegade ministers. Thus they tempted Luther, but he would not be hired to go to hell; and thus they tempted that noble Marquis of Vicum, nephew to Pope Paul V, who left all for Christ and fled to Geneva, but he cried out, Let their money perish with them that prefer all the world’s wealth before one day’s communion with Jesus Christ and his despised people. {c}

{a} Augustine.

{b} Joh. Egnat. Gelli dial. v.

{c} Specul. Europ. " Germana illa bestia non curat aurum."

Ver. 28. The heart of the righteous studieth to answer.] His tongue runs not before his wit, but he weighs his words before he utters them (as carrying a pair of balance between his lips), and dips his words in his mind ere men see what colour they are of, as Plutarch saith Phocion did. {a} He hath his heart, not at his mouth, but at his right hand, saith Solomon, to make use of when he sees his time. Melanchthon, when some hard question was proposed to him, would take three days’ deliberation to answer it. And, in his answer to Staphylus, he ingenuously confesseth, or rather complaineth, Quos fugiamus habemus, quos sequamur nondum intelligimus; We know whom we are to flee from (meaning the Papists), but whom to follow we as yet know not. Such divisions there were amongst themselves, and such lack of light at the beginning of the Reformation, that it was an ingenuous thing to be a right reformed catholic. A young man, one Vincentius Victor, as Chemnitius relates it, when learned Augustine demurred, and would not determine the point concerning the original of a rational soul, censured boldly the father’s unresolvedness, and vaunted that he would undertake to prove by demonstration that souls are created de novo by God; for which peremptory rashness the father returned the young man a sober reprehension, a mild answer, as the Hebrew word {b} here used imports. Not so sharp as that of Basil to the emperor’s cook, who yet well enough deserved it; for when the fellow would needs be pouring forth what he thought of such and such deep points of divinity which he understood not, Basil rounded him up with, Σον εστι της των ζωμων καρυκειας φροντιζειν:—It is for thee, man, to look well to thy porridge pot, and not to meddle with these disputes.

{a} προφερομενον τον λεξιν εις νουν αποβαπρειν.

{b} הנע, significat respondere, humiliare, negotiari.

Ver. 29. The Lord is far from the wicked.] He was so from the proud Pharisee, who yet got as near God as he could, pressing up to the highest part of the temple. The poor publican, not daring to do so, stood aloof off; yet was God far from the Pharisee, near to the publican. Videte magnum miraculum! saith Augustine, altus est Deus; erigis te, et fugit a te; inclinas te, et descendit ad te, &c.; - Behold a great miracle! God is on high; thou liftest up thyself and he flees from thee; thou bowest thyself downward and he descends to thee. Low things he respects, that he may raise them, proud things he knows afar off, that he may depress them. When a stubborn fellow, being committed, was no whit mollified with his durance, but the contrary, one of the senators said to the rest, Let us forget him a while and then he will remember himself. Such is God’s dealing with those that stout it out with him. "I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction (if ever) they will seek me early." {#Ho 5:15} And it proved so. {#Pr 6:1}

But he heareth the prayer of the righteous.] "The Lord is near to all that call upon him." {#Ps 145:18} "His ears are in their prayers." {#1Pe 3:12} Yea, he can feel breath when no voice can be heard for faintness. {#La 3:56} When the flesh makes such a din that it is hard to hear the Spirit’s sighs, "He knows the meaning, φρονημα, of the Spirit," {#Ro 8:26,27} and can pick English out of our broken requests; yea, he hears our "afflictions," {#Ge 16:11} our "tears," {#Ps 39:12} our "chatterings," {#Isa 38:14} though we cry to him but by implication only, as "the young ravens" do. {#Ps 147:9} It is not with God as with their Jupiter of Crete, that had no ears, that was not at leisure {a} to attend small matters, that had cancellos in coelo, as Lucian feigns, certain crevices or chinks in heaven, through which, at certain times, he looks down upon men, and hears prayers; whereas at other times he hears them not though they call upon him never so long, never so loud. Neither is it with God as with Baal, that pursuing his enemies could not hear his friends; nor yet as with Diana, that, being present at Alexander’s birth, could not at the same time preserve her Ephesian temple from the fire. "Am I a God at hand, saith the Lord, and not a God afar off?" {#Jer 23:23} Yes, yes, he is both, and delights to distinguish himself from all dunghill deities by hearing prayers. Hereby Manasseh "knew him to be the true God"; {#2Ch 33:13} and all Israel hereupon cried out with one consent, "The Lord he is God; the Lord he is God." {#1Ki 18:39} {See Trapp on "Pr 15:8"}

{a} Non vacat exiguis. -Lucian Dialog.

Ver. 30. The light of the eyes rejoiceth the heart.] Light and sight are very comfortable. He was a mad fool that being warned of wine by the physicians as hurtful to his eyes, cried out, Vale lumen amicum; - If they will not bear with wine, they are no eyes for me. "Truly the light is sweet, and a pleasant thing it is to behold the sun." {#Ec 11:7} Eudoxus professed that he would be willing to be burnt up by the sun presently, so he might be admitted to come so near it as to behold the beauty of it, and to see further into the the nature of it. {a}

And a good report maketh the bones fat.] Fama bona, vel auditio bona; - A good name, or good news. Ego si bonam famam servasso, sat dives ero, saith he in Plautus. It is riches enough to be well reputed and reported of. It is ηδιστον ακουσμα, {b} the sweetest hearing. It pleased David well that "whatsoever he did pleased the people." It pleased St John well that his friend "Demetrius had a good report of the truth," {#3Jo 12} and he "had no greater joy than to hear that his children walked in the truth." Pindarus could say that the bath doth not so refresh the bones as a good name doth the heart.

{a} Plutarch.

{b} Xenophon.

Ver. 31. The ear that heareth the reproof of llfe.] That is, lively and life giving reproofs. Veritas aspera est, verum amaritudo eius utilior et integris sensibus gratior quam meritricantis linguae distillans favus; { a} -Truth is sharp, but be it bitter, yet it is better and more savoury to sound senses than the honey drops of a flattering tongue.

{a} Joh. Sarif., de ungis curialium .

Ver. 32. He that refuseth instruction, despiseth his own soul.] Is a sinner against his own soul, as Korah and his complices were, and sets as light by it as if it were not worth looking after. Oh! is it nothing to lose an immortal soul, to purchase an ever-living death? Wilt thou destroy that for which Christ died? {#1Co 8:11} What shall a man give in exchange for his soul? There is no great matter in the earth but man, nothing great in man but his soul, said Faverinus. "Whose image and superscription is it" but God’s? "Give," therefore, "unto God the things that are God’s," by delivering it up to his discipline.

But he that heareth reproof, getteth understanding.] Heb., Possesseth his heart. This is like that sentence of our blessed Saviour, "In your patience possess ye your souls." {#Lu 21:19} They have need of patience that must hear reproof; for man is a cross creature, and likes not to be controlled or contraried. "But suffer," saith that great apostle, "the words of exhortation"; suffer them in God’s name, sharp though they be, and set on with some more than ordinary earnestness. Better it is that the vine should bleed than die. Sinite virgam corripientem, ne sentitatis malleum conterentem. Certes, "when the Lord shall have done to you according to all the good that he hath spoken concerning you, and hath brought you to his kingdom, this shall be no grief unto you or offence of heart," as he said in a like case, {#1Sa 25:30,31} that you have hearkened to instruction, and been bettered by reproof.

Ver. 33. The fear of the Lord is the instruction of wisdom.] {See Trapp on "Pr 1:7"}

And before honour is humility.] David came not to the kingdom till he could truly say, "Lord, my heart is not haughty, nor mine eyes lofty," &c. {#Ps 131:1} Abigail was not made David’s wife till she thought it honour enough to wash the feet of the lowest of David’s servants. {#1Sa 25:41} Moses must be forty years a stranger in Midian before he become king in Jeshurun; he must be struck sick to death in the inn before he go to Pharaoh on that honourable embassy. Luther observed that ever, for most part, before God set him upon any special service for the good of the church, he had some sore fit of sickness. Surely, as the lower the ebb, the higher the tide; so the lower any descend in humiliation, the higher they shall ascend in exaltation; the lower this foundation of humility is laid, the higher shall the roof of honour be overlaid.

Chapter 16

Ver. 1. The preparations of the heart in man.] He saith not ‘of man’ as if it were in man’s power to dispose of his own heart, but "in man," as wholly wrought by God; for our sufficiency is not in ourselves, but "in him (as we live, so) we move" {#Ac 17:28} -understand it of the motions of the mind also. It is he that "fashioneth the hearts of men," {#Ps 33:13} shaping them at his pleasure. He put small thoughts into the heart of Ahasuerus, but for great purposes. And so he did into the heart of our Henry VIII about his marriage with Katherine of Spain, the rise of that Reformation here, Quam desperasset aetas praeterita, admiratur praesens, obstupescet futura, { a} as Scultetus hath it, which former ages despaired of, the present admireth, and the future shall stand amazed at.

And the answer of the tongue is from the Lord.] For though a man have never so exactly marshalled his matter in hand, as it were in battle array, -as the Hebrew word {b} here imports, and as David, using the same word, saith, he will marshal his prayer, and then be as a spy upon a watch tower to see what became of it, whether he got the day, {#Ps 5:3} -though he have set down with himself both what and how to speak, so that it is not only scriptum in animo, sed sculpture etiam, as the orator said, yet he shall never be able to bring forth his conceptions without the obstetrication of God’s assistance. The most eloquent Demosthenes being sent various times in embassy to Philip, king of Macedonia, thrice stood speechless before him, and thrice more forgot what he intended to have spoken. {c} Likewise Latomas of Lovain, a great scholar, having prepared a set speech to be made before the emperor, Charles V, was so confounded when he came to deliver it that he uttered nothing but nonsense, and thereupon fell into a fit of despair. So Augustine, having once lost himself in a sermon, and wanting what else to say, fell upon the Manichees (a point that he had well studied), and by a good providence of God converted one there present, that was infected with that error. Digressions are not always useless. God’s Spirit sometimes draws aside the doctrine to satisfy some soul which the preacher knows not. But though God may force it, yet man may not frame it; and it is a most happy ability to speak punctually, directly, and readily to the point. The Corinthians had elocution as a special gift of God. And St Paul gives God "thanks for them, that in everything they were enriched by him, in all utterance, and in all knowledge." {#1Co 1:5}

{a} Scult. Annal. dec. 2 ep. dedic.

{b} ךרע disponere, ordinare, et aciem instruere, significat.

{c} πρις αφονος εγενετο, τρισακις διελαθε τουτων α λαλειν εσκοπει.

Ver. 2. All the ways of a man are clean in his own eyes.] Every man is apt to think well of his own doings, and would be sorry but his penny should be good silver. They that were born in hell know no other heaven; neither goes any man to hell but he hath some excuse for it. Quintilian could say, Sceleri nunquam defuisse rationem. As covetousness, so most other sins go cloaked and coloured. Sed sordet in conspectu iudiciis quod fulget in conspectu aestimantis. {a} All is not gold that gliters. A thing that I see in the night may shine, and that shining proceed from nothing but rottenness. Melius est pallens aurum, quam fulgens aurichalcum. {b} "That which is highly esteemed amongst men, is abomination in the sight of God." {#Lu 16:15}

But the Lord weigheth the spirits.] Not speeches and actions only, as #Pr 5:21, but men’s aims and insides. Men see but the surface of things, and so are many times mistaken, but God’s fiery eyes pierce into the inward parts, and there discover a newly found world of wickedness. He turns up the bottom of the bag, as Joseph’s steward did, and then out come all our thefts and misdoings that had so long lain latent.

{a} Augustine.

{b} Bernard.

Ver. 3. Commit thy works unto the Lord.] Depend upon him alone for direction and success; this is the readiest way to a holy security and sound settlement. Hang not in doubtful suspense, as meteors do in the air. Neither make discourses in the air, so one renders it, as those use to do, whose hearts are haunted with carking cares. Let not your thoughts be distracted about these things; so the Syriac hath it. But "cast your burden upon the Lord," {#Ps 55:22} by a writ of remove, as it were. Yea, "cast all your care upon God, for he careth for you." {#1Pe 5:7} I will be "careless" according to my name, said John Careless, martyr. "Commit the matter to God, and he will effect it." {#Ps 37:5}

And thy thoughts shall be established.] Never is the heart at rest till it repose upon God; till then it flickers up and down, as Noah’s dove did upon the face of the flood, and found no footing till she returned to the ark. This is certain, saith a reverend divine, {a} yet living, so far as a soul can stay on and trust in God, so far it enjoys a sweet settlement and tranquillity of spirit. Perfect trust is blessed with a perfect peace. A famous instance for this we have in our Saviour, "Now is my soul troubled, and what shall I say? Father, save me from this hour; but for this cause came I to this hour. Father, glorify thy name." {#Joh 12:27,28} All the while the eye of his humanity was fixed upon deliverance from the hour of temptation; there was no peace nor rest in his soul, because there he found not only uncertainty, but impossibility; "For this cause came I to this hour." But when he could come to this, "Father, glorify thy name"—when he could wait on, acquiesce in, and resign to the will of his Father—we never hear of any more objection, fear, or trouble. Thus he.

{a} Mr Case.

Ver. 4. The Lord hath made all things for himself.] That is, for his own glory, which he seeks in all his works. And well he may; for, first, He hath none higher than himself to whom to have respect; and, secondly, He is not in danger (as we should be in like case) of being puffed up or desirous of vain glory. Or thus, "He hath made all things for himself," that is, for the demonstration of his goodness, {a} according to that of Augustine, {b} Quia bonus est Deus sumus; et in quantum sumus, boni sumus. We owe both our being and wellbeing, and the glory of all to God alone. {#Ro 11:36}

The wicked also for the day of evil, ] i.e., Of. destruction. Hereof Dei voluntas est ratio rationam; nec tantum recta sed regula. {c} Howbeit, whereas divines make two parts of the decree of reprobation—viz., preterition and predamnation—all agree for the latter, saith a learned interpreter, that God did never determine to damn any man for his own pleasure, but the cause of his perdition was his own sin. And there is a reason for it. For God may, to show his sovereignty, annihilate his creature; but to appoint a reasonable creature to an estate of endless pain, without respect of his desert, cannot agree to the unspotted justice of God. And for the other part, of passing over and forsaking a great part of men for the glory of his justice, the exactest divines do not attribute that to the mere will of God, but hold that God did first look upon those men as sinners, at least in the general corruption brought in by the fall; for all men have sinned by Adam, and are guilty of high treason against God.

{a} Plato finem huius mundi bonitatem Dei esse affirmavit.

{b} De Doctr. Christiana.

{c} Bernard.

Ver. 5. Every one that is proud in heart, &c.] That lifts up himself against God and his righteous decree; daring to reprehend what they do not comprehend about the doctrine of reprobation, as those chatters, #Ro 9:20. These, while, like proud and yet brittle clay, they will be knocking their sides against the solid and eternal decrees of God—called mountains of brass {#Zec 6:1} -break themselves in pieces. So likewise do such as "stumble at the word, being disobedient, whereunto also they were appointed." {#1Pe 2:8} How much better were it for them to take the prophet’s counsel, "Hear, and give ear, be not proud, for the Lord hath spoken it. Give glory to the Lord your God"—let him be justified and every mouth stopped, subscribe to his most perfect justice, though it were in your own utter destruction—"before your feet stumble upon the dark mountains." {#Jer 13:15,16} That was a proud and atheistic speech of Louis XI, Si salvabor, salvabor; si veto damnabor damnabor: If I shall be saved, I shall be saved; and if I shall be damned, I shall be damned; and there is all the care that I shall take. Not unlike to this was that wretched resolution of one Ruffus, of whom it is reported that he painted God on the one side of his shield, and the devil on the other, with this mad motto, Si tu me nolis, iste rogitat: If thou wilt not have me, here is one who will!

Though hand join in hand.] {See Trapp on "Pr 11:21"} Some make "hand in hand" to be no more than ‘out of hand,’ ‘immediately’ or ‘with ease’; for nothing is sooner or with more ease done than to fold one hand in another. God "shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim, and he shall bring down their pride together with the spoil of their hands." {#Isa 25:11} The motion in swimming is easy, not strong; for strong strokes in the water would rather sink than support. God with greatest facility can subdue his stoutest adversary when once it comes to handy gripes; when once his hand joins to the proud man’s hand—so some sense this text—so that they do manus conserere, then shall it appear that "it is a fearful thing to fall into the hands of the living God." {#Heb 10:31}

Ver. 6. By mercy and truth iniquity is purged.] Lest the proud person, bearing these dreadful threats, sbould fall into despair, here is a way shewed him how to escape. "By mercy and truth"; that is, by the goodness and faithfulness of God; by his love tbat moved him to promise pardon to the penitent, and by his truth that binds him to perform; "iniquity"—though never so hateful, be it blasphemy or any like heinous sin {#Mt 12:31} -"is purged," or expiated, viz., through Christ, "who is the propitiation for our sins." {#1Jo 2:2 Pr 14:22} {See Trapp on "Pr 14:22"}

And by the fear of the Lord men depart from evil.] As in the former clause were declared the causes of justification, so here the exercise of sanctification, for these two go ever together. Christ doth not only wash all his in "the fountain" of his blood "opened for sin and for uncleanness," {#Zec 13:1} but healeth their natures of that swinish disposition, whereby they would else wallow again in their former filth. The laver and altar under the law situated in the same priest’s court signified the same, as the water and blood issuing out of Christ’s side, viz., the necessary concurrence of justification and sanctification in all that shall be saved: that the latter was intimated by the laver and water; this the former by the altar and blood.

Ver. 7. When a man’s ways please the Lord.] Sin is the only make-bait that sets God and man at difference. Now, when God is displeased, all his creatures are up in arms to fetch in his rebels, and to do execution. "Who then would set the briars and thorns against him in battle? Would he not go through them? Would he not burn them together? Let him then take hold of my strength, saith God, that he may make peace with me, and he shall make peace with me." {#Isa 27:4,5} And not with God only, but with the creature too, that gladly takes his part, and is at his beck and check. Laban followed Jacob with one troop, Esau met him with another, both with hostile intentions. But God so wrought for Jacob, whom he had chosen, that Laban leaves him with a kiss, Esau meets him with a kiss. Of the one he hath an oath, tears of the other—peace with both. Who shall need to fear men that is in league with God?

Ver. 8. Better is a little with righteousness, &c.] A small stock well gotten is more comfortably enjoyed and bequeathed to posterity than a cursed hoard of evil gotten goods. The reason why people "please not God, and are contrary to all men"—as this verse refers to the former—is, because they prefer gain before God, and care not how they wrong men so they may have it. See #Pr 15:16.

Ver. 9. A man’s heart deviseth his way, but God directeth his steps.] Man purposeth, God disposeth of all. {#Pr 19:21} Events many times cross expectation, "neither is it in man to order his own ways." {#Jer 10:23} This the heathen saw, and were much troubled at, {a} as were the Athenians when their good General Nicias lost himself and his army in Sicily. So the Romans when Pompey, Cato, and others, worthy patriots, were worsted by Julius Caesar. Brutus, a wise and valiant man overthrown by Antony, cries out, ω πλημων αρετη, &c., O miserable virtue, thou art a mere slave to fortune! Christians have learned better language, and can set down themselves with sounder reason if crossed of their designs or desires. They know "it is the Lord"; they are "dumb, because it is his doing," and they are "punished less than their deserts." {#Ezr 9:13} Pompey, that seeing all to go on Caesar’s side, said there was a great deal of mist over the eye of Providence, did no better than blame the sun, because of his sore eyes. {b}

{a} Ανδρα ορωντες θεοφιλη ουδενος επιεικεστερα τυχη χρηθαι των κακιστων.—Thucyd.

{b} Dio.

Ver. 10. A divine sentence is in the lips of the king.] It is, or should be. His words usually pass for oracles, and many times stand for laws. It should be his care, therefore, to "speak as the oracles of God." {#1Pe 4:11} Yea, "so to speak, and so to do, as one that shall be judged by the law of liberty," {#Jas 2:12} or, as some read it, As they that should judge by the law of liberty. Our old word Koning, and by contraction King, comes of Con, saith Becanus, which comprehends three things, Possum, scio, audeo -I can do it, I know how to do it, and I dare do it. If either he want power, or skill, or courage to do justice, the people, instead of admiring his divinations, will cry out of him, as the Romans did of Pompey, Miseria nostra magnus est: This great one is our great misery.

His mouth transgresseth not in judgment.] Viz, If he ask counsel at God’s mouth, as David did, and execute "justice, justice," as Moses speaks, {#De 16:20, marg.} that is, pure justice, without mud or mixture of selfish affections sparing neither the great for might, nor the mean for misery.

Ver. 11. A just weight and balance are the Lord’s, ] i.e., Are commanded and commended by him. {#Pr 2:1 De 25:14-16} {See Trapp on "De 25:14"} {See Trapp on "De 25:15"} {See Trapp on "De 25:16"}

All the weights of the bag are his work, ] i.e., His ordinance, and therefore not to be violated. Yea, they are iudicia Domini, as the Vulgate here reads the former clause, God’s judgments. "Let no man therefore go beyond or defraud his brother" in buying and selling, "for God is the avenger of all such." {#1Th 4:6} Surely his magistrates must not transgress in judgment, lest they prove but fures publici, as Cato {a} called them; latrones cum privilegio {b} as Columella, public thieves; "scabs," as the prophet Isaiah terms them, {#Isa 5:7, marg.} and lest their regiment without righteousness appear to be but robbery with authority. So neither must private persons cheat and deceive their brethren by false weights and measures, &c., lest they be looked upon as the botches of the commonwealth, and enemies to civil society.

{a} Gal., lib. xi. c. 18.

{b} Colum., lib. i.

Ver. 12. It is an abomination for kings to commit wickedness.] It is so for any man, but especially for great men. Peter Martyr told Queen Elizabeth in an epistle, that princes were doubly obliged to God: first, as men; secondly, as chief men. When I was born into the world, said Henry IV of France, there were thousands of others born besides myself; what have I done to God more than they? It is his mere grace and mercy which doth bind me more unto his justice; for the faults of great men are never small. {a} Thus he. It is reported of Tamberlane, {b} that warlike Scythian, that having overcome Bajazet the great Turk, he asked him whether ever he had given God thanks for making him so great an emperor? who confessed ingenuously he never thought of it. To whom Tamberlane replied, that it was no wonder so ungrateful a man should be made a spectacle of misery. For you, saith he, being blind of one eye, and I lame of a leg, was there any worth in us, why God should set us over two great empires of Turks and Tartars, to command many more worthy than ourselves? Good turns aggravate unkindnesses; and men’s offences are increased by their obligations.

For the throne is established by righteousness.] Politicians give many directions for the upholding and conserving of kingdoms; but this of Solomon is far beyond them all. See it exemplified in #Jer 22:15-20, "Shalt thou reign, because thou closest thyself in cedar? Did not thy father eat and drink, and do judgment and justice, and then it was well with him?" &c.

{a} French Chron.

{b} Leunclav, Annal. Turci.

Ver. 13. Righteous lips are the delight of kings, ] i.e., Of good kings, such as David was, who loved Nathan never the worse, but the better, for dealing plainly with him, gave him free access to his bedchamber, and named him a commissioner for the declaring of his successor. {#1Ki 1:32} King Edward VI took much delight in Latimer, that faithful preacher; and Queen Elizabeth inquired much after Dearing, after she had once heard him telling her in a sermon that once it was tanquam ovis, but now velar indomita iuvenca, &c. But Dearing was without her knowledge laid up fast enough by the bishops, and kept far enough from coming near the court any more.

And they love him that speaketh right.] They should do so; but it happens somewhat otherwise ofttimes. Ahab hated Micaiah, and looked upon Elijah as a troubler of Israel. Alas! what had these righteous ones done? They taxed his sin, they foretold his judgment; they deserved it not, they inflicted it not, they were therefore "become his enemies, because they told him the truth." Truth breeds hatred, as the fair nymphs are feigned to do the ugly fawns and satyrs. Most princes are held by their parasites, who soothe them up in their sins, and smooth them up with fair words, which soak into them as oil doth into earthen vessels. David was none such; {#Ps 101:3-5} he went not attended, saith one, ut nunc fit, magno agmine aionum, negonum, ganeonum, palponum, gnathonum, balatronum, with a great sort of sycophants, courtparasites, flatterers, &c., but had the best he could pick to be next his person, and loved them that spoke right.

Ver. 14. The wrath of a king is as messengers of death.] In the plural number, the better to set forth the danger of a king’s displeasure. {a} "Thou shalt surely die, Ahimelech." {#1Sa 22:16} "Adonijah shall be put to death this day." {#1Ki 2:24} "Hang Haman on the tree that is fifty cubits high," &c. Hunc pugionem tibi mittit senatus, &c. Queen Elizabeth was so reserved, that all about her stood in a reverent awe of her very presence and aspect, but much more of her least frown or check; wherewith some of them, who thought they might best presume of her favour, have been so suddenly daunted and planet stricken that they could not lay down the grief thereof but in their grave. {b} One of these was Sir Christopher Hatton, Lord Chancellor, who died of a flux of urine and grief of mind. Neither could the queen, having once cast him down with a word, raise him up again, though she visited and comforted him. {c}

But a wise man will pacify it.] Either by some prudent speech or political device, as Abigail did David, and David Saul; as Benhadad’s servants did Ahab, and as our King Edward I’s servant did him. {d} For this king venturing his life, by spurring his horse into a deep river, only to be revenged on his servant that had incensed him by a saucy answer, was soon pacified when once he saw him on his bended knees, exposing his neck to the blow of the drawn sword, wherewith the king pursued him.

{a} Omne trahit secum Caesaris ira malum. -Ovid.

{b} Speed.

{c} Camden’s Elisab., 406.

{d} Acts and Mon.

Ver. 15. In the light of the king’s countenance is life.] As when it is well with the head, it is the better with all the members; and as when the sky is clear, the bodies of men are in better temper. When David had given Ziba the land, "I humbly beseech thee," said he, "that I may find grace in thy sight, my lord king." {#2Sa 16:4} As if he should say, I had rather have the king’s favour than the lands. Artabazus (in Xenophon) complained when Cyrus had given him a cup of gold, and Chrysantas a kiss in token of his special favour, saying, that the cup that he gave him was not so good gold as the kiss that he gave Chrysantas.

“ Ut mala nulla feram nisi nudam Caesaris iram,

Nuda parum nobis Caesaris ira mali est?’

- Ovid.

And his favour is as a cloud of the latter rain.] That refresheth the ground after drought, and ripeneth the corn before harvest. In the island of St Thomas, on the back side of Africa, in the midst of it is a hill, and over that a continual cloud wherewith the whole island is watered. {a} Christo optime congruit haec sententia, saith Lavater here. This saying of Solomon may very fitly be applied to Christ, the King Immortal. "He shall come down like rain upon the mown grass, as showers that water the earth"; {#Ps 72:6} one cast of his countenance is more worth to a David than all the world’s wealth, {#Ps 4:7,8} yea, more worth than the corporeal presence of Christ: therefore he tells his disciples they shall be great gainers by losing of him; for I will send you the Comforter, who shall seal up my love to you, and shed it abroad in your hearts.

{a} Abbot’s Geography, 251.

Ver. 16. How much better is it to get wisdom than gold, ] q.d., It is unspeakably better to get grace than gold; for what is gold and silver but the guts and garbage of the earth? and what serves it to but the life that now is, the back and belly? and what is the happiness that a man hath in much store of it but skin deep, or rather imaginary? "Surely man walketh in a vain show, in heaping up riches." {#Ps 39:6} That I speak not of the uncertainty of riches, their commonness to the wicked also, the insincerity of the comforts they yield, and their utter insufficiency to fill the infinite heart of man. Non enim plus satiatur cor auro quam corpus aura. The contrary of all which is true of heavenly wisdom. "How much better is it, therefore, to get wisdom than gold."

Ver 17. The highway of the upright is to depart from evil.] That is his road, his desire and endeavour, his general purpose, though sometimes (by mistake, or violence of temptation), he step out of the way, and turn aside to sin, yet there is no "way of wickedness" {#Ps 139:24} in him. His endeavour is, with Paul, to walk in all good conscience, to shape his course by the chart of God’s Word, to shun sin as a serpent in his way, as poison in his meats.

He that keepeth his way, preserveth his soul.] As, if a man be out of God’s precincts, he is out of his protection. "He shall keep thee in all thy ways," {#Ps 91:11} not in all thine out strays. He that leaves the highway, and takes to byways, travelling at unseasonable hours, &c., if he fall into foul hands, he may go look his remedy; the law allows him none.

Ver. 18. Pride goeth before destruction.] A bulging wall is near a downfall. Swelling is a dangerous symptom in the body; so is pride in the soul. Sequitur superbos ultor a tergo Deus. {a} Surely, as the swelling of the spleen is dangerous for health, and of the sails for the overbearing of a little vessel, so is the swelling of the heart by pride. Instances hereof we have in history not a few. Pharaoh, Adonibezek, Agag, Haman, Herod, &c. Xerxes, having covered the seas with his ships, and with two millions of men, and passed over into Greece, was afterwards, by a just hand of God upon him for his prodigious pride, forced to flee back in a poor fisher’s boat, which, being overburdened, had sunk all, if the Persians, by the casting away of themselves, had not saved the life of their king. {b} It was a great foretoken of Darius’s ruin, when in his proud embassy to Alexander he called himself the king of kings and cousin of the gods; but for Alexander he called him his servant. {c} The same senators that accompanied proud Sejanus to the senate conducted him the same day to prison; they which sacrificed unto him as to their god, which erst kneeled down to adore him, scoffed at him, seeing him dragged from the temple to the jail—from supreme honour to extreme ignominy. {d} Sigismund, the young King of Hungary, beholding the greatness of his army, in his great jollity, hearing of the coming of the Turks, proudly said, What need we fear the Turk, who need not at all to fear the falling of the heavens; which, if they should fall, yet were we able, with our spears and halberts, to hold them up from falling upon us? He afterwards shortly received a notable overthrow, lost most of his men, and was himself glad to get over Danube in a little boat to save his life. {e} What should I speak of Bajazet, the terror of the world, and, as he thought, superior to fortune, yet in an instant, with his state, in one battle, overthrown into the bottom of misery and despair, and that in the midst of his greatest strength? {f}

{a} Seneca.

{b} Herod.

{c} Quintus Curtius.

{d} Dio. in Tiberio.

{e} Turkish History, fol. 208.

{f} Ibid., 287.

Ver. 19. Better it is to be of a humble spirit.] A humble man is worth his weight in gold; he hath far more comfort in his losses than proud giants have in their rapines and robberies. Truth it is, that meekness of spirit commonly draws on injuries. A crow will pull wool from a sheep’s side; she durst not do so to a wolf or mastiff. Howbeit, it is much better to suffer wrong than to do it; to be patient than to be insolent; to be lowly in heart and low of port than to enjoy "the pleasures," or treasures, "of sin for a season."

Ver. 20. He that handleth a matter wisely shall find good.] Doing things with due deliberation and circumspection, things of weight and importance especially—for here Deliberandum est diu, quod statuendum est semel -we may look for God’s blessing, when the best that can come of rashness is repentance. Youth rides in post to be married, but in the end finds the inn of repentance to be lodged in. The best may be sometimes miscarried by their passions to their cost, as good Josiah when he encountered the King of Egypt, and never so much as sent to Jeremiah, Zephaniah, or any other prophet then living, to ask, Shall I go up against Pharaoh or not?

And whoso trusteth in the Lord, happy is he.] Let a man handle his matter never so wisely, yet if he trust to his own wisdom, he must not look to find good. God will cross even the likeliest projects of such, and crack the strongest sinew in all the arm of flesh. The Babylonians held their city impregnable, and boasted, as Xenophon witnesseth, that they had twenty years’ provision beforehand; but God confuted their carnal confidence. The Jews in Isaiah, when they looked for an invasion, looked in that day to the armour of the house of the forest, and "gathered together the waters of the lower pool, numbered the houses, and cast up the ditches to fortify the wall; but they looked not all this while to God their Maker," &c. Therefore they had "a day of trouble, and of treading down, and of perplexity, by the Lord God of hosts in the valley of vision." {#Isa 22:5,8-10} Where the beginning is creature confidence or self-conceitedness, the end is commonly shame and confusion, in any business. Whereas he that, in the use of lawful means, resteth upon God for direction and success, though he fail in his design, yet he knows whom he hath trusted, and God will "know his soul in adversity." {#Ps 31:7}

Ver. 21. The wise in heart shall be called prudent.] He shall have the style and esteem of an intelligent, though not, haply, of an eloquent man. Of some it may be said, as Solinus {a} saith of his poly-histor to his friend Antius, Fermentum (ut ita dicam) cognitionis, ei magis in esse, quam bracteas eloquentiae deprehendas, - You may find more worth of wisdom in them than force of words. Bonaventure requireth to a perfect speech congruity, truth, and ornament. This latter some wise men want, and it is their ornament that they neglect ornament, as Cicero writes of Atticus, {b} and as Beza writes of Calvin, that he was facundiae contemptor et verborum parcus, sed minime ineptus scriptor -a plain but profitable author.

And the sweetness of the lips increaseth learning.] That is, eloquence with prudence edifieth, and is of singular use for the laying forth of a man’s talent to the good of others. As one being asked whether light was pleasant, replied, That is a blind man’s question; {c} so if any ask whether eloquence and a gracious utterance be useful in the Church of God, it is an insulse {d} and inficete {e} question. Zaneby, speaking of Calvin and Viret—who were preachers together at Geneva when he first came there out of Italy—uses these words: Sicut in Calvino insignem doctrinam, sic in Vireto singularein eloquentiam, et in commovendis affectibus efficacitatem admirabar; { f} i.e., As Calvin I admired for excellent learning, so did I Viret no less for his singular eloquence and efficacy in drawing affections. Beza also was of the same mind, as appears by that epigram of his:

“Gallica mirata est Calvinum ecclesia nuper,

Quo nemo docuit doctius:

Et miratur adhuc fundentem mella Viretum,

Quo nemo fatur dulcius.”

{a} Solin., Praefat.

{b} De libris Attici scriptum reliquit Cicero eos hoc ipso fuisse ornatos quod ornamenta negligerent.

{c} τυφλου ερωτημα.

{d} Lacking wit or sense; dull, insipid, stupid; senseless, absurd.

{e} Unfacetious; not witty

{f} Zanch., Miscel., Ep. Ded.

Ver. 22. Understanding is a well spring of life.] Vena vitae -as the heart is the principle of life, the brain of sense, so is wisdom in the heart of all good carriage in the life, and of a timely laying hold upon eternal life; besides the benefit that other men make of it, by fetching water thence as from a common well.

But the instruction of fools is folly.] When they would show most gravity they betray their folly. They act not from an inward principle, therefore they cannot quit themselves so, but that their folly at length will appear to all men that "have their senses exercised to discern between good and evil." {#Heb 5:14} There are that read the text, Castigalio stultorum stultitia est. It is a folly to correct or instruct a fool, for it is to no more purpose than to wash a blackmore, &c.

Ver. 23. The heart of the wise teacheth his mouth.] Frameth his speech for him, and seasoneth it with salt of grace, ere it sets it as a dish before the hearers. Nescit poeuitenda loqui qui proferenda prius suo tradidit examini, saith Cassiodore. {a} He cannot lightly speak amiss that weighs his words before he utters them. The voice which is made in the mouth is nothing so melodious as that which comes from the depth of the breast Heart sprung speech hath weight and worth in it.

And addeth learning to his lips.] By restraining talkativeness, and making him as willing to hear as to speak, to learn as to teach, to be an auditor as an orator.

{a} Lib. x. Ep. 4.

Ver. 24. Pleasant words are as a honeycomb.] Dainty and delicious, such as "the preacher set himself to search out"; {#Ec 12:10} such as his father David found God’s words to be; {#Ps 119:103} "wells of salvation." {#Isa 12:3} "Breasts of consolation"; {#Isa 66:11} the honey drops of Christ’s mouth. {#So 5:16} Oh, hang upon his holy lips, as they did! {#Lu 19:48} Hast thou found honey with Samson? Eat it as he did. {#Pr 25:16} Eat God’s book as John did; {#Re 10:9} find fatness and sweetness in it. {#Ps 63:5} Get "joy and gladness" out of it. {#Ps 51:8} And if at any time the word, in searching our wounds, put us to pain, as honey will cause pain to exulcerate parts, let us bear it, and not be like children, who, though they like honey well, yet will they not endure to have it come near their lips when they have sore mouths.

Sweet to the soul, health to the bones, ] i.e., Satisfactory to the mind and medicinal also to the body, which many times follows the temperament of the mind. Alphonsus, King of Sicily, is said to have recovered from a dangerous disease by the pleasure that he took in reading Quintus Curtius, and some others in like sort by reading Livy, Aventine, &c. But these were "physicians of no value" to that of David. "Unless thy law had been my delight, I should then have perished in mine affliction." {#Ps 119:92} Look how those that are fallen into a swoon may be fetched again with cold water sprinkled on their faces, or with hot water poured down their throats. So those that are troubled in mind may by patience and comfort of the Scriptures recover hope.

Ver. 25. There is a way that seemeth right to a man.] This we had before, totidem verbis, in #Pr 14:12; {See Trapp on "Pr 14:12"} And think not this a vain repetition; but know that it is thus redoubled, that it may be the better remarked and remembered. Nothing is more ordinary or more dangerous than self-delusion. To deceive another is naught, but to deceive thyself—which yet most men do—is much worse; as to belie one’s self, kill one’s self, &c., is counted most abominable. To warn us therefore of this greatest wickedness, it is that this sentence is reiterated.

Ver. 26. He that laboureth, laboureth for himself.] He earns it to eat it, he gets it with his hands to maintain "the life of his hands," as it is therefore also called {#Isa 57:10} Animantis cuiusque vita in fuga est, saith the philosopher; Life will away if not repaired by aliment. Et dii boni; quantum hominum unus exereet venter! {a} Oh what ado there is to provide meat for the belly! There are those who make too much ado, while they make it "their god," {#Php 3:19} as did that Pamphagus, Nabal; those in St Paul’s time, that "served not the Lord Jesus Christ, but their own bellies"; and our Abbey lubbers, Quorum luxuriae totus non sufficit orbis; O monachi, vestri stomachi, &c. See my Common Place of Abstinence.

For his mouth craveth it of him.] Heb., Bows down to him, or upon him, either as a suppliant or as importunately urgent. {b} The belly hath no ears; necessity hath no law. Malesuada fames will have it if it be to be had. Drusus, meat being denied him, did eat the very stuffings of his bed; but that was not nourishment. {c} The stomach of man is a monster, saith one, which, being contained in so little a bulk as the body, is able to consume and devour all things; and yet is not consumed of itself, nor destroyed by that heat that digesteth all that comes into it.

{a} Seneca.

{b} Quippe quem suum cogit os. -Castalio.

{c} Sueton. in Tiber.

Ver. 27. An ungodly man diggeth up evil, ] i.e., He ransacketh and raketh out of the dust, out of the dunghill, such old evils as have long lain hid, to lay in the saints’ dishes, and to upbraid them with. Thus the Manichees dealt by Augustine when they could not answer his arguments, they hit him in the teeth with his youthful follies; whereunto his reply was only this, Quae vos reprehenditis, ego damnavi: What you discommend in me, I have long since condemned. The malicious Papists did the like to reverend Beza, reprinting his wit-wanton poems (put forth in his youth), on purpose to despite him; and objecting to him his former miscarriage which he had sorely repented. This, when one of them did with great bitterness, all the answer he had, was, Hic homo invidet mihi gratiam Christi; This man envies me the grace of Jesus Christ. Neither dealt Aaron and Miriam much more gently with their brother Moses, {#Nu 12:1} when they "spake against him because of the Ethiopian woman whom he had married." Who was this Ethiopian woman but Zipporah?—for an Ethiopian and a Midianite are all one and the same. And when did he marry her? Many a year ago. {#Ex 2:21} But they were resolved to pick a hole in Moses’s coat; and having nothing else to fasten on, they dig up this evil, and throw it as dirt in his face.

In his lips there is a burning fire.] The tongue, in its shape and colour, resembleth a flame of fire. "It is oft set on fire of hell, and itself setteth on fire the whole course of nature." {#Jas 3:6} "Their breath, as fire, shall devour you," {#Isa 33:10} as the fire of Etna devoured Empedocles, that would needs go too near it. "But what shall be given unto thee, or what shall be done unto thee, thou false tongue?"—false though thou speak the truth, if with a mind to do mischief:—"Sharp arrows of the mighty, with coals of juniper," {#Ps 120:3,4} yea, that very fire of hell, from whence thou wast enkindled.

Ver. 28. A froward man soweth strife.] The Belialist before mentioned, {#Pr 16:27} as he digs, so he sows; but as ill seed as may be, that which comes not up but with a curse, as cud-weed, {a} and devil’s bit. He is a sedulous seedsman of sedition; this bad seed he sows in every furrow where he can find footing.

And a whisperer separateth even very friends.] A pestilent tale bearer that carries tales, and so sows strife. Such were Doeg and other abjects that tare David’s name, "and ceased not," {#Ps 35:15} tossing it with their carrion mouths as dogs, buzzing into Saul’s ears ever and anon that which might set him agog against him. Such also were those malicious make baits the Pharisees, who, when they thought the disciples had offended, spake not to them, but to their Master, "Why do thy disciples that which is not lawful?" As when they thought Christ offended, they spake not to him, but to his disciples. Thus these whisperers went about to "separate very friends," to make a breach in the family of Christ, by setting off the one from the other. "The words of such whisperers are as wounds, and they go down into the innermost parts of the belly." {#Pr 18:8} They are like the wind that creeps in by the chinks and crevices in a wall, or the cracks in a window, that commonly prove more dangerous than a storm that meets a man in the face upon the champion the plain.

{a} The common name for the genus Gnaphalium of composite plants, having chaffy scales surrounding the flower heads; originally proper to G. sylvaticum; extended to other plants, of allied genera, or similar appearance.

Ver. 29. A violent man enticeth his neighbour.] As those seducers at Ephesus "dragged disciples after them" {a} {#Ac 20:30} compelling them by their persuasions to embrace distorted doctrines, such as cause convulsions of conscience. Such are said to "thrust men out of God’s ways"; {#De 13:5} as Jeroboam did the house of Israel; as Julian and other cunning persecutors did in the primitive times, prevailing as much by their tising tongues, as by their terrifying saws. {b} #Heb 11:37, "They were sawn asunder, they were tempted." The apostle ranks and reckons their alluring promises among their violent practices. But "though they speak fair, believe them not; for there are seven abominations in their hearts." {#Pr 26:25}

{a} αποσπαν, διεστραμμενα.

{b} επρισθησαν, επειρασθησαν.

Ver. 30. He shutteth his eyes to devise froward things.] Wicked men are great students; they beat their brains and close their eyes that they may revolve and excogitate mischief with more freedom of mind. They search the devil’s skull for new devices, and are very intentive to invent that which may do harm; their wits will better serve them to find out a hundred shifts or carnal arguments, than to yield to one saving truth, though never so much cleared up to them.

Moving his lips, he bringeth evil to pass.] Mumbling and muttering to himself, and so calling the devil into counsel, he hath him at hand to bring about the business. Bartolus {a} writes of Doctor Gabriel Nele, that by the only motion of the lips, without any utterance, he understood all men, perceived and read every man’s mind in his countenance. If Nele could do so, how much more the devil? who, besides his natural sagacity, hath had so long experience, and both knows and furthers those evil plots and practices that he himself hath injected into wicked hearts.

{a} Lib. i. De Ver. Oblig.

Ver. 31. The hoary head is a crown of glory.] Old age and honour are of great affinity in the Greek tongue. {a} God gave order that the aged should be honoured. {#Le 19:32} {See Trapp on "Le 19:32"}

“ Credebant hoc grande nefas, et morro piandum,

Si iuvenis vetulo non assurrexerat.”

- Juvenal, sat. 13.

There is a certain plant (which our herbalists call herbam impiam, or wicked cudweed) {b} whose younger branches still yield flowers to overtop the elder. Such weeds grow too rife abroad. It is an ill soil that produceth them.

If it be found in the way of righteousness.] Canities tunc venerabilis est, quando ea gerit quae canitiem decent, &c., saith old Chrysostom. {c} Hoariness is then only honourable when it doth such things as become such an age; else it is mucor potius quam canities, rather filthy mouldiness than venerable hoar headedness. Manna, the longer it was kept against the command of God, the more it stank. What can be more odious than an old goat, an old fornicator? &c. What more ridiculous than puer centum annorum, a child, of fourscore or a hundred years old? Turpis et ridieulosa res est elementarius senex, saith Seneca. {d} An A B C old man is a shameful sight. Nectarius, that succeeded Nazianzen at Antioch, had little else to commend him to the place but a goodly gray beard and a graceful countenance. {e} Whereas of Abraham it is reported that he went to his grave in a good old age, or, as the Hebrew hath it, with a good gray head. Pluck out the gray hairs of virtue, and the gray head cannot shine with any great glory.

{a} Cognata sunt, γηρας et γερας, ut ηθος et εθος.

{b} The common name for the genus Gnaphalium of composite plants, having chaffy scales surrounding the flower heads; originally proper to G. sylvaticum; extended to other plants, of allied genera, or similar appearance.

{c} In Epist. ad Heb., ser. 7. Arsatius succeeded Chrysostom, being an old dotal of eighty years, " quem pisces facundia ranae agilitate superabant."

{d} Sen. Epist. 62, ad Lucil.

{e} Veneranda canities, et vultus sacerdote dignus -Baron.

Ver. 32. He that is slow to anger is better than the mighty.] Unruly passions are those Turks, saith one, that we must constantly make war with. Those Spaniards, with whom, as another saith, whoever made peace, gained nothing but repentance. Pax erit infida, pax incerta, as Livy {a} saith of that which the Romans made with the Samnites; a peace worse than war, as Augustine {b} saith of the peace brought in by Sulla. Men must be at deadly feud with those "lusts that war in their members," {#Jas 4:1} "fighting against their souls." {#1Pe 2:11} These to conquer is the noblest and most signal victory, since in subduing these we overcome the devil, {#Eph 4:26 Jas 4:7} as in yielding to them, we "give place" to him, and entertain him into our very bosoms. Passionate persons, though they be not drunk, yet are not they their own men; but have so many lusts, so many lords, conquering countries, as Alexander, vanquished of vices; or as the Persian kings, who commanded the whole world, but were commanded by their concubines. How much better Valentinian the emperor, who said, upon his deathbed, that among all his victories one only comforted him; and being asked what that was, he answered, I have overcome my worst enemy, mine own naughty heart.

“ Latius regnes, avidum domando

Spiritum, quam si Lybiam remotis

Gadibus iungas, et uterque poenus

Serviat uni.”

- Horat., Carm., lib. ii.

I cannot better translate it than by Solomon’s next words,

He that ruleth his spirit, is better than he that taketh a city.] See this exemplified in Jacob, who did better, when he heard of the rape of Dinah, in "holding his peace," than his sons did in taking and pillaging the city Shechem. {#Ge 34:5} None was to triumph in Rome that had not gotten five victories. {c} He shall never triumph in heaven that subdueth not his five senses himself.

{a} Liv. Hist., lib. ix.

{b} De Civ. Dei., lib. iii. cap. 28.

{c} Isidor. Tranq.

Ver. 33. The lot is cast into the lap.] This sentence at first sight seems light and unworthy of the place it holds in this book. But as every line in the holy Bible is pure, precious, and profitable, so this sets forth a matter of very great moment—viz., that the providence of God extendeth to the disposing of all things, even those things, also, that in regard of as are merely contingent and casual. Lottery is guided by providence, as in the finding out of Achan, designing of Saul to be king, dividing the land among the Israelites, &c. Chance-medley {a} is providence {#Ex 22} Cambyses, lighting off his horse, after he had been showing great cruelty to them of Athens, his sword flew out of his scabbard and slew him. Disponit Deus membra pulicis et culicis, saith Augustine: God disposeth of gnats and flies. Birds flying seem to fly at liberty, yet are they guided by an overruling hand; {#Mt 10:26-31} he teacheth them to build their nests; {#Ps 84:3} ק in the word ןק for a nest there is written bigger than ordinary, to imply so much, say Hebricians; he also provides them their meat, their several meats in due season—the young raven especially, {#Ps 147:9} if that be true that Aristotle {b} reporteth. This doctrine of God’s particular providence rightly resented, yields incredible profit and comfort. See my Love Tokens, pp. 11, 12.

{a} Accident or casualty not purely accidental, but of a mixed character. Chiefly in manslaughter by chance-medley (for which later writers often use chance-medley itself): ‘the casual killing of a man, not altogether without the killer’s fault, though without an evil intent; homicide by misadventure; homicide mixt’ (Cowel).

{b} Hist. animal., lib. ix. cap. 31.

Chapter 17

Ver. 1. Better is a dry morsel and quietness therewith.] Though there be not so much as a little vinegar to dip in. {#Pr 14:17} {See Trapp on "Pr 14:17"} The Hebrew word properly signifies a morsel of bread, as Rabbi Elias tells us. So, then, better is a crust of coarse bread without any other dainties or dishes—never so little, with love and peace—than a houseful of sacrifices; that is, of good cheer, usual at offering up of sacrifices. {#Pr 7:14} And hereunto Saint James seems to allude in #Pr 5:5.

Ver. 2. A wise servant shall have rule over a son, &c.] God hath a very gracious respect unto faithful servants, and hath promised them "the reward of inheritance," {#Col 3:24} which properly belongs to sons. This happens sometimes here, as to Joseph, Joshua, those subjects that married Solomon’s daughters; {#1Ki 4:10,14} but infallibly hereafter, when "they shall come from east and west to sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven," and to "enter into their Master’s joy," "but the children of the kingdom shall be cast out." {#Mt 8:11,12}

Ver. 3. The fining pot is for silver, &c.] God also hath his "fire in Zion, and his furnace in Jerusalem"; {#Isa 31:9} his conflatories and his crucibles wherein he will refine his, "as silver is refined, and try them as gold is tried." {#Zec 13:9} Not as if he knew them not, till he had tried them; for he made them, and therefore cannot but know them; as artificers know the several parts and properties of their works. Sed tentat ut sciat, id est, ut scire nos faciat, saith Augustine. He therefore tries us, that he may make us know what is in us, what dross, what pure metal; and that all may see that we are such as, for a need, can "glorify him in the very fires," {#Isa 24:15} "that the trial of our faith being much more precious than of gold that perisheth, though tried in the fire, may be found to praise, and honour, and glory." {#1Pe 1:7}

Ver. 4. A wicked doer giveth heed to false lips.] It is an ill sign of a vicious nature to be apt to believe scandalous reports of godly men. If men loved not lies, they wonld not listen to them. Some are of the opinion that Solomon having said, "God trieth the hearts," doth in this and the two next following verses instance some particular sins so accounted by God, which yet pass among men for no sins, or peccadilloes at the utmost, seeing no man seems to receive wrong by them—such as these are, to listen to lying lips, to mock the poor, to rejoice at another man’s calamity, and the like. Lo, they that do thus, though to themselves and others they may seem to have done nothing amiss, yet God that tries the hearts will call them to account for these malicious miscarriages.

Ver. 5. He that mocketh the poor, &c.] {See Trapp on "Pr 14:31"}

And he that is glad at calamities, shall not be unpunished.] He is sick with the devil’s disease, επιχαιρεκακια, which Job was not tainted with; {#Job 31:16-40} as the Edomites, Ammonites, Philistines, and other of Sion’s enemies {#La 1:21} were. How bitterly did the Jews insult our Saviour, when they had nailed him to the cross! And in like sort they served many of the martyrs, worrying them when they were down, as dogs do other creatures; and shooting sharp arrows at them when they had set them up for marks of their malice and mischief. Herein they deal equally barbarous manner with the saints, as the Turks did with one John de Chabes, a Frenchman, at the taking of Tripolis in Barbary. They cut off his hands and nose, and then, when they had put him quick into the ground to the waist, they, for their pleasure, shot at him with their arrows, and afterwards cut his throat. {a} Mr John Denly, martyr, {b} being set in the fire with the burniug flame about him, sang a psalm; then cruel Doctor Story commanded one of the tormentors to hurl a faggot at him; whereupon, being hurt therewith upon the face, that he bled again, he left his singing, and clapped both his hands upon his face. ‘Truly,’ said Doctor Story to him that hurled the faggot, ‘thou hast marred a good old song.’ This Story being, after the coming in of Queen Elizabeth, questioned in parliament for many foul crimes, and particularly for persecuting and burning the martyrs, he denied not but that he was once at the burning of a herewig, for so he termed it, at Uxbridge, where he cast a faggot at his face as he was singing psalms, and set a wine bush of thorns under his feet a little to prick him, &c. {c} This wretch was afterwards hanged, drawn, and quartered, {d} and so this proverb was fulfilled of him, "He that is glad at calamities, shall not be unpunished."

{a} Turkish History, fol. 756.

{b} Acts and Mon., fol. 1530.

{c} Ibid., 1918.

{d} Anno. 1571.

Ver. 6. Children’s children are the crown of old men.] That is, if they be not children those who "cause shame," as #Pr 17:2, and who disgrace their ancestors—stain their blood; if they obey their parents’ counsel and follow their good example; for otherwise they prove not crowns, but corrosives, to their aged sires, as did Esau, Absalom, Andronicus, and others.

And the glory of children are their parents.] If those children so well descended do not degenerate, as Jonathan the son of Gershom, the son of Manasseh—or rather of Moses, as the Hebrews read it with a nun suspensum {#Jud 18:31} -and as Eli’s, Samuel’s, and some of David’s sons did. Heroum filii noxae. Manasseh had a good father, but he degenerated into his grandfather Ahaz, as if there had been no intervention of a Hezekiah. So we have seen the kernel of a well-fruited plant degenerate into that crab or willow that gave the original to his stock. But what an honour was it to Jacob that he could swear "by the fear of his father Isaac!"—to David, that he could, in a real and heavenly compliment, say to his Maker, "Truly, Lord, I am thy servant; I am thy servant, and the son of thy handmaid!" {#Ps 116:16} -to Timothy, that the same faith that was in him had dwelt first "in his grandmother Lois, and his mother Eunice!" {#2Ti 1:5} -to the children of the elect lady! &c.—to Mark, that he was Barnabas’s sister’s son!—to Alexander and Rufus, men mentioned only, #Mr 15:21, but famously known in the Church to be the sons of Simon of Cyrene!—to the sons of Constantine the Great, to come of such a father, whom they did wholly put on, saith Eusebius, {a} and exactly resemble!—to be descended of those glorious martyrs and confessors that suffered here in Queen Mary’s days!

{a} ολον ενεδυσαντο το Κονσταντιν.—Euseb.

Ver. 7. Excellent speech becometh not a fool.] A Nabal, a sapless, worthless fellow, in whom all worth is withered and decayed, — qui nullas habet dicendi vires, as Cicero hath it, that can say no good except it be by rote, or at least by book, -what should he do discoursing of high points? God likes not fair words from a foul mouth. Christ silenced the devil when he confessed him to be the Son of the most high God. The leper’s lips should be covered, according to the law. The Lacedemonians, when a bad man had uttered a good speech in their council house, liking the speech but not the speaker, commanded one of better carriage to give the same counsel, and then they made use of it. {a} The people of Rome sware they would not believe Carbo though he sware. {b}

Much less do lying lips a prince.] Or any ingenuous man, as some render it. A prince’s bare word should be better security than another man’s oath, said Alphonsns, King of Arragon. When Amurath, the great Turk, was exhorted by his cruel son, Mohammed, to break his faith with the inhabitants of Sfetigrade, in Epirus, he would not listen, saying, "That he which was desirous to be great among men, must either be indeed faithful of his word and promise, or at least seem to be so." {c} -thereby to gain the minds of the people, who naturally abhor the government of a faithless and cruel prince. What a foul blur was that to Christian religion, that Ladislaus King of Hungary should, by the persuasion of the Pope’s envoy, break his oath given to this Amurath at the great battle of Varna, and thereby open the mouth of that dead dog to rail upon Jesus Christ! {d} And how will the Papists ever be able to wipe off from their religion that stain that lies upon it ever since the Emperor Sigismund, by the consent and advice of the Council of Constance, brake his promise of safe conduct to John Huss and Jerome of Prague, and burnt them! But they have a rule to walk by now, Fides cum haereticis non est servanda: Promises made to heretics are not to be observed. And it is for merchants, say they, and not for princes, to stand to their oaths, any further than may stand with the public good. This divinity they may seem to have drawn out of Plato, who, in his third Dialogue of the Commonwealth, saith, That if it be lawful for any one to lie, it may be lawful doubtless for princes and governors, that aim therein at the public welfare. But God, by the mouth of his servant and secretary, Solomon, here assures us it is otherwise.

{a} Odi hominem; ignava opera, philosopha sententia.

{b} Liv.

{c} Turkish History, fol. 321.

{d} Turkish History, fol. 291.

Ver. 8. A gift is as a precious stone, &c.] Heb., As a stone of grace. Like that precious stone tantarbe, spoken of in Philostratus, {a} that hath a marvellous conciliating property; or the wonderworking lodestone, that among other strange effects reckoned up by Marbodeus and Pictorius, doth possessores suos disertos et principibus gratos reddere, make those that have it well-spoken men, and well accepted by princes.

Whithersoever it turneth, it prospereth.] Most men are δωροφαγοι, and "love with shame, Give ye." Yet some Persian-like spirits there are—as hath been made good before by the examples of Luther, Galeabrius, and some others—that regard not silver; and as for gold, in such a way, they have no delight in it. {#Isa 13:17} But these are black swans indeed. The most sing, Quis nisi mentis inops oblatum respuat aurum? Who but a fool would refuse offered gold?

{a} In Vita Apollon, lib. iii. cap. 14.

Ver. 9. He that covereth a transgression, seeketh love.] In friendship, faults will happen. These must be many of them dissembled, and not chewed but swallowed down whole as medicine pills, for else they will stick in a man’s teeth and prove very unpleasant. {See Trapp on "Pr 10:12"}

But he that repeateth a matter separateth very friends.] He that is so soft and sensible of smallest offences, so tender and ticklish that he can put up nothing without revenge or reparation—he that rips up and rakes into his friends’ frailties, and makes them more in the relating, having never done with them, he shall soon make his best friends weary of him, nay, to become enemies to him.

Ver. 10. A reproof entereth more into a wise man, &c.] A word to the wise is sufficient. A look from Christ brake Peter’s heart, and dissolved it into tears. Augustus being in a great rage, ready to pass sentence of death upon many, was taken off by these words of his friend Maecenas, written in a note, and cast into his lap, Tandem aliquando surge carnifex. Pray rise at last executioner! {a} When Luther was once in a great heat, Melanchthon cooled him and qualified him by repeating that verse, Vince animos iramque tuam, qui caetera vincis: {b} Master your passions, you that so easily master all things else.

Than an hundred stripes into a fool.] Hic enim plectitur, sed non flectitur; corripitur, sod non corrigitur: Beaten he is, but not bent to goodness; amerced, but not amended. The cypress, the more it is watered, the more it is withered. Ahaz was the worse for his afflictions; so was the railing thief. Jeroboam’s withered hand works nothing upon his heart. He had herein as great a miracle wrought before him, saith a reverend man, {c} as St Paul had at his conversion, yet was he not wrought upon, because the Spirit did not set it on.

{a} Αναστηθι ηδηποτε δημιε.—{Dio., l. 55. c. 7. s. 2. 6:397}

{b} Joh. Manl., loc. com.

{c} Dr Preston.

Ver. 11. An evil man seeketh only rebellion.] Viz., How to gainstand and mischief those that by words or stripes seek to reclaim him. Some read it thus, ‘The rebellious seeketh mischief only’; he is set upon sin, he shall be sure of punishment. No warnings will serve obdurate hearts. Wicked men are even ambitious of destruction. Judgments need not go to find them out; they run to meet their bane—they seek it, and as it were send for it. But this they need not do, "for a cruel messenger shall be sent against him." God hath forces enough at hand to fetch in his rebels—viz., good and evil angels, stars, meteors, elements—other creatures, reasonable, unreasonable, insensible. The stones in the wall of Aphek shall sooner turn executioners than a rebellious Aramite shall escape unrevenged; not to speak of hell torments prepared for the devil and his angels, and by them to be inflicted on rebels and reprobates.

Ver. 12. Let a bear robbed of her whelps meet a man.] A bear is a fierce and fell creature, the she ear especially, as Aristotle notes, but most of all when robbed of her whelps, which she licketh into form, and loveth without measure. To meet her in this rage is to meet death in the face; and yet that danger may be sooner shifted and shunned than a furious fool set upon mischief. Such were the primitive persecutors, not sparing those Christians whom bears and lions would not meddle with. Such a one was our bloody Bonner, who in five years’ time took and roasted three hundred martyrs, most of them within his own walk and diocese. {a} Such another was that merciless Minerius, one of the Pope’s captains, who destroyed twenty-two towns of the innocent Merindelians in France, together with the inhabitants; and being entreated for some few of them that escaped in their shirts to cover their nakedness, he sternly answered that he knew what he had to do, and that not one of them should escape his hands, but he would send them to hell to dwell among devils. {b}

{a} Acts and Mon.

{b} Ibid.

Ver. 13. Whoso rewardeth evil for good, &c.] Ingratitude is a monster in nature, and doth therefore carry so much more detestation, as it is more odious even to themselves that have blotted out the image of God. {a} Some vices are such as nature smiles upon, though frowned at by divine justice; not so this. Lycurgus would make no law against it, because he thought none could be so absurd as to fall into it. Among the Athenians there was an action, αποστασιου, of a master against a servant ungrateful for his manumission, not doing his duty to his late master: such were again to be made bond-slaves. {b} Who can choose but abhor that abominable act of Michael Balbus, who that night that his prince (Leo Armenius) had pardoned and released him, got out and slew him? {c} And that of Muleasses, king of Tunis, who cruelly tortured to death the manifet and mesner, by whose means especially he had aspired to the kingdom; grieving to see them live to whom he was so much beholden. {d} And that of Dr Watson, bishop of Lincoln in Queen Mary’s days, who, being with Bonnet at the examination of Mr Rough, martyr (a man that had been a means to save Watson’s life in the days of King Edward VI), to requite him that good turn, detected him there to be a pernicious heretic, who did more harm in the northern parts than a hundred more of his opinion. {e} Whereunto may be added that of William Parry, who having been for burglary condemned to die, was saved by Queen Elizabeth’s pardon; but he (ungrateful wretch) sought to requite her by vowing her death, anno dom. 1584. {f} To render good for evil is divine, good for good is human, evil for evil is brutish, evil for good is devilish.

Evil shall not depart from his house, ] i.e., From his person and posterity, though haply he may escape the lash of man’s law for such an abhorred villany. See this fulfilled in Saul’s family, for his unworthy dealing with David; in Muleasses, and many others. Jeremiah, in a spirit of prophecy, bitterly curseth such, and foretelleth the utter ruin of them and theirs, {#Pr 18:20,21, &c.} "Shall evil be recompensed for good?" saith he. "Therefore deliver up their children to the famine, and let their wives be widows. Let a cry be heard from their houses," &c. {#Jer 18:20-22}

{a} Nihil est tam inhumanum, &c., quam committere, ut beneficio non dicam indignus sed victus esse videri. -Cic.

{b} Val. Max., lib. ii. cap. 1.

{c} Zonaras, in Annal.

{d} Turk. Hist., 642.

{e} Acts and Mon., fol. 1843.

{f} Speed., fol. 1178.

Ver. 14. The beginning of strife is as when one lets out water.] It is easier to stir strife than stint it. Lis litem generat; as water, it is of a spreading nature. Do therefore here as the Dutchmen do by their banks; they keep them with little cost and trouble, because they look narrowly to them, and make them up in time. If there be but the least breach, they stop it presently, otherwise the sea would soon flood them.

“Fertur in arva furens cumulo, camposque per omnes

Cum stabulis armenta trahit.’’—Virgil, Aeneid.

The same may fitly be set forth also by a similitude from fire; which if quenched presently, little hurt is done; as if not, "Behold how great a wood a little fire kindleth," saith Saint James. {#Pr 3:5} If "fire break out but of a bramble, it will devour the cedars of Lebanon." {#Jud 9:15} Cover therefore the fire of contention, as William the Conqueror commanded the curfew bell.

Therefore leave off contention before it be meddled with.] Antequam commisceatur. Stop or step back, before it come to further trouble. Satius est recurrere quam male currere, better retire than run on, in those ignoble quarrels especially, ubi et vincere inglorium est et atteri sordidum, wherein, whether he win or lose, he is sure to lose in his credit and comfort. We read of Francis I, king of France, that, consulting with his captains how to lead his army over the Alps into Italy, whether this way or that way, Amaril, his fool, sprang out of a corner, where he sat unseen, and bade them rather take care which way they should bring their army out of Italy again. It is easy for one to interest himself in quarrels, but hard to be disengaged from them when he is once in. Therefore principiis obsta, withstand the beginnings of these evils, and "study to be quiet." {#1Th 4:11} Milk quencheth wild fire. Oil, saith Luther, quencheth lime; so doth meekness strife.

Ver. 15. He that justifieth the wicked, and he that condemneth the just, &c.] To wrong a righteous man in word only is a grievous sin; how much more to murder him under pretence of justice, as they did innocent Naboth; as the bloody Papists do Christ’s faithful witnesses; and as the Jews did Christ himself, crying out, "We have a law, and by our law he ought to die." This is to play the thief or manslayer cum privilegio; this is to "frame mischief by a law." {#Ps 94:20} The like may be said of that other branch of injustice, the justifying of the wicked. Bonis nocet, qui malis parcit: He wrongs the good that spares the bad; better turn so many wild boars, bears, wolves, leopards loose among them, than these monstrous men of condition, that will either corrupt them, or otherwise mischieve them. For "thou knowest this people is set upon mischief" {#Ex 32:22} They cannot sleep, unless they have hurt some one. Neither pertains this proverb to magistrates only, but to private persons too, who must take heed how they precipitate a censure. Herein David was to blame in pronouncing the wicked happy, and condemning the generation of God’s children, {#Ps 73:3-16} for the which oversight he afterwards shames and shents himself, yea, befools and be-beasts himself, as well he deserved. {#Ps 73:22}

Ver. 16. Wherefore is there a price in the hand of a fool? &c.] Wealth without wit is ill bestowed. Think the same of good natural parts, either of body or mind; so for authority, opportunity, and other advantages. Whereto serve they, if not rightly improved and employed? Certainly they will prove no better than Uriah’s letters to those that have them; or as that sword which Hector gave Ajax; which so long as he used against his enemies, served for help and defence, but after he began to abuse it to the harm of harmless beasts, it turned into his own bowels. This will be a bodkin at thy heart one day, ‘I might have been saved, but I woefully let slip those opportunities that God had thrust into my hands, and wilfully cut the throat of mine own poor soul, by an impenitent continuance in sinful courses, against so many dissuasives.’ Oh the spirit of fornication, that hath so besotted the minds of the most, that they have no heart to look after heaven while it is to be had, but trifle and fool away their own salvation!

Ver. 17. A friend loveth at all times.] Such a friend was Jonathan; Hushai the Archite; Ittai the Gittite, who stuck close to David when he was at his lowest point. But such faithful friends are in this age all for the most part gone in pilgrimage, as he {a} once said, and their return is uncertain. David met with others, besides those above mentioned, that would be the causes, but not the companions, of his calamity—that would fawn upon him in his flourish, but forsake him in his trouble. "My lovers and friends stand aloof," &c. The ancients pictured Friendship in the shape of a fair young man, bare-headed, meanly appareled, having on the outside of his garment written, ‘To live and to die with you,’ and on his forehead, Summer and winter. His breast was open, so that his heart might be seen; and with his finger he pointed to his heart, where was written, Longe, prope -Far and near.

And a brother is born for adversity.] Birth binds him to it; {b} and although at other times fratrum concordia rara, brethren may jar and jangle, yet at a straight and in a stress, good-nature will work, and good blood will not belie itself. And as in the natural, so in the spiritual brotherhood, misery breeds unity. Ridley and Hooper, that when they were both bishops, differed so much about ceremonies, could agree well enough, and be mutual comforts one to another, when they were both prisoners. Esther concealed her kindred in hard times; but God’s people cannot. Moses must rescue his beaten brother out of the hand of the Egyptian, though he venture his life by it.

{a} Bishop Morton.

{b} Humphrey, Duke of Gloucester, being wounded and overthrown by the Duke of Alencon at the battle of Agincourt, was rescued by his brother, King Henry V, who, bestriding him, delivered him from danger, &c.—Speed.

Ver. 18. A man void of understanding striketh hands.] Of the folly and misery of rash suretyship, see #Pr 6:1-3 {See Trapp on "Pr 6:1"} {See Trapp on "Pr 6:2"} {See Trapp on "Pr 6:3"}

In the presence of his friend.] Or, Before his friend; that is, before his friend do it, who was better able, and more obliged. Thus like a woodcock he puts his neck into the gin, his foot into the stocks as the drunkard; and then hath time enough to come in with the fool’s "Had I wist," and to say, as the lion did when taken in the toil, Si praescivissem: If I had foreseen this. But why should there he among men any such Epimetheus, such a post master, an after wit?

Ver. 19. He loveth transgression that loveth strife.] It is strange that any should love strife, that hellhag, ερις ερυννις. And yet some, like trouts, love to swim against the stream; like salamanders, they live in the fire of contention; like Phocion, they hold it a goodly thing to dissent from others; like Pyrrhus, they are a "people that delight in war"; {#Ps 68:30} like David’s enemies, "I am for peace," saith he (that was his motto), "but when I speak of it, they are for war." {#Ps 120:7} These unquiet spirits are of the devil doubtless, that turbulent creature, that troubler of God’s Israel. He knows that "where envying and strife is, there is confusion and every evil work," {#Jas 3:16} and that he loveth transgression that loveth strife; he taketh pleasure in sin, which is the cause of his unquietness. Good, therefore, and worthy of all acceptation is the council of the Psalmist, "Cease from anger, and forsake wrath; fret not thyself in any wise to do evil." {#Ps 37:8} He that "frets" much will soon be drawn to "do evil." "An angry man stirs up strife, and a furious man aboundeth in transgression" {#Pr 29:22} Hence our Saviour bids "have salt within yourselves"; that is, mortify your corruptions, and then "be at peace one with another." {#Mr 9:50} Hence also St James saith, that "the wisdom from above is first pure, and then peaceable." And St Paul oft joins faith and love together; there can be no true love to, and good agreement with men, till the heart be purified by faith from the love of sin.

And he that exalteth his gate seeketh destruction.] Eventually he seeketh it, though not intentionally. "That exalteth his gate," that is, his whole house—a part being put for the whole—which he that builds too sumptuously is in the ready road to beggary; the beggar will soon have him by the back, as they say; quaerit rupturam, he will shortly break. Others read the words thus, "And he enlargeth his gate that seeketh a breach"; that is, say they, he that picketh quarrels, and is contentious, setteth open a wide door to let in many mischiefs.

Ver. 20. He that hath a froward heart findeth no good.] Who this is that hath a froward heart and a perverse tongue, Solomon shows, {#Pr 11:20} viz., the hypocrite, the "double minded man," {#Jas 1:8} that hath "a heart and a heart," {#Ps 12:2, mart.} one for God, and another for him that would have it, as that desperate Neapolitan boasted of himself. And as he hath two hearts, so two tongues too, {#1Ti 3:8} wherewith he can both "bless and curse," talk religiously or profanely, according to the company, {#Jas 3:10,11} speak Hebrew and Ashdod, the language of Canaan and the language of hell, like those in an island beyond Arabia, of whom Diodorus Siculus {a} saith, that they have cloven tongues, so that therewith they can alter their speech at their pleasure, and perfectly speak to two persons, and to two purposes, at once. Now how can these monsters of men expect either to find good, or not to fall into mischief? How can they escape the damnation of hell, whereof hypocrites are the chief inhabitants, yea, the freeholders, as it were? for other sinners shall have "their part" {μερος, #Mt 24:51} with the devil and hypocrites.

{a} Antiq., lib. iii.

Ver. 21. He that begetteth a fool, doeth it to his sorrow.] Solomon might speak this by experience, and wish, as Augustus did, utinam caelebs vixissem, aut orbus periissem. Oh that I had either lived a bachelor or died childless! To "bring forth children to the murderer," {#Ho 9:13} children to the devil, that old manslayer; oh, what a grief is this to a pious parent! how much better were a "miscarrying womb, and dry breasts!" What heavy moan made David for his Absalom, dying in his sin! How doth many a miserable mother weep and warble out that mournful ditty of hers in Plutarch over her deceased children, Quo pueri estis profecti? Poor souls, what is become of you!

And the father of a fool hath no joy.] No more than Oedipus had, who cursed his children when he died, and breathed out his last with

“Per coacervatos pereat domus impia luctus.”

No more than William the Conqueror had in his ungracious children, or Henry II, who, finding that his sons had conspired against him with the king of France, fell into a grievous passion, cursing both his sons, and the day wherein himself was born; and in that distemperature departed the world, which himself had so oft distempered. {a}

{a} Daniel, fol. 112.

Ver. 22. A merry heart doeth good, like a medicine.] Ευεκτειν ποιει: so the Septuagint renders it. And, indeed, it is ευθυμια~ that makes ευεξια. All true mirth is from rectitude of the mind, from a right frame of soul. When faith hath once healed the conscience, and grace hath hushed the affections, and composed all within, so that there is a Sabbath of spirit, and a blessed tranquillity lodged in the soul; then the body also is vigorous and vigetous, for the most part in very good plight and healthful constitution, which makes man’s life very comfortable. For, si vales, bene est. If you are well it is good. And λωστον υγιαινειν. "Go thy ways," saith Solomon to him that hath a good conscience, "eat thy bread with joy, and drink thy wine with a merry heart, since God accepteth thy works. Let thy garments be always white, and let thy head lack no ointment. Live joyfully with the wife of thy youth," {#Ec 9:7-9} &c., be lightsome in thy clothes, merry at thy meats, painful in thy calling, &c., these do notably conduce to and help on health. They that in the use of lawful means "wait upon the Lord, shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint." {#Isa 40:31}

But a broken spirit drieth the bones.] By drinking up the marrow and radical moisture. See this in David, {#Ps 32:3} whose "bones waxed old," whose "moisture," or chief sap, "was turned into the drought of summer"; his "heart was smitten and withered like grass; his days consumed like smoke"; {#Ps 102:3,4} his whole body was "like a bottle in the smoke"; {#Ps 119:83} he was a very bag of bones, and those also "burnt as a hearth." {#Ps 102:3} Aristotle, in his book of long and short life, assigns grief for a chief cause of death. And the apostle saith as much in #2Co 7:10. {See Trapp on "2Co 7:10"} {See Trapp on "Pr 12:25"} All immoderations, saith Hippocrates, are great enemies to health.

Ver. 23. A wicked man taketh a gift out of the bosom, ] i.e., Closely and covertly, as if neither God nor man should see him. The words may be also read thus: ‘He,’—that is, the corrupt judge—‘taketh a gift out of the wicked man’s bosom’; there being never a better of them, as Solomon intimateth by this ambiguous expression. Rain is good, and ground is good, yet ex eorum coniunctione fit lutum. {a} So giving is kind, and taking is courteous; yet the mixing of them makes the smooth paths of justice foul and uneven.

{a} Stapleton.

Ver. 24. Wisdom is before him that hath understanding.] The face of an understanding man is wisdom; his very face speaks him wise; the government of his eyes, especially, is an argument of his gravity. {a} His eyes are in his head, {#Ec 2:4} he scattereth away all evil with them. {#Pr 20:8} He hath oculum irretortum, as Job had; {#Job 31:1} and Joseph had oculum in metam (which was Ludovica’s Vives’s motto), his eye fixed upon the mark; he looks right on; {#Pr 4:25} he goes through the world as one in a deep muse, or as one that hath haste of some special business, and therefore overlooks everything besides it. He hath learned out of #Isa 33:14,15, that he shall see God to his comfort, must not only "shake his hands from taking gifts," as in the former verse, but also "stop his ears from hearing of blood," and "shut his eyes from seeing of evil." Vitiis nobis in animum per oculos est via, saith Quintilian; {b} sin entereth into the little world through these windows, and death by sin, as fools find too oft by casting their eyes into the corners of the earth, suffering them to rove at random without restraint, by irregular glancing and inordinate gazing. In Hebrew the same word signifies both an eye and a fountain, to show, saith one, that from the eye, as from a fountain, flows both sin and misery. ‘Shut up, therefore, the five windows, that the house may be full of light,’ as the Arabian proverb hath it. We read of one, that making a journey to Rome, and knowing it to be a corrupt place, and a corrupter of others, entered the city with eyes close shut; neither would he see anything there but St Peter’s church, which he had a great mind to go visit. Alipius in Augustine being importuned to go to those bloody spectacles of the gladiatory combats, resolved to wink, and did; but hearing an outcry of applause, looked abroad, and was so taken with the sport, that he became an ordinary frequenter of those cruel meetings.

{a} Vultus index animi.—Profecto occulis animus inhabitat. -Plin,

{b} Quintil., Declam.

Ver. 25. A foolish son is a grief to his father.] {See Trapp on "Pr 10:1"} {See Trapp on "Pr 15:20"}

Ver. 26. Also to punish the just is not good.] The righteous are to be cherished and protected, as those that uphold the state. Semen sanctum statumen terrae {#Isa 6:13} What Aeneas Sylvius said of learning, may be more properly said of righteousness, "Vulgar men should esteem it as silver, noble men as gold, princes prize it as pearls," but they that punish it, as persecutors do, shall be punished to purpose, when "God makes inquisition for blood." {#Ps 9:12}

Nor to strike princes for equity.] Righteous men are "princes in all lands," {#Ps 45:16} yea, they are kings in righteousness, as Melchisedec. Indeed they are somewhat obscure kings, as he was, but kings they appear to be, by comparing #Mt 13:17 Lu 10:24; "many righteous," saith Matthew "many kings," saith Luke. Now, to strike a king is high treason; and although princes have put up blows, as when one struck our Henry VI, he only said, ‘Forsooth you do wrong yourself more than me, to strike the Lord’s anointed.’ Another, also, that had drawn blood of him when he was in prison, he freely pardoned when he was restored to his kingdom, saying, ‘Alas, poor soul, he struck me more to win favour with others, than of any evil will he bare me.’ {a} So when one came to cry Cato mercy, for having struck him once in the bath, he answered, that he remembered no such matter. Likewise, Lycurgus is famous for pardoning him that smote out one of his eyes; yet he that shall touch the apple of God’s eye—as every one doth that wrongeth a righteous man, for equity especially—shall have God for a revenger. And "it is a fearful thing to fall into the hands of the living God." {#Heb 10:31}

{a} Daniel’s Hist., 198.

Ver. 27. He that hath knowledge spareth his words.] Taciturnity is a sign of solidity, and talkativeness of worthlesness. Epaminondas is worthily praised for this, saith Plutarch, that as no man knew more than he, so none spake less than he did.

And a man of understanding is of an excellent spirit.] Or, Of a cool spirit. The deepest seas are the most calm.

“Where river smoothest runs, deep is the ford,

The dial stirs, yet none perceives it move,” &c.

Ver. 28. Even a fool when he holdeth his peace, &c.]

“πας τις απαιδευτος φρονιμωτατος εστι σιωπιων.”

"Oh that you would altogether hold your peace, and it should be your wisdom," saith Job to his friends that spake much, but said little {#Job 13:5}

Chapter 18

Ver. 1. Through desire a man having separated himself, &c.] Here the reading that is in margin, methinks, is the better: "He that separates himself"—either from his friend, as the old interpreter makes the sense, or from anything else that he hath formerly followed—"seeketh according to his desire"—seeketh to satisfy his own heart’s lust, and to compass what he coveteth—"and intermeddleth with every business"—stirs very busily in everything that is done, and leaves no stone unrolled, no course unattempted, whereby he may effect his design, and come off with his credit. The practice hereof we may observe in the Pharisees, those old Separatists, who slandered all that our Saviour did; and in their pertinacious malice, never left till they had slain him for a deceiver of the people. So the Donatists separated, and affirmed that there were no true churches but theirs. They were also divided among themselves, in minutula frustula, into small sucking congregations, as Augustine saith, whose arguments not being able to confute, they reproached him for his former life, when he was a Manichee. In like sort dealt the Anabaptists with Luther, whom they held more pestiferous than the pope. Muncer wrote a book against him, dedicating it to the illustrious Prince Christ, and rails at him, as one that wanted the spirit of revelation, and savoured only the things of the flesh. {a} Our Separatists, the better sort of them, have said, that the differences are so small between themselves and us, that they can for a need come to our churches, partake in the sacraments, and hold communion with us as the churches of Christ. {b} But if so, how then dare they separate, and intermeddle with every business, that they may have some spacious pretence for it? Turks wonder at English for cutting or picking their clothes, counting them little better than mad to make holes in whole cloth, which time of itself would tear too soon. Men may do pro libitu -as some render "through desire" in this text—as they will with their own; but woe he to those that cut and rend the seamless coat of Christ with causeless separations.

{a} Scultet. Annal., ii. 38.

{b} Apologet. Narrat., p. 6.

Ver. 2. A fool hath no delight in understanding, but that his heart may discover itself.] Or, In discovering his own heart—i.e., in following his own humour, against all that can be said to the contrary. He is wilful, and so stands as a stake in the midst of a stream; lets all pass by him, but he stands where he was. It is easier to deal with twenty men’s reasons, than with one man’s will. He hath made his conclusion, you may as soon remove a rock as him. Quicquid vult valde vult, quicquid vult sanctum est. His will is his rule, and when a man hath said and done his utmost to convince him by force of reason, he shall find him like a mill horse, just there in the evening where he began his morning circuit. Some think that Solomon here taxeth, not so much the wilfulness, as the vain gloriousness and ostentation of fond fools, who seem to delight in wisdom; but it is only for a name, and that they may, by setting their good parts a-sunning, gain the applause and admiration of the world, for men singularly qualified. But why should any affect the vain praises of men, and not rest content with the euge of a good conscience? The blessed Virgin was troubled, when truly praised of an angel. Moses had more glory by his veil than by his face. Christ, beside the veil of his humanity, says, "See you tell no man," &c.

Ver. 3. When the wicked cometh, then cometh contempt.] It comes into the world with him, so the Hebrew doctors expound it. He is born a contemner of God, of his people, and of his ordinances, being "vainly puffed up by his fleshly mind," {#Col 2:18} and having a base esteem of others, in comparison of himself. Thus "vain man would be wise," yea, the only wise, "though man be born like a wild ass’s colt," {#Job 11:12} and so he could not but confess, would he but consult a while with himself. But he doth with himself as some people do by dogs and monkeys, which they know to be paltry carrion beasts, and yet they set great store by them, and make precious account of them, merely for their mind’s sake.

And with ignominy, reproach.] These two he shall be sure of, according to that of #1Sa 2:30:—"They that despise me shall be lightly esteemed"; and #Pr 3:34, "Surely God scorneth the scorners"; {See Trapp on "Pr 3:34"} he pays them in their own coin, overshoots them in their own bow, makes them to meet with such as will mete them out their own measure, and for their contempt repay them with ignominy, "reproach."

Ver. 4. The words of a man’s mouth are as deep waters.] Fitly are the words of the wise resembled to waters, saith one, inasmuch as they both wash the minds of the hearers, that the foulness of sin remain not therein, and water them in such sort that they faint not, nor wither by a drought and burning desire of heavenly doctrine. Now these words of the wise are of two sorts—some are as deep waters, and cannot easily be fathomed, as Samson’s riddles and Solomon’s apothegms, so very much admired by the Queen of Sheba, #2Ch 9:1-9; some again are plain, and flow so easily, as a flowing brook, that the simplest may understand them. The same may be affirmed of the holy Scriptures——those "words of the wise and their dark sayings." {#Pr 1:6} The Scriptures, saith one, are both text and gloss; one place opens another; one place hath that plainly, that another delivers darkly. The Rabbis have one saying, That there is a mountain of sense hangs upon every apex of the word of God; and another they have, Nulla est obiectio in lege quae non habet solutionem in latere -i.e., There is not any doubt in the law but may be resolved by some other text. Parallel scriptures cast a mutual light one upon another; and is there not a thin veil laid over the word, which is more rarefied by reading, and at last wholly worn away? A friend, says Chrysostom, that is acquainted with his friend, will get out the meaning of a letter or phrase which another could not that is a stranger; so it is in the Scripture.

Ver. 5. It is not good to accept the person of the wicked.] Indeed, it is so bad as can hardly be expressed, and is therefore here set forth by the figure liptote; which is, say grammarians, cum minus dicitur, plus intelligitur, when little is said, but more is understood. {a} This accepting of persons, declared here to be so very naught, is either in passing sentence of judgment, of which see #Le 19:15; {See Trapp on "Le 19:15"} or otherwise in common conversation, of which read #Jas 2:1-4. {See Trapp on "Jas 2:1"} {See Trapp on "Jas 2:2"} {See Trapp on "Jas 2:3"} {See Trapp on "Jas 2:4"}

To overthrow the righteous in judgment.] Which is the easilier done, because they cannot quarrel and contend as the wicked can. "The fool’s lips enter into contentions"; {#Pr 18:6} they have an art in it; they are dexterous at it; it is their trade and study to brabble and wrangle, to set a good face upon an ill matter, to rail and out brave, to set men further at odds, and to embitter their spirits one against another. This is a trick they have learned of their father the devil; and this their graceless speeches do as directly tend unto, as if they had legs to go into contention.

{a} Ut apud Virgil. Nec nulla innata est inaratae gratia terrae. -Georg., ii.

Ver. 6. A fool’s lips enter into contention.] {See Trapp on "Pr 18:5"}

And his mouth calleth for strokes] {a} By his desire upon others; but by desert and effect upon himself.

{a} Vehementer doleo, quia vehementer diligo. Atque sit cum maesto vultu, oculis demissis, cum quadam tarditate et vocis plangitu procedit maledictio. -Bernard.

Ver. 7. A fool’s mouth is his destruction.] #Pr 10:14,12:13 13:3 {See Trapp on "Pr 10:14"} {See Trapp on "Pr 12:13"} {See Trapp on "Pr 13:3"}

Ver. 8. The words of a talebearer are as wounds.] {See Trapp on "Pr 12:18"} He that takes away a man’s good name kills him alive, and ruins him and his posterity; being herein worse than Cain, for he, in killing his brother, made him live for ever, and eternalised his name. Some read, "Are as the words of the wounded": they seem to speak out of wounded, troubled hearts, and then their words go down into the belly—they go glib down, pass without the least questioning.

Ver. 9. He also that is slothful in his work.] As he must needs be that goes peddling about with tales, and buzzing evil reports into the ears of those that will hear them. See #1Ti 5:3, with the note there. Lata negligentia dolus est, saith the civilian.

Is brother to him that is a great waster.] Est frater Domini disperditionis, will as certainly come to poverty as the greatest waster of good. A man dies no less surely, though not so suddenly, of a consumption than of an apoplexy.

Ver. 10. The name of the Lord is a strong tower.] God’s attributes are called "His name"; because by them he is known as a man is, by his name. These are said to be Arx roboris, a tower so deep, no pioneer can undermine it; so thick, no cannon can pierce it; so high, no ladder can scale it; -"a rock," an "old rock"; {#Isa 26:4} yea, "munitions of rocks"; {#Isa 33:16} rocks within rocks; a tower impregnable—inexpugnable. {a}

The righteous runneth to it.] All creatures run to their refuges when hunted, {#Pr 30:26 Ps 104:18 Pr 18:11 Da 4:10,11 Jud 9:50,51} which yet fail them many times, as the tower of Shechem did; {#Jud 9:46-49} as the stronghold of Sion did those Jebusites that scorned David and his host—as conceited, that the very lame and blind, those most shiftless creatures, might there easily hold it out against him. {#2Sa 5:6,7} The hunted hare runs to her form, but that cannot secure her; the traveller to his bush, but that, when once wet through, does him more hurt than good; as the physicians did the haemorroids. {#Mr 5:26} But as she, when she had spent all before, came to Christ and was cured, so the righteous being poor and destitute of wealth—which is the rich man’s strong city {#Pr 18:11} -and of all human helps (God loveth to relieve such as are forsaken of their hopes), runs to this strong refuge, and is not only safe, but ‘set aloft,’ as the word signifies, out of the gunshot. {b} None can pull them out of his hands. Run therefore to God, by praying and not fainting. {#Lu 18:1} This is the best policy for security. That which is said of wily persons that are full of fetches, of windings, and of turnings in the world, that such will never break, is much more true of a righteous, praying Christian. He hath but one grand policy to secure him in all dangers; and that is, to run to God.

{a} That cannot be taken by assault or storm; incapable of being overcome, subdued, or overthrown by force; impregnable, invincible.

{b} εκ βελους, John x. Sic.—Query? #Joh 10:4, τα ιδια προβατα εκβαλη.

Ver. 11. The rich man’s wealth is his strong city.] It is hard to have wealth, and not to trust to it. {#Mt 19:24 1Ti 5:17; see the notes there} But wealth was never true to those that trusted it; there is an utter uncertainty, {#1Ti 5:17} a nonentity, {#Pr 23:5,6} an impotence to help in the evil day, {#Zep 1:18} an impossibility to stretch to eternity, unless it be to destroy the owner for ever. {#Ec 5:13 Jas 5:1,2} A wicked man beaten out of earthly comforts is as a naked man in a storm, and an unarmed man in the field, or a ship tossed in the sea without an anchor, which presently dasheth upon rocks, or falleth upon quicksands. Totam igitur anchoram sacram figamus in Deo, qui solus nec potest, nec vult fallere; Cast we anchor therefore upon God, who neither can nor will fail us, saith a learned interpreter.

And as an high wall in his own conceit.] It is "conceit" only that sets a price upon these outward comforts, and bears men in hand, that thereby, as by a high wall, they shall not only be secured, but secreted in their lewdness, from the eyes of God and men. But what said the oracle to bloody Phocas? Though thou set up thy walls as high as heaven, sin lies at the foundation, and all will out—yea, all be overturned. {a}

{a} εαν υψοις τα τειχη εως ουρανου ενδον το κακον, &c.—Cedr.

Ver. 12. Before destruction the heart of a man is haughty.] Creature confidence and high mindedness are the Dives’s richman’s diseases, and go therefore yoked together, as here; so in #1Ti 6:17—"Charge the rich that they be not high minded, nor trust to uncertain riches." Magna cognatio ut rei sic nominis divitiis, et vitiis; Wealth and wickedness are of near alliance, and are not far from destruction, or ‘breaking to shivers,’ as the word signifies. So bladder like is the soul, that, filled with earthly vanities, though but wind, it grows great and swells in pride; but pricked with the least pin of divine justice, it shrinks and shrivels to nothing. {#Pr 16:18 15:33 12:2} {See Trapp on "Pr 16:18"} {See Trapp on "Pr 15:33"} {See Trapp on "Pr 12:2"}

Ver. 13. He that answereth a matter before he heareth it.] Solomon had said before, that "even a fool, when he holdeth his peace, is counted wise," {#Pr 17:28} and in many passages of this blessed book he sets forth that a great part of man’s wisdom is shown in his words. To be too forward to answer, before the question be fully propounded or expounded is rash, if not proud boldness, and reflects shame upon them that do it. Likewise to be "slow to hear, swift to speak,"—hath not God given us two ears, and one tongue, to teach us better?—to precipitate a censure, or pass sentence before both parties be heard, to speak evil of the things that a man knows not, or weakly and insufficiently to defend that which is good against a subtle adversary; Augustine professeth this was it that hardened him; and made him to triumph in his former manicheeism, that he met with feeble opponents, and such as his nimble wit was easily able to overturn. Oecolampadius said of Carolostadius, that he had a good cause, but wanted shoulders to support it.

Ver. 14. The spirit of a man will sustain his infirmity.] Some sorry shift a man may make to bustle with, and to rub through other ailments and aggrievances, disasters or diseases, sores or sicknesses of the body—as the word here properly importeth. Let a man be sound within, and, upon good terms, at peace with his own conscience, and he will bravely bear unspeakable pressures. {#2Co 1:9,12} Paul was merry under his load, because his heart was cheery in the Lord; as an old beaten porter to the cross, maluit tolerare quam deplorare, his "stroke was heavier than his groaning," as Job. {#Job 23:2} Alexander Aphrodiseus {a} gives a reason why porters under their burdens go singing; because the mind, being delighted with the sweetness of the music, the body feels the weight so much the less. Their shoulders, while sound, will bear great luggage; but let a bone be broken, or but the skin rubbed up and raw, the lightest load will be grievous. A little water in a leaden vessel is heavy; so is a little trouble in an evil conscience.

But a wounded spirit who can bear?] q.d., It is a burden importable, able to quail the courage, and crush the shoulders of the hugest Hercules, of the mightiest man upon earth; who can bear it? The body cannot; much less a diseased body. And if the soul be at unrest, the body cannot but co-suffer. Hence Job preferred, and Judas chose strangling before it. Bilney and Bainham, after they had abjured, felt such a hell in their consciences, till they had openly professed their sorrow for that sin, as they would not feel again for all the world’s good. {b} Daniel chose rather to be cast into the den of lions, than to carry about a lion in his bosom, an enraged conscience. The primitive Christians cried likewise, Ad Leones potius quam ad Lenones adiaciamur. To the lions is more preferable than let us be thrown near the lions. What a terror to himself was our Richard III, after the cruel murder of his two innocent nephews; and Charles IX of France, after that bloody massacre? He could never endure to be awakened in the night without music, or some like diversion. But, alas! if the soul itself be out of tune, these outward things do no more good than a fair shoe to a gouty foot, or a silken stocking to a broken leg.

{a} Problem i. Numb. 78.

{b} Act. and Mon., fol. 938.

Ver. 15. The heart of the prudent getteth knowledge.] Such as can keep the bird singing in their bosom, and are free from inward perturbations, these by meditating on the good word of God, and by listening to the wholesome words of others, get and gather knowledge; that is, great store of all sorts of knowledge, that which is divine especially, and tends to the perfecting of the soul.

Ver. 16. A man’s gift maketh room for him.] This Jacob {#Ge 43:11} knew well, and therefore bade his sons take a present for the governor of the land, though it were but of every good thing a little. So Saul, {#1Sa 9:7} when to go to the man of God to inquire about the asses; "But behold, said he to his servant, if we go, what shall we bring the man? what have we?" {See Trapp on "Pr 17:8"} {See Trapp on "Pr 17:23"}

Ver. 17. He that is first in his own cause seemeth just.] The first tale is good till the second be heard. How fair a tale told Tertullus for the Jews against Paul, till the apostle came after him, and unstarched the orator’s trim speech? Judges had need to get and keep that ους αδιαβληκτον that Alexander boasted of, to keep one ear clear and unprejudiced, for the defendant; for they shall meet with such active actors or pleaders, as can make Quid libet ex quo libet, candida de nigris et de candentibus atra, as can draw a fair glove upon a foul hand, blanch and smooth over the worst causes with goodly pretences, as Ziba did against Mephibosheth, Potiphar’s wife against Joseph, &c. He must therefore αμφοιν ακροασθαι, as the Athenian judges were sworn to do, "hear both sides indifferently": and as that Levite said, {#Jud 19:28-30} Consider, consult, and then give sentence, doing nothing by partiality or prejudice.

Ver. 18. The lot causeth contentions to cease.] As it did in #Jos 14:2, where it is remarkable, that Joshua, that lotted out the land, left none to himself; and that portion that was given him, and he content with it, was but a mean one in the barren mountains. So again in #Ac 1:26, where it is remarkable, that this Joseph, called Barsabas, seeing it was not God’s mind by lot to make choice of him now to succeed Judas in the apostleship, was content with a lower condition; therefore, afterwards God called him to that high and honourable office of an apostle, if at least this Joseph Barsabas, were the same with that Joseph Barnabas in #Ac 4:36, as the Centurists are of opinion. {See Trapp on "Pr 16:23"}

Ver. 19. A brother offended is harder to be won, &c.] Whether it be a brother by race, place, or grace; Corruptio optimi pessima: those oft that loved most dearly, if once the devil cast his club between them, they hate most deadly. See this exemplified in Cain and Abel, Esau and Jacob, Polynices and Eteocles, Romulus and Remus, Caracalla and Geta, the two sons of Severus the Emperor, Robert and Rufus, the sons of William the Conqueror, the civil dissensions between the houses of York and Lancaster, wherein were slain eighty princes of the blood royal, {a} the dissensions between England and Scotland, which consumed more Christian blood, wrought more spoil and destruction, and continued longer than ever quarrel we read of did between any two people of the world. As for brethren by profession, and that of the true religion too, among Protestants, you shall meet with many divisions, and those prosecuted with a great deal of bitterness. Nullum bellum citius exardescit, nullum deflagrat tardius quam Theologicum. {b} No war breaks out sooner, or lasts longer, than that among divines, or as that about the sacrament; a sacrament of love, a communion, and yet the occasion, by accident, of much dissension. This made holy Strigelius weary of his life. Cupio ex hac vita migrare ob duas causas, saith he. For two causes chiefly do I desire to depart out of this world; First, That I may enjoy the sweet sight of the Son of God, and the Church above; Next, Ut liberer ab immanibus et implicabilibus odiis Theologorum, that I may be delivered from the cruel and implacable hatreds of dissenting divines. {c} There is a most sad story of those that fled to Frankfort hence in Queen Mary’s time; yet among them there were such grievous breaches, that they sought the lives one of another; great care therefore must be taken that brethren break not friendship: or if they do, that they reunite in peace again as soon as is possible.

{a} Daniel, 192.

{b} Bucholcer.

{c} Melch. Adam, in Vita.

Ver. 20. A man’s belly shall be satisfied with the fruit of his mouth.] {See Trapp on "Pr 12:14"} {See Trapp on "Pr 13:2"}

And with the increase of his lips shall he be satisfied.] It is worthy the observing, saith an interpreter here, that Solomon doth vary his words: he speaketh sometimes of the "mouth," sometimes of the "lips," sometimes of the "tongue," as #Pr 18:21, to show that all the instruments or means of speech shall have, as it were, their proper and just reward.

Ver. 21. Death and life are in the power of the tongue.] That best and worst member of the body, as Bias told Amasis, king of Egypt; {a} an "unruly evil set on fire of hell," saith St James of an ill tongue—as contrarily a good one is fired with zeal by the Holy Ghost. {#Ac 2:2-4} Fire, we know, is a good servant, but an ill lord; if it get above us once, there is no dealing with it. Hence it is, that as the careful householder lays a strict charge upon his children and servants to look well to their fire, so doth Solomon give often warning to have a care of the tongue. "For by thy words shalt thou be justified, and by thy words thou shalt be condenmed," saith a greater than Solomon. {#Mt 12:37} The Arabians have a proverb, ‘Take heed that thy tongue cut not thy throat.’ {b} A word and a pest grow upon the same root in the Hebrew; to shew, saith one, that an evil tongue hath the pestilence in it. It spits up and down the room, as the serpent Dipsas, or as a candle, whose tallow is mixed with brine.

{a} Plutarch.

{b} Cave ne feriat lingua tua collum tuum. -Scalig.

Ver. 22. Whoso findeth a wife, &c.] Whoso, after much seeking, by prayer to God, and his own utmost industry—as {#Ge 24:1-9} Isaac went forth to pray, and his servant went forth to seek—findeth a fit and faithful yoke fellow—called here "a wife," that is, "a good wife," as #Ec 7:1. A name is put for a good name, and as #Isa 1:18, wool is put for white wool: every married woman is not a wife; a bad woman is but the shadow of a wife; {a} according to Lamech’s second wife’s name, Zillah. "He findeth a good thing," a singular blessing, and such as should draw from him abundance of thanks. He may well say, as they were wont to do at Athens when they were married, εφυτον κακον, ευρον αμεινον. I have left a worse condition, and found a better. {b} If any be the worse for a wife, for a good wife especially, it is from his own corrupt heart, that, like a toad, turns all it takes into rank poison.

{a} Hilbah: id est, umbra ipsius, quomodo. -Menander, φιλου σκιαν dixit.

{b} Zenodo. Prov.

Ver. 23. The poor useth entreaties.] Speaks supplications; comes in a submissive manner; uses a low language, as a broken man. How much more should we do so to God? Quanta cum reverentia, quanto timore, quanta ad Deum humilitate aecedere debet e palude sua procedens et repens vilis ranuncula, { a} creeping into his presence with utmost humility and reverence.

{a} Bernard.

Ver. 24. A man that hath friends, &c.] For Cos amoris amor, Love is the whetstone, or loadstone rather, of love. Marce, ut ameris, ama. {a} Love is a coin that must be returned in kind.

And there is a friend, &c.] Such a friend is as one’s own soul, {#De 13:6} a piece so just cut for him, as answers him rightly in every joint. This is a rare happiness.

{a} Martial.

Chapter 19

Ver. 1. Better is the poor that walketh in his integrity.] That poor but honest man, that speaks supplications, {#Pr 18:23} but abuseth not his lips to lewd and loose language, is better than that rich fool that answers him roughly and robustiously—as Nabal did David’s messengers—and otherwise speaks ill, thinks worse. We usually call a poor man a "poor soul"; a poor soul may be a rich Christian, and a rich man may have a poor soul.

Ver. 2. Also, that the soul be without knowledge, it is not good.] An ignorant man is a naughty man. Ignorat sane improbus omnis, saith Aristotle, {a} Every bad minded man is in the dark; neither can any good come into the heart, but it must pass through the understanding; and the difference of stature in Christianity grows from different degrees of knowledge. The Romans were "full of knowledge," and therefore "full of goodness." {#Ro 15:14}

And he that hasteth with his feet sinneth.] Or, Wandereth out of the way. As he that is out of his way, the faster he rides or runs, the farther he is out; so is blind zeal. It is like mettle in a blind horse, that, running upon the rocks and precipices, first breaks his hoofs, and then his neck; or like the devil in the possessed, that cast him sometimes into the fire and sometimes into the water.

{a} Eth., lib. iii.

Ver. 3. The foolishness of a man perverteth his way.] So that all goes cross with him, and God "walks contrary to him," {#Le 26:21} as it befell our King John, Queen Mary, and Henry IV of France. King John saw and acknowledged it in these words, Postquam, ut dixi, Deo reconciliatus, me ac mea regna (proh dolor!) Romanae subieci ecclesiae, nulla mihi prospera, sed omnia contraria advenerunt, { a} Ever since I submitted to the see of Rome, nothing hath prospered with me.

And his heart frets against the Lord.] As the cause of his calamity. Birds of prey, that have been long kept in the dark, when they get abroad, are out of measure, raging and ravenous: so are ignorant spirits; they let fly on all hands, when in durance especially, and spare not to spit their venom in the very face of God, as did Pharaoh, when that thick darkness was upon him; the king of Israel that said, "Behold this evil is of the Lord, and what should I wait for the Lord any longer?" {#2Ki 6:33} Mohammed, the first emperor of the Turks, being wonderfully grieved with the dishonour and loss he had received at the last assault of Scodra, in his choler and frantic rage, most horribly blasphemed against God, saying, that it were enough for him to have care of heavenly things, and not to cross him in his worldly actions. {b}

{a} Mat. Paris.

{b} Turk. Hist., fol. 423.

Ver. 4. Wealth maketh many friends.] Res amicos invenit, saith he in Plautus. Wine, saith Athenaeus, hath ελκοστικον τι προς φιλιαν, a force in it to make friendship. Wealth we are sure hath; but as that is no sound love that comes out of cups—it is but ollaris amicitia; friendship of the cup, so neither are they to be trusted that wealth wins to us. Hired friends are seldom either satisfied or sure, but, like the ravens in Arabia, that, full gorged, have a tunable, sweet record, but empty, screech horribly. Flies soon fasten upon honey, and vermin will haunt a house where food is to be gotten.

But the poor is separated from his neighbour.] Who either turns from him as a stranger, or against him as an enemy. Nero being condemned to die, and not finding any one that would fall upon him and despatch him, cried out, Itane, nec amicum, nec inimicum habeo? Have I now neither friend nor foe that will do this for me?

Ver. 5. A false witness shall not be unpunished.] Many poor people care not to lend their rich friend an oath at a need; and many rich, though they think ill of pillory perjury, yet they make little conscience of a merry lie. Neither of these shall pass unpunished. And this sentence may be to them, as those knuckles of a man’s hand were to Belshazzar, to write them their destiny, or as Daniel was to him, to read it unto them.

Ver. 6. Many will entreat the favour of the prince.] Yea, lie at his feet, and lick up his spittle, not being loyal in love for conscience, but submissive in show for commodity. Every man will be thrusting in where anything is to be gotten. The poets make Litae, or Petitions, to be the daughters of Jupiter, and ever about him; to signify, saith the mythologist, that princes and great ones are seldom without suppliants and suitors. {a}

And every man is a friend, &c.] {See Trapp on "Pr 17:8"}

{a} ου γαρ ατιμοι Ικεσιου Ζηνος κουραι λιται.—Orph. in Arg.

Ver. 7. All the brethren of the poor do hate him.] How much more then his hired friends? These are like crows to a dead carcase, which if they flock to it, it is not to defend but to devour it; and no sooner have they bared the bones, but they are gone. {See Trapp on "Pr 14:20"}

Ver. 8. He that getteth wisdom.] Heb., He that getteth, or possesseth a heart; for we are born brutes, and are compared to "the horse and mule that have no understanding." {#Ps 32:9} Hearts we have all, but our "foolish hearts are darkened," {#Ro 1:21} yea, "a deceived heart hath turned us aside that we cannot deliver our souls, nor say, Is there not a lie in my right hand?" {#Isa 44:20} Well may the rich have many friends, but not many hearts: for without wisdom no man can love his own soul, much less can he truly love another. Therefore, by how much better it is for a man to love his own soul as he ought than to be beloved of others for his gifts, by so much it is better to get wisdom than to get wealth.

Ver. 9. A false witness, &c.] See #Pr 19:5.

Ver. 10. Delight is not seemly for a fool.] Dignitas in indigno est ornamentum in luto, saith Salvian. Health, wealth, nobility, beauty, honour, and the like, are ill bestowed upon a wicked man, who will abuse them all to his own and other men’s undoing. The wisest have enough to do to manage these outward good things. What may we hen expect from fools? {a} {See Trapp on "Pr 14:24"} If they make wise men fools, they will make fools mad men.

Much less for a servant to rule over princes.] As Abimelech, that bramble, did over the cedars of Lebanon; as Tobiah, the servant, the Ammonite, sought to do over Nehemiah and the princes of Judah; as the servants of the Emperor Claudius did over him and the whole State, which occasioned that verse to be pronounced on the theatre—

‘Αφορητος εστιν ευτυχων μαστιγιας.’

As Becket and Wolsey affected to do in their generations; and as the bridge maker of Rome, who styles himself servus servorum, a servant of servants, and yet acts as a dominus dominantium et rex regum, lord of lords, and king of kings. Round about the Pope’s coins are these words stamped, "That nation that will not serve thee shall be rooted out." His janissaries, also, the Jesuits, are as a most agile sharp sword, whose blade is sheathed at pleasure in the bowels of every commonwealth, but the handle reacheth to Rome and Spain. This made that most valiant and puissant prince, Henry IV of France, when he was persuaded by one to banish the Jesuits, say, "Give me then security for my life."

{a} Secundae res etiam sapientum animos fatigant; quanto magis insolescent stulti rerum successu prospero? -Salust.

Ver. 11. The discretion of a man deferreth his anger.] Plato, when angry with his servant, would not correct him at that time, but let him go with Vapulares nisi irascerer, I am too angry to beat thee. A young man that had been brought up with Plato, returning home to his father’s house, and hearing his father chide and exclaim furiously, said, "I have never seen the like with Plato." {a} {See Trapp on "Pr 14:29"} Anger, by being deferred, may be diminished, so it be not concealed for a further opportunity of mischief, as Absalom’s towards Amnon, and Tiberius’s, who, the more he meditated revenge, the more did time and delay sharpen it. And the farther off he threatened, the heavier the stroke fell. {b}

And it is his glory to pass over a transgression.] Heb., To pass by it, as not knowing of it, or not troubled at it. Thus David was deaf to the railings of his enemies, and "as a dumb man, in whose mouth are no reproofs." Socrates, when he was publicly abused in a comedy, laughed at it. Polyagrus vero seipsum strangulabat, saith Aelian; but Polyagrus, not able to bear such an indignity, hanged himself. Augustus likewise did but laugh at the satires and buffooneries which they had published against him; and when the senate would have further informed him of them, he would not hear them. The manlier any man is, the milder and readier to pass by an offence. This shows that he hath much of God in him (if he do it from a right principle), who bears with our evil manners, {c} and forgives our trespasses, beseeching us to be reconciled. When any provoke us, we use to say, We will be even with him. There is a way whereby we may be not even with him, but above him, and that is, forgive him. Wink at small faults especially. Qui nescit dissimulare, nescit vivere.

{a} Seneca, De Ira, lib. iii. cap. 11.

{b} "Lentus in meditando ubi prorupisset," &c. -Tacit.

{c} ετροποφορησεν. {#Ac 13:18} See the marginal reading in Authorised Version.

Ver. 12. The king’s wrath is as the roaring of a lion.] Heb., Of a young lion, which, being in his prime, roars more terribly; sets up his roar with such a force that he amazeth the other creatures whom he hunteth, so that, though far swifter of foot than the lion, they have no power to fly from him. {a} Kings have long hands, strong clutches. Good therefore is the wise man’s counsel in #Ec 8:2-4. {See Trapp on "Pr 16:14"} {See Trapp on "Pr 16:15"}

{a} Ambros., Hexs., lib. vi. cap. 5.

Ver. 13. A foolish son is the calamity of his father.] Children are certain cares, but uncertain comforts. Let them prove never so towardly, yet there is somewhat to do to breed them up, and bring them to good. But if they answer not expectation, the parent’s grief is inexpressible. See the note on #Pr 10:1, and xv. 20. How many an unhappy father is tempted to wish with Augustus,

‘O utinam caelebs vixissem, orbusque perissem?’

And the contentions of a wife are a continual dropping.] Like as a man that hath met with hard usage abroad thinks to mend himself at home, but is no sooner sat down there but the rain, dropping through the roof upon his head, drives him out of doors again. Such is the case of him that hath a contentious wife—a far greater cross than that of ungracious children, which yet are the father’s calamities and heart breaks. Augustus had been happy if he had had no children; Sulla if he had had no wife. All evils, as elements, are most troublesome when out of their proper place, as impiety in professors, injustice in judges, discomfort in a wife. This is like a tempest in the haven, most troublesome, most dangerous. {a}

{a} Coniugium coniurgium. De discordi coniugio Themistocles dixit, συνοικουσι, ου συμβιουσι.

Ver. 14. House and riches are the inheritance of the fathers.] Viz., More immediately. God gives them to the parents, and they leave them to their children, being moved thereto by God. Though a carnal heart looks no higher than parents, cares not, so he may have it, whence he hath it. It is dos non Deus that maketh marriages with them—good enough, if goods enough. Money is the greatest meddler, and drives the bargain and business to an upshot. Mostly such matches prove unhappy and uncomfortable. How can it be otherwise, since Hic Deus nihil fecit? God indeed had a hand in it, but for their just punishment that so followed after lying vanities, and so forsook their own mercies.

But a prudent wife is of the Lord.] Nature makes a woman, election a wife; but to be prudent, wise, and virtuous is of the Lord. A good wife was one of the first real and royal gifts bestowed on Adam. God set all the creatures before him ere he gave him a wife, that, seeing no other fit help, he might prize such a gift; not a gift of industry, but of destiny, as one saith; for "marriages are made in heaven," as the common sort can say, and as very heathens acknowledge. The governor of Eskichisar, hearing Othoman the great Turk’s relation of a fair lady whom he was in love with, and had highly commended for her virtues, seemed greatly to like his choice, saying that she was by the divine providence appointed only for him to have. {a}

{a} Turkish Hist., fol. 136.

Ver. 15. Slothfulness casteth into a deep sleep.] Sloth bringeth sleep, and sleep poverty. See this excellently set forth. {#Pr 6:9-11 10:4} {See Trapp on "Pr 6:9"} {See Trapp on "Pr 6:10"} {See Trapp on "Pr 6:11"} {See Trapp on "Pr 10:4"}

Ver. 16. He that keepeth the commandment keepeth his own soul.] This is the first fruit of shaking off sloth and sleepiness. He that "stirs up himself to take hold of God," {#Isa 64:7} and to "take hold of his covenant," {#Isa 56:4} "to love the name of the Lord, and to be his servant," {#Pr 19:6} to "love him, and keep his commandments," {#Ex 20:6} to do that little he does out of love, if it be no more than to "think upon his commandments to do them," {#Ps 103:18} this man’s soul shall be bound up "in the bundle of life," he shall find his name written "in the book of like." For in vitae libro scribuntur omnes qui quod possunt faciunt, etsi quod debent non possunt, saith Bernard. Their names are written in heaven who do what they can, though they cannot do what they ought. "If there be a willing mind, God accepts according to what a man hath, not according to what he hath not." {#2Co 8:12} And here also, Nolentem, praevenit Deus ut velit, volentem subsequitur ne frustra velit. {a} God, that gives "both to will and to do," "causeth his people to keep his commandments," and "worketh all their works in them, and for them." {#Php 1:13 Eze 36:17 Isa 26:12} Lex iubet, gratia iuvat; petamus ut det, quod ut habeamus iubet. The law commandeth, but grace helpeth. Let us beg that God would make us to be what he requires us to be. {b}

But he that despiseth his ways.] That is, God’s ways, chalked out in his word. {See Trapp on "Pr 13:13"} Or, He that despiseth his own ways—lives carelessly, and at random; walks at all adventures with God, cui vita est incomposita, et pessime morata contra gnomonem et canonem Decalogi, a loose and lawless person—he "shall die," not a natural death only, as all do, but spiritual and eternal. {c} There is but an inch between him and hell, which already gapes for him, and will certainly swallow him up.

{a} Aug. Enebir. cap. 32.

{b} Augustin. in Exod. quaest. 55.

{c} Aut mentem aut restim comparandum. -Chrysip.

Ver. 17. He that hath pity upon the poor lendeth, &c.] This is a second fruit of shaking off sloth, and working with the hands the thing that is good, that one may have to give to him that needeth. {#Eph 4:28} He doth not give it, but lend it; God accepts it both as δωρον και δανεισμα, as a gift, and a loan, saith Basil. {a} Nay, he lends it upon usury, Faeneratur Domino; and that to the Lord, who both binds himself to repay, and gives us security for it under his own hand here. He will pay him again to be sure of it— םלשׁי in the Hebrew tense Piel—he will fully and abundantly repay him; mostly in this world, but infallibly in the world to come. Evagrius in Cedrenus bequeathed three hundred pounds to the poor in his will; but took a bond beforehand of Synesius the bishop for the repayment of it in another life; and the very next night after his departure, saith the history, appearing to him in his shape, delivered in the bond cancelled, and fully discharged.

{a} Orat. de Elcemos.

Ver. 18. Chasten thy son while there is hope.] {See Trapp on "Pr 13:24"}

Ver. 19. A man of great wrath shall suffer punishment.] He that lays the reins on the neck, and sets no bounds to his wrath, whether in chastising his child, or otherwise, shall be sure to smart for it: shall bring himself and his friends into great trouble. Such, therefore, as are choleric should pray much, and prevent all occasions of wrath; as Callius and Cotis, because they would not be stirred up to anger, burned their enemies’ letters before they were read. The like did Pompey to the letters of Sertorius, and Caesar to Pompey’s letters.

Ver. 20. Hear counsel, and receive instruction.] Or, Correction. Here he directs his speech to the younger sort, and exhorts them. (1.) To hear counsel, that is, to keep the commandment, as #Pr 19:16: (2.) To receive correction of parents, as #Pr 19:18, as the only way to sound and lasting wisdom: for Vexatio dat intellectum; Piscator ictus sapit; Quae nocent docent. Or Solomon may here bring in the father, thus lessoning his untoward child, whom he hath lashed. For to correct, and not to instruct, is to snuff the lamp, but not pour in oil to feed it.

Ver. 21. There are many devices in a man’s heart.] They may purpose, but God alone disposeth of all. {See Trapp on "Pr 16:1"} {See Trapp on "Pr 16:9"} Some think to rise by ill principles, but it will not be. Some to be rich, but God crosseth them, and holds them to prisoners’ pittances, to hard meat, as we say. Some, to live long, and to enjoy what they have gotten: but they hear, "Thou fool, this very night shall thy soul be taken from thee." {#Lu 12:20} Some set themselves to root out true religion, to dethrone the Lord Christ. But God sees and smiles, looks and laughs. {#Ps 2:4} The counsel of the Lord, that shall stand when all is done. Christ shall reign in the midst of his enemies: the stone cut out of the mountains without hands shall bring down the golden image with a vengeance, and make it "like the chaff of the summer floor." {#Da 2:35} Sciat Celsitudo vestra et nihil dubitet -saith Luther in a letter to the Elector of Saxony— longe aliter in coelo quam Noribergae de hoc negotio conclusum esse. {a} Let your highness be sure that the Church’s business is far otherwise ordered in heaven, than it is by the emperor and states at Norimberg. And Gaudeo quod Christus Dominus est; alioqui totus desperassem, - I am glad that Christ is King; for otherwise I had been utterly out of heart and hope—saith holy Myconius in a letter to Calvin, upon the view of the Church’s enemies.

{a} Scult., Annal

Ver. 22. The desire of a man is his kindness.] Or, His mercy. Many have a great mind to be held merciful men, and vainly give out what they would do, if they had wherewith; and perhaps they speak as they think too. This may be one of those many devices, those variae et vance cogitationes in the heart of a man. {#Pr 19:21}

But the poor man is better than a liar.] For though he hath nothing to give, yet having a giving affection, he is better than a liar, that is, than such a rich man, who, before he was rich, would brag what he would do if he were rich, and yet now is a niggard.

Ver. 23. The fear of the Lord tendeth to life, &c.] Life, saturity, {a} and security from evil (from the hurt, if not from the smart of it) are all assured here to those that fear God. Who would not then turn spiritual purchaser? See #Pr 22:4.

{a} Saturatus pernoctabit, He shall not go supperless to bed.

Ver. 24. A slothful man hideth his hand in his bosom.] The Latins say, He wraps it in his cloak; Manum habet sub pallio, He puts it in his pocket, say we. Erewhiles we had him fast asleep; and here going about his business, as if he were still asleep; so lazy that any the least labour is grievous to him, he can hardly find in his heart to feed himself, so to uphold the life of his hands, which he should maintain with "the labour of his hands" {#2Th 3:10} and with "the sweat of his brow." {#Ge 3:19} Very sucklings get not their milk without much tugging and tiring themselves at the dug.

Ver. 25. Smite a scorner, and the simple will beware.] Alterius perditio, tua fit cautio, saith the wise man. Seest thou another man shipwrecked? look well to thy tackling. Poena ad paucos, &c. Let but a few be punished, and many will be warned and wised; any will, but the scorner himself, who will not be better, though brayed in a mortar. This scorner may very well be the sluggard mentioned in the former verse. Smite him never so much, there is no beating any wit into him. Pharaoh was not a button the better for all that he suffered; but Jethro, taking notice of God’s heavy hand upon Pharaoh, and likewise upon the Amalekites, was thereby converted, and became a proselyte, as Rabbi Solomon noteth upon this text.

Ver. 26. He that wasteth his father.] That spoileth, pilfereth, pillageth, preyeth upon his father; not so much as saying with that scapethrift in the gospel, "Give me the portion that falls to my share." {#Lu 15:12} Idleness and incorrigibleness lead to this wickedness, as may appear by the context.

Ver. 27. Cease, my son, to hear the instruction.] "Beware of false prophets." {#Mt 7:15} {See Trapp on "Mt 7:15"} Take heed also what books ye read; for as water relisheth of the soil it runs through, so doth the soul of the authors that a man readeth.

Ver. 28. An ungodly witness scorneth judgment.] As if he were out of the reach of God’s rod. And because "judgment is not presently executed, therefore his heart is set in him to do wickedly," {#Ec 8:11 Ps 50:21} he looks upon God as an abettor of his perjury. His mouth devoureth iniquity, as some savoury morsel. But know they not that there will be bitterness in the end? Let them but mark what follows.

Ver. 29. Judgments are prepared for scorners.] For these scorners (that promise themselves impunity) are judgments, not one, but many, not appointed only, but prepared long since, and now ready to be executed.

Chapter 20

Ver. 1. Wine is a mocker, &c.] For, first, it mocks {a} the drunkard, and makes a fool of him, promising him pleasure, but paying him with the stinging of an adder, and biting of a cockatrice, #Pr 23:32. {See Trapp on "Pr 23:32"} Wine is a comfortable creature, {#Jud 9:12} one of the chief lenitives {b} of human miseries, as Plato calls it; but "excess of wine" {#1Pe 4:3} {c} is, as one well saith, Blandus daemon, dulce venenum, suave Teccatum; quam qui in se habet, se non habet; quam qui facit, non facit peccatum, sed totus est peccatum. That is, a fair spoken devil, a sweet poison, a sin which he that hath in him, hath not himself, and which he that runs into, runs not into a single sin, but is wholly turned into sin. Secondly, It renders a man a mocker, even one of those scorners, for whom judgments are prepared, as Solomon had said in the foregoing verse. See #Ho 7:5 Isa 28:1 1Sa 25:36-38 Abigail would not tell Nabal of his danger till he had slept out his drunkenness, lest she should have met with a mock, if not with a knock.

Strong drink is raging.] All kinds of drink that will alienate the understanding of a man and make him drunk, as ale, beer, cider, perry, metheglin, &c. Of this Pliny {d} cries out, Hei, mira vitiorum solertia inventum est quemadmodum aqua quoque inebriaret. Portentosum sane potionis genus! quasi non ad alium usum natura parens humane generi fruges dedisse videatur. So witty is wickedness grown now, that there is a way invented to make a man drunk with water; a monstrous kind of drink surely! as if dame Nature had bestowed grain upon us to such a base abuse. {See Trapp on "Pr 23:29"} St Paul very fitly yoketh together drunkards and railers. {#1Co 6:9}

And whosoever is deceived thereby is not wise.] For when the wine is in the wit is out. They have a practice of drinking the Outs, as they call it—all the wit out of the head, all the money out of the purse, &c.—and thereby affect the title of roaring boys, by a woeful prolepsis (doubtless), here for hereafter.

{a} Decepit ebrietas Lotum quem Sodoma non decepit.

{b} μαλακτικον.

{c} οινοφλυγιαι.

{d} Lib. xiv., cap. ult.

Ver. 2. The fear of a king is as the roaring of a lion.] See #Pr 16:14 19:12.

Ver. 3. It is an honour for a man to cease from strife.] To stint it rather than to stir it; to be first in promoting peace and seeking reconciliation, as Abraham did in the controversy with Lot. Memento -said Aristippus to Aeschines, with whom he had a long strife— quod cum essem natu maior, prior te accesserim. {a} Remember, said he, that though I am the elder man, yet I first sought reconciliation. I shall well remember it, said Aeschines, and while I live I shall acknowledge thee the better man, because I was first in falling out, and thou art first in falling in again. {b}

But every fool will be meddling.] Or, Mingling himself with strife; he hath an itching to be doing with it, to be quarrelling, brabling, lawing. Once it was counted ominous to commence actions and follow suits. {c} Now nothing more ordinary, for every trifle, treading upon their grass, or the like. This is as great folly as for every slight infirmity to take physic.

{a} Plutarch, de Cohib. Ira.

{b} Laer., lib. ii.

{c} Caesar, Com.

Ver. 4. The sluggard will not plough by reason of the cold.] So the spiritual sluggard either dreams of a delicacy in the ways of God, which is a great vanity; or else, if heaven be not to be had without the hardship of holiness, Christ may keep his heaven to himself. The young man in the gospel went away grieved that Christ required such things that he could not be willing to yield to. {#Mt 19:22} The Hebrews have a common proverb among them: He that on the even of the Sabbath hath not gathered what to eat, shall not at all eat on the Sabbath; meaning thereby that none shall reign in heaven that hath not wrought on earth. "Man goeth forth," saith the Psalmist, "to his work, and to his labour until the evening." {#Ps 104:23} So till the sun of his life be set, he must be working out his salvation. "This is to work the work of him that sent us," as our Saviour did. Which expression of "working a work": notes his strong intention upon it, as "to devise devices," {#Jer 18:18} notes strong plotting to mischief the prophet. So "with a desire have I desired," &c.; {#Lu 22:15} "yea, how am I straitened, till it be accomplished" {#Lu 12:50} Lo, Christ thirsteth exceedingly after our salvation, though he knew it should cost him so dear. Is not this check to our dulness and sloth?

Ver. 5. Counsel in the heart of man is like deep water.] See #Pr 18:4. As the red rose, though outwardly not so fragrant, is inwardly far more cordial than the damask rose, being more thrifty of its sweetness, and reserving it in itself; so it is with many good Christians.

But a man of understanding will draw it out.] And surely this is a fine skill to be able to pierce a man that is like a vessel full of wine, and to set him a running.

Ver. 6. Most men will proclaim every one his own goodness.] As the kings of Egypt would needs be called Ευεργεται, bountiful, or benefactors, {#Lu 22:25} many of the Popes Pii and Bonifacii &c. The Turks will needs be styled the only Mussulmans or true believers, as Papists the only Catholics. The Swenkfeldians—Stinkfeldians, Luther called them, from the ill savour of their opinions—intituled themselves with that glorious name, The confessors of the glory of Christ. {a} David George, that monstrous heretic, that was so far from accounting adulteries, fornications, incests, &c., for being any sins, that he did recommend them to his most perfect scholars, as acts of grace and mortification, &c.; yet he was wonderfully confident of the absolute truth of his tenets, and doubted not but that the whole world would soon submit to him and hold with him. He wrote to Charles the emperor, and the rest of the states of Germany, a humble and serious admonition, as he styled it, written by the command of the omnipotent God, diligently to be obeyed, because it contained those things whereupon eternal life did depend. {b}

But a faithful man who can find.] Diaconos paucitas honorabiles fecit, saith Jerome. The paucity of pious persons makes them precious. Perraro grati reperiuntur, saith Cicero. It is hard to find a thankful man. Faithful friends are in this age all for the most part gone in pilgrimage, and their return is uncertain, said the Duke of Buckingham to Bishop Morton in Richard III’s, time. {c}

{a} Schlussenb.

{b} Hist. Dav. Georg.

{c} Daniel’s Hist.

Ver. 7. The just man walketh in his integrity.] Walketh constantly; {a} not for a step or two only, when the good fit is upon him. {See Trapp on "Ge 17:1"}

His children are blessed after him.] Personal goodness is profitable to posterity; yet not of merit, but of free grace, and for the promise’ sake; which Jehu’s children found and felt to the fourth generation, though himself were a wicked idolater.

{a} Continenter ambulat.

Ver. 8. A king that sitteth in the throne of judgment, &c.] Kings in their own persons should sit and judge causes sometimes, to take knowledge, at least, what is done by their officers of justice: I have seen the king of Persia many times to alight from his horse, saith a late traveller, {a} only to do justice to a poor body. He punisheth theft and manslaughter so severely, that in an age a man shall hardly hear either of the one or of the other.

{a} The Preacher’s Travels, by John Cartwright.

Ver. 9. Who can say, I have made my heart clean?] That can I, saith the proud Pharisee and the Popish justiciary. Non habeo, Domine, quod mihi ignoscas: I have nothing, Lord, for thee to pardon, saith Isidore the monk. When St Paul, that had been in the third, heaven, complains of his inward impurities, {#Ro 7:15} and though he should have known no evil by himself, yet durst he not look to be thereby justified. {#1Co 4:4} And holy Job could say, "If I wash myself with snow water, and make my hands never so clean; yet God would plunge me in the ditch, so that my own clothes should abhor me." {#Job 9:30,31} And "If thou, Lord, shouldest mark iniquities," saith David, "who should stand before thee?" {#Ps 130:3}

Ver. 10. Divers weights, and divers measures, &c.] {See Trapp on "Pr 11:1"} {See Trapp on "Pr 16:11"} Now, if the very weights and measures are abomination, how much more the men that make use of them? And what shall become of such as measure to themselves a whole six days, but curtail God’s seventh or misemploy it?

Ver. 11. Even a child is known by his doings, &c.]. Either for the better, as we see in young Joseph, Samson, Samuel, Solomon, Timothy, Athanasius, Origen, &c. It is not a young saint, an old devil; but a young saint, an old angel:—Or, for the worse, as Canaan the son of Ham—who is therefore cursed with his father, because, probably, he had a hand in the sin—Ishmael, Esau, Vajezatha, the youngest son of Haman. {#Es 9:9} Hebricians {a} observe that in the Hebrew this youth’s name is written with a little zain, but a great vau, to show, that though the youngest, yet he was the most malicious against the Jews of all the ten. Early sharp, say we, that will be thorn.

{a} Amama.

Ver. 12. The hearing ear, and the seeing eye, &c.] There are those who have "ears to hear, and hear not; who have eyes to see, and see not: for they are a rebellious house." {#Eze 12:2} Now when God shall say to such, as in #Isa 42:18, "Hear ye deaf, and look ye blind, that you may see"; when he shall give them an obedient ear, and a Scripture searching eye, "senses habitually exercised to discern both good and evil," {#Heb 5:14} so that they "hear a voice behind them, saying, This is the way," and they "see him that is invisible," as Moses: then is it with them, as it is written, "Eye hath not seen, nor ear heard," i.e., — Natural eye never saw, natural ear never heard, such things; "but God hath revealed them to us by his Spirit." {#1Co 2:9,10}

Ver. 13. Love not sleep, lest thou come to poverty.] In sleep there is no use either of sight or hearing, or any other sense. And as little is there of the spiritual senses in the sleep of sin. It fared with the good prophet {#Zec 4:1} as with a drowsy person, who though awake and set to work, yet was ready to sleep at it; and Peter, James, and John, if the spirit hold not up their eyes, may be in danger to fall asleep at their prayers, {#Mt 26:37-45} and so fall into spiritual poverty: for if prayer stands still, the whole trade of godliness stands still. And a powerless prayer, proceeding from a spirit of sloth, joined with presumption, makes the best men liable to punishment for profaning God’s name, so that he may justly let them fall into some sin, which shall awaken them with smart enough. {#Pr 19:15} {See Trapp on "Pr 19:15"}

Ver. 14. It is naught, it is naught, saith the buyer.] Or, Saith the possessor, and so Melanchthon reads it: as taxing that common fault and folly of slighting present mercies, but desiring and commending them when they are lost. Virtutem incolumen odimus, sublatam ex oculis quaerimus invidi. Israel "despised the pleasant land," {#Ps 106:24} and the precious manna, {#Nu 11:6} and Solomen’s gentle government, {#1Ki 12:4} Our corrupt nature weighs not good things till we want them, as the eye sees nothing that lies upon it.

Ver. 15. There is gold and a multitude of rubies.] Quintilian defines an orator, Vir bonus dicendi peritus: A good man, that can deliver himself in good language. Such a master of speech {a} was St Paul, who was therefore by those heathen Lystrians called Mercury, because he was the chief speaker. {#Ac 14:12} Such afore him was the prophet Isaiah, and our Saviour Christ, who "spake as never man spoke," his enemies themselves being judges. Such after him was Chrysostom, Basil, Nazianzen, famous for their holy eloquence. So were Mr Rogers and Mr Bradford, martyrs; in whom it was hard to say whether there were more force of eloquence and utterance in preaching, or more holiness of life and conversation, saith Mr Foxe. {b} Now if Darius, could say that he preferred one Zopyrus before ten Babylons: and if, when one desired to see Alexander’s treasures and his jewels, he bade his servants show him not αργυριου ταλαντα, but τους φιλους, not his talents of silver, and such other precious things, but his friends; {c} what an invaluable price think we doth the King of heaven set upon such learned scribes, as do out of the good treasure of their hearts throw forth good things for the use of many! {d}

{a} ηγουμενος του λογου.

{b} Acts and Mon., fol. 1782.

{c} Justin., lib i.

{d} Liban., Exemplar. Progym. Chri., i.

Ver. 16. Take his garment.] And so provide for their own indemnity. {See Trapp on "Pr 6:1"} {See Trapp on "Pr 6:2"} {See Trapp on "Pr 6:3"} {See Trapp on "Pr 6:4"} {See Trapp on "Pr 6:5"}

And take a pledge of him for a strange woman, ] i.e., For a whorish woman, utcunque tibi sit cognita, vel etiam cognata. He that will undertake for such a one’s debts, or run in debt to gratify her, should be carefully looked to, and not trusted without a sufficient pawn. How can he be faithful to me that is unfaithful to God? said Constantinus Chlorus to his courtiers and counsellors. {a}

{a} Euseb. in Vit. Constant.

Ver. 17. Bread of deceit is sweet to a man.] Sin’s murdering morsels will deceive those that devour them. There is a deceitfulness in all sin, {#Heb 3:13} a lie in all vanity. {#Jer 2:8} The stolen waters of adultery are sweet, {#Pr 9:17} but bitterness in the end: such sweet meat hath sour sauce. Commodities craftily or cruelly compassed, yield a great deal of content for present. But when the unconscionable cormorant hath "swallowed down such riches, he shall vomit them up again; God shall cast them out of his belly." {#Joh 20:15} Either by remorse and restitution in the meantime, or with despair and impenitent horror hereafter.

His mouth shall be filled with gravel.] Pane lapidoso, as Seneca hath it—with grit and gravel, to the torment of the teeth; that is, terror of the conscience, and torture of the whole man. Such a bitter-sweet was Adam’s apple, Esau’s mess, the Israelites’ quails, Jonathan’s honey, the Amalekites’ cates after the sack of Ziklag, {#1Sa 30:16} Adonijah’s dainties, {#1Ki 1:9} which ended in horror; ever after the meal is ended, comes the reckoning. Men must not think to dine with the devil, and then to sup with Abraham, Isaac, and Jacob in the kingdom of heaven: to feed upon the poison of asps, and yet that the viper’s tongue shall not slay them. {#Job 20:16} When the asp stings a man, it doth first tickle him, so as it makes him laugh, till the poison by little and little gets to the heart, and then it pains him more than ever it delighted him. So doth sin. At Alvolana in Portugal, three miles from Lisbon, many of our English soldiers under the Earl of Essex perished, by eating of honey, purposely left in the houses and spiced with poison, as it was thought. {a} And how the treacherous Greeks destroyed many of the western Christians, French and English, marching toward the Holy Land, by selling them meal mingled with lime, is well known out of the Turkish history.

{a} Speed in Queen Elizabeth.

Ver. 18. Every purpose is established by counsel.] That thy proceedings be not either unconstant or uncomfortable, deliberate long ere thou resolve on any enterprise. {a} Advise with God especially, who hath said, "Woe be to the rebellious children that take counsel, but not of me." {#Isa 30:1} David had able counsellors about him: but those he most esteemed and made use of were God’s testimonies. "Thy testimonies also are my delight, and the men of my counsel." {#Ps 119:24} Princes had learned men ever with them, called Μνημονες, remembrancers, monitors, counsellors; as Themistocles had his Anaxagoras; Alexander his Aristotle; Scipio his Panaetius and Polybius: of which latter Pausanias {b} testifieth, that he was so great a politician, that what he advised never miscarried. But that is very remarkable that Gellius reports of Scipio Africanus, that it was his custom before day to go into the capital in cellam Iovis , and there to stay a great while, quasi consultans de Rep cum Iove, as if he were there advising with his god concerning the commonwealth. Whence it was that his deeds were pleraque admiranda, admirable for the most part, saith the author. {c} But we have a better example. David in all his straits went to ask counsel of the Lord, who answered him. Do we so, and God will not fail us, for he hath made Christ wisdom unto us, and a "wonderful counsellor." {#1Co 1:30 Isa 9:6}

And with good advice make war.] Ahab in this might have been a precedent to good Josiah. He would not go against Ramothgilead, till he had first advised with his false prophets. But that other peerless prince, though the famous prophet Jeremiah was then living, and Zephaniah, and a whole college of seers, yet he doth not so much as once send out of doors to ask, Shall I go up against the king of Egypt? Sometimes both grace and wit are asleep in the holiest and wariest breasts. The soldiers’ rule among the Romans was, Non sequi, non fugere bellum. {d} Neither to fly, nor to follow after war. The Christian motto is, Nec temere nec timide, Be neither temerarious nor timorous. And that is a very true saying of the Greek poet, \u0960 αρ ̀+\u0966 ι0\u0955 ι0 \u0960 αρ \u0955 ι480 \u0966 ι-320 “η βραδυπους βουλη μεν αμεινων: η δε παχεια\u0960 αρ \u0955 ι880 \u0966 ι-320 Αιεν ε φελκουενηενην την μετανοιαν εχει.”

- Lucian.

{a} Deliberandum est diu quod statuendum est semel.

{b} Pausan, lib. viii.

{c} Gell, lib. vii.

{d} Veget., lib. i. c. 17.

Ver. 9. He that goeth about as a talebearer.] Therefore make not such of thy counsel: for if they can give counsel, yet they can keep none. {See Trapp on "Pr 11:13"}

Therefore meddle not with him that flattereth.] Tale carriers and flatterers are neither of them fit counsellors. These will say as you say, be it right or wrong; those will tell abroad all that you say, and more too, to do you a mischief. The good Emperor Aurelius was even bought and sold by such evil counsellors; and Augustus complained when Varus was dead, that he had none now left that would deal plainly and faithfully with him.

Ver. 20. Whoso curseth his father, &c.] {See Trapp on "Ex 21:17"} {See Trapp on "Mt 15:4"} Parents usually give their children sweet and savoury counsel; but they, for want of grace, listen rather to flatterers and whisperers, vilipending their parents’ advice, and vilifying them for the same, as Eli’s sons did.

His lamp shall be put out in obscure darkness.] Heb., In blackness of darkness. These are those "raging waves of the sea, foaming out their own shame; to whom is reserved the blackness of darkness for ever." {#Jude 13} All exquisite torment such are sure of in hell, whom the Holy Ghost curseth in such an emphatic manner, in such exquisite terms; besides the extreme misery they are likely here to meet with, who, when they ought to be "a lamp" to their parents, #1Ki 15:4 as Abner was, or by his name should have been—do seek to put out their lamp, to cast a slur upon them, and to "quench their coal that is left," as she said, #2Sa 14:7. It may very well be that the temporal judgment here threatened, is, that such a graceless child shall die childless, and that there shall be Nullus cui lampada tradat.

Ver. 21. An inheritance may be gotten hastily, &c.] By wishing and working the death of parents, or by any other evil arts whatsoever. See an instance hereof in Achan, Ahab, Gehazi, Adonijah’s leaping into the throne without his father’s leave. Jehoahaz also, the younger son of Josiah, would needs be king after his father, putting by his eldest brother, Jehoiakim; but he was soon put down again, and put into bands by Pharaohnechoh. {#2Ki 23:33,34} He portrayed the ambitionist to the life, that pictured him snatching at a crown, and falling, with this motto, Sic mea fata sequor. So I am followed by fate.

Ver. 22. Say not thou, I will recompense evil.] Much less, swear it, as some miscreants do; to whom, Est vindicta bonum, et vita dulcius ipsa. In reason, tallying of injuries is but justice. It is the first office of justice, saith Cicero, to hurt nobody, unless first provoked by injury. Whereupon Lactantius; O quam simplicem veramque sententiam, saith he, duorum verboram adiectione corrupit! Oh what a dainty sentence marred the orator by adding those two last words! How much better Seneca! Immane verbum est ultio. Revenge is a base word, but a worse deed; it being no less an offence to requite an injury than to offer it, as Lactantius {a} hath it. The mild and milken man, as his name speaks him, was such an enemy to revenge, that he dislikes the waging either of law or of war with any that have wronged us. Wherein, though I cannot be of his mind, yet I am clearly of the opinion that not revenge, but right should be sought in both. Neither can I hold it valour, but rashness, in our Richard I, who, being told, as he sat at supper, that the French king had besieged his town of Vernoil in Normandy, protested that he would not turn his back until he had confronted the French; and thereupon he caused the wall of his palace that was before him to be broken down toward the south, and posted to the sea coast immediately into Normandy.

But wait on the Lord.] Who claims vengeance as his, {#De 32:35 Ro 12:19} {See Trapp on "De 32:35"} {See Trapp on "Ro 12:19"} and will strike in for the patient, as he did, #Nu 12:2,3. While Moses is dumb, God speaks; deaf, God hears and stirs. Make God your chancellor in case no law will relieve, and you shall do yourselves no disservice. If compelled to go a mile, rather than revenge, go two, yea, as far as the shoes of the preparation of the gospel of peace will carry you, and God will bring you back "with everlasting joy." {#Isa 35:10} This is the way to be even with him that wrongs you, nay, to be above him.

{a} Non minus mali est injuriam referre quam inferre.—Lact. lnstit., lib. vi. c. 20.

Ver. 23. Divers weights are an abomination.] In righting and revenging themselves men are apt to weigh things in an uneven balance, to be overpartial in their own cause, and to judge that a heinous offence in another, that is scarce blameworthy in themselves. It is best, therefore, to lay down all injuries at God’s feet, who will be sure to give a "just recompense to every transgression," {#Heb 2:2} and will else turn his wrath from our enemies to us, for our diverse weights and false balances. {See Trapp on "Pr 20:10"}

Ver. 24. Man’s goings are of the Lord.] {See Trapp on "Pr 16:1"} {See Trapp on "Pr 16:9"} God brought Paul to Rome by a way that he little dreamed of. Augustine once travelling lost his way, and fetching a compass came safe to the place he intended; whereas, had he kept the right way, he had been caught by an armed band of the Donatists that lay in wait for him. {a} "The steps of a good man are ordered by the Lord," {#Ps 37:23} and he finds himself sometimes crossed with a blessing. As when Isabel, Queen of England, was to repass from Zeland into this kingdom with an army, in favour of her son against her husband, she had utterly been cast away had she come to the port intended, being there expected by her enemies; but providence, against her will, brought her to another place where she safely landed. Good, therefore, and worthy of all acceptation is the wise man’s counsel, "In all thy ways acknowledge God, and he shall direct thy path." {#Pr 3:6} {See Trapp on "Pr 3:6"}

{a} Augustin. in Enchirid. ad Laurent., cap. 17.

Ver. 25. It is a snare to a man who devoureth, &c.] He doeth as a fish that swallows the hook, as the eagle that stole the flesh from the altar with a coal sticking to it, that set the whole nest on fire, &c. What a sad end befell Cardinal Wolsey, while he sought more to please the king than God, as himself said! And what a revenging hand of God pursued his five chief agents that were most instrumental for him in that sacrilegious enterprise! One of them killed his fellow in a duel, and was hanged for it. A third drowned himself in a well. A fourth fell from a great estate to extreme beggary. Dr Allen (the last and chiefest of them) being archbishop of Dublin, was cruelly slain by his enemies. {a} Utinam his et similibus exemplis edocti discant homines res semel Deo consecratas timide attrectare! saith Scultetus, {b} who relates this story; I would men would take heed by these add the like examples how they meddle with things once consecrated to God. If divine justice so severely punished those that converted church goods (though not so well administered) to better uses (doubtless, because they did it out of selfish and sinful principles and intentions), what shall become of such as take all occasions to rob God, that they may enrich themselves? Spoliantur parochiae et scholae non aliter ac si fame necare nos velint, saith Luther; {c} Parishes and schools are polled and robbed of their maintenance, as if they meant to starve us all.

And after vows to make inquiry.] Viz., How he may devour that tit bit without vomiting, and not find it hard meat on his conscience. But a man may easily eat that on earth, that he shall have time enough to digest in hell. The fear of this made Queen Mary restore again all ecclesiastical livings assumed to the crown, saying, that she set more by the salvation of her own soul, than she did by ten kingdoms. {d} And upon the like motive, King Louis of France, about the year 1152, cast the Pope’s bulls, whereby he required the fruits of vacancies of all cathedral churches of France, into the fire, saying, He had rather the Pope’s bulls should roast in the fire, than his own soul should fry in hell. {e}

{a} Acts and Mon.

{b} Scult. Annul., tom. ii. p. 332.

{c} Luth. in Gen. xlvii.

{d} Speed’s Chron., fol. 826.

{e} Ibid., 496.

Ver. 26. A wise king scattereth the wicked.] Drains the country of them by his just severity, yet with due discretion, as appears by the latter words, "and bringeth the wheel over them," compared with #Isa 28:27,28. The Turks’ justice will rather cut off two innocent men, than let one offender escape. {a} The Venetians punish with death whosoever shall misappropiated a penny of the public money to his own private profit. {b} Durescite, durescite, o infaelix Lantgravic, said the poor smith to the Landgrave of Thuring, that was more mild than was for his people’s good. The sword of justice must, I confess, be furbished with the oil of mercy; but yet there are cases wherein severity ought to cast the scale.

{a} Blunt’s Voyage, p. 12.

{b} Zevecat. in Observ. Polit.

Ver. 27. The spirit of a man is the candle of the Lord.] Some read it, The breath of a man, that is, his life, is the candle of the Lord, and sense it thus: Look how men deal by their lights or lamps, so doth God by our lives. Some we put out as soon as lighted; others we let alone till half wasted, and others again till wax and wick and all be consumed. So some die younger, some older, as God pleaseth. But the word Neshamah here used, as it holds affinity with the Hebrew Shamajim, Heaven, so it doth with the Latin word mens, the mind, or reasonable soul, which indeed is that light that is in us by an excellence, {#Mt 6:23} that "spirit of a man that knows the things of a man," {#1Co 2:11} that candle that is in a man’s belly or body, as in a lantern, making the least mote perspicuous. This is true by a specialty of that divine faculty of the soul, conscience, which is frequently called the "spirit of a man," as being planted by God in all and every part of the reasonable soul, where she produceth occasionally several operatious, being the soul’s schoolmaster, monitor, and domestic preacher; God’s spy, and man’s overseer, the principal commander and chief controller of all his doings and desires.

“ Conscia mens ut cuique sua est, ira concipit intra

Pectora pro facto spemque metumque suo.”

- Ovid.

Surely it is a most celestial gift, saith one. {a} It is so of God and in man, that it is a kind of middle thing between God and man; less than God, and yet above man. It may be called our God, saith another, {b} in the sense that Moses was Pharaoh’s; having power to control and avenge our disobediences with greater plagues than ever Moses brought on Egypt. Therefore that was no evil counsel of the poet: Imprimis reverere teipsum. {c} And,

“ Turpe quid ausurus, re, sine teste, time.”

{a} Bifeild on 1 Pet. ii.

{b} Huet. of Cons.

{c} Auson.

Ver. 28. Mercy and truth preserve the king.] These are the best guard of his body, and supporters of his throne. Mildness and righteousness, lenity and fidelity, do more safe guard a prince than munitions of rocks, or any warlike preparations, amidst which Henry IV of France perished, when Queen Elizabeth of England lived and died with glory. That French king, being persuaded by the Duke of Sully not to readmit the Jesuits, answered, Give me then security for my life. But he was shortly after stabbed to death by their instigation. When our queen, that stuck fast to her principles, was not more loved of her friends than feared of foes, being protected by God beyond expectation. Our King John thought to strengthen himself by gathering money, the sinews of war; but meanwhile he lost his people’s affections, those joints of peace, and came, after endless turmoils, to an unhappy end. So did our late sovereign of bleeding memory.

Ver. 29. The glory of young men is their strength.] If well used in following their callings, and fighting for their countries, as those young men of the princes of the provinces did, {#1Ki 20:20} and not in quarrelling and duelling, as those youngsters of Helkathhazzurim, who sheathed their swords in their fellows’ bowels. {#2Sa 2:16}

And the beauty of old men is their gray head.] That silver crown of hoary hairs, saith one, which the finger of God doth set upon their heads, makes them venerable in all places where they come; so that they carry an authority or majesty with them, as it were. {See Trapp on "Pr 16:31"}

Ver. 30. The blueness of the wound cleanseth.] Some must be beaten black and blue ere they will be better; neither is wit anything worth with them till they have paid well for it.—The Jews were ever best when in worst condition. The Athenians, Non nisi atrati, would never mend till they were in mourning. And,

“ Anglica gens est optima flens, et pessima ridens.”

As a great statesman said of his nation, Physicians commonly cure a lethargy by a fever. Surgeons let their patients bleed sometimes, etiam ad deliquium animae. The scorpion heals his own wounds; and the viper being beaten and applied cures his own biting. Surely as the scourging of the garment with a stick beats out the moths and the dust, so do corrections corruptions from the heart; and as lancing lets out filth, so doth affliction sin.

Chapter 21

Ver. 1. The king’s heart is in the hand of the Lord.] Be kings never so absolute and unaccountable to any, yet are they ruled and overruled by him "that is higher than the highest, ."{ #Ec 5:8} God’s heart is not in the king’s hand, as that foolish prince in Mexico pretends, when at his coronation he swears that it shall not rain unseasonably, neither shall there be famine or pestilence during his reign in his dominions; but "the king’s heart," that is, his will, desires, devices, resolutions, are God’s to dispose of. He turneth them this way or that way with as much ease as the ploughman doth the water course with his paddle, or the gardener with his hand. Thus he turned the heart of Pharaoh to Joseph; of Saul to David; of Nebuchadnezzar to Jeremiah; of Darius to Daniel; of Cyrus, and afterwards of Alexander the Great, to the Jews; of some of the Roman persecutors to the primitive Christians; and of Charles V, who ruled over twenty-eight flourishing kingdoms, to the late reformers, Melanchthon, Pomeran, and other famous men of God, whom, when he had in his power, after he had conquered the Protestant princes, he not only determined not anything extremely against them, but also, entreating them gently, he sent them away, not so much as once forbidding them to publish openly the doctrine that they professed: albeit, all Christendom had not a more prudent prince than he was, saith Mr Foxe, {a} nor the Church of Christ almost a a sorer enemy.

{a} Acts and Mon., fol. 1784.

Ver. 2. Every way of a man is right in his own eyes.] {See Trapp on "Pr 16:2"} Such is our sinful self-love, that, Suffenus-like, we easily admire that little nothing of any good that is in us; we so clasp and hug the barn of our own brain, with the ape, that we strangle it; we set up a counter for a thousand pounds, and boast of those graces whereunto we are perfect strangers. We turn the perspective telescope, and gladly see ourselves larger, others smaller than they are: we flatter our own souls as Micah did his. {#Jud 17:13} Wherein it often happens as it did with the riflers of Semiramis’ tomb, who, where they expected to find the richest treasure, met with a deadly poison. Seem we never so just, because first in our own cause, God—as Solomon saith of a man’s neighhour—comes and searches us, and then things appear otherwise. {#Lu 16:15}

Ver. 3. Is more acceptable to the Lord.] Qui non vult ex rapina holocaustum, as heathens could see and say by the light of nature. The Jews thought to expiate their miscarriages toward men, and to set off with God by their ceremonies and sacrifices. {#Isa 1:11-15 Jer 7:21-26 Mic 6:6-8} Some heathens also, as that Roman emperor, could say, Non sic deos coluimus ut ille nos vinceret, We have not been at so much charge with the gods that they should give us up into the enemy’s hands. But the Scripture gave the Jews to understand that "to obey was better than sacrifice," that God "would have mercy and not sacrifice," and that for a man to "love God above all, and his neighbour as himself, is more than all whole burntofferings and sacrifices." {#Mr 12:33} The heathens also were told as much by their sages, as Plato in his book intituled περι προσευχης, where Socrates, reprehending the gilt horned bulls of the Greeks, and the sumptuous sacrifices of the Trojans at length infers—και γαρ αν δεινον εη, &c. It were a grievous thing if the gods should more respect men’s offerings and sacrifices than the holiness of their hearts, and the righteousness of their lives, &c. Aristotle in his Rhetorics, ‘Ουκ εικος Θεον χαιρεινταις δαπαναις, &c., saith he. It is not likely that God takes pleasure in the costliness of sacrifices, but rather in the good conversation of the sacrificers.

Ver. 4. An high look and proud heart.] {See Trapp on "Pr 6:17"}

And the ploughing of the wicked is sin.] As they plot and plough mischief—being the devil’s hinds and drudges—so all their actions, natural, moral, spiritual, are turned into sin; whether they plough, or play, or pray, or eat, or sleep, "to the impure and unbelieving, all things are impure." {#Tit 1:15} Their proud or big swollen heart is full of filthy corrupt matter, that oozeth out still and offendeth the eyes of God’s glory. Everything they do is as an evil vapour reeking from that loathsome dunghill, worse than those that came up from the five cities of the plain. Pride is like copperas, which will turn wine or milk into ink; -or leaven, which turns a very passover into pollution; -or as the sanies pus of a plague sore, which will render the richest robe infectious.

Ver. 5. The thoughts of the diligent tend only, &c.] The word rendered "diligent" signifies one that is sedulous and solicitous in his business; that weighs circumstances and waits opportunities; that "sits down first and counts his costs"; {#Lu 14:28} that considers seriously, and then executes speedily. {a} Such a one was Abraham’s servant, {#Ge 24:1-9} Joseph, Boaz, Daniel. And how should such a man choose but thrive? {See Trapp on "Pr 10:4"} A sufficiency he is sure of, though not of a superfluity.

But of every one that is hasty.] And headlong; that, resolving to be rich, graspeth greedily all he can come at—accounting all good fish that comes to hand, and not sticking at any injustice or cruelty that may make for his advantage. The beggar will catch this man ere long; -the usurer will get him into his clutches, and leave him never a feather to fly with. There is a curse upon such precipitate practices, though men be never so industrious, as in Jeboiakim, {#Jer 22:24-30} and Saul. {#1Sa 14:24-30} Those that, making more haste than good speed to be rich, reach at things too high for them—which David would not do {#Ps 131:1} -may be likened to the panther, which loves the dung of man so much, as if it be hanged a height from it, it will skip and leap up, and never leave till it have burst itself in pieces to get it.

{a} Qui res omnes suas ordine facit loco et tempore, &c. Cuius limitatae et velut iudicio decisae actiones omnes. -Mercer.

Ver. 6. The getting of treasures by a lying tongue.] As do seducers, sycophants, flatterers, corrupt judges, that say with shame, "Give ye"; mercenary pleaders, that sell both their tongues and silence, and help their clients’ causes, as the wolf did the sheep of his cough, by sucking his blood; witnesses of the post that can lend an oath, as Jezebel’s hired rake hells did, and will not stick to swear (if they may be well paid for it) that their friend or foe was at Rome and at Interamna both at once; false chapmen, that say the best of their worst commodities, and cheat the unwary buyer. These, and the like, though for a while they may thrive and ruffle, yet in the end they prosper not, but perish with their wealth, as the toad doth with his mouth full of earth. God blows upon their cursed hoards of evil gotten goods, scattering them as chaff before the wind. Destruction also dogs them at the heels, both temporal and eternal. This they are said to seek, scil., eventually, though not intentionally. They seek it, because they not only walk in the way to it, but run and flee with post haste, as if they were afraid that they should come too late, or that hell should be full before they got there. Thus Balaam’s ass never carries him fast enough after the wages of wickedness. Set but a wedge of gold before Achan, and Joshua, that could stop the sun in his course, cannot stay him from the fingering of it. Judas, in selling his Master, what he doth doth "quickly." But with what issue? What got Balaam but a sword in his ribs? Achan, but the stones about his ears? Judas, but the halter about his neck? besides a worse thing in another world. Thus many a wretched worldling spins a fair thread to strangle himself both temporally and eternally. By covetousness they not only kill others, {#Pr 1:19} but desperately "drown themselves in perdition and destruction." {#1Ti 6:9} Fuge ergo, dives, eiusmodi exitum -as St Ambrose concludes the stroy of Ahab’s and Jezebel’s fearful end— sed fugies eiusmondi exitum si fugeris huiusmodi flagitium, - Flee, O rich miser, such an end. Such an end you shall avoid, if you carefully flee from such sinful courses.

Ver. 7. The robbery of the wicked shall destroy them.] Heb., Shall saw them: that is, shall bring upon them exquisite and extreme torments, such as the prophet Isaiah, and those martyrs {#Heb 11:37} were put unto unjustly; such as Agag suffered justly, and those barbarous Ammonites. {#2Sa 12:31} Some render it dissecabit eos shall cut them in twain, as that evil servant, {#Lu 12:46} and those blasphemers of Daniel’s God. {#Da 3:29} Others render it, Shall abide upon them, or, Dwell with them. Their illgotten goods vanish, but their punishment remains. Their stolen venison is soon eaten up, but the shot is not yet paid; there is a sad reckoning behind. God will rake out of their bellies those tit bits—those murdering morsels. Besides that, for their last dish is served up astonishment and fearful expectation of just revenge. The Hebrew word here translated "destroy" signifies also to terrify and fear. They shall be a Magormissabib to themselves, as Pashur was, {#Jer 20:3,4} running from chamber to chamber, to hide from the hand of justice—as that notable thief Bulas in the days of Severus the emperor {a} -but they shall not escape; their sin will find them out. God will pour upon them, and not spare, whether they be private thieves, or those public robbers, qui in auto et purpura visuntur, { b} as Cato once said, that are clad with purple, and have gold chains about their necks; corrupt judges, who judge for reward, and take away the righteousness of the righteous from him. Such were Empson and Dudley in their generation. Such was Judge Belknap in Richard II’s days, who, being about to subscribe the articles against proceedings of parliament, said there wanted but a hurdle, a horse, and a halter to carry him where he might suffer for assenting to them. {c} And that of these public thieves Solomon chiefly speaks here we may well think by the following clause, shewing the cause of their sore and sharp punishment, because they refuse to do judgment.

{a} Dio. in Sever.

{b} Gell., lib. xi. cap. 16.

{c} Speed, p. 747.

Ver. 8. The way of man is froward and strange.] And therefore strange, because froward, various, and voluble, so that you know not where to have him, be is so unconstant, nor what to make of him, he is so uncertain and unsettled; "double minded," {#Jas 1:8} double tongued; {#1Ti 3:8} versutulus et versatilis —

“ Qui tantum constans in levitate sua.”

Folieta Galeazo reports of Sforza, Duke of Milan, that he was a very monster, made up and compact of virtue and vice. Such of old were Alcibiades, and likewise Julian, the apostate, of whom Marcellinus saith, that by his vicious errors, obnubilabat gloriae multiplices cursus, he stained his many praiseworthy parts and practices. Galba, and our Richard III are said to have been bad men—good princes. And of King Henry VIII saith Mr Camden, Fuerunt quidem in eo rege magnae virtutes, nec minora vitia, confuso quodam temperamento mixtae -that is, there was a strange mixture of great virtues, and no less vices found in this king.

But as for the pure, his work is right.] For what reason? He works by rule, and therefore all his actions are uniform. He is also one and the same in all estates of life; as gold is purged in the fire, shines in the water. "Did I use lightness?" saith St Paul, "or is there with me yea yea, and nay nay?" No; "But as God is true, so our word toward you was not yea and nay?" {#2Co 1:17,18} I did not say and unsay, do and undo, &c.

Ver. 9. It is better to dwell in a corner of the house top.] Their house tops were made flat by order of the law. The sense is, then, A man had better abide abroad, sub dio, under the sun exposed to wind and weather, yea, to crowd into a corner, and to live in a little ease, than to cohabit in a convenient house with a contentious woman, that is ever brawling and brangling, that turns coniugium into coniurgium by inserting the dogs’ letter (r), and leading her husband a dog’s life. Such a one was Zillah, Peninnah, Xantippe, the wife of Phoroneus the lawgiver, who upon his deathbed told his brother he had been a man happy if he had never married. {a} Aristotle {b} affirms, that he that hath miscarried in a wife, hath lost more than half the happiness of his life. Rubius Celer and Albutius Tertius were held happy among the Romans, because the former had lived with a wife three and forty years and eight months, the latter five and twenty years, sine querela, without quarrelling or contending. And this they gave order should be engraven upon their gravestones. {See Trapp on "Pr 19:13"}

{a} Bruson, lib. vii. cap. 22.

{b} Arist. in Rhet.

Ver. 10. The soul of the wicked desireth evil.] Sinful self-love, the chokeweed of all true love, prompteth the wicked man to envy the good, and wish the evil of all but himself. Hard hearted he is and inhuman, unless it be in a qualm of kindness (as Saul to David, the Egyptians to the Israelites), or merely in dissimulation, as John 0’Neale, father to the Earl of Tyrone, that rebel (1598), inscribed himself in all places: I am great John O’Neale, friend to the Queen of England, and foe to all the world. {a} Εμου θανοντος γαια μιχθετω πυρι, said one wicked emperor; Εμου δε ζωυτος, said another, striving to outvie him: When I die, let the world be confounded. Nay, while I live let it be so, said the other monster. {b}

His neighbour finds no favour in his eyes.] Whether he sink or swim, it is no part of his care. What cares that churl Nabal though worthy David die at his door, so long as himself sits warm within, feeding on the fat and drinking of the sweet? The priests and the Levites saw the wounded man that lay half dead, and lent him no help. It was well they fell not upon him and despatched him, as dogs fall upon a man that is down; or, as when a deer is shot, the rest of the herd push him out of their company. Such cruel beasts David complains of; {#Ps 69:26} and such fierce savages St Paul foretells shall be in these last and worst days. Hard hearts shall make hard times. {#2Ti 3:3}

{a} Camden’s Elizab.

{b} Dio.

Ver. 11. When the scorner is punished, &c.] {See Trapp on "Pr 19:25"}

And when the wise is instructed.] Or, When he accurately considers the wise, and observes both their integrity and their prosperity, by God’s blessing thereupon (for the word imports both), he resolves to play the wise man.

Ver. 12. The righteous man wisely considereth, &c.] He foreseeth its fearful fall, and is not offended at their present prosperity; for God, he knows, will shortly overturn it. This consideration cures him of the fret, as it did David {#Ps 37:1,2} It doth also instruct him in many points of heavenly wisdom, as it did the Church. {#Isa 26:11 1Co 10:11} The destruction of others should be an instruction to us, that we may wash our feet in the blood of the wicked. {#Ps 52:6}

Ver. 13. Whoso stoppeth his ear at the cry, &c.] This was fulfilled in Pharaoh; Haman; the rich glutton; Hatto, archbishop of Mentz; Mauricius, the emperor, and many others, who might have better provided for their own comfort in sickness, and other exigencies, had they been more pitiful to poor people. Whereas now, when they shall lie tossing and tumbling upon their sick beds, roaring as bulls, and "tabering upon their breasts," {#Na 2:7} God will not hear them; men will say, It is good enough for them. All hearts, by a divine hand, will be strangely set off from the merciless, as it befell Sejanus.

Ver. 14. A gift in secret pacifieth anger.] That is, say some, Alms rightly performed {#Mt 6:1} pacifieth God’s displeasure—compare #Da 4:27; and the Jews at this day write this sentence of Solomon (in an abbreviation) upon their alms box. {a} This sense suits well with the previous verse; but I conceive the wise man’s drift here is to show how prevalent gifts are, if closely conveyed especially—which takes away the shame of open receiving—and what a pave they have to an amicable reconciliation. Thus Jacob pacified Esau; Abigail, David; Hezekiah, the Assyrian that came up against him. {#2Ki 18:24,25} Howbeit this doth not always do the deed. Our chronicler tells us that the Lady de Bruse had, by her virulent and railing tongue, more exasperated the fury of King John, whom she reviled as a tyrant and a murderer of her husband, than could be pacified by her strange present—viz., four hundred kine and one bull, all milk-white, except only the ears, which were red—sent unto the queen. {b} {See Trapp on "Pr 17:8"}

{a} Buxtorf., Synag. Jud.

{b} Speed, p. 572.

Ver. 15. It is joy to the just to do judgment.] They love it dearly, and therefore cannot but rejoice in it exceedingly: "I rejoice at thy word, as one that findeth great spoil," {#Ps 119:162} wherein the pleasure is usually as much as the profit. Besides, as every flower hath its sweet savour, so every good duty carries meat in the mouth—comfort in the performance. Hence the saints’ alacrity in God’s service, so far as they are spiritual. "I delight in the law of God, after the inward man," saith St Paul, {#Ro 7:22} who yet but a little before complained of a clog.

But destruction shall be to the workers of iniquity.] Wicked men are great workmen; they put themselves to no small pains in "catering for the flesh to fulfil the lusts thereof"; yea, and this they do with singular delight, as the opposition implies; they "weary themselves to commit iniquity," {#Jer 9:5} and yet they give not over, but lie grinding day and night in the mill of some or other base lust. Now what can come of this, better than utter destruction? which indeed is the just hire of the least sin, and will befall the workers of iniquity, as sure as the coat is on their back or the heart in their body.

Ver. 16. The man that wandereth out of the way.] Let him wander while he will that deviateth from the truth according to godliness—he cannot possibly wander so far as to miss hell. God hath sworn in his wrath that no such vagrants shall enter into his rest; {#Ps 95:8-11} nay, "This shall they have of my hand, they shall lie down in sorrow," {#Isa 50:11} they shall rest with Rephaims—if at least they can rest in that restless resting place of hell fire, in that congregation house of giants of Gehenna, where is punishment without pity, misery without mercy, sorrow without succour (help), crying without comfort, mischief without measure, torments without end and past imagination. {#Pr 2:18} {See Trapp on "Pr 2:18"}

Ver. 17. He that loveth pleasure, &c.] Luxury is attended by beggary. Pleasure may be had, but not loved. Isaac loved venison a little better haply than he should; Esau loved hunting, hence he grew profane, and though not a beggar, yet worse. The prodigal in the gospel "spent his substance with riotous living"; {#Lu 15:13} so did Apicius the Roman, who, hearing that there were seven hundred crowns only remaining of a vast estate that his father had left him, feared want, and hanged himself. {a} Marcus Livius, another goods waster, boasted when he died that he had left nothing for his heir, praeter coelum et caenum, more than air and mire. {b} Roger Ascham, schoolmaster to Queen Elizabeth, and her secretary for the Latin tongue, being too much addicted to dicing and cock fighting, lived and died a poor man. {c}

{a} Seneca.

{b} Valer.

{c} Camden’s Elizab.

Ver. 18. The wicked shall be a ransom.] Heb., Copher, a cover, or an expiation; as Achan was for Israel, and as those condemned persons among the heathens, that in time of pestilence or contagious infection were offered up by way of public expiation, with these words, περιψημα ημων γενου; Be thou a reconciliation for us. {a} To this custom St Paul seems to allude. {#1Co 4:13} Thus, when Saul’s sons were hanged, God’s wrath was appeased; {#2Sa 21:1-9} and when guilty Jonah was cast into the sea, all was calm. Thus God gave Egypt for Israel’s ransom; yea, Sheba and Ethiopia. {#Isa 43:3} And although he may seem sometimes to "sell his people for nought, and not to increase his wealth by their price," {#Ps 44:12} yet when it comes to a critical point, "I will give men for thee, and people for thy price." {#Isa 43:4} {See Trapp on "Pr 11:8"}

{a} Budaeus.

Ver. 19. It is better to dwell in the wilderness.] Among ravenous beasts and venomous serpents, in greatest danger, and want of all necessary accommodation. This is so much worse than the housetop, as an angry and vexatious woman—which, like a mad dog, bites all about her, and makes them as mad as herself—is worse than her that is not so much angry as unquiet, brawling (as dogs bark sometimes in the night) of custom or fancy, and not provoked by any. {See Trapp on "Pr 21:9"}

Ver. 20. There is a treasure to be desired.] He had said before, He that loveth wine and oil shall not be rich. Here he shows, that though these things may not be loved or lavished, yet they may and must be had and heaped up in a way of good husbandry for necessity, yea, for honest affluence; that we may not only live, but live comfortably; that we may not only have prisoner’s pittance, so much as will keep us alive, but that we may have plenty of things desirable, both for profit, as treasure, and for delight, as oil. And these things must not be foolishly wasted, as they are usually by unthrifts, lest that make the wife that wants angry and unquiet, as in the former verse.

Ver. 21. He that followeth after righteousness.] Though, for such a measure of it as he desires, he cannot overtake or compass it. If he be but doing at it, Si faciat praecepta, etiamsi non perficiat, if he "think upon God’s commandments to do them." {#Ps 103:18} If, though he cannot open the door, yet he is lifting at the latch, he shall be accepted, yea, rewarded. "He that follows after righteousness and mercy, "as an apprentice follows his trade, though he be not his craftsmaster, shall "surely find righteousness," with life and honour to boot. And is not that a good thing—a treasure to be desired?

Ver. 22. A wise man scaleth the city of the miyhty.] Wisdom is that το παγχρεστον, which is profitable for all things; of singular and sovereign use, as in domestic and politic, so in military affairs and businesses. Here prudence is made out to be better than puissance, and one wise man to be too hard for many mighty, though got into the strongest garrisons. In war wisdom is better than strength, saith Solomon more than once. {#Ec 9:16 7:19} How did Archimedes hold out Syracuse against the Roman general by his singular skill and industry! And how many strong cities have been scaled and surprised by warlike wiles and stratagems! as Babylon by Cyrus first, and afterwards by Zopyrus, Jerusalem by Pompey, taking the opportunity of the seventh day, Sabbath, wherein he knew the superstitious Jews would not stir to defend themselves, and many others that might out of histories be instanced. {a}

{a} Dio.

Ver. 23. Whoso keepeth his mouth and his tongue.] As he that keepeth his doors fast locked, preserveth himself from danger; {See Trapp on "Pr 13:3"} The large and loose use of the tongue brings a man oft to divers straits and miseries.

Ver. 24. Proud and haughty scorner is his name.] An ill name he gets him, and lies under the common reproach of a proud peevish person. He seeks renown by his rage and revenge, as Lamech that vaunted of his valour this way to his wives; Alexander Pheraeus, who consecrated the javelin wherewith he had slain Polyphron; Caelius, the lawyer, who gloried to be held the most froward and frample (brawler) Roman alive, &c. But God loadeth such a man with disgrace, as here, and gives him his due character. Men also will hate him and despise him for a "son of Belial," as Nabal’s servants said of him; for a mad frantic fellow, being once enraged, cares not what he says, as Jonas, what he doth, as Saul, who dealing in proud wrath, was so kindled by the devil, that he could not be quenched till he fell into the unquenchable lake. Besides the infamy that will never be washed off, the brand of reproach, like that of Dathan and Abiram, who rose up in proud wrath against Moses and Aaron, and are therefore worthily stigmatised with a "this is that Dathan," {#Nu 26:9} like that other, "this is that King Ahaz," {#2Ch 28:22} and as we commonly say of such a one, that he is a proud fool.

Ver. 25. The desire of the slothful killeth him.] He only wisheth well to himself; but refusing to labour, "pineth away in his iniquity." {#Le 26:39} Neither grace nor wealth is had with wishing; Nemo casu fit sapiens, saith Seneca. {a} Some have a kind of willingness and velleity, a kind of wambling after the best things, but it doth not boil up to the full height of resolution for God.

“ Virtutem exoptant, contabescuntque relicta.”—-Pers.

Carnal men care not to seek after him whom yet they would fain find, saith Bernard; Cupientes consequi sed non et sequi; have heaven they would, but stick at the hard conditions; like faint chapmen, they bid money for heaven, but are loath to come up to the full price for it. Balaam wished well to heaven; so did the young Pharisee in the gospel, that came to Christ hastily, but went away heavily. Herod for a long time desired to see Christ, but never stirred out of doors to see him. Pilate asked Christ, What is truth? but never stayed his answer. The sluggard puts out his arm to rise, and pulls it in again; he turns upon his bed, as the door doth upon the hinges, which yet comes not off for all the turnings, but hangs still, and this is his utter undoing. Men must not think that good things, whether spiritual or temporal, will drop out of the clouds to them, as towns were said to come into Timotheus’s toil while he slept. {b} Now, "perform the doing of it," saith St Paul to those lazy Corinthians. {#2Co 8:12} A thirsty man will not only long for drink, but labour after it. A covetous man will not only wish for wealth, but strive to compass it. Yet not every covetous man, I confess; for in the next verse it is said of the sluggard,

{a} Epist. 77.

{b} Aemuli ipsius dormientem piuxerant. —- Plut. in Sulla.

Ver. 26. He coveteth greedily all day long.] But these greedy constant coverings come to nothing he makes nothing of them. Meteors have matter enough in the vapours themselves to carry them above the earth, but not enough to unite them to the element of fire, therefore they fall and return to their first principles. So it is with our wishers and woulders. Many came out of Egypt, that never came into Canaan; and why? The land they liked well, but complained, with those spies, of the strength of the Anakims, and the impossibility of the conquest, therefore their carcases fell in the wilderness; their sluggishness slew them. "They lusted and had not, they killed" themselves with coveting, as in the former verse, and "desired to have," as here, "but could not obtain." {#Jas 4:2}

But the righteous giveth and spareth not.] Neither necessity nor niggardice hindereth him; he hath it, and he holds that he hath no more than he giveth. He is both painful and pitiful, and what he cannot do for the poor himself, he stirs up others to do; so far is he from forbidding, or hindering any from showing mercy. Some render the words thus: The righteous giveth, and forbiddeth not. "Give a portion," saith he to his richer friend, "to seven, and also to eight, for thou knowest not what evil shall be upon the earth." {#Ec 11:2} {See Trapp on "Ec 11:2"}

Ver. 27. The sacrifice of the wicked, &c.] {See Trapp on "Pr 15:8"}

How much more when he bringeth it, &c.] As Balak and Balaam did. {#Nu 23:1,2} As those that present ex rapine holocaustum, a sacrifice of what they have got by rapine and robbery; and as those likewise that ask good things at God’s hand, that they may "consume them upon their lusts." {#Jas 4:3} Let the wicked bring his sacrifice with never so good an intention, he is an abomination; but if with an evil mind, his dissembled sanctity is double iniquity, as if a man think by observing the Sabbath to take out a license to walk licentiously all the week long; or by praying in a morning to get a dispensation to do evil all day after. I have read of one that would haunt the taverns, theatres, and whore houses at London all day; but he durst not go forth without private prayer in the morning, and then would say at his departure, Now devil do thy worst. {a} The Circassians are said to divide their life between rapine and repentance. {b} The Papists, many of them, make account of confessing, as drunkards do of vomiting. When we have sinned, say they, we must confess, and when we have confessed, we must sin again, that we may also confess again, and make work for new indulgences and jubilees. {c}

{a} Mr Shepherd’s Sincere Convert, p. 232.

{b} Breerwood, Enquire.

{c} Sandys’s Relat. of West. Religion.

Ver. 28. A false witness shall perish.] {See Trapp on "Pr 19:5"} The Scythians had a law that if any man did duo peccata contorquere, bind two sins together, a lie and an oath, he was to lose his head, because this was the way to take away all faith and truth among men.

But the man that heareth speaketh constantly.] He testifieth confidently what he knoweth assuredly; he is always also in the same tale, as Paul was in the plea to the chief captain, to Felix, to Festus, and to Agrippa. Not so Bellarmine. How oft doth that loud liar forget himself, and write contradictions? As for instance, in one place he affirmeth that it can by no means be proved by Scripture that any part of Scripture is the very word of God. Sed mendax redarguit seipsum, saith Pareus. {a} But the liar confutes himself by saying elsewhere, besides other arguments to evince the divinity of the canonical Scripture, it giveth sufficient testimony to itself. {b}

{a} Paraeus in #Re 22:16.

{b} Bel de Verb. Dei, lib. i. cap. 2.

Ver. 29. A wicked man hardeneth his face.] Procaciter obfirmat vultum suum, so the Vulgate renders it. The false witness {#Pr 21:28} impudently defends, or at least extenuates and excuses his falsities. Frontem perfricat, assuens mendacium mendacio, as the Hebrew hath it. {#Ps 119:69} He thinks to make good one lie by another; to outface the truth, to overbear it with a bold countenance. It seems to be a metaphor from a traveller that sets his face against the wind and weather, and holds on his journey, though he be taking long strides towards destruction. {a}

But as for the upright, he directeth his way.] He proceeds warily, weighs his words before he utters them, and delivers nothing but the naked truth. And truth is like our first parents, most beautiful when naked. Some interpreters take this verse as setting forth the difference between the wicked and the godly, without any relation to the false and true witness. {#Pr 21:28} And then it is Sententia sapiente digna, saith one, tam paucis verbis tam profundum sensum cumulans; a sentence worthy of Solomon, as having so much in a little.

{a} αντοφθαλμειν. {#Ac 27:15}

Ver. 30. There is no wisdom against the Lord.] That is, they are all to no purpose. If God deny concourse, and influence, the arm of human power and policy, as Jeroboam’s, shrinks up presently. {#Ps 2:1-3 33:10,11 62:3} {See Trapp on "Pr 19:21"} Excellently Gregory— Divinum consilium dum devitatur impletur; humana sapientia dum reluctatur, comprehenditur. God’s decree is fulfilled by those that have least mind to it. Human wisdom, while it strives for masteries, is overmastered.

Ver. 31. The horse is prepared against the day, &c.] A very serviceable creature, and in battle full of terror; so swift in service that the Persians dedicated him to their god, the sun, ασπερ το ταλιστον τω ταχυτατω, as Pausanias hath it. But as the sun in heaven can neither be outrun nor stopped in his race, so neither by men, though wise, nor by means, though likely, can God’s purposes be disappointed. "A horse is a vain thing for safety; neither shall he deliver any by his great strength." {#Ps 33:17}

But safety (or victory) is of the Lord.] He gives it to which side he pleaseth, as he did to the Israelites in the conquest of Canaan, though they had no horses to help them, as their adversaries had, and chariots too, both Egyptians and Canaanites.

Chapter 22

Ver. 1. A good name is rather to be chosen.] Heb., A name, as "a wife," for a good wife. {#Pr 18:22} Better no wife than an ill wife, so better no name than an ill name. This good name proceeding from a good conscience, this honour from virtue, {#Isa 43:4} this perfume of faith and obedience, this splendour and sparkle of the "white stone," which only shines upon heavenly hearts—is far more desirable than great riches. For, first, These oft take away the life of the owners thereof. {#Pr 1:19} The greater wealth, the greater spoil awaits a man. As a tree with thick and large boughs, every man desires to lop him. Whereas a good name saves a man oft from that danger, as it did Jonathan, whom the people rescued. Secondly, Riches breed and bring their cares and cumbers with them. Qui habet terras habet guerras, saith the proverb; many lawsuits and other vexations, &c.; when a good name, as a precious ointment poured out, gets loving favour, with which it is therefore fitly coupled in this text. Thirdly, Riches are enjoyed but till death at utmost; but a good name outlives the man, and is left behind him for a blessing. {#Isa 65:15 Pr 10:7} {See Trapp on "Pr 10:7"} Other people went beyond God’s Israel in wealth and riches, but none in fame and renown. {#2Sa 7:23 De 4:6} Fourthly, Riches are oft gotten by fame. Let a man’s name be up, and there will be great recourse to him; but let him once crack his credit, and riches cannot repair him. Infamy will not be bought off with money. Lastly, Riches are common to good men with bad men; but a good name, truly so called, is proper to God’s peculiar, confined to the communion of saints. He was therefore a better husband than divine that first called riches bona, goods, And that heathen was nearer the truth than many profligate professors of it who said, Ego si bonam famam servasso sat dives ero: {a} that is, If I may but keep a good name, I have wealth enough.

And loving favour rather than silver and gold.] Which what is it else but white and red earth? and therefore no way fit to come in competition with good repute and report among the best, such as Christ had, {#Lu 2:52} and Joseph, and Daniel, and David, and Demetrius; {#3Jo 12} and they had it as a special favour from God, who fashions men’s opinions, and hides his people from the strife of tongues. {#Job 5:21 Ps 31:20}

{a} Plautus.

Ver. 2. The rich and the poor meet together.] They have mutual need one of another, and meet many times, as it were, in the midway, by an alteration of their condition. "They that were full were hired forth for bread, and the hungry are no more hired." {#1Sa 2:5} "The mighty are put down from their seats, and those of low degree are exalted." {#Lu 1:53}

The Lord is the maker of them all.] The maker of the men, the maker of their estates, and the maker of that change and alteration which often happeneth, that the one might become grateful, the other humble. See #Job 31:15.

Ver. 3. A prudent man foreseeth an evil, &c.] Prevision is the best means of prevention. "A wise man’s eyes are in his head," {#Ec 2:14} "his heart is also at his right hand." {#Ec 10:2} The Chinese say of themselves that all other nations of the world see but with one eye, they only with two. The Italians give out that they only do sapere ante factum, look before they leap, forecast an evil before it befall them. But these are praises proper to them that have learned holy and heavenly wisdom, that by certain sights and signs discern a tempest in the clouds, and seek seasonable shelter under the hollow of God’s hand, "under the shadow of his wings." Such prudent persons were Noah, Joseph, Jonadab, Josiah, the Christians at Pella, &c.

But the fool passeth on.] Pusheth on without fear or wit, as being resolved to have his will, whatever it stand him in.

And is punished.] As a just reward of his rashness. Sin ever ends tragically. Flagitium et flagellum, ut acus et filum. Who ever waxed fierce against God and prospered? {#Job 9:4} "With the froward thou wilt wrestle," saith David. {#Ps 18:26} "Upon the wicked God shall rain snares," &c. {#Ps 11:6} And then, ut leo cassibus irretitus dixit, si praescivissem, as the lion, when he was caught in the hunter’s toil, said, If I had foreknown this mischief, I would have shunned it. So these after wits, these post masters, these Epimetheuses, shall come in (but all too late) with their fool’s ‘Had-I-wist,’ which they should have timeously foreseen and prevented.

Ver. 4. By humility and the fear of the Lord.] Heb., The heel of humility, &c. The humble heart that lies low, and "hearkens what God the Lord will say unto it," that follows him trembling, as the people followed Saul, {#1Sa 13:7} shall have hard at the heels of it riches—a sufficiency, if not a superfluity—and honour, which is to be chosen before riches, {#Pr 22:1} {See Trapp on "Pr 22:1"} and life, above the danger of those thorns and snares mentioned in the next verse; not life present only, but "length of days for ever and ever." {#Ps 21:4} Oh the μυριομακαριοτης, the heaped up happiness of a man that humbles and trembles before the Lord! He that doth the former, cannot but do the latter. Hence that close connection of these two graces in this text, "By humility, the fear of the Lord"; so the original runs without the grammatical copulative and, to show that they go always together—yea, the one is as it were predicated upon the other. Neither want they their reward—"riches," "hohour," "life." What things be these? Who would not turn spiritual purchaser?

Ver. 5. Thorns and snares are in the way of the froward.] In opposition to the reward of righteousness; {#Pr 22:4} which is to say, "The ungodly are not so." Or if they have riches, they prove thorns to them to prick and choke their souls; if honour, and long life to enjoy it, these prove snares to them. Of carnal hearts it may be said, as Pharaoh said of the Israelites, "They are entangled in the land, the wilderness hath shut them in." {#Ex 14:3} They have treasures in the field, of wheat, barley, and oil, as those ten men had, {#Jer 41:8} and are therefore loath to die. And yet before they die—live they never so long in all abundance of riches and honours—God can bring them to that pass that Charles V was at, whom of all men the world judged most happy. Philip of Mornay reports of him that he cursed his honours in his old age, his victories, trophies, riches, saying, Abite hinc, abite longe: Away, away, get you far away.

He that doth keep his soul, shall be far from them.] As well from the wicked man’s miseries as his misdemeanours; he keeps aloof from both; he dares not meddle with the hole of the asp, lest he meet with a sting. Custos animae elongabit se, & c. Moneo te iterumque monebo, saith Lactantius to his Demetrian, ne oblectamenta ista terrae pro magnis aut veris bonis habere te credas: quae sunt non tantum fallacia quia dubia, verum etiam insidiosa quia dulcia. {a} Set not thine heart upon the asses, since thou art in election for a kingdom, and the hearts of all Israel are upon thee.

{a} Lactant., De Opificio Dei.

Ver. 6. Train up a child in the way he should go.] Or, According to his measure and capacity, dropping good things by degrees into his narrow mouthed vessel, and whetting the same upon his memory by often repeating, as the knife by oft going over the whetstone (it is Moses’s comparison) {a} becomes keen and useful. This is the way to make them expert and exact, and to secure them from Satan, for we are not ignorant of his wiles. It is reported of the harts of Scythia, that they teach their young ones to leap from bank to bank, from rock to rock, from one turf to another, by leaping before them, which otherwise they would never practise, by which means, when they are hunted, no beast can ever take them. So if men exercise their children unto godliness while they are young, Satan, that mighty hunter, shall never have them for his prey. They will not be young saints, old devils, as the profane proverb hath it; but young saints, old angels. Now, as all children should be carefully catechised and well principled, so those Timothies especially that are designed to the work of the ministry. Quintilian’s orator must, from two or three years old, be inured and accustomed to the best and purest words, very well pronounced unto him by his nurses, parents, handmaids, as soon as ever he begins to babble. Quanto id in theologo futuro expetendum, curandumque magis? {b} How much more, saith a learned man, should this be done by one that is to be a divine?

{a} Shanan and shanah; repetere sicut in acuendo. {#De 6:6}

{b} Amama in Attib.

Ver. 7. The rich ruleth over the poor.] And that with rigour, as Pharaoh did over Israel, as those imperious mammonists in St James’s time that oppressed and subjugated their poorest brethren, trampling upon them with the feet of intolerable insolence and cruelty. {#Jas 2:6} "Yet now our flesh is as the flesh of our brethren, our children as their children," said those poor Jews in Nehemiah, who pleads their cause most effectually. {#Ne 5:7-13} Ubi quot verba, tot tela, quae nimirum animam divitum percellant, fodicent et lancinent, as one saith in another case, He sets upon them with irresistible rhetoric, and makes them restore—which yet rich oppressors are very hardly drawn to do. Every grain of riches hath a vermin of pride and ambition in it. {#1Ti 6:17} {See Trapp on "1Ti 6:17"} Men’s blood riseth together with their good, and they think that everything must be as they would have it. But especially if they have "drawn the poor into their nets" {#Ps 10:9} -that is, into their bonds, debts, mortgages, as Chrysostom expounds it; then they not only rob, but ravish them; to their cruelty they join dishonesty; there is neither equity nor mercy to be had at their hands.

Ver. 8. He that soweth iniquity, shall reap vanity.] The usurer and cruel creditor soweth his money, his mammon of iniquity (that ungain grain), upon his poor debtors; and whether it be a barren year or a fruitful, a good soil or a bad, luna affert menstruos sensus, he hath his constant pay, yea, his use upon use, according to that Greek verse,

‘Εστι τοκος προ τοκοιο, τοκος τε μεν εστι και αλλος.’

Now, can such increase be blest? Shall not those that thus sow the wind be sure to reap the whirlwind?

And the rod of his anger shall fail.] That is, that tyrannical power which he exerciseth upon others, as his underlings, shall be broken. God will take out of his hand the rod wherewith he hath beaten his fellow servants, and waste it upon his own back to the very stump.

Ver. 9. He that hath a bountiful eye shall be blessed.] How Amalek, the licking people, as the name imports, I mean, the nation of usurers and proud lenders, shall speed, hath been spoken already. Now, on the other side, the bountiful eye, the cheerful giver (as the Septuagint, {a} and after them St Paul, render, or rather expound, this text), shall be abundantly blessed, for he gives with all his heart; he "draws out" not his sheaf only but "his soul to the hungry." {#Isa 58:10} Dat bene, dat multum, quia dat cum munere vulture: He spares it out of his own belly to give to the hungry, as some have here gathered from the words "his bread," that which was appointed for his own eating—he voluntarily fasteth from a meal now and then that he may bestow it upon the needy, and he shall not lose his reward.

{a} Ανδρα ιλαρον και δοτην αγαπα ο Θεος.—Sept.

Ver. 10. Cast out the scorner.] Or, The evil interpreter, that construes everything to the worst, and so sows dissension. This is an evil instrument, and must be cashiered good company; the place where such a trouble town lives, longs for a vomit to spew him out. There is nothing that may not be taken with either hand. It is a spiritual unmannerliness to take it with the left, as that proud Pharisee did, {#Lu 7:34} and to cast it as an apple of contention among others. They that do thus are the pests of families, and other societies, and must therefore be carefully cast out with scoffing Ishmael, as ever we desire to avoid strife, suits at law, reproach, and many more mischiefs.

Ver. 11. He that loveth pureness of heart.] That is vexed at his inward pollutions, and affecteth (what he can never fully effect) to be pure as God is pure. {#1Jo 3:3} He that hath gotten that pure lip, {#Zep 3:9} called here the grace of his lips, and elsewhere the "law of grace," {#Pr 31:26} he that can skill of those good words that do ingratiate with God and man (#Ge 49:21, compared with #De 33:23), he is fit to make a courtier, a favourite, such as was Joseph, Mordecai, Daniel, who though he used not always verbis byssinis, soft and silken words, but delivered heavy messages from God to Nebuchadnezzar and Belshazzar, yet God so wrought their hearts, though tyrants, that they greatly honoured him and highly preferred him. And when, out of his love to pureness of heart, he chose rather affliction than sin, to be cast to the lions than to bear a lion in his own bosom by offending his conscience, God made the king’s heart yearn towards him; so that this plain dealing "Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian." {#Da 6:28}

Ver. 12. The eyes of the Lord preserve knowledge.] That is, Knowing persons. Those in the former verse that love truth in the inward parts, and hold this a rule, Truth must be spoken, however it be taken; these, howsoever they may suffer for a season, as Daniel in the den, Micaiah in the stock house, yet the watchful providence of God will preserve them, and provide for them. He will clear their innocence, and so plead for them in the hearts of greatest princes, that they shall find the truth of this divine proverb, and the falsity of that other so common among men, Obsequium amicos, veritas odium parit; Flattery gets friends, but truth hatred.

And he overthroweth the words (or matters) of the transgressors.] That is, Of the court parasites, who speak only pleasing things, et saepe leonum laudibus murem obruunt, flatter abominably, as those in #Ac 12:21-23 did Herod; as the false prophets did Ahab. God will confute and convince their soothing words of singular vanity; he will also overthrow their matters, attempts, practices, "as a man wipeth a dish, turning it upside down." {#2Ki 21:13} See in that claw back Amalekite, {#2Sa 1:4-10} in Ahithophel, Haman, Sejanus, &c.

Ver. 13. The slothful man saith, There is a lion, &c.] ‘The lion is not so fierce as is painted,’ saith the Spanish proverb; much less this sluggard’s lion, a mere fiction of his own brain to cover and colour over his idleness. He pretends two lions for failing; first, Leo est foris, There is a lion abroad, or in the field, where his work lies, {#Ps 104:23} and another in the streets; -a likely matter; lions haunt not in streets, but in woods and wildernesses. Here is no talk of Satan, "that roaring lion," that lies couchant in the sluggard’s bed with him, and prompts him to these senseless excuses. Nor yet of the "lion of the tribe of Judah," who will one day send out summons for sleepers, and tearing the very caul of their hearts in sunder, send them packing to their place in hell. {#Mt 10:28} But to hell never came any yet that had not some pretence for their coming thither. The flesh never wants excuses. Corrupt nature needs not be taught to tell her own tale. Sin and shifting came into the world together; and as there is no wool so coarse but will take some colour: so no sin so gross but admits of a defence. Sin and Satan are alike in this, they cannot abide to appear in their own likeness. Some deal with their souls as others deal with their bodies; when their beauty is decayed, they desire to hide it from themselves by false glasses, and from others by painting; so their sins from themselves by false glosses, and from others by idle excuses.

Ver. 14. The month of a strange woman.] Diabolus capite blanditur, ventre oblectat, cauda ligat, saith Rupertus. These she sinners, as their gallants call them, are most dangerous. {See Trapp on "Pr 2:16"} {See Trapp on "Pr 5:3"} Solomon had the woeful experience of it; {#Ec 7:26} and Samson, {#Jud 16:18-21} who

“Lenam non potuit, potuit superare lesenam,

Quem fera non potuit vincere, vicit hera.”

How did David muddy himself in this deep pit, and there might have stuck in the mire, had not God drawn him out by a merciful violence, and purged him with hyssop from that abhorred filth? {#Ps 51:7}

He that is abhorred of the Lord shall fall therein.] As the Jesuits, those odious Connubisanctifugae Commeretricitegae, too often do; though they boast that they can talk and dally with the fairest women without danger, and the people must believe no otherwise, but that when they are kissing a woman, they are giving her good counsel. David George, that execrable heretic, was so far from accounting adulteries, fornications, incests, &c., for being any sins, that he did recommend them to his most perfect scholars as acts of grace and mortification; and was confident that the whole world would submit to his doctrine. {a} Peccatum peccatum trahit, as the Hebrew proverb hath it. One sin draws on another, and the latter is oft a punishment of the former; God, by a peculiar kind of revenge, delivering up such to a reprobate sense, or a mind disallowed or abhorred of God, as the apostle’s word {b} {#Ro 1:28} signifies.

{a} Hist. David. Georgii.

{b} εις νουν αδοκιμον.

Ver. 15. Foolishness is bound in the heart, &c.] As a pack or fardle is bound to a horse’s back. Error and folly be the knots of Satan, wherewith he ties children to the stake to be burnt in hell. Better see their brains dashed out against the stones, saith one, than suffer the ignorance of God to abide in their heads. Therefore, that we may loose the bands of death and works of the devil, parents must bring their sons in their arms, and their daughters upon their shoulders, to the house of God, that they may learn to know him. {#Isa 49:22} They must also see to their profiting, and exact of them a daily growth, "nurturing," as well as nourishing them, {#Eph 6:4} -the one being as needful as the other, -and using the rod where words will not do; so to chase away that evil by chastisement, seasoned with admonition, and seconded with prayer, that else will prove pernicious to their souls. Eli brought up his sons to bring down his house. David’s sons were undone by their father’s fondness. A fair hand, we say, makes a foul wound. Correction is a kind of cure, saith Aristotle; {a} and God usually blesseth it to that purpose. "Corrections of instructions are the way of life." {#Pr 6:23}

{a} Ιατρεια τις η παιδεια.

Ver. 16. He that oppresseth the poor, &c.] By fraud or force, or any indirect means. This man lays his foundation in firework, {#Job 20:26} he walks upon a mine of gunpowder; "brimstone is scattered upon his habitation"; {#Job 18:15} if but a flash of God’s lightning light upon it, all will be on fire, all blown up and brought to nothing.

And he that giveth to the rich.] Either to ingratiate and curry favour for countenancing their oppressive practices, or with a mind to get more than they give—for so saith one, that clause, To increase their riches, must here be repeated—which is a more artificial kind of selling their gifts, than if they had professedly set them to sale, as the Greek orator observeth. {a} Both these take a wrong course to be rich. The way were to give to the poor, and not to oppress them, and to "bring presents to him that ought to be feared," {#Ps 76:11} since it is he alone that "giveth us all things richly to enjoy." {#1Ti 6:17}

{a} Isocr. ad Demon.

Ver. 17. Bow down thine ear and hear.] Here begins, say some interpreters, the third book of Solomon’s Proverbs—as the second began at chapter ten. And indeed he here seems to assume a new kind of bespeaking his son, different from his discourse in the preceding twelve chapters; and much like that in the first nine.

And apply thy heart, &c.] q.d., Call up the ears of thy mind to the ears of thy body, that one sound may pierce both at once; otherwise thou wilt be like the wolf in the fable: thou wilt never attain to any more divine learning than to spell Pater, father, and when thou shouldst come to put together, and to put thy heart to it, as Solomon’s phrase here is, instead of Pater father thou wilt say Agnus, thy mind running a-madding after profit and pleasures of the world, as hath been once before noted.

Ver. 18. For it is a pleasant thing if thou keep them within thee.] Heb., In thy belly; that is, in thine inwards. Truth it is, that St John found the little book he ate—whether we understand it of the revelation only, or of the whole Bible, which Bishop Bonner’s chaplain called in scorn his little pretty God’s book, it much matters not—bitter in his belly, though sweet in his mouth, {#Re 10:10} because ministers find it grievous to be kept from making known the whole counsel of God to their people. But the word of God attentively heard, and by a later meditation well digested and incorporated into the soul, is sweeter than honey, as David felt it; and yields more pleasure than all the tasteless fooleries of this present world.

They shall withal be fitted in thy lips.] Thou shalt need no other help to discourse: thou shalt get a singular dexterity and volubility of holy language, being able to utter thy mind in pure Scripture— Loquamur verba Scripturae, saith that incomparable Peter Ramus, utamur sermone Spiritus Sancti -thou shalt "so speak and so do, as one that must be judged by that law of liberty." {#Jas 2:12}

Ver. 19. That thy trust may be in the Lord.] Only a divine word can beget a divine faith, and herein the Scripture excels all human writings, none of which can bring our hearts to the "obedience of faith." I can speak it by experience, saith Erasmus, {a} that there is little good to be got by the Scripture, if a man read it cursorily and carelessly; but if he exercise himself therein constantly and conscionably, he shall feel such a force in it, as is not to be found again in any other book whatsoever. I know, saith Peter Martyr, {b} that there are many that will never believe what we say of the power of God’s word hidden in the heart; and not a few that will jeer us, and think we are mad for saying so. But oh that they would but be pleased to make trial! Male mihi sit (ita enim in tanta causa iurare usim ausim), nisi tandem capiantur. Let it never go well with me—for so I am bold to swear in so weighty a business—if they find not themselves strangely taken and transformed into the same image, if they pass not into the likeness of this heavenly pattern. The Ephesians "trusted in God as soon as they heard the word of truth"; they "believed," and were "sealed." {#Eph 1:13} And the Thessalonians’ faith was famous all the churches over, when once the gospel "came to them in power." {#1Th 1:5,8}

To thee, even to thee.] Men must read the Scriptures as they do the statute books, holding themselves as much concerned therein as any other, threatening themselves in every threat, binding themselves in every precept, blessing themselves in every promise, resolving to obey God in all things; as convinced of this, that these are verba vivenda, non legenda, Words to be lived, and not read only.

{a} Erasm., Praef in Lucam.

{b} Pet. Mart., Praef. in Com. in Ep. ad Rom.

Ver. 20. Have not I written to thee excellent things?] Heb., Princely things; principles for princes, rare and royal sentences. The word signifies, say some, the third man in the kingdom for authority and dignity. Others read the words thus: Have not I three times written for thee concerning counsels and knowledge, -meaning his three books, proverbial, penitential, nuptial. The Canticles were penned perhaps in his younger years, saith one, {a} when his affections were more warm, active, and lively in spirituals; the Proverbs in his manly, ripe age, when his prudence and parts were at highest, most grave, solid, settled; Ecclesiastes in his old age, &c.

{a} Key of the Bible, by Mr Roberts.

Ver. 21. That I might make thee know the certainty.] And so find firm footing for thy faith. {#Lu 1:3,5} "These words of God are true," saith the angel. {#Re 21:5} These words are "faithful and true" {#Re 22:6} -void of all insincerity and falsehood. How can it be otherwise, whenas they are, as Gregory {a} speaks, Cor et anima, the very heart and soul of the God of truth? There must needs be a certainty in these words of truth, neither need we hang in suspense. When some took Christ for John Baptist, some for Elias, some for Jeremiah; But "whom say ye that I am?" {#Mt 16:14,15} -to teach that Christ would not have men stand doubtful, halt between two, be in religion as beggars are in their way, ready to go which way soever the staff falleth; but to "search the Scriptures," and grounding thereon, to get a certainty, a "full assurance of understanding," {#Col 2:2} so as to be able to say, "We have believed, therefore have we spoken." {#2Co 4:13}

{a} Greg., in Reg. iii.

Ver. 22. Rob not the poor, &c.] Here some caviller will be apt to cry out, Quid dignum tauto feret hic promissor hiatu? After so promising a preface, and such wooing of attention, we looked for some new matter, and that of best note too. But behold here is nothing but what we had before. It is truth, saith the wise man; and yet I must tell you, that "to write the same things, to me indeed is not grievons, but for you it is safe." {#Php 3:1} See the like in #Ps 49:1-3, &c. The scope of the psalm is to show the happy and secure estate of the saints in trouble, and the slippery condition of the wicked when at their height. Now whereas some might object and say, This is an ordinary argument, we have heard of it a hundred times; the Psalmist answers, that yet this is the great "wisdom" that he will speak of, and the "dark saying" that he will open. And hereunto he makes a solemn Oyez!—"Hear this, all ye people, and give ear all ye inhabitants of the world."

Because he is poor.] As the greater fish devour the lesser, and as the larger falls upon the cur and worries him, only because he is bigger than the other. This is a brutish ferity. See #Ps 10 And if those that relieve not the poor shall be damned, surely they that rob them shall be double damned.

Neither oppress the afflicted.] The poor man must needs be an afflicted man, obnoxious to all manner of injuries and hard usages. But God, who is the poor man’s king—more truly so called than James IV of Scotland was—takes order here, that no man oppress or wrong him, either at the gate of his house, whither he comes begging, or at the gate of the city, where he sues for redress of injury; let not might suppress right, lest some Cato complain, as once, and not without cause, that poor thieves sit in the stocks, when greater thieves sit on the seats of judicature. {a}

{a} Gel., lib. xi. cap. 18.

Ver. 23. For the Lord will plead their cause.] Without fee, for those that come to him forma pauperis, and without fear of their oppressors, against whom he will plead with pestilence and with blood, {#Eze 38:22} as he did against the house of Saul for the poor Gibeonites, and against Ahab for Naboth.

And spoil the soul (or life) of those that spoiled them.] A poor man’s livelihood is his life. {#Mr 12:42-44 Lu 8:43} He is in his house as a snail in his shell; crush that, and you kill him quite. God therefore, who loves par pari referre, to pay oppressors home in their own coin, will have life for life, if they may escape so, and not be cast to hell among those cruel ones. {#Pr 5:9} {See Trapp on "Pr 5:9"} Oh that these cannibals would think of this, before the cold grave hold their bodies, and hot hell hold their souls.

Ver. 24. Make no friendship with an angry man.] Anger is a short madness; it is a leprosy breaking out of a burning, {#Le 13:25} and renders a man unfit for civil society; for his unruly passions cause the climate where he lives to be like the torrid zone, too hot for any to live near him. The dog days continue with him all the year long; he rageth, and eateth firebrands, so that every man that will provide for his own safety must flee from him, as from a nettling, dangerous and unsociable creature, fit to live alone as dragons and wild beasts, or to be looked on only through a grate, as they; where, if they will do mischief, they may do it to themselves only: as Bajazet the great Turk, who, being taken by Tamerlane, and carried up and down in an iron cage, beat out his own brains against the bars thereof. {a}

{a} Turkish Hist.

Ver. 25. Lest thou learn his ways.] As a man is an imitating creature, and easily conformed to the company he keepeth. Sin is also very spreading, and more infectious than the plague: this of rash anger especially, whereunto being naturally inclined, we shall easily get a habit of frowardness. Entireness with wicked consorts is one of the strongest chains of hell, and binds us to a participation both of sin and punishment.

And get a snare to thy soul.] This is all thou art like to get by such men’s company. An angry man—a master of anger, as the Hebrew here hath it, or rather one that is mastered by his anger, and enslaved thereunto—is fitly compared by one to a cock of the game, that quarrelsome creature, that is still bloody with the blood either of others or of himself. He flies upon his best friends sometimes, as Alexander did, and slays those whom he would revive again with his own heart blood. Dogs in a chase bark oft at their best friends.

Ver. 26. Be not thou of them.] {See Trapp on "Pr 6:1"} {See Trapp on "Pr 6:2"} {See Trapp on "Pr 6:3"}

Ver. 27. If thou hast nothing to pay.] And yet art gotten into the usurer’s furnace, he will leave thee at last neither metal nor matter.

Ver. 28. Remove not the ancient landmark.] Unless ye covet a curse. {#De 27:17} Let levellers look to it, and know that property is God’s ordinance; {#Ac 5:4 Ps 17:14} that magistracy is the hedge of a nation; {a} and that "he that breaks a hedge, a serpent shall bite him"; {#Ec 10:8} that the ministry is Christ’s own institution; {#Eph 4:11} and that lay preachers may look to speed as Nadab and Abihu, as Uzzah and Uzziah, or as other usurpers: {See Trapp on "De 19:14"}

{a} ερμα πολεως.

Ver. 29. Seest thou a man diligent.] God loves nimbleness; "what thou doest, do quickly," said Christ to Judas, though it were so ill a business that he was about. Princes love such, and employ them, as Pharaoh did Joseph, and those that were men of activity among his brethren. Solomon also made use of Jeroboam for the same reason, though that was not the wisest act that ever he did. {#1Ki 11:28} How dear was Daniel to Darius, because, though sick, yet he despatched the king’s business! What favourites to our Henry VIII were Wolsey, Cromwell, Cranmer, for like reason! A diligent man shall not sit long in a low place. Or if he do all the days of his life, yet if his diligence proceed out of conscience, "he shall stand before the King" of kings when he dies. And surely if Solomon’s servants were held happy for this, and the greatest reward Solomon could promise the diligent is this in the text, what an inconceivable honour must it needs be to look for ever upon the face of God, and, angel-like, stand in his presence!

Chapter 23

Ver. 1. When thou sittest to eat.] See my Common Place of Abstinence.

Consider diligently what is before thee.] And "feed with fear," {#Jude 12} lest thou lose by thy luxury that praise and preferment that thou hadst gotten by thine industry. {#Pr 22:9}

‘Non minor est virtus quam quaerere parta tueri.’

Ver. 2. And put a knife to thy throat.] Put into thy throat, as Aben Ezra reads it, rather than offend by inordinate appetite. Some read it thus: For thou puttest a knife to thy throat, if thou be a man given to appetite. Thou shortenest thy life, and diggest, as it were, thine own grave with thine own teeth. Meat kills as many as the musket; the board as the sword. Tenuis mensa sanitatis mater: {a} but much meat, much malady.

{a} Chrysost.

Ver. 3. Be not desirous of his dainties.] It is a shame for a saint to be a slave to his palate. Isaac loved venison too, too well; the disciples are cautioned by Christ, {#Lu 21:34} who well enough knew where they were weakest.

For they are deceitful meat.] There is a hook under that bait; it may prove as dangerous as Jonathan’s honey, of which he had no sooner tasted but his head was forfeited. There is a deceitfulness in sin, {#Heb 3:13} a lie in vanity, {#Jon 2:8} transit voluptas, manet dolor—dolor est etiam ipsa voluptas.

Ver. 4. Labour not to be rich.] The courtier is still at his lesson. Many have gotten into princes’ palaces, into places of profit, fat offices, mind nothing more than the feathering of their own nests, raising of their own houses, filling of their own coffers. Such were Shebna, Haman, Sejanus, of whom Tacitus makes this report: Palam compositus pudor, intus summa adipiscendi libido, that he made show of modesty, but was extremely covetous; insomuch, saith Seneca, {a} that he thought all to be lost that he got not for himself. How much better Joseph, Nehemiah, Daniel, &c., who, being wholly for the public, as they had nothing to lose, so they had as little to get, but were above all price or sale.

Cease from thine own wisdom.] Cast away that carnal policy that would prompt thee to get rem, rem, quocunque modo rem, wealth of any fashion. This wisdom is by St James fitly styled "earthly, sensual, devilish." "Earthly," managing the lusts of the eye to the ends of gain; "sensual," managing the lusts of the eye to the ends of pleasure; and "devilish," managing the pride of life unto ends of power (#Jas 3:15 1Jo 2:14,15}

{a} Quicquid non acquiritur damnum est. -Sen.

Ver. 5. Wilt thou set thine eyes, &c.] Heb., Wilt thou cause thine eyes to flee after? &c. Wilt thou flee a fool’s pitch, and go hawking after that which cannot be had? or, if had, will not pay for the pains—countervail the cost? Wilt thou cast a leering look after such vanities?

Upon that which is not.] That hath no solid subsistence, though the foolish world call it substance. "The fashion of this world passeth away." {#1Co 7:31} The Greek word there used, οχημα, intimateth that there is nothing of any firmness or solid consistence in the creature. Heaven only hath a foundation. {#Heb 11:10} Earth hath none, but is "hanged upon nothing," as Job speaketh. "Ye rejoice in a thing of nought," saith the prophet to them that "drank wine in bowls," &c. {#Am 6:6,13}

For riches certainly make themselves wings.] As the heathens feigned of their god Pluto. Under these wings let the master hide himself, as #Isa 28:15; yet with those wings will they fly away, without once taking leave, leaving nothing but the print of talons in his heart to torment him. Riches, saith one, were never true to those that trusted them. To fly from us they make themselves great eagles’ wings; to fly to us, or after us, Ne passerinas quidem, { a} not so much as old sparrows’ wings. Temporals, saith another, {b} are as transitory as a hasty headlong torrent—a shadow, a ship, a bird, an arrow, a post that passeth by; or if you can name anything of swifter wing or sooner gone.

{a} Augustine.

{b} Mr Bolton.

Ver. 6. Eat thou not the bread of him that hath an evil eye.] That is, of a miserly muckworm, that wisheth thee choked for so doing, even then when he maketh greatest show of hospitality and humanity.

Ver. 7. For as he thinketh in his heart, so is he.] Mens cuiusque is est quisque: -The man is as his mind is; or as he thinketh in his heart, so he speaketh. He cannot so dissemble, but that soon he blurts out some word, or shows some sign of his sordid disposition. Some read it thus: For as he grudgeth his own soul, so he will say unto thee, Eat, drink, &c. As he starves his own genius, and cannot afford himself a good meal’s meat, so be grudgeth at his guests whom yet he bids welcome. Christ doth not so. {#So 5:1}

Ver. 8. The morsel which thou hast eaten.] That is, that which thou hast eaten, shall be so ill-sauced that thou shalt wish it up again, and thou shalt repent thee of thy compliments, or of whatsoever good speech thou hast used at table; which was the salt wherewith our Saviour used to sprinkle the dishes wherever he dined.

Ver. 9. Speak not in the ears of a fool.] That is, of a wilful fool, that seldom asketh council, but never followeth any, as it is said of James, King of Scotland. {a} {See Trapp on "Pr 9:7"} {See Trapp on "Pr 9:8"} {See Trapp on "Mt 7:6"}

{a} Daniel’s History.

Ver. 10. Remove not the ancient landmark.] {See Trapp on "Pr 22:28"}

Ver. 11. For their Redeemer is mighty.] "The thunder of his power who can understand?" {#Job 26:14} And "who knoweth the power of his wrath?" {#Ps 90:11} Oh, "contend not with him that is mightier than thou." {#Ec 6:10} God Almighty is. in a special manner the guardian of his orphans, and the great Master of the wards.

Ver. 12. Apply thy heart unto instruction.] Make thine heart to come to it—though never so averse. Call in thy scattered thoughts, and busy them about the best things. Anima dispersa fit minor. This is the wise man’s counsel to the younger sort. But because sardis plerunque fabulam, few youths will be better advised; therefore he bespeaks their parents and tutors in the next words.

Ver. 13. Withhold not correction from the child.] {See Trapp on "Pr 13:24"}

He shall not die.] Or if he do, yet not by thy default. Thou hast delivered thine own soul howsoever. If a blackmore enter into the bath, though he become not white by it, yet the bath master hath his pay, saith Keyserspergius. The physician hath his fee whether the patient recover or die.

Ver. 14. And shall deliver his soul frown hell.] Fond and foolish parents are peremptores potius quam parentes, { a} rather parricides than parents; since Qui non, cum potest, servat, occidit, by not saving their children they slay them; by cockering then, in their sin they pitch them headlong into hell.

{a} Bernard., Epist. 111.

Ver. 15. My son, if thine heart be wise.] Si vexatio det intellectum, if either by instruction or correction I may make thee wise or well spoken, Bonum virum, dicendi peritum -as Quintilian’s orator— totus laetitia dissiliam, I shall be a joyful man indeed. St John had no greater joy than to hear that his children walked in the truth. {#3Jo 4} And St Paul could never be thankful enough for such a mercy. {#1Th 3:9}

Even mine.] Or, Even as I—viz., was a comfort to my parents.

Ver. 17. Let not thine heart envy sinners.] Who, have they never so much here, they have but a pension, an annuity; a state of life granted them in the utmost and most remote part of our inheritance.

But be thou in the fear of the Lord all day long.] An excellent means to cure one of the fret. Probatum est. Only it must be used constantly. Men must wake with God, walk with him, and lie down with him, be in continual communion with him and conformity unto him. This is to be in heaven beforehand.

Ver. 18. For surely there is an end, ] viz., Of their pomp and prosperity. Dum faenea quadam felicitate temporaliter floreant, as Augustine {a} hath it: while as grass they flourish, and then deflourish.

And thine expectation shall not be cut off.] As the wicked shall. {#Ps 37:38} Cheer up, therefore, and do not despond: Flebile principium melior fortuna sequetur, as Queen Elizabeth was wont to say, while she was yet a prisoner, Then she envied the milkmaid that sang so merrily. But if she had known what a glorious reign she should have for four-and-forty years, she would not have envied her.

{a} Aug., Ep. 120.

Ver. 19. Hear thou, my son, and be wise.] Hearing is one of the learned senses, as Aristotle calls it. Wisdom entereth into the soul by this door, as folly did at first, when the woman listened to the old serpent’s illusions. This sense is first up in the morning; and this preface the wise man purposely premiseth to his following discourse; as well knowing how hardly young men are drawn off from drinking matches and good fellow meetings,

And guide thine heart in the way.] That is to say, Let knowledge and affection be as twins, and run parallel; let them mutually transfuse life and vigour, the one into the other. Practise God’s will as fast as thou understandest it. The Tigurine translation reads it, Ut beatura sit in via cor tuum: That thine heart may be blessed in the way.

Ver. 20. Be not among wine-bibbers.] Follow not the custom nor company of such; thou knowest not what thou mayest be drawn to do, though of thyself averse to such evil courses. Noah got no good by the luxurious old world {#Mt 24:38} with whom he lived; nor Lot by the intemperate Sodomites. {#Eze 16:49} Uriah, a good man, was at length persuaded to drink to excess. {#2Sa 11:13} "Let him that standeth take heed lest he fall." That evil servant that presumes to "eat and drink with the drunken," shall be cut off in the middle {a} {#Mt 24:49}

Among riotous eaters of flesh.] Among fleshmongers, qui crapulae indulgent, that pamper their paunches, In cute curanda plus aequo operati. See my Common Place of Abstinence. These are all for themselves, as Nabal was. Helluantur sibi carnem -so the Hebrew runs; They ravin up flesh for themselves.

{a} διχοτομησει.

Ver. 21. For the drunkard shall come to poverty.] Nay, to eternal misery in hell; {#1Co 6:10} but few men fear that; beggary they hold worse than any hell. Per mare pauperiem fugiunt, per saxa, per ignes. {a} But poverty to such is but a prelude to a worse matter.

{a} Horat.

Ver. 22. Hearken to thy father, &c.] {See Trapp on "Pr 1:8"}

And despise not thy mother when she is old, ] Dr Taylor, martyr, said to his son, among other things, when he was to suffer: When thy mother is waxed old, forsake her not, but provide for her to thy power, and see that she lack nothing; for so will God bless thee, and give thee long life upon earth, and prosperity. {a}

{a} Acts and Mon.

Ver. 23. Buy the truth and sell it not.] Every parcel of truth is precious, as the filings of gold, as the bezar stone, when beaten, are carefully looked to and preserved. "Hold fast the faithful word," as with both hands. {#Tit 1:9} "Strive together for the faith of the gospel." {#Php 1:27} Be zealous for it; {#Jude 3} η ταν η επι ταν, Either live with it, or die for it. As we have received it as a legacy from our forefathers (who sealed it with their blood, and paid dear for it), so we must transmit it to our posterity pure and entire, whatever it stands us in. They were so religious that they would not exchange a letter or syllable of the faith wherewith Christ had be trusted them. {a} So zealous in buying the truth, that they would give five marks and more for a good book—and that was more money than ten pound is now. Some gave a load of hay for a few chapters of St James or of St Paul in English, sitting up all night in reading and hearing, &c. {b} What a deal of charge was the Queen of Sheba at for Solomon’s wisdom! The wise merchant for the pearl of price! Jerome and Reuchlin for their Hebrew learning! Pro singulis horis singulos aureos numerabant. Reuchlin gave a crown an hour to the Jew that read to him. Jerome ventured his life to visit by night to a Jewish doctor. See #Mt 13:44.

{a} Arii ομοιουσιος. Nestorii θεοδοχος.

{b} Acts and Mon., fol. 756.

Ver. 24. The father of the righteous, &c.] {See Trapp on "Pr 10:1"}

Ver. 26. My son, give me thy heart.] There is a strange strife, not of earthly, but of spiritual powers, after the possession of man’s heart; and through man’s transgression Satan hath gotten strong hold thereon. {#Ac 5:3 Lu 22:3} Once he strove about a dead man’s body; {#Jude 9} but doubtless his purpose was therein to have set up an idol for himself in the hearts of the living. If Satan can get the heart, he is safe; and so is Satan’s vicar. It was a watchword in Pope Gregory XIII’s time, in Queen Elizabeth’s days, My son, give me thy heart; be in heart a Papist, and then go to church, dissemble, do what ye will. Among the heathens, when the beast was cut up for sacrifice, the first thing the priest looked upon was the heart; and if the heart were naught, the sacrifice was rejected. As among the Jews Philo observeth, that the heart, and the horns, or brains were never offered with the sacrifices; for they are the fountains and secret cells wherein lurks, and out of which flows, all impiety. But whatever was in the type, this is in the truth. As the heart is by nature, the Lord will have none of it; yet till the heart be renewed and given to the Lord, he will accept nothing that can come from man. {#Isa 29:13 66:3 Jer 42:20} Of the heart God seems to say to us, as Joseph did to his brethren concerning Benjamin, "Ye shall not see my face without it." {#Ge 43:3} The heart is Christ’s bed of spices, {#So 6:2} wherein he delights, {#Ps 51:17} and for which he wisheth, "O that there were such an heart," &c. {#De 5:29}

And let thine eyes observe my ways.] Look well to thy pattern, so fairly pencilled out unto thee; take true stitches out of this perfect sampler; take right strokes after this incomparable copy. The Hebrew here hath it, Let thine eyes run through my ways. Get a full prospect of them, and diligently peruse them. Fix and feed thine eyes upon the best objects, and restrain them from gazing upon forbidden beauties, lest they prove to be windows of wickedness, and loopholes of lust.

Ver. 27. For an whore is a deep ditch.] Fitly so called, quod nullus neque modus neque finis sit in amore meritricio, because lust is boundless, bottomless. He is a perfect slave that serves a whore. {See Trapp on "Pr 22:14"}

Ver. 28. She also lieth in wait.] Terence calls harlots Cruces crumenimulgas, sordida poscinummia, &c., base beg pennies, pick purses, &c. See the notes upon Pr. 7. {See Trapp on "Pr 7:1"} &c

And increaseth the transgressors among men.] Nothing hath ever so enriched hell as the whorish woman. See above.

Ver. 29. Who hath woe? who hath sorrow?] Whoredom is usually ushered in by drunkenness. Est Venus in vinis. It is Venus in the wines. Hence, {#Re 17:4} the whore cometh forth with a "cup," as with an instrument fit for the fulfilling of her lust; even as of old every one did openly bear in his hand at Rome the badge of that art that he professed. Solomon therefore having warned his young nobleman of whoredom, fitly shows him next the mischief of drunkenness; and this he doth by way of admiration or interrogation, that the drunkard may (will he, nill he) see, as in a glass, and so abhor his own absurdities, miseries, and mischiefs. The best that can come of drunkenness is repentance—that fairest daughter of so foul a mother—and that is not without its woe, and, alas! its sorrow and redness of eyes with weeping for sin. But few drunkards are taken in that fault.

Who hath babbling?] A great deal of small talk, telling all that’s within.

‘Condita cum verax aperit praecordia liber.’—Horat.

When the wine is in, the wit is out.

Who hath redness of eyes?] Oculorum suffusio, the Vulgate reads suffossio. Drunkards have usually red and rich faces. Nasos instar coctilis cancri, { a} Noses like a boiled lobster; plenty of pustulaes or quots, as they call them. Briefly, drunkenness, like another Africa, is never without some new monster of mischief.

{a} Lavater.

Ver. 30. They that tarry long at the wine.] These men do not want time, but waste it. Pliny, if he were alive, would surely say to such, as once he did to his nephew, Poteras has horas non perdidisse, Thou mightest have spent thy time much better. How may those winebibbers more justly lament their loss than good Bernard did, and say each man for himself, Totum vitae meae tempus perdidi, quia perdite vixi!

Ver. 31. Look not thou upon the wine.] Many men die of the wound in the eye. It is not unlawful to look; but because of looking comes lusting, therefore laws are to be laid upon our looks; Vitiis nobis in animum per oculos est via, saith Quintilian. If we do not let in sin at the window of the eye, or by the door of the ear, it cannot enter into our hearts.

When it moveth itself aright.] When it sparkles, and is vinum cos (as they call the best wine at Paris, and Louvain) that is, Vinum coloris, odoris, saporis, optimi, Wine of the best colour, smell, and savour. {a}

{a} Beehive of Rome, Preface.

Ver. 32. At the last it biteth like a serpent.] Lo, such is the guilt of sin, such the end and effect of drunkenness—torments here, and tortures in hell.

Ver. 33. Thine eyes shall behold strange women.] {See Trapp on "Pr 23:29"} Venter aestuans mero, spumat in libidinem, saith Jerome. A belly filled with wine, foameth out filthiness. Wine is the milk of Venus, {a} saith another. Drunkenness is the gallery that lechery walketh through, saith a third. {b}

Thine heart shall utter perverse things.] Preposterous, distorted, dislocated matters: soliciting thy neighbour’s wife to wickedness; or otherwise vomiting out that which God hateth, and godly men abhor.

{a} Αφροδιτης γαλα.—Arist.

{b} Vina parent animos Veneri. -Ovid.

Ver. 34. Yea, thou shalt be as he, &c.] Thy brains shall crow, and thou shalt be of Copernicus his opinion, that the earth turns round. Thou shalt also be fearless of the greatest danger, and not refuse to sleep upon a mast pole, dance upon a weather cock, &c.

Ver. 35. They have stricken me.] A drunken man, we say, takes no hurt, feels no smart, is turned into a very stock. Dionysius the Heracleot felt not needles thrust into his fat belly. Pliny mentioneth certain bears, that being sound asleep, cannot be wakened with the sharpest prickles. Mathiolus {a} reports of the asses of Etruria, that, feeding upon henbane, {b} they fall into such a dead sleep, that being taken for dead, they are half hideled, {c} ere they can be aroused. Lo, such is the drunkard’s lethargy; neither is he more insensible than sensual and irrecoverable.

{a} Mathiol. in Dioscorid.

{b} The common name of the annual plant Hyoscyamus niger, a native of Europe and northern Asia, growing on waste ground, having dull yellow flowers streaked with purple, viscid stem and leaves, unpleasant smell, and narcotic and poisonous properties; also extended to the genus as a whole.

{c} ?Skinned.

Chapter 24

Ver. 1. Be not thou envious against evil men.] Heb., Men of evil—such as are set upon sin; as are like Caracalla, qui nihil cogitabat boni, qui id non didicerat; quod ipse fatebatur, saith Dio, Who never thought of any good, &c. Envy not such a one his pomp, any more than we do a dead corpse his flowers and gaiety. See #Pr 23:17.

Neither desire to be with them.] That is, To be in their estate, so thou mightest be at their stay. This hath been the folly of some of God’s people, as David noteth, #Ps 73:10. For the which they have afterwards befooled and bebeasted themselves, as he did, #Ps 73:22.

Ver. 2. For their heart studieth destruction.] Great students they are; wittily wicked; but they consult shame and confusion to them and theirs.

And their lips talk of mischief.] The mischief that they machinate budgeth and blistereth out at their tongues’ ends. They are even big with it, and not well till delivered.

Ver. 3. Through wisdom is an house builded.] q.d., I will show thee a better project; wouldst thou thrive and grow great? Exercise godliness, wish not wickedness. {See Trapp on "Pr 3:16"} {See Trapp on "Pr 3:17"}

Ver. 4. With all precious and pleasant riches.] Riches imply (1.) Plenty of that which is precious and pleasant. (2.) Propriety; they must be good things that are our own; and hereunto economical prudence much conduceth. God bestoweth abundance on the wicked ex largitate, only out of a general providence; but upon his people that are good husbands ex promisso, by virtue of this and the like promises.

Ver. 5. A wise man is strong.] {See Trapp on "Pr 21:22"}

Ver. 6. For by wise counsel.] {See Trapp on "Pr 20:18"} This Salust delivers as the sentence of the wisest sages, but Solomon said it long before.

Ver. 7. Wisdom is too hard for a fool.] Heb., Too high; his pericranium comprehends it not, "neither indeed can" do. {#1Co 2:14} He puts off the study of it, pretending the impossibility of reaching to it.

He openeth not his mouth in the gate.] He were two fools if he should, for while he holds his tongue he is held wise.

Ver. 8. Shall be called a mischievous person.] Heb., A master of sinful musings, an artist at any evil. Josephus saith of Antipater, that his course of life might fitly be called a mystery of mischief, {a} quae altissimas egerat radices, &c.

{a} κακιας μυστηριον.

Ver. 9. The thought of foolishness is sin.] The schools do well observe, that outward sins are maioris infamiae, of greater infamy; but inward heart sins are maioris reatus, of greater guilt, as we see in devils. {See Trapp on "Pr 14:22"}

And the scorner is an abomination to men.] Witness Julian, Lucian, Porphyry, Julius Scaliger, that proud hypercritic ( qui neminem prae se duxit hominem), Laurentius Valla, who jeered at other logicians, and extolled his own logic as the only best, calling it Logicam Laurentinam.

“ Iupiter hunc coeli dignatus honore fuisset,

Censorem linguae sed timet ipse suae.’’—Trithem.

But what an odious scorner was Quintinus the libertine, of whom Calvin complains, that he scoffed at every one of the holy apostles? Paul he called a broken vessel, John a foolish youth, Peter a denier of God, Matthew a usurer, En quomodo ille faetoris gurges putido ore suo blasphemare audebat! saith Calvin. {a} See how this stinking elf doth bark and blaspheme the saints. The basest can mock, as the abjects did David, {#Ps 35:15} and Tobiah the servant did Nehemiah. {#Neh 2:19} Scorners are the most base spirits. The Septuagint call them pests, {#Ps 1:1} incorrigible, {#Pr 21:1} proud persons, {#Pr 3:34} naught, {#Pr 9:12} &c.

{a} Calv., Inst. Advers. Libert, cap. 9.

Ver. 10. If thou faint in the day of adversity.] Afflictions try what sap we have, as hard weather tries what health. Withered leaves fall off in a wind: rotten boughs break when weight is laid on them; so do earthen vessels when set empty to the fire. "As is the man, so is his strength," said they to Gideon. Joseph’s "bow abode in strength, though the archers sorely grieved him, and shot at him, and hated him; and the arms of his hand were made strong by the hands of the mighty God of Jacob." {#Ge 49:23,24}

Ver. 11. If thou forbear to deliver them, &c.] That is, That are wrongfully butchered. Here, not to save a man, if it be in our power, is to destroy him. {#Mr 3:4} Job "brake the jaws of the wicked, and plucked the prey out of his teeth." {#Job 29:17} The people rescued Jonathan, and Ebedmelech Jeremiah. Henry VIII delivered his Queen Katherine, and King Philip with his Spaniards kept the Lady Elizabeth from the cruel mercies of Stephen Gardiner, who had designed them destruction. Sir George Blage (one of King Henry VIII’s privy chamber), being condemned for a heretic, was yet pardoned by the king. He coming afterwards to the king’s presence, -"Ah, my pig," saith the king, for so he was wont to call him. "Yea," said he, "if your Majesty had not been better to me than your bishops were, your pig had been roasted ere this time." But what a bloody mind bore Harpsfield, archdeacon of Canterbury, who, being at London when Queen Mary lay dying, made all post haste home to despatch those whom he had then in cruel custody. {a}

{a} Acts and Mon., fol. 1899, 1135, 1862.

Ver. 12. If thou sayest, Behold, we knew it not, &c.] As no wool is so coarse but will take some colour; so there is no sin so foul but will admit some excuse. Ignorance is commonly pleaded, -We know not this man’s case, the justice of his cause, the means of his rescue, &c. But "be not deceived, God is not mocked." They that would mock him imposturum faciunt et patientur, defraud themselves, as the emperor said of him that sold glass for pearl. Deo obscura clarent, muta respondent, silentium confitetur. {a} God’s "eyes behold, his eyelids try the children of men." {#Ps 11:4} The former points out his knowledge, the latter his critical descant.

Doth not he that pondereth the heart consider?] No man needs a window in his breast—as the heathen Momus wished—for God to look in at; for every man before God is all window, {#Job 34:22} and his "eyes are as a flaming fire," {#Re 1:14} that need no outward light, that see extra mittendo by sending out a ray, &c., that see through that transparent body, the world, called "a sea of glass." {#Re 4:6}

{a} Isidor.

Ver. 13. My son, eat thou honey, because it is good.] Profitable and pleasant, wholesome and toothsome. So, and much more than so, is divine knowledge. Plutarch tells of Eudoxus, that he would be willing to be burned up by the sun presently, so he might be admitted to come so near it as to learn the nature of it. How sweet must it needs be then to know Christ and him crucified! Sweeter it was to David than live honey dropping from the comb. {#Ps 19:10 119:103} The believing Hebrews knew "within themselves" that there should be a reward, and that their expectation should not be cut off. {#Heb 10:34} They drew the circumference of God’s promises to the centre of their hearts, and so living by faith they had the deserts of the feast of a good conscience as Master Latimer hath it: they tasted of that honey, the sweetness whereof none can find by any discourse, how elegant soever, so well as by eating of it, as Augustine speaketh.

Ver. 15. Lay not wait, O wicked man, &c.] Ενθα γαρ οι Θεοι, as that heathen said—God dwells with the righteous; molest him not therefore, beat not up his quarters. The Scythians, saith he in Plutarch, {a} though they have no music or vines among them, yet they have gods. So, whatever the saints want, they want not God’s gracious presence with them. And if wicked men had but so much knowledge of God as Pilate’s wife had in a dream, they would take heed of having anything to do with these just men.

{a} Plut., Συμπος. επτα σοφων.

Ver. 16. For a just man falleth seven times, ] i.e., Often. Seven times a day, as the Vulgate and many of the Fathers read it, who also understand this text as falling into sin, and rising again by repentance. But the opposition carries it to the other sense, of falling into trouble. And the next verse speaks as much, "Rejoice not when thine enemy falleth." God’s saints are bound to "rejoice when they fall into divers temptations." {#Jas 1:2} What though they fall into them? not go in step by step, but be precipitated, plunged over head and ears. Say they fall not into one but many crosses, -as they seldom come single, but like Job’s messengers, one at the heels of another, -yet be exceeding glad, saith the apostle; as a merchant is to see his ships come laden in. For, "though ye fall, ye shall arise; and though ye sit in darkness, the Lord shall give you light." {#Mic 7:8}

But the wicked shall fall into mischief, ] i.e., Into remediless misery. Non surget hic afflictio {#Na 1:9} As they shall have an evil, an only evil without mixture of mercy, {#Eze 7:5} so they shall totally and finally be consumed at once. If Mordecai be of the seed of the Jews, before whom Haman hath begun to fall, he shall fall to some purpose. {#Es 6:13} A Jew may fall before a Persian, and get up and prevail; but if a Persian or other persecutor begin to fall before a Jew, he can neither stay nor rise. There is an invisible hand of omnipotence that strikes in for his own, and confounds their opposites.

Ver. 17. Rejoice not when thine enemy falleth.] If thou dost, it is a sure sign of devilish hatred—επιχαιρεκακια being the devil’s disease—what goodwill, innocence, or ignoscency soever thou makest show of. Job cleareth himself of this fault, {#Job 31:24} and so doth David notably. {#Ps 35:13,14} See his practice. {#2Sa 1:11,12} Caesar wept when Pompey’s head was presented to him, and said, Victoriam volui, non vindictam. {See Trapp on "Mt 5:44"} {See Trapp on "Ro 12:19"}

Ver. 18. Lest the Lord see it, ] viz., Thy pride and cruelty, as he will, for he is ολοφθαλμος, all eye, and εχει Θεος εκδικον ομμα, if he see, he will kindle and turn the wheel upon thee, as he threatened to do upon Edom, for looking with liking upon Israel’s calamity. For prevention hereof, think thus with thyself, Either I am like mine enemy, or else I am better or worse than he. If like him, why may not I look for the like misery? If better, who made me to differ? If worse, what reason then have I to insult? See #Ob 12.

Ver. 19. Fret not thyself because of evil men.] We are wondrous apt to be sick of the fret; hence so many precepts to this purpose. See #Pr 23:17 24:1.

Ver. 20. For there shall be no reward.] He shall suffer both pain of loss, and pain of sense, which whether is the more grievous, is hard to determine. Sure it is, that the tears of hell are not sufficient to bewail the loss of heaven; their worm of grief gnaws as painfully as their fire burns. "Depart from me, ye cursed," sounds as harsh in their ears as that which follows, "into everlasting flames."

Ver. 21. My son, fear the Lord and the king.] "Who would not fear thee, O king of nations? for unto thee doth it appertain." {#Jer 10:7} God is the prime and proper object of fear. {#Ps 76:11} Whence, by an appellative proper, he is called "fear" by the Psalmist. The Greeks call him Θεος quasi Λεος, as some think, from the fear that is due to him. Princes also must be feared and honoured, {#1Pe 2:17} as those that are invested with God’s authority, and intrusted with the administration of his kingdom upon earth, by the exercise of vindictive and remunerative justice. And while they be just, ruling in the fear of God, {#2Sa 23:3} and commanding things consonant to the word and will of God, they must be obeyed for conscience sake, {#Ro 13:5} otherwise not. {See Trapp on "Ac 4:19"}

And meddle not with them that are given to change, ] i.e., With seditious spirits that affect and effect alterations; lawless persons, as St Paul calls them; malcontents, {a} to whom αει το παρον βαρυ, the present government is ever grievous, as Thucydides notes. Such were Korah and his complices; Absalom; Sheba; the ten tribes that cried, Alleys iugum, Ease our yoke; and before them, those in Samuel’s time that cried, "Nay, but we will have a king." Novatus hath still too many followers, of whom St Cyprian, under whom he lived, thus testifieth: Novatus rerum novarum semper cupidus, arrogantia inflatus, that he was an arrogant innovator. These turbulent spirits prove oft the pests and boutefeaus of the state they live in; and it is dangerous having to deal with them.

{a} Μεμψιμοιροι.

Ver. 22. For their calamity shall rise suddenly.] When they think they have made all cock sure. "Had Zimri peace that killed his master?" Had Absalom; Sheba; Rodolphus, Duke of Suevia; Sanders; Story; Parry; Campian; the gunpowder plotters; Raviliac, &c.? Canute, the first Danish king, caused the false Edric’s head, that had been his agent, to be set upon the highest part of the Tower of London, therein performing his promise of advancing him above any lord in the land. {a} James I, king of Scots, was murdered in Perth by Walter, Earl of Athol, in hopes to attain the crown. Crowned indeed he was, but not as his witches and sorcerers had ambiguously insinuated, with the crown of that realm, but with a crown of red-hot iron clapt upon his head, being one of the tortures wherewith he ended at once his wicked days and desires. {b}

And who knoweth the ruin of them both?] i.e., That both God and the king will inflict upon the rebels; or "of them both"—i.e., both of the king, if a tyrant, and of those that seditiously move against him.

{a} Daniel’s Hist.

{b} Speed’s Chron.

Ver. 23. These things also belong to the wise.] As subjects must know their duties, so magistrates theirs; neither may they hold themselves too wise to learn. God can send even a Solomon to school to the raven, to the pismire, yea, to the lilies of the field, as being able to teach the wisest man by the weakest creature.

It is not good to have respect of persons.] Heb., To know faces; to regard not so much the matter as the man; to hear persons speak, and not causes; to judge not according to truth and equity, but according to opinion and appearance—to fear or favour. This cannot be good, lawful, or safe. "He will surely" (or thoroughly) "reprove you," (not verbally only, but penally too) "if you secretly accept persons." {#Job 13:10} Of Trajan it is said that he neither feared nor hated any man, but that he heard the causes of his subjects without prejudicate impiety, judiciously examined them without sinister obliquity, and sincerely judged them without unjust partiality.

Ver. 24. Him shall the people curse.] Heb., They shall run him through; with their evil wishes for his evil sentence. He shall be generally hated, and set against, as was Herod, Pilate, Festus, Ferres, &c.

Ver. 25. But to them that rebuke him shall be delight.] Those judges that reprove and punish the wicked shall—besides the Euge of a good conscience, which is far better than the world’s plaudite -delight themselves in the Lord, and reign in the affections of all good men, who shall soon also say, ‘God’s blessing be on such a good judge’s heart, for he saveth the innocent, and punisheth the wicked,’ &c. As he hath "done worthily in Ephrata, so he shall be famous in Bethlehem." {#Ru 4:11} See #Job 29:11,12.

Ver. 26. Every man shall kiss his lips.] That is, Shall do him honour, as #Ge 41:40. All the people shall kiss at thy mouth, saith Pharaoh to Joseph; and Samuel kissed Saul when he anointed him king; {#1Sa 10:1} and, "Kiss the Son," saith David. {#Ps 2:12} That is, Give unto him the honour due unto his name.

Ver. 27. Prepare thy work without, &c.] God would have all his to be not good men only, but good husbands too; to order their affairs with discretion, and to take their fittest opportunities for despatch of household businesses. Pliny {a} hath a saying to like sense with this: Aedificandum, saith he, consito agro, et tunc quoque cunctanter, - Let building alone till thy field be tilled, vined, planted, &c.

{a} Lib, xviii, cap. 1.

Ver. 28. Be not a witness against thy neighbour without cause.] That is, Without calling, being not thereunto required; for this would speak thee spiteful, rash, and revengeful, as in the next verse.

And deceive not with thy lips.] When called to be a witness, speak thy mind simply and plainly, without preface or passion, {a} without varnish of fine words, whereby to mislead the judge, or deceive the jurors, to bolster out a bad cause, or outface a good.

{a} ανευ προοιμιων και παθων.

Ver. 29. Say not, I will do so to him as he hath done to me.] Nothing is more natural than revenge of wrongs, and the world approves it as right temper, true touch, as to put up wrongs is held cowardice and unmanliness. But we have not so learned Christ. Nay, those that have never heard of Christ have spoken much against this vindictive disposition. {See Trapp on "Pr 20:22"} {See Trapp on "Mt 5:39"} {See Trapp on "Ro 12:17"}

I will render to the man according to his works.] But is not that God’s office? And will you needs leap into his chair—wring the sword out of his hand? or at least, will you be a pope in your own cause, depose the magistrate, or appeal from him to yourself? What Luciferian pride is this? Nemo te impune lacessit? Is not God the God of recompenses?

Ver. 30. I went by the field of the slothful.] Not purposely to spy faults—for Nemo curiosus quin malevolus -but my business lay that way, and I was willing to make the best of everything that came before me.

By the vineyard of the man void of understanding.] Heb., That had no heart; that is, that made no use of it—that was not egregie cordatus homo, as one describes a wise man.

Ver. 31. And, lo, it was all grown over with thorns.] So is the spiritual sluggard’s soul with lusts and sins, under the which lurketh that old serpent.

Ver. 32. Then I saw and considered it well.] I made my best use of it for mine own instruction. A bee can suck honey out of a flower, which a fly cannot do; so a spiritual mind can extract good out of every object and occurrence, even out of other men’s faults and follies. He can gather grapes of thorns, and figs of thistles, as here. Well, therefore, may grace be called "the divine nature"; {#2Pe 1:4} for as God draws light out of darkness, good out of evil, &c., so doth grace, by a heavenly kind of alchemy, as I may so say.

And received instruction.] Exemplo alterius qui sapit, ille sapit. The worse others are, the better should we be, getting as far off from the wicked as we can in our daily practice, and "saving ourselves from this untoward generation."

Ver. 33. Yet a little sleep.] Mercer makes this to be the lesson that the wise man both learnt himself and also lays before others—viz., to be content with a little sleep—to be up and at it early, &c., that the beggar catch us not. But I rather incline to those that think that he here brings in the sluggard pleading for his sloth, and by an elegant mimesis imitates and personifies him, saying, as he used to do, "yet a little more sleep, a little more slumber," &c. "A little," and yet "sleeps," in the plural. A little he would have, but a little will not serve his turn. {See Trapp on "Pr 6:9"} &c.

Ver. 34. So shall thy poverty come.] Swiftly and irresistibly. Seneca calls sloth the nurse of beggary—the mother of misery.

Chapter 25

Ver. 1. These also are proverbs of Solomon, which the men.] Solomon "hath his thousand out of this his vineyard of three thousand proverbs," {#1Ki 4:32} and these men of Hezekiah that kept, and yet communicated, the fruit thereof, "their two hundred." {#So 8:12} It is good for men to be doing what they are able for the glory of God and good of others, {a} if it be but to copy out another man’s work, and prepare it for the press. Them that any way honour God he will honour; that is a bargain of his own making, and we may trust to it.

{a} Prima sequentem honestum est in secundis tertiisque consistere. -Cic, de Orat.

Ver. 2. It is the glory of God to conceal a thing.] That what we conceive not, we may admire ( mirari non rimari), and cry out with Paul, "O the depth," {#Ro 11:33} as the Romans dedicated to their goddess Victoria a certain lake, the depth whereof they could not dive into. God is much to be magnified for what he hath revealed unto his people in the holy Scriptures for their eternal good. But those unsearchable secrets of his—such as are the union of the three persons into one nature, and of two natures into one person, his wonderful decrees, and the no less wonderful execution thereof, &c.—these make exceeding much to the glory of his infinite wisdom and surpassing greatness, in speaking whereof our "safest eloquence is our silence," {a} since tantum recedit quantum capitur, saith Nazianzen—much like that pool spoken of by Polycritus, which in compass at the first scarce seemed to exceed the breadth of a shield; but if any went in to wash, it extended itself more and more.

But the honour of kings is to search out a matter.] As Solomon did that of the two harlots (#1Ki 3:16-28 Job 29:16). There are those who divide this book of Proverbs into three parts. In the first nine chapters things of a lower nature, and fit for instruction of youth, are set down and described. Next, from thence to this twenty-fifth chapter, the wise man discourseth of all sorts of virtues and vices, suitable to all sorts of people. Lastly, from this chapter to the end, he treateth, for the most part, higher matters, as of kings’ craft and state business.

{a} Aristotle

Ver. 3. The heaven for height, &c.] It is a wonder that we can look up to so admirable a height, and that the very eye is not tired in the way. If this ascending line could be drawn right forwards, some that have calculated curiously, have found it five hundred years’ journey to the starry sky. Other mathematicians say, that if a stone should fall from the eighth sphere, and should pass every hour a hundred miles, it would be sixty-five years or more before it would come to the ground. I suppose there is as little credit to be given to these as to Aratus the astrologer, who boasted that he had found out and set down the whole number of the stars in heaven; or as to Archimedes the mathematician, that said, that he could by his art cast up the just number of all the sands both in the habitable and inhabitable parts of the world. {a}

And the earth for depth.] From the surface to the centre, how far it is, cannot be known exactly, as neither whether hell be there: but that it is somewhere below may be gathered from #Re 14:11, and other places. Ubi sit sentient, qui curiosius quaerunt.

And the heart of kings is unsearchable.] Profundum sine fundo. God gave Solomon "a large heart, even as the sand that is on the sea shore." {#1Ki 4:29} A vast capacity, an extraordinary judgment, and wisdom to reserve himself. No bad cause was too hard for him to detect; no practices which he did not smell out; no complotter which he did not speedily entrap in their wiles, as Adonijah.

{a} Sphinx Philosoph.

Ver. 4. Take away the dross from the silver.] The holy prophets were not only most exactly seen in the peerless skill of divinity, but most exquisitely also furnished with the entire knowledge of all things natural. Hence their many similies wherewith they learnedly beautify their matter, and deck out their terms, words, and sentences, giving thereunto a certain kind of lively gesture, attiring the same with light, perspicuity, easiness, estimation, and dignity; stirring up thereby men’s drowsy minds to the acknowledgment of the truth, and pursuit of godliness.

Ver. 5. Take away the wicked.] Who are compared elsewhere also to dross, {#Eze 22:19} and fitly; for as dross is a kind of unprofitable earth, and hath no good metal in it; so in the wicked is no good to be found, but pride, worldliness, &c. Frobisher, in his voyage to discover the Straits, being tossed up and down with foul weather, snows, and unconstant winds, returned home, having gathered a great quantity of stones, which he thought to be minerals, from which, when there could be drawn neither gold nor silver, nor any other metal, we have seen them, saith Master Camden, {a} cast forth to fix the highways. Evil counsellors about a prince are means of a great deal of mischief, as were Doeg, Haman, Rehoboam’s and Herod’s flatterers, Pharaoh’s sorcerers, &c. Of a certain prince of Germany it was said, Esset alius, si esset apud alios; He would be another man, if he were but among other men. Say they be not so drossy, but that some good ore is to be found in them; yet all is not good that hath some good in it. It is Scaliger’s note, Malum non est nisi in bono. The original nature of the devil is good, wherein all his wickedness subsisteth. When one highly commended the cardinal Julian to Sigismund, he answered, Tamen Romanus est, Yet he is a Roman, and therefore not to be trusted. Those cardinals and Popish bishops being much about princes, have greatly impoisoned them, and hindered the Reformation. Zuinglius fitly compares them to that wakeful dragon that kept the golden fleece, as the poets have feigned. They get the royalty of their ear, and then do with them whatsoever they wish. David therefore vows, as a good finer, to rid the court of such dross, {#Ps 101:4} and gives order upon his death bed to his son Solomon, to take out of the way those men of blood, {#1Ki 2:5-9} that his throne might be established in righteousness.

{a} Camden’s Elizabeth, fol. 189.

Ver. 6. Put not forth thyself in the presence of the king.] Ne te ornes coram reqe. Compare not, vie not with him in apparel, furniture, house keeping, &c., as the Hebrews sense it. This was the ruin of Cardinal Wolsey, and of Viscount Verulam.

And stand not in the place of great men.] Exalt not thyself, but wait till God shall reach out the hand from heaven and raise thee. {#Ps 75:5-8} Adonijah is branded for this, that he exalted himself, saying, "I will be king." {#1Ki 1:5} When none else would lift Hildebrand up into Peter’s chair, he got up himself: ‘for who,’ said he, ‘can better judge of my worth than I can?’ ‘Harden thy forehead,’ said Calvus to Vatinius, ‘and say boldly, that thou deservest the praetorship better than Cato.’ {a} Ambition rides without reins, as Tullia did over the dead body of her own father, to be made a queen. See my Common Place of Ambition.

{a} Quintil., lib. ix. cap. 2.

Ver. 7. For better it is that it be said unto thee.] From this text our Saviour takes that parable of his, put forth to those that were bidden to a feast. {#Lu 14:10} Now, if before an earthly prince men should carry themselves thus modestly and humbly, how much more before the King of heaven! And if among guests at a feast, how much more among the saints and angels in the holy assemblies! That is an excellent saying of Bernard, Omnino oportet nos orationis tempore curiam intrare coelestern, in qua Rex regum stellato sedet solio, circumdante innumerabili et ineffabili beatorum spirituum exercitu. Quanta ergo cum reverentia, quanto timore, quanta illuc humilitate accedere debet e palude sua procedens et repens vilis ranuncula? {a} At prayer time we should enter into the court of heaven, where sitteth the King of kings with a guard of innumerable blessed spirits. With how great reverence then, with how great fear and self abasement, should we come, like so many vile vermin creeping and crawling out of some sorry pool or puddle!

{a} Bernard., De Divers.

Ver. 8. Go not forth hastily to strive.] Contention is the daughter of arrogance and ambition. {#Jas 4:1} Hence Solomon, whose very name imports peace, persuades to peaceableness very oft in this book, and sets forth the mischief of strife and dissension. Stir not strife, saith he, but make haste to stint it—so the words may be rendered—you may do that in your haste that you may repent by leisure. Hasty men, we say, never want woe. If every man were a law to himself, as the Thracians are said to be, {a} there would not be so much lawing, warbling, and warring as there is. There is a curse upon those "that delight in war," {#Ps 68:30} as King Pyrrhus did, but a blessing for all the children of peace, {#Mt 10:40-42} who shall also be called the children of God. {#Mt 5:9} Paul and Barnabas had a sharp, {b} but short fit of falling out. {#Ac 15:39} Jerome and Augustine had their bickerings in their disputations; but it was no great matter who gained the day, for they would both win by understanding their errors.

When thy neighbour hath put thee to shame.] That is, When thine adversary hath got the upper hand, and foiled thee. Those are ignoble quarrels, saith one, Ubi vincere inglorium est, atteri sordidum, wherein, whether a man get the better or the worse, he is sure to go by the worse, to sit down with loss in his name, state, or both.

{a} αυτονομοι.—Herodot.

{b} παροξυσμος.

Ver. 9. Debate thy cause with thy neighbour, &c.] What shall I do then, may some say, if I may not right myself by law? You may, saith he, so you do it deliberately, and have first privately debated the cause out of desire of agreement, and moved for a compromise. See #Mt 18:15.

And discover not the secret of another.] Merely to be revenged on him for some supposed injury. There are those who in their rage care not what they disclose to the prejudice of another. Charity chargeth the contrary. {#1Co 13} It claps a plaster on the sore, and then covers it with her hand, as surgeons use to do, that the world may be never the wiser.

Ver. 10. Lest he that heareth it put thee to shame.] Repute thee and report thee an evil conditioned fellow, a backbiter, and a tale bearer, one not fit to be trusted with secrets. True it is that dearest friends are in some cases to be accused and complained of to those that may do good upon them, as Joseph brought his brethren’s evil report to his father, and as the household of Chloe told Paul of the Corinthian contentions. But this must be done wisely and regularly, with due observation of circumstances, as Solomon elegantly sets forth in the following proverb.

Ver. 11. A word fitly spoken.] Hebrew, Spoken upon his wheels—that is, rightly ordered and circumstantiated, spoken with a grace, and in due place. It is an excellent skill to be able to time a word, {#Isa 50:4} to set it upon the wheels, as here. How "good" are such words! {#Pr 15:23} how "forcible!" {#Job 6:25} How pleasant! even "like apples of gold in pictures, or lattices of silver," not only precious for matter, {#Ec 12:10} but delectable for order, as gold put in a case of silver cut work.

Ver. 12. As an earring of gold, &c.] Ut in auris aurea, &c. A seasonable word falling upon a tractable ear hath a redoubled grace with it, as an earring of gold, and as an ornament of fine gold, or as a diamond in a diadem. It is a hard and happy thing to "suffer the words of exhortation," to digest a reproof; to say with David, "Let the righteous smite me," &c.; to be of Gerson’s disposition, of whom it is recorded that he rejoiced in nothing more, quam si ab aliquo fraterne et charitative redargueretur, { a} than if he were friendly and freely reproved by anyone. Every vice doth now go armed; touch it never so gently, yet like the nettle it will sting you. If you deal with it roughly and roundly it swaggereth, as the Hebrew did with Moses, "Who made thee a man of authority?" &c. {#Ex 2:14} Earrings and ornaments are ill bestowed upon such uncircumcised ears.

{a} In vita Jo. Gers.

Ver. 13. As the cold of snow in the time of harvest.] Harvest men, of all men, bear the heat of the day, being far from shade or shelter, far from springs of water, parched and scorched with heat and drought, in those hotter countries especially. Now, as the cold of snow or ice, which in those countries they kept under ground all the year about to mix with their wines, would be most welcome to such, so is a trusty and speedy messenger; for by his good news he greatly reviveth the longing and languishing minds of those that sent him, who, during the time of his absence, through fear and doubt, were almost half dead. This is much more true of God’s faithful messengers, {#Job 33:23} whose very "feet are" therefore "beautiful," and message most comfortable to those that labour and languish under the sense of sin and fear of wrath.

Ver. 14. Whoso boasteth himself of a false gift] As Ptolemy, surnamed Δωσων, from his fair promises, slack performances; as Sertorius, the Roman, that fed his creditors and clients wlth fair words, but did nothing for them, Pollicitis dives quilibet esse potest; as that pope and his nephew, of whom it is recorded that the one never spoke as he thought, the other never performed what he spoke; lastly, as the devil who promised Christ excelsa in excelsis, mountains on a mountain, and said, "All this will I give thee," {#Mt 4:9} whenas that all was just nothing more than a show, a representation, a semblance, or if it had been something, yet it was not his to give; for "the earth is the Lord’s, and the fulness thereof." Physicians call their drugs Δοσεις, gifts, and yet we pay dear for them. Apothecaries set fair titles upon their boxes and gaily pots, but there is oftentimes aliud in titulo, aliud in pyxide, nothing but a bare title. Such are vain boasters, pompous preachers, painted hypocrites, Popish priests, such as was Tecelius Tetzel, that sold iudulgences in Germany, and those other mass mongers in Gerson’s time that preached publicly to the people, that if any man would hear a mass he should not on that day be smitten with blindness, nor die a sudden death, nor want sufficient sustenance, &c. These were clouds without rain, that answer not expectation. {#Jude 12}

Ver. 15. By long forbearing is a prince persuaded.] If he be not over hasty, his wrath may be appeased, and his mind altered. Our Henry III gave commandment for the apprehending of Hubert de Burgo, Earl of Kent, who, having sudden notice thereof at midnight, got him up and fled into a church in Essex. They to whom the business was committed finding him upon his knees before the high altar, with the sacrament in one hand, and a cross in the other, carried him away nevertheless unto the Tower of London. Roger, Bishop of London, taking this to be a great violence and wrong offered unto the holy Church, would never leave the king until he had caused the earl to be carried unto the place whence he was fetched. And this, it is thought, was a means of saving the earl’s life. For though order was taken he should not escape thence, yet it gave the king’s wrath a time to cool, and himself leisure to make his apology, by reason whereof he was afterwards restored to the king’s favour and former places of honour. {a} So true is that of the philosopher, Maximum irae remedium est dilatio, { b} and that of the poet—

“Ut fragilis glacies, interit ira mora.’’—Ovid.

There are those who read and sense the words thus: By meekness a prince is appeased—that is, when he seeth that he is not opposed, that his subjects repine not, rebel not against him. An old courtier of Nero’s being asked how he had escaped that lion’s mouth, answered, Iniurias ferendo, et gratias agendo, by taking shrewd turns and being thankful.

A soft tongue breaketh the bones.] Though it be flesh, and no bones, yet it breaketh the bones—that is, stout and stern spirits, that otherwise would not yield. Thus Gideon broke the rage of the Ephraimites, {#Jud 8:1-3} and Abigail David’s, by her humble and dutiful oration. {#1Sa 25:23-34} {See Trapp on "Pr 15:1"}

{a} Godwin’s Catal., p. 164.

{b} Sen., De Ira.

Ver. 16. Hast thou found honey? eat so much as is sufficient, ] i.e., Be moderate in the use of all lawful comforts and contentments. Απαντων γαρ η πλησμονη, saith the orator, {a} for there is a satiety of all things, and by excess the sweetest comforts will be dissweetened, as Epictetus also observed. It is therefore excellent counsel that the holy apostle giveth, that "those that have wives be as if they had none," &c.; {#1Co 7:29} that we hang loose to all creature comforts, and be weanedly affected towards them, considering that licitis perimus omnes. We generally most of all overshoot ourselves in the use of things lawful, as those recusant guests did, {#Mt 22:2-7} and the old world. {#Lu 17:26,27}

{a} Isoc.

Ver. 17. Withdraw thy foot from thy neighbour’s house.] This is a honey that thou mayest surfeit on, therefore make thy foot precious, or rare (so the original {a} hath it) at thy neighbour’s house, by too oft frequenting whereof thou mayest become cheap, nay, burdensome. At first thou mayest be Oreach, as the Hebrew proverb hath it, i.e., welcome as a traveller that stays for a day. At length thou wilt be Toveach, a charge, a burden. And lastly, by long tarrying, thou shalt be Boreach, an outcast, hunted out of the house that thou hast so immodestly haunted. It is a very great fault among many, saith one, that when they have found a kind and sweet friend, they care not how they encumber him or abuse his courtesy. But, as we say in our common proverb, it is not good to take too much of a frank horse.

{a} Hebraei ponunt rarum pro caro, ut #1Sa 3:1.

Ver. 18. Is a maul, and a sword, and a sharp arrow] A "maul," hammer, or club, to knock out his brains, and make them fly about the room, as the Hebrew word imports. A "sword," {#Ps 42:10} or murdering weapon, to run him through and let out his bowels. And a "sharp arrow," {#Ps 57:5} to pierce his flesh, and strike through his very heart. Lo, here the mischief of an evil tongue, thin, broad, and long, like a sword to let out the life blood of the poor innocent—nay, to destroy his soul too, as seducers do that bear false witness against the truth of God, and by their cunning lies "deceive the hearts of the simple."

Ver. 19. Confidence in an unfaithful man, &c.] In a prevaricator, a covenant breaker, a perfidious person, such as Ahithophel was to David; Job’s miserable comforters to him—he compares them to the brooks of Tema, #Job 6:16-19, in a moisture they swelled, in a drought they failed; Egypt to Israel, "a staff or broken reed, whereon if a man lean, it will go into his hand and pierce it"; {#Isa 36:6} the Roman senate to Julius Caesar, whom they killed in the council chamber with twenty-three wounds, and this was done a pluribus amicis quam inimicis quorum non expleverat spes inexplebiles saith Seneca, {a} by most of his pretended friends whose unreasonable hopes he had not satisfied. How good is it therefore to try before we trust: yea, to trust none that are not true to God! David dared not repose upon Saul’s fair promises, whom he knew to be moody and slippery. The French say in their proverb, When the Spaniard comes to parle of peace, then double bolt the door. The Hollanders make no conditions with the Spaniard, whom they know to hold that Machiavellian heresy— Fides tam diu servanda est quamdiu expediat -but such as are made at sea and sealed with great ordnance. Calvin and other Protestant divines were called to the Council of Trent, but dared not venture thither, quia me vestigia terrent, as the fox in the fable said: they had not forgot how John Huss, and Jerome of Prague sped at the Council of Constance, although they had the emperor’s safe conduct. They knew that Turks and Papists concur in this, as they do in many other tenets, That there is no faith to be kept with dogs—that is, with Christians, as Turks understand it, with heretics, as Papists.

{a} Seneca, De Ira, lib. iii.

Ver. 20. As he that taketh away a garment in cold weather.] Music in mourning is held most unseasonable; that was a heathenish custom that the Jews had taken up {#Mt 9:23} Cantabat moestis tibia faneribus, saith Ovid, {a} We should rejoice with those that rejoice, and weep with those that weep. Nabla et lyra lugentibus ingrata, saith Plutarch. Music and mourning agree like harp and harrow; like thin clothing and cold weather; or like nitre and vinegar, saith Solomon. There are those who read the words otherwise, and accordingly sense them thus, As he that putteth on a garment in the cold season, or vinegar on nitre; so is he that singeth songs to a sad heart—that is, Tristitiam dissolvit cantus, ut vestes discutiunt frigus, et acetum dissolvit nitrum. {b} As a garment warmeth the body, and vinegar dissolveth nitre, so a sweet singer, by his delightsome ditty, cheereth up the pensive soul and driveth sorrow out of it. See #1Sa 16:23 2Ki 3:15 Da 6:18.

{a} Fast., lib. iv.

{b} Junius.

Ver. 21. If thine enemy be hungry.] Elisha did so: he feasted his persecutors {#2Ki 6:22} by a noble revenge, and provided a table for those who had provided a grave for him. Those Syrians came to Dothan full of bloody purposes to Elisha; he sends them from Samaria full of good cheer and jollity. Thus, thus should a Christian punish his pursuers, no vengeance but this is heroic and fit for imitation. {a}

{a} Dr Hall’s Contempt.

Ver. 22. For thou shalt heap coals of fire.] By heaping courtesies upon him, thou shalt win him over to thyself, as the king of Israel did those Syrians he feasted. They came no more after that by way of ambush or incursion into the bounds of Israel. In doing some good to our enemies, we do most to ourselves.

And the Lord shall reward thee.] However men deal with thee. It may be they may prove dross that will not be melted, dirt that will not be mollified, but moulder to nothing, crumble to crattle as stones, &c., as having no metal of ingenuity or good nature in them. But desist not, despond not; "God will reward thee," and his retributions are more than bountiful. Or, as the words may be read, "God will pacify for thee," as he did Saul for David. Never did a charitable act go away without a blessing. God cannot but love in us this imitation of his mercy, who bids his sun to shine upon the evil and unthankful, and that love is never fruitless.

Ver. 23. The north wind drives away rain.] Hence Homer calls it αιθρηγενουτην, the fair weather maker, and Jerome the air’s besom. There is a southerly wind that attracts clouds and engenders rain. {a}

So doth an angry countenance, a backbiting tongue.] The ready way to be rid of tale bearers is to browbeat them; for like whelps, if we stroke them they leap upon us and defile us with fawning; but give them a rap and they are gone; so here. Carry, therefore, in this case, a severe rebuke in thy countenance, as God doth {#Ps 80:16} Be not a resetter to these privy thieves, a receptacle for these mures nominis, as one calls them; the tale hearer is as blameworthy as the tale bearer, and he that "loves" a lie as he that "makes" it {#Re 22:15 Ps 15:3 Ro 1:31}

{a} Caecias nubes attrahit.

Ver. 24. It is better to dwell, &c.] {See Trapp on "Pr 21:9"} {See Trapp on "Pr 21:13"}

Ver. 25. As cold waters to a thirsty soul, so is good news.] This and many more of these proverbs Solomon might well utter out of his own experience, for he sent out into far countries for gold, horses, and other commodities, {#1Ki 9:26} besides embassies of state, and inquiries into the natures and qualities of foreign parts and peoples. Of the conversion of other countries to the faith, he could not then hear, as we now may, and lately have good news from New England. Neither had he the happiness to hear that which we have not only heard, but "seen and handled of the word of life." {#1Jo 1:1} He had επαγγελιαν, the promise; but we have ευαγγελιαν, the joyful tidings, the sum of all the good news in the world, as the angels, those first messengers, proclaimed it. {#Lu 2:10} "Jesus" is a short gospel, and the good news of him should drown all discontents—yea, make our very hearts dance levaltoes within us, as Abraham’s did, though he heard of him only by the hearing of the ear, or saw him afar off. Heaven is called a "far country"; {#Mt 25:14} good news from thence brought in by the hand of the Holy Ghost, "witnessing with our spirits that we are the sons of God, and if sons, then heirs" of that far country, of that fair city "whose maker and builder is God," how welcome should that be to us, and how inexpressibly comfortable! See #1Pe 1:8.

Ver. 26. A righteous man falling down before the wicked, ] i.e., Doing anything, though by mere frailty, unbeseeming his profession, or that redounds not to the scandal of the weak only, {as #Ga 2:11} but to the scorn of the wicked, {as #2Sa 12:14} "is as a troubled fountain," &c., is greatly disgraced and prejudiced. What a blemish was it for Abraham to fall under the reproof of Abimelech! for Samson to be taken by the Philistines in a whorehouse! for Josiah to be inminded of his duty by Pharaoh Necho! for Peter to be drawn by a silly wench to deny his master, &c.! Was not the fountain here troubled when trampled by the feet of these beasts? the spring corrupted when conscience is thus defiled and gashed? Let it be our care to cleanse this spring of all pollutions of flesh and spirit; as a troubled fountain will clear itself, and as sweet water made brackish by the coming in of the salt, yet if naturally it be sweet, at length it will work it out.

Ver. 27. It is not good to eat too much honey.] For it breeds choler and brings diseases.

So for men to search their own glory, ] i.e., To be "desirous of vain glory"; {#Ga 5:26} to seek the praise of men; to hunt after the world’s plaudite; to say to it, as Tiberius once answered Justinus, Si tu volueris ego sum, si tu non vis ego non sum -I am wholly thine, I am only thy clay and wax; this is base and inglorious; this is to be Gloriae animal, popularis aurae vile mancipium, the creature of vain glory, a base slave to popular applause, as Jerome {a} calls Crates, the philosopher, who cast his goods into the sea merely for a name. Some do all for a name, as Jehu and the Pharisees; like kites, they flutter up a little, but their eye is upon the carrion. The Chaldee paraphrast by "their glory," understands the majesty of the Scriptures—which to David were sweeter than honey. These we must search, but not too curiously. Ne qui scrutatur maiestam, opprimatur a gloria, as the Vulgate here hath it; lest prying into God’s majesty we be oppressed by his glory.

{a} Jer., Epist. ad Julian. Consolator.

Ver. 28. He that hath no rule over his own spirit.] Cui non est cohibitio in spiritum suum, that reigns not in his unruly affections, but suffers them to run riot in sin, as so many headstrong horses, or to ride upon the backs one of another, like cattle in a narrow shoot. This man being not fenced with the wall of God’s fear, lies open to all assaults of Satan and other enemies; {#Eph 4:26,27 Jas 4:7} as Laish; {#Jud 18:27,28} or Hazor, that had neither gates nor bars; {#Jer 49:31} or the Hague in Holland, which the inhabitants will not wall, as desiring to have it counted rather the principal village of Europe than a lesser city. {a}

{a} Heyl., Geog.

Chapter 26

Ver. 1. So honour is not seemly for a fool.] Honour is the reward of virtue; dignity should wait upon desert. Sed dignitas in indigno est ornamentum in luto, as Salvian. Honour is as fit for a fool as a gold ring for a swine’s snout. Sedes prima et vita ima, will never suit. The order of nature is inverted when the vilest men are exalted; {#Ps 12:8} it is a foul incongruity, and of very evil consequence. For thereby themselves will be hardened, and others heartened to the like prosperous folly, felix enim scelus virtus vocatur, saith Cicero. {a} The study of virtue also will be neglected when fools are preferred, and God’s heavy wrath poured out in full measure upon these uncircumcised vice-gods—as I may in the worst sense best term them—who misrepresent him to the world by their ungodly practices, as a wicked, crooked, unrighteous Judge.

{a} Cicer., De Divinat., lib. ii.

Ver. 2. As the bird by wandering, and the swallow, ] i.e., As these may fly where they will, and nobody cares, or is the worse; so here. And as birds tired with much wandering, and not finding where to rest, return again to their nest, after that they have beat the air with weary wing; so the causeless curse returns to the author. Cursing men are cursed men.

So the curse causeless shall not come.] What was David the worse for Shimei’s rash railings? Or Jeremiah for all the people’s cursings of him? {#Jer 15:10} Or the Christian churches for the Jews cursing them in their daily prayers, with a Maledic, Domine, Nazaraeis? or the reformed churches for the Pope’s excommunications and execrations with bell, book, and candle? The Pope is like a wasp, no sooner angry but out comes a sting; which being out, is like a fool’s dagger, rattling and snapping, without an edge. Sit ergo Gallus in nomine diabolorum; { a} The devil take the French, said Pope Julius II, as he was sitting by the fire and saying his prayers, upon news of his forces defeated by the French at the battle of Ravenna. Was not this that very mouth that "speaketh great things and blasphemies?" {#Re 13:5} And—as qualis herus talis servus, like master, like man—a certain cardinal, entering with a great deal of pomp into Paris, when the people were more than ordinarily earnest with him for his fatherly benediction: Quandoquidem, said he, hic populus vult decipi, decipiatur in nomine diaboli: Forasmuch as this people will be fooled, let them be fooled in the devil’s name. And another cardinal, when at a diet held at Augsburg, Anno Dom. 1559, the Prince Elector’s ambassador was (in his master’s name) present at mass, but would not, as the rest did, kiss the consecrated charger; the cardinal, I say, that sung mass being displeased thereat, cried out, Si non vis benedictionem, habeas tibi maledictionem in aeternum: {b} If thou wilt not have the blessing, thou shalt have God’s curse and mine for ever. "Let them curse, but bless thou: when they arise, let them be ashamed, but let thy servants rejoice." {#Ps 109:28}

{a} Annul. Gallic.

{b} Bucholcer.

Ver. 3. A whip for the horse, ] viz., To quicken his slow pace. "A bridle for the ass," wherewith to lead him in the right way; for he goes willingly but a foot pace, and would be oft out, but for the bit; and besides, he is very refractory, and must be "held in with bit and bridle." {#Ps 32:9}

And a rod for the back of fools.] Τυφθεις δε τε νηπιος εγνω. A fool will be the better for beating. Vexatio dat intellectum. Due punishment may well be to these horses and asses—so the Scripture terms unreasonable and wicked men—both for a whip to incite them to good, and for a bridle to rein them in from evil. God hath rods sticking in every corner of his house for these froward fools; and if a rod serve not turn, he hath a "terrible sword." {#Isa 27:1} So must magistrates. Cuncta prius tentanda. If a rod will do, they need not brandish the sword of justice; nor do as Draco did, who punished with death every light offence. This was to kill a fly upon a man’s forehead with a beetle, to the knocking out of his brains.

Ver. 4. Answer not a fool according to his folly.] When either he curseth thee, {as #Pr 26:2} or cryeth out upon thee for giving him due correction {#Pr 26:3} -for every public person had need to carry a spare handkerchief, to wipe off the dirt of disgrace and obloquy cast upon him for doing his duty, -pass such a one by in silence, as not worthy the answering. Sile, et funestam dedisti plagam, say nothing, and you play him to purpose. {a} Hezekiah would not answer Rabshakeh, nor Jeremiah Hananiah; {#Jer 28:11} nor our Saviour his adversaries. {#Mt 26:62 Joh 19:9} He reviled not his revilers, he threatened not his open opposites. {#1Pe 2:23}

Lest thou also be like unto him.] As hot and as headlong as he; for a little thing kindles us, and we are apt to think that we have reason to be mad, if evil entreated; to talk as fast for ourselves as he doth against us, and to give him as good as he brings; so that at length there will be never a wiser of the two, and people will say so.

{a} Chrysost.

Ver. 5. Answer a fool according to his folly.] Cast in somewhat that may sting him, and stop his mouth. Stone him with soft words but hard arguments, as Christ dealt with Pilate, lest he lift up his crest, and look upon himself as a conqueror, and be held so by the hearers. In fine, when a fool is among such as himself, answer him, lest he seem wise. If he be among wise men, answer him not, and they will regard rather quid tu taceas, quam quod ille dicat, thy seasonable silence than his passionate prattle.

Ver. 6. He that sendeth a message by the hand of a fool.] The worth of a faithful messenger he had set forth; {#Pr 15:13} here, the discommodity of a foolish one—such as were the spies Moses sent. {#Nu 13:1-14:38} So when the prophet proves a fool, and the "spiritual man is mad," {#Ho 9:7} things go on as heavily as if feet were wanting to a traveller, or as if a messenger had lost his legs.

Ver. 7. The legs of the lame are not equal.] Locum habet proverbium cum is qui male vivit, bene loquitur, saith an interpreter. {a} This proverb hits such as speak well, but live otherwise. Uniformity and ubiquity of obedience are sure signs of sincerity; but as an unequal pulse argues a distempered body, so doth uneven walking show a diseased soul. A wise man’s life is all of one colour, like itself; and godliness runs through it, as the woof runs through the warp. But if all the parts of the line of thy life be not straight before God, it is a crooked life. If thy tongue speak by the talent, but thine hands scarce work by the ounce, thou shalt pass for a Pharisee. {#Mt 23:3} They spake like angels, lived like devils; had heaven commonly at their tongue ends, but the earth continually at their finger ends. Odi homines ignava opera, philosopha sententia, said the heathen; that is, I hate such hypocrites as have mouths full of holiness, hearts full of hollowness. A certain stranger coming on embassy to the senate of Rome, and colouring his hoary hair and pale cheeks with vermilion hue, a grave senator espying the deceit, stood up and said, ‘What sincerity are we to expect at this man’s hand, whose locks, and looks, and lips do lie?’

{a} Rodulph. Bain.

Ver. 8. As he that bindeth a stone in a sling.] A precious stone is not fit for a sling—where it will soon be cast away and lost; no more is honour for a fool. See #Pr 26:1. Ebenezra saith that Margemah, here rendered a sling, signifies purple, and senseth it thus: As it is an absurd thing to wrap a pebble in purple, so is it to prefer a fool, as Saul did Doeg, as Ahasuerus Haman.

Ver. 9. As a thorn goeth up into the hand, &c.] He handleth it hard, as if it were another kind of wood, and it runs into his hand. So do profane persons pervert and pollute the Holy Scriptures, to their own and other men’s destruction. By a parable here the Hebrews understand either these parables of Solomon or the whole book of God. At this day no people under heaven do so abuse Scripture as the Jews do. For commending, in their familiar epistles, some letter they have received, they say, Eloquia Domini, eloquia pura, - The words of my Lord are pure words. When they flatter their friends, Pateat, they say, accessus ad aditum sanctitatis tuae: {a} Let me have access to the sanctuary of thy holiness. When they would testify themselves thankful, Nomini tuo psallam, - I will sing praise to thy name. When they complain, friends forsake them, "Lord," say they, "thou goest not forth with our armies." When they invite their friends to a banquet or a wedding, "In thee have I trusted; let me not be put to confusion." Lo, thus do these witless, wicked wretches abuse God’s parables, and take his name in vain. Whereas the very heathen could say, Non loquendum de Deo sine lumine, - God is not to be talked of lightly, loosely, disrespectfully. "Thou shalt fear that glorious and fearful name, Jehovah thy God," saith Moses, their own lawgiver. {#De 28:58}

{a} Weemse.

Ver. 10. The great God that formed all things.] As he made all so he maintains all, even the evil and the unthankful. God deals not as that cruel Duke of Alva did in the Netherlands; -some he roasted to death, saith the historian, {a} starved others, and that even after quarter, saying, though he promised to give them their lives, he did not promise to find them meat; -but as he hath given them their lives, forfeited in Adam, so he allows them a livelihood, gives them their portion in this life, fills their bellies with his good treasure, but by it sends leanness into their souls, or if he fattens them, it is to fit them for destruction, as fated ware is fitted for the meat market.

{a} Grimston.

Ver. 11. As a dog returneth to his vomit.] A homely comparison, able to make a true Christian ready to lay up all, but good enough for the odious apostate to whom it is applied. Such a one was Judas, Julian, Ecebolius, Baldvinus, Islebius, Agricola, that first Antinomian, -who did many times promise amendment, and yet afterwards fell to his error again; -after that he condemned his error, and recanted it in a public auditory, and printed his revocation; yet when Luther was dead, he relapsed into that error, so hard a thing is it to get poison out when once swallowed down. Harding, Bishop Jewel’s antagonist, was in King Edward’s days a thundering preacher against Popery, wishing he could cry out against it as loud as the bells of Oseney, so that by his preaching many were confirmed in the truth. All which to be so they can testify that heard him and be yet alive, saith Mr Foxe. See an excellent letter of the Lady Jane Grey’s to him while she was prisoner in the Tower, "Acts and Monuments," fol. 1291, wherein she wills him to remember the horrible history of Julian of old, and the lamentable case of Spira a late, &c.

Ver. 12. Seest thou a man wise in his own conceit?] This foolish wise man, or wise foolish man (for whether of the two to call him I know not, as the chronicler saith of Sir Thomas Moore), is that "dog" spoken of in verse #Pr 26:11, that forethinks not the evil that followeth upon his returning to his filthy vomit, which, being made much worse by the heat of the sun and open air, maketh him much more sick than before he had been. Similarily, the witless wicked man, insensible of the evil of his way, and highly conceited thereof, goes boldly on, till there be neither hope of better nor place of worse. {See Trapp on "Pr 3:7"} See my Common Place of Arrogance.

Ver. 13. The slothful man sayeth, There is a lion.] {See Trapp on "Pr 22:13"}

Ver. 14. As the door turneth upon his hinges.] But comes not off, unless lifted or knocked off. So neither comes the sluggard out of his feathered nest, where he lies soaking and stretching, unless hard hunger or other necessity rouse and raise him. As abroad there is a lion, so at home there is a lusk, a lurdam, and a losel, that lives in the worm to no purpose—yea, to bad purpose, and being wise in his own conceit, will not accept of better counsel. Those whose heads are laid upon down pillows are not apt to hear noises; no more are those that live at ease in Zion to hearken to wholesome advice, or if sometimes they have a kind of willingness and velleity to do better, yet it is but as the door that turns on the hinges, but yet hangs still upon them.

Ver. 15. The slothful hideth his hand in his bosom.] {See Trapp on "Pr 19:24"}

Ver. 16. Than seven men that can render a reason.] Yea, though they were the seven wise men of Greece, they were all fools to him. The proud Pharisees rejected the counsel of God, and would not be baptized of John. {#Lu 7:30} Belly policy teaches the sluggard a great many excuses, which he thinks will go for wisdom, because by them he thinks to sleep in a whole skin.

Ver. 17. He that passeth by and meddleth, &c.] Two kind of studies have I always hated, saith one: Studium partium, et studium novarum forum. Study of parts, and study of new markets. They that enter strife without calling, saith another, do commonly hazard themselves into trouble without comfort. This was Jehoshaphat’s folly at Jabeshgilead, and, as some think, Josiah’s when he went up against Pharaohnecho, thinking thereby to ingratiate with the Assyrian, Pharaoh’s professed enemy. It is from idleness usually that men are thus busy in other men’s matters without thank or other benefit, {#1Ti 5:13 1Th 4:11} and therefore this proverb fitly follows the former. Howbeit this is not always true, for charity may move men to interpose for a right understanding and a good accord between disagreeing parties. Neither in this case must a man affect to be held no meddler, since "blessed are the peace makers." And though it be for most part a thankless office—for if a man have two friends he oft loseth one of them—yet our reward is with God; and if, by seeking to part the scuffle, we derive some blows upon ourselves, yet the Euge of a good conscience will salve that well enough. That which is here forbidden is for a man to make himself a party, and maintain one side against another. And yet where it is for God and his truth this may be done too; as when Queen Elizabeth not only sat as umpire between the Spaniard, French, and Hollanders {a} -so as she might well have taken up that saying of her father, Cui adhaereo, praeest, He whom I side with carries it—but afterwards, when she saw her time, undertook the protection of the Netherlanders against the Spaniard, wherein all princes admired her fortitude, and the King of Sweden said that she had now taken the diadem from her head, and set it upon the doubtful chance of war. This was done Anno 1585. {b}

Is like else that taketh a dog by the ears.] Where he loves not to be handled, but about the neck rather. The Dutch have a like proverb, -To take a dog by the tail. The Greeks, -To take a lion by the beard, or a bear by the tooth—to thrust one’s hand into a wasp’s nest—to stir up a scorpion, &c. {c}

{a} Camden’s Elizab., 196.

{b} Ibid.

{c} τον λεοντα ξυραθαι. σφηκας ερεθιζειν

Ver. 19. Am not I in jest?] The wicked man’s mirth is usually mixed with mischief. It is no sport, unless he may have the devil his play fellow—no good fellowship without horse play. Salt jests, and dry flouts, to the just grief or disgrace of another, is counted facetious and fine. But St Paul calls it foolish {a} {#Eph 5:4} and further saith, that "for such things’ sake the wrath of God cometh upon the children of disobedience." Quid mihi cum fabulis, cum iocis? saith Bernard, -What hath a Christian to do with jesting and jeering? We allow a horse to prance and skip in a pasture, which if he doth when backed by the rider, we count him an unruly and unbroken jade. So, howsoever in heathens and atheists God may wink at jocularity aud dicacity, yet he looks for better things from his own people. Credo mihi, res severa est verum gaudium, saith Seneca; True mirth is a severe business. But what a madman was Robert de Beliasme, Earl of Shrewsbury, 1111 AD, delighting to do mischief and exercise his cruelty, and then to say, Are not I in jest? An example hereof he showed upon his own son, who, being but a child, and playing with him, the father, for a pastime, put his thumb in the boy’s eyes, and thrust out the balls thereof. {b}

{a} ευτραπελια.

{b} Speed’s Chron., 473.

Ver. 20. Where no wood is, there the fire goeth out.] Lignis ignis conservatur. So is strife by evil tongues; these are the devil’s bellows and boutefeaus. "Ye shall conceive chaff, ye shall bring forth stubble, your breath as fire shall devour you." {#Isa 33:11} Such is the breath of tale bearers. A curfew bell would do well for these incendiaries, that else may "set on fire the whole course of nature." {#Jas 3:6} {See Trapp on "Pr 16:28"}

Ver. 21. So is a contentious man.] Heb., A man of contentions, Vir biliosus et bellicosus; a man made up of discords, as Democritus said the world was—that loves to live in the fire, as the salamander doth; the dog days continue with such all the year long, and, like mad dogs, they bite and set a-madding all they can fasten on, as did Sheba, Korah, and Judas, who set all the disciples murmuring at the oil poured on Christ’s head. So Arius set all the Christian world on a light fire, and Pope Hildebrand cast abroad his firebrands.

Ver. 22. The words of a talebearer, &c.] See #Pr 18:8.

Ver. 23. Burning lips and a wicked heart, &c.] The tongue of the righteous is as fined silver; but glossing lips upon a false heart is no better than dross upon dirt: counterfeit friends are naught on both sides, having os maledictum et cor malum, as Luther renders this text; -a bad mouth, and a worse heart. Wicked men are said to speak with a heart and a heart, {#Ps 12:2, marg.} as speaking one thing and thinking another, drawing a fair glove on a foul hand. These are dangerous to be dealt withal; for, like serpents, they can sting without hissing; like cur dogs, suck your blood only with licking, and in the end kill you and cut your throats without biting: so cunning and close are they in the conveyance of their collusion. Squire, sent out of Spain to poison Queen Elizabeth, anointed the pommel of her saddle with poison secretly, and, as it were, doing somewhat else, praying with a loud voice, God save the queen. {a} When those Romish incendiaries, Gifford, Hodgeson, and others, had set Savage to work to kill the said queen, they first set forth a book to persuade the English Catholics to attempt nothing against her. So Parsons, when he had hatched that nameless villany, the gunpowder plot, set forth his book of Resolution, as if he had been wholly made up of devotion. Caveatur osculum Iscarioticum. Betware the mouth of Judus. It is the property of a godly man to speak the truth from his heart. {#Ps 15:2}

{a} Camden’s Elizabeth, 57.

Ver. 24. He that hateth dissembleth with his lips.] And so heaps sin upon sin, till he be transformed into a breathing devil. This is meant not so much of the passion of hatred as of the habit of it; when it hath wholly leavened the heart, and lies watching its opportunity of doing mischief. The devil is at inn with such, as Mr Bradford {a} phraseth it, and was as great a master, long before the Florentine secretary was born, as since.

{a} Serm. of Repent.

Ver. 25. When he speaketh fair, believe him not.] Νηφε και μεμνησο απιστειν. Take heed whom you trust; "beware of men"; {#Mt 10:17} bless yourselves from your pretended friends, and pray with David to be "delivered from lying lips, and from a deceitful tongue." {#Ps 120:2} Admit they not only speak us fair, but do us many kindnesses; yet believe them as little as David did Saul. Enemies’ gifts are giftless gifts, said one heathen. {a} And timeo Danaos et dona ferentes, saith another. {b}

“Munera magna quidem misit, sed misit in hamo:

Et piscatorcm piscis amare potest?’’—Martial.

{a} Εχθρων αδωρα δωρα.—Soph.

{b} Virgil.

Ver. 26. Whose hatred is covered by deceit, &c.] He shall be detected and detested of all, sooner or later. God will wash off his varnish with rivers of brimstone. Love, as it is the best armour, so it is the worst cloak, and will serve dissemblers, as the disguise Ahab put on, and perished. {#1Ki 22:30-37}

Ver. 27. Whoso diggeth a pit shall fall thereinto.] This is the same with #Ps 7:15, from which it seems to be taken; {See Trapp on "Ps 7:15"} Heathen writers have many proverbs to like purpose. See Erasm. Chiliad.

And he that rolleth a stone, it will return upon him.] Cardinal Benno relates a memorable story of Pope Hildebrand, or Gregory VII, that he hired a base fellow to lay a great stone upon a beam in the church where Henry IV, the emperor, used to pray, and so to lay it that it might fall as from the top of the church upon the emperor’s head, and kill him. But while this wretch was attempting to do it, the stone, with its weight, drew him down, and falling upon him, dashed him in pieces upon the pavement. The Thracians in Herodotus, being offended with Jupiter for raining unseasonably upon them, shot up their arrows at him, which soon after returned upon their own heads.

Ver. 28. A lying tongue hateth those that are addicted by it.] False love proves to be true hatred, by the evil consequent of its ruin and destruction to the party flattered, and betrayed by a smooth supparasitation. There are those who thus read the text. The false tongue hateth those that smite it, &c. Truth breeds hatred, as the fair nymphs did the ill-favoured fauns and satyrs.

Chapter 27

Ver. 1. Boast not thyself of tomorrow.] That is, Of what thou wilt do hereafter, {#Ex 13:14, marg.} in quovis tempore postero. See #1Sa 28:19 Jas 4:14. He {a} was a wise man, that being invited to a feast on the next morrow, answered, Ex multis annis crastinum non habui, For these many years I have not had a morrow day to promise for any business. But what luxurious fools were those Sybarites, that intending a feast, did use to invite their guests a whole year before! {b}

For thou knowest not what a day may bring forth.] {c} A great bellied day. While a woman is yet with child, none can tell what kind of birth it will be. {#Lu 21:23} Time travaileth with God’s decrees, and in their season brings them forth; but little doth any man know what is in the womb of tomorrow, till God hath signified his will by the event. David in his prosperity said, that he should "never be moved"; but he soon after found a sore alteration: God confuted his confidence. {#Ps 30:6,7} So the evil which men intend against us may prove abortive, either die in the womb, or else they may travail with mischief, and bring forth a lie—that is, somewhat contrary to what they intended; but fata viam invenient—stat sua cuique dies. {#Jud 5:28-30 1Ki 20:10} Accidit in puncto quod non speratur in anno.

{a} Petrarch, lib. iii. Memorab. ad finem.

{b} Aelian.

{c} Nescis quid serus vesper vehat. Hinc Hebraei eventa appellant "filios temporis."

Ver. 2. Let another man praise thee, and not thine own mouth.] Unless it be in defence of thine innocence, as David, {#Ps 7:10} or when the concealing of thy goodness may turn to the hindrance of the truth, or to the hurt of the Church, or impairing of God’s glory, as Paul. {#2Co 11:1-12:21} Let a man "do worthily in Ephrata," and he shall be "famous in Bethlehem"; {#Ru 4:11} he need not be his own trumpeter, as Jehu, the proud Pharisee, and other arrogant, vain glorious braggards. See my Common Place of Arrogance. God will take order that those that honour him be honoured of all, and that fame shall attend virtue, as the shadow doth the body. Say that wicked men will not speak well but ill of us, yet we have a testimony in their consciences, as David had in Saul’s, Daniel in Darius’s, &c. "Demetrius hath a good report of all good men, and of the truth itself"; {#3Jo 12} and that is enough for him, since "not he that commendeth himself, or hath the world’s applause, is approved, but he whom the Lord and his people commendeth." {#2Co 10:18} Haec ego primus vidi, I see these matters first, was a vain glorious brag that Zabarel had better held in. And haec ego feci, I made these things, proves men to be no better than faeces, dregs, saith Luther, wittily. These brags are but dregs; Laus proprio sordeseit in ore; that which had been much to a man’s commendation, if out of another man’s mouth, sounds very slenderly out of his own, saith Pliny. {a} Let her "works," not her words, "praise her in the gates," {#Pr 31:31} as they did Ruth. "All the city of my people knows that thou art a virtuous woman." {#Ru 3:11} She was so, and she had the credit of it; so had the Virgin Mary, and yet she was troubled when truly praised of the angel. They shall be praised of angels in heaven, who have eschewed the praises of men on earth, and blush when but justly commended, speaking modestly and meanly of their own good parts and practices. Saint Luke saith, "Levi made a great feast." {#Lu 5:27-29} But when himself speaks of it, {#Mt 9:10} he saith only, that Christ came home and ate bread in Levi’s house, to teach us the truth of this proverb, that another man’s mouth should praise us, and not our own. Like as in the Olympic games, those that overcame did not put the garlands on their own heads, but stayed till others did it for them so here.

{a} Quod magnificum referente alio fuisset, ipso qui gesserat recensente vanescit. -Plin., Ep. 8, lib. i.

Ver. 3. But a fool’s wrath is heavier than them both.] Himself cannot rule nor repress it, but that he dies of the sullens sometimes, as that fool Nabal did. Much less can others endure it without trouble and regret, especially when so peevish and past grace as to be angry with those that approve not, applaud not his folly. How angry was Nebuchadnezzar, how much hotter was his heart than his oven against those three worthies, for refusing to fall down before his golden mawmet! How unsufferable was Herod’s anger in the massacre at Bethlehem, and the primitive persecutors for the two first ages after Christ, that I come no lower. See my Common Place of Anger.

Ver. 4. Wrath is cruel, and anger is outrageous.] Or, Overflowing all the banks, or carrying all before it as an impetuous land flood, and therefore most intolerable, as #Pr 27:3; but behold a worse matter: Envy is an evil that none can stand before for it knows neither end nor measure, as appears in the devil and his patriarch Cain; in Saul, the Pharisees, those spiteful Jews, #Ac 13:45. And to this day they do antiquum obtinere, bear the old grudge to us Christians, cursing us in their daily prayers, calling us bastard Gentiles, professing that if their Messiah were come, rather than we should have any part in him, or benefit by him, they would crucify him a hundred times over. They have a saying among them, Optimus qui inter gentes est dignus cui caput conteratur tanquam serpenti; The best of us Gentiles is worthy of the serpent’s punishment, viz., to have his head bruised, &c., so great is their envy still against Christians, who pity them and pray for them; and truly it is no more than need, since by the question here propounded we may easily guess how potent this quick sighted and sharp fanged malignity, envy, is; indeed the venom of all vices is found in it; neither will it be drawn to embrace that good which it envies to another, as too good for him. {#Ac 13:44,45}

Ver. 5. Open rebuke is better than secret love.] For, after the nature of pills, rebuke, though it be not toothsome, yet it is wholesome, and a sure sign of a faithful friend, if rightly managed. See my Common Place of Admonition. Secret love, that either seeth nothing amiss in a friend, or dare not say so, is little worth in comparison. "Thou shalt not hate thy brother in thy heart," but, as an argument of thy love, "thou shalt reprove him," plainly, but wisely, "and not suffer sin upon him," {#Le 19:17} much less further it, and be his broker or pander in it, as Hirah the Adullamite was to his friend Judah, and Jonadab to his cousin Amnon. {#2Sa 13:5}

Ver. 6. Faithful are the wounds of a friend.] And are therefore to be prayed for; "but the kisses of an enemy are deceitful," or to be detested, and therefore prayed against: so some read the words, and make the opposition. See this done by David. {#Ps 141:5} Knocks from "a righteous man" he would take for "kindnesses"; but the precious oils of the wicked—answerable to their kisses here—he would cry out of, as the "breaking of his head"; for so Mercer, Ainsworth, and others read that text, and the Septuagint accordeth, saying, Let not the oil of the sinner supple my head; by oil meaning flattering words, as #Ps 55:21. Reproofs and corrections, though sharp and unpleasant, yet if looked upon as issuing from that love that lies hid in the heart, they are faithful—that is, fair and pleasant, as the Chaldee interprets it.

But the kisses of an enemy are deceitful, ] i.e., His glossing and closing with us for a further mischief; such as were the kisses of Joab, Judas, Absalom, and Ahithophel are not to be fancied, but deprecated and detested. {See Trapp on "Pr 26:23"} Theophrastus {a} hath in his character drawn out these kissing cut-throats, who can be affable to their enemies, and disguise their hatred in commendation, while they privately lay their snares: men Italianated, that can salute with mortal embracements, and clasp you in those arms which they mean to imbrue in your dearest blood. These treacherous kissers are of kin to that mad Haeket, hanged in Queen Elizabeth’s days, who bit off his honest schoolmaster’s nose as he embraced him, under colour of renewing their love, and ate it down before the poor man’s face. {b} So, and no better, are the kisses, that is, the fawnings and flatteries, of perfidious persons.

{a} Cap. περι ειρηνειας.

{b} Camden’s Elizabeth, Anno 1592.

Ver. 7. The full soul loatheth an honeycomb.] Heb., Treadeth it under feet as dung or dogs meat. Chrysostom reports the saying of a certain philosopher to the same purpose. Anima in satietate posita etiam favis illudit; The sated soul rejecteth finest fare and most sweetest sustenance. This holds true in spirituals too. The honey of God’s holy word, how is it trampled on by those stall fed beasts, in whom fulness hath bred forgetfulness, -saturity security! "Our soul loatheth this light meat," said they of their manna, when once cloyed with it. The Pharisees found no more sweetness or savouriness in our Saviour’s sermons, than in the white of an egg, or a dry chip. Our nation is also sick of a spiritual plethory or pleurisy; we begin to surfeit on the bread of life. Now when God sees his mercies lying under table, it is just with him to call to the enemy to take away. "Behold, therefore, I will deliver thee to the men of the East, -who shall eat thy fruit, and drink thy milk." {#Eze 25:4}

But to the hungry soul every bitter thing is sweet.] Hunger is the best cook, say the Dutch—the best sauce, say we; experience proves it so: how sweetly doth it season homely cates, coarse fare. {a} Artaxerxes Memor being put to flee for his life, fed hungrily on barley bread, with dried figs, and said he never made a better meal in all his life. Huniades, once driven out of the field by the Turks, and lighting upon a shepherd, craved for God’s sake of him something to eat: who brought him to a poor cottage not far off, causing to be set before him bread and water with a few onions: who in the pleasant remembrance of that passed misery, would often times after in his greatest banquets say, that he never in his life fared better or more daintily than when he supped with this shepherd. {b}

{a} Ieiunus stomachus raro vulgaria temnit. -Horat.

{b} Turk. Hist., fol. 310.

Ver. 8. As a bird that wandereth from her nest.] Doth it of inconstancy, and oft meets with misery: whereas God had taken order that none should molest a bird upon her nest. {#De 22:6,7}

So is a man that wandereth from his place.] A vagrant, an idleby, or a busybody, that keeps not his station, abides not in the calling wherein he was called, {#1Co 7:20} exposed to misery and mischief, to ruth and ruin. {#Nu 16:32 2Sa 6:6,7 2Ch 26:19 Jon 1:1-17 Jude 6 Ps 107:4} An honest man’s heart is the place where his calling is: such a one, when he is abroad, is like a fish in the air, whereinto if it leap for recreation or necessity, yet it soon returns to its own element.

Ver. 9. Ointment and perfume rejoice the heart.] Sweet ointment, sensum afficit, spiritum reficit, cerebrum iuvat, affects the sense, refresheth the spirit, comforteth the brain.

So doth the sweetness of a man’s friend by hearty counsel.] It is as a fresh gale of sweet air to him that lives among walking dunghills, open sepulchres. It preserveth the soul as a pomander, and refresheth it more than musk or civet doth the brain. The counsel of such especially (ministers, I mean) of whom the Scripture saith, that they "are unto God a sweet savour of Christ unto them that are saved"; {#2Co 2:15} these are they that can sell us oil for our lamps, that we may buy for ourselves. {#Mt 25:9} Such a counsellor may be an angel, nay, a god to another, as Moses was to Aaron: the comfort given by such (as the blessing of parents) is usually most effectual, because they are in God’s room. See #Job 33:23, "If there be a messenger with him, an interpreter, one among a thousand," Unus e millibus not Unus e similibus as the Vulgate reads it falsely, and from the purpose.

Ver. 10. Thine own friend and thy father’s friend forsake not.] To forsake a friend, an old friend especially, is to forsake one’s self: for a friend is a second self, and friendship, as wine, is commendable from its oldness. What a price set Solomon upon Hiram, who had been his father’s friend; {#1Ki 5:1-12} and how did he seek his love, as a precious inheritance left him, as it were, by his father; and how courteously, for his father’s sake, likewise dealt he with Abiathar, that had dealt disloyally with him.

Neither go into thy brother’s house.] Cajetan reads it, and perhaps better, Thy brother’s house will not come in the day of thy calamity, when thine old friend will visit thee and stick close to thee, as Jonathan did to David, and Onesiphorus to Paul. David complains of his carnal kindred, -"My lovers and my friends stand afar off from my sore, and mine acquaintance stand aloof," {#Ps 88:18} as the priest and Levite did from the wounded man, when the Samaritan, a stranger, but a neighbour indeed, relieved him.

Ver. 11. My son, be wise, and make my heart glad.] {See Trapp on "Pr 10:1"}

Ver. 12. A prudent man foreseeth the evil.] {See Trapp on "Pr 22:3"}

Ver. 13. Take his garment that is surety.] {See Trapp on "Pr 20:16"}

Ver. 14. He that blesseth his friend with a loud voice.] Qui leonum laudibus murem obruit, that extols a man above measure, -as the false prophets did Ahab, and the people Herod, -that praiseth him to his face; which, when a court parasite did to Sigismund the emperor, he gave him a sound box on the ear. {a} A preacher in Constantine’s time, ausus est imperatorem in os beatum dicere, saith Eusebius, presumed to call the emperor a saint to his face; but he went away with a check. {b} When Aristobulus the historian presented to Alexander the great book that he had written of his glorious acts, wherein he had flatteringly made him greater than he was, Alexander, after he had read the book, threw it into the river Hydaspes, and said to the author, ‘It were a good deed to throw thee after it.’

Rising early in the morning.] As afraid to be prevented by another, or that he shall not have time enough all day after to do it in.

{a} In vita Alphons.

{b} Euseb., De Vit. Const., lib. iv. c. 4.

Ver. 15. A continual dropping.] {See Trapp on "Pr 19:13"}

Ver. 16. Whosoever hideth her, hideth the wind, ] i.e., One may as soon hide the wind, or hold it from blowing, as hide her shame, or hush her brawling. The wife should make her husband her covering, when she is abroad especially; but many wives are so intemperate and wilful, that a man may as well hide the wind in his fist, or oil in his clutch fist, as his wife’s infirmities. Let this be marked by those that venture upon shrews, if rich, fair, well descended, in hope to tame them and make them better.

Ver. 17. Iron sharpeneth iron.] One edge tool sharpeneth another; so doth the face of a man his friend. Ipse aspectus viri boni delectat, saith Seneca. Let us "whet one another to love and good works," saith Paul, {#Heb 10:24} as boars whet their tusks, as mowers whet their scythes. Thus Paul was "pressed in spirit" by the coming of Timothy, {#Ac 18:5} and extimulates Timothy to "stir up (αναζωπυρειν) the gift of God that was in him." {#2Ti 1:6} Thus Peter roused up (διεγειρειν) those to whom he wrote, ex veterno torporis et teporis, out of their spiritual lethargy. {#1Pe 1:13} And thus those good souls "spake often one to another," for mutual quickening in dull and dead times. {#Mal 3:16,17} {See Trapp on "Mal 3:16"} {See Trapp on "Mal 3:17"} As amber grease is nothing so sweet in itself as when compounded with other things; so godly and learned men are gainers by communicating themselves to others. Conference hath incredible profit in all sciences. Castalio renders this text thus: Ut ferrum ferro, sic heroines alii aliis coniuguntur; As iron is to iron, so are men joined and soldered to one another, -viz., in a very straight bond of love and friendship.

Ver. 18. Whoso keepeth the fig tree shall eat, &c.] Of the continually renewed fruits thereof; for when the ripe figs are pulled off others shortly come in their place. The Egyptian fig tree is reported by Solinus to bear fruit seven times in a year: such as is good both for meat and medicine, as Galen observeth, and after him Dioscorides.

So he that waiteth on his master shall be honoured.] That is, Liberally maintained, and highly promoted, as Joseph was wherever he served. The heathens were very cruel to their servants; putting an engine about their necks, called παυσικοπη, and it reached down to their hands, that they might not so much as lick off the meal when they were sifting it. These poor servants were in worse case than the Jews’ oxen. {#1Co 9:9} But such as are faithful and serviceable, however their masters deal with them—they should deal well with them {#De 15:12-14} -God will bestow upon them a child’s part, even "the reward of inheritance." {#Col 3:22-24} Their masters also, if faithful and beloved, as "they partake of the benefit," {a} viz., of their good service, so they will be beneficial to them. Beneficentiae recompensatores, as Bullinger, after Theophilact, renders that text, #1Ti 6:2.

{a} οι της ευεργησιας αντιλαμβανομενοι.

Ver. 19. As in water face answereth to face, &c.] Men’s fancies differ as much as their faces: so the Chaldee interprets it. But they do better that give this sense, that in regard of natural corruption, all men look with one countenance, and have one visage; since "whole evil is in man, and whole man in evil," neither by nature is there ever a better of us. In the heart of the vilest person we may see, as in a mirror, our own evil hearts. For as there were many Marii in one Caesar, so are there many Cains and Judases in the best of us. And as that first chaos had the seed of all creatures, and wanted only the Spirit’s motion to bring them forth, {#Ge 1:1,2} so there is a πανσπερμια, a common seed plot of sin in us all; there wants but the warmth and watering of Satan’s temptations to make it bud. {#Eze 7:10} And though there were no devil, yet our naughty nature would act Satan’s part against itself; it would have a supply of wickedness, as a serpent hath poison, from itself; it hath a spring to feed it. Hence our Saviour chargeth his own disciples to take heed of surfeiting, drunkenness, and distracting carefulness {#Lu 21:34} -who would ever have suspected such monsters to lurk in such holy bosoms? And St Paul saw cause to warn so pure a soul as young Timothy to "flee youthly lusts," {#2Ti 2:22} and to exhort the younger women "with chastity"; thereby intimating, that while he was exhorting them to chastity, some impure motion might steal upon him unawares. Corruption in the best will have some flurts.

Ver. 20. Hell and destruction are never satisfied.] Hell and the grave have their name in Hebrew from their unsatisfiableness, being always craving more, and that with assiduity and importunity. And this fitly follows upon the former verse, as Aben Ezra well observeth, that men may be frighted by the remembrance of hell’s wide mouth gaping for them, from following the bent of their sinful natures; and that those that here have never enough, shall once have fire enough in the bottom of hell.

So the eyes of men are never satisfied.] That is, Their lusts, their carnal concupiscence. To seek to satisfy it is an endless piece of business, Quaecunque videt oculus, ea omnia desiderat avarus, saith Basil. The covetous man hankereth after all that he beholdeth; the curse of unsatisfiableness lies heavy upon him; his desire is a fire, riches a fuel, which seem to slake the fire; but, indeed, they increase it. "He that loveth silver shall never be satisfied with silver"; {#Ec 5:10} no more shall he that loveth honour, pleasure, &c. Earthly things cannot so fill the heart, but still it would have more things in number, and otherwise for manner. And therefore the particles in the Hebrew that signify and and or, come of a word that signifies to desire; {a} because the desires of a man would have this and that, and that and another; and doth also tire itself, not knowing whether to have this, or that, or the other, &c.

{a} ו and, וא of חוא.

Ver. 23. Be thou diligent to know the state, &c.] Heb., Knowing thou shalt know the face of thy flocks; alluding, belike, to those shepherds that know their sheep asunder by their visages, and can call them by name, as #Joh 10:3

And look well to thy herds.] Heb., Set thy heart to them—that is, be very inquisitive and solicitous of their welfare. Leave not all to servants, though never so faithful; but supervise and oversee business, as Boaz did. His eyes were in every corner—on the servants, on the reapers, on the gleaners. He lodged in the midst of his husbandry, he was not to learn that the master’s eye feeds the horse, and the master’s foot soils the land, {a} and that Procul a villa sua dissitus, iacturae vicinus, as Columella {b} hath it: He that is far from his husbandry is not far from poverty. And unless the master be present, saith the same author, it will be as in an army where the general is absent, cuncta officia cessant, all business will be hindered. He must be as the great wheel to set all awork, or little will be done.

“Εις εστι δουλος οικιας ο δεσποτης.”

{a} Arist. Oecon., lib i. cap. 6.

{b} Lib. i. cap. 1.

Ver. 24. For riches endure not for ever.] Whether they be riches of inheritance or of purchase, they will waste without good husbandry. The royalty of Solomon could not have consisted for all his riches, had he not been frugal. Our Henry III merited to be called Regni dilapidator, a waste kingdom. But what a great husband, perhaps too great, was Louis XI of France, of whom ye shall find in the chamber of accounts a reckoning of two shillings for new sleeves to his old doublet, and three half pence for liquor to grease his boots (A.D. 1461)! Pertinax, the emperor, also was a singular good husband, for the which, as the rich gallants derided him, so others of us, Quibus virtus luxuria potior, laudabamus, who prized virtue above luxury, commended it in him, saith Dio the historian, who writes his life.

Ver. 25. The hay appeareth, and the tender grass.] And the due time must be taken to take it in for fodder in the hard winter. The earth is alma mater, a bountiful mother, to man and beast. It is, as one well saith, marsupium Domini, the Lord’s great purse. The stars also are God’s storehouses, which he openeth to our profit. {#De 28:12} Every star is like a purse of gold, saith one, out of which God throws down riches, which good men gather, bad men scramble for. By their influence they make a scatter of corn, hay, fruits of all sorts. And good husbands cut hay, not only in the valleys, where there is great store, but upon the mountains too, as soon as it is ready, lest heat or wet mar it. Note here by the way—(1.) How good the Lord is, that stoops so low as to teach us thrift; (2.) How perfect the Holy Scripture is, that instructs us in these lessor matters also.

Ver. 26. The lambs are for thy clothing.] Ad esum et ad usum, for food and raiment a profitable creature. Some creatures are profitable alive, not dead, as the dog, horse, &c.; some dead, not alive, as the hog; some both, as the ox; yet none so profitable as the sheep.

And the goats are the price of thy field.] Wherewith thou mayest pay thy rent, and besides hire tillage, or it may be purchase land, and have money in thy purse to do thy needs with.

Ver. 27. And thou shalt have goat’s milk enough.] And this was anciently accounted good cheer indeed. By goat’s milk understand all manner of white meat, as they call it; and see how sparingly they lived in those days, content with that they had at hand, and not running every hand’s while to the butcher’s or draper’s, as now. Or if the men, being harder wrought, had stronger meat sometimes, yet the maidens were well content with a more slender diet. Apelles painted a servant with his hands full of tools—to show that he should be work brittle; with broad shoulders—to bear hard usage; with hind’s feet—to run about his businesses; with ass’s ears, and his mouth shut—to signify that he should be swift to hear, slow to speak; lastly, with a lean belly—that he should be content with coarse fare, spare diet, &c.

Chapter 28

Ver. 1. The wicked fly when none pursueth.] None but their own consciences. Facti sunt a corde suo fugitivi, as Tertullian hath it. Such a fearful fugitive was bloody Cain, who cried out, when there were yet few or none to pursue him, "Every man that meets me shall kill me." {#Ge 4:14} Such were those cursed Canaanites that were chased by God’s hornet sent among them—that is, by the blood hounds of their own consciences. {#Jos 24:12} Such were those Syrians that, struck with a panic terror, fled for their lives, and left their rich camp for a booty to the Israelites. {#2Ki 7:7} The shadow of the mountains seemed armed men to guilty Gaal. {#Jud 9:36} The Burgundians, expecting a battle, thought long thistles were lances. God sends a faintness into the hearts of the wicked, and the sound of a shaken leaf frightens them. In arithmetic, of nothing comes nothing, yet they fear where no fear is. As Cardinal Crescentius feared a fancied devil walking in his chamber like a great mastiff {a}, and couching under his table as he was writing letters to Rome against the Protestants. {b} As Richard III thought he saw in his sleep various images like terrible devils, pulling and hauling at him, after he had, Joab-like, slain two men more righteous than him, his two innocent nephews. {c} As Charles IX of France, after the cruel massacre, could neither sleep nor wake without music to divert his self-accusing thoughts, so hotly was he haunted and followed with the furies of his own conscience. {d} As the Spanish fleet, in 1588, Venit, vidit, fugit, as the Zealanders thereupon stamped their new coin. {e} The Hollanders also stamped new money with this invincible armada, as the Spaniards in their pride had styled it, having this motto Impius fugit, nemine sequente, { f} The wicked fly when no man pursueth. I pity the loss of their souls, saith a reverend man, {g} that serve themselves as the Jesuit in Lancashire, followed by one that found his glove with a desire to restore it him, but pursued inwardly with a guilty conscience, leaps over a hedge, plunges into a gravel pit behind it unseen and unthought of, wherein he was drowned.

But the righteous is bold as a lion.] Conscientia pura semper secura, A good conscience hath sure confidence; and he that hath it sits, Noah-like, mediis tranquillus in undis, quiet in the greatest combustions, freed, if not from the common destruction, yet from the common distraction; for he knows whom he hath trusted, and is sure that neither life nor death, nor things present, nor things to come, can ever sunder him from God’s love in Christ. {#Ro 8:38} He is bold as a lion, saith the text; yea, as a young lion, that is in his hot blood, and therefore fears no other creature; yea, when he is fiercely pursued he will never once alter his gait, though he die for it. No more will the righteous man his resolution against sin, such is his Christian courage. Daniel chose rather to be cast to the lions, than to bear a lion in his own bosom, to violate his conscience. The primitive Christians chose rather to be abandoned, ad leones quam ad lenones, they preferred affliction before sin. And this their persecutors counted not courage and magnanimity, but wilfulness and obstinace. {h} But they knew not the power of the Spirit, nor the private armour of proof that the righteous have about their hearts; that insuperable faith whereby some have "stopped the mouths of lions, quenched the violence of fire," &c., {#Heb 11:33,34} and whereby they do all daily encounter and conquer that roaring lion, the devil, "quenching his fiery darts," &c. {#Eph 6:16}

{a} A large, powerful dog with a large head, drooping ears and pendulous lips, valuable as a watch dog.

{b} Acts and Mon.

{c} Polyd. Virgil.

{d} Thuan.

{e} Carlton’s Remembrancer.

{f} Speed., 1206.

{g} Mr Sam. Ward.

{h} Tertul. in Apolog.

Ver. 2. For the transgression of a land, many are the princes.] Either many at once, or many ejecting and succeeding one another, to the great calamity and utter undoing of the people, as may be seen in the books of Judges and Kings, as in the Roman state after Nero’s death, by the succession of Galba, Otho, and Vitellius. What a deal of trouble was here in the time of the heptarchy! {a} and in the dissensions of the two houses of York and Lancaster! causing the death of twice as many natives of England as were lost in the two conquests of France, besides eighty princes of the blood-royal slain. {b} And all this is said to be "for the transgression of a land," thus chastised by the Lord. Elihu tells Job that the hypocrite is set to reign for the people’s sin; {#Job 34:30 Le 26:17} it is threatened as a heavy curse: "If ye still trespass against me, I will set princes over you that shall hate you"; mischievous, odious princes, odious to God, malignant to the people. And, {#Isa 3:4} "I will give children to be their princes, and babes shall rule over them." How many kings had the ten tribes after their defection from the house of David, and not one good one among them all! And what got most of the Roman Caesars by their hasty honours nisi ut citius interficerentur, saith one, but to be slain the sooner! Very few of them till Constantine but died unnatural deaths. "If ye do wickedly, ye shall perish, both you and your king." {#1Sa 12:25}

But by a man of understanding and knowledge.] As "one sinner may destroy much good," {#Ec 9:18} so by one excellently wise man—called here a man of understanding knowledge; there is no copulative in the original—the state may be prolonged; there may be a lengthening of its tranquillity; it may be "delivered by the pureness of thine hands." {#Job 22:30 2Sa 20:16-22 Ec 9:13-16 Jer 5:1} Religious and prudent princes especially may do much in this case. {#2Ki 22:20}

{a} A government by seven rulers

{b} Daniel’s History, 249.

Ver. 3. A poor man that oppresseth the poor, &c.] Such an oppressor bites hard (as a lean louse doth), makes clean work, plunders to the life, as they say, Omnia corradit et converret. Poor men should pity poor men, as knowing the misery of poverty; but to oppress or defraud their comrades is greatest inhumanity, as that merciless fellow servant did. {#Mt 18:28, &c.} A weasel is a ravenous beast, as well as a lion; a sparrow hawk as greedy as an eagle; and more mercy is to be expected from those more noble creatures than from the base and abject.

Ver. 4. They that forsake the law praise the wicked.] As Machiavel doth Caesar Borgia, that bipedum nequissimum, proposing him for a pattern to all Christian princes; as Onuphrius (the Pope’s biographer), doth Hildebrand or Gregory VII, in five books written of his noble acts and great virtues; whom Cardinal Benno truly describeth to have been a murderer, an adulterer, a conjurer, a schismatic, a heretic, and every way as bad as might be. Epiphanius {a} tells us that there were a sort of brain sick heretics that extolled Cain, and were therefore called Cainites. They also commended the Sodomites, Korah, Judas the traitor, &c. In the book of Judith, the act of Simeon and Levi upon the Shechemites is extolled; and there was one Bruno that wrote an oration in commendation of the devil.

But they that keep the law contend with them.] Moved with a zeal of God, they cannot be silent. As Croesus’s dumb son, they cry out, Wilt thou kill my father, dishonour nay God, &c.? Good blood will never belie itself; good metal will appear. How did young David bristle against blackmouthed Goliath, and enter the lists with him! "Do not I hate thmn that hate thee?" saith he, "yea, I hate them with a perfect hatred." {#Ps 139:21,22} I cast down the gauntlet of defiance against them; I count them mine enemies. Asa cannot bear with idolatry, no, not in his own mother. Our Edward VI would by no means yield to a toleration for his sister Mary, though solicited thereunto by Cranmer and Ridley, for political respects. Mihi quidem Auxentius non alius erit quam diabolus, quamdiu Arianus, said Hilary; I shall look upon Auxentius as a devil, so long as he is an Arian. It was the speech of blessed Luther, who though he was very earnest to have the communion administered in both kinds, contrary to the doctrine and custom of Rome, yet if the Pope, saith he, as pope, commanded me to receive it in both kinds, I would but receive it in one kind; since to obey what he commands as pope, is a receiving of the mark of the beast.

{a} Epiphan., Haeret., 38.

Ver. 5. Evil men understand not judgment.] They are wise to do evil, but to do good they have no knowledge: their wits work not that way; they are bard and brutish as "horse and mule." {#Ps 32:9} Yea, they fall beneath the stirrup of reason, and know not their owner, which yet the ox and ass doth; {#Isa 1:3} no wiser at seventy years old than at seven. Ut liberius peccent, libenter ignorant, not willing to know what they are not minded to practise.

But they that seek the Lord understand all things.] Not all that is possible to be known, as Averroes saith Aristotle did; as the Civilians say their Baldus did; {a} as the Papists say Tostatus did; but they understand all things needful to salvation, and they often meditate on the last judgment.

{a} De Baldo dicere solebant nihil unquam eum ignorasse.

Ver. 6. Better is the poor, &c.] See #Pr 19:1.

Ver. 7. He that keepeth the law is a wise son.] It is neither good nature, nor good nurture or breeding, that can prove a man to be truly wise, but obedience to God’s statutes. {#De 4:6} Aiphonsus, king of Spain, surnamed the Wise, was a rank fool and an arrant atheist; so are all the world’s wizards.

But he that is a companion to riotous men.] Or, That feedeth gluttons, whose belly hath no bottom.

‘Ingluvies et tempestas, barathrumque macelli.’

They say the locust is all belly, which is joined to his mouth, and endeth at his tail: such are riotous belly gods. To feed such is to cast away all, and bring an indelible infamy upon the family.

Ver. 8. He that by usury and unjust gain, &c.] Usury is condemned by the very heathens (Aristot. Ethic., lib. iv. cap. 1). The ancient law of the Romans make the usurer a thief and worse; the Hebrews make him a biting thief, who gnaweth the debtor to the very bones; yea, the most toothless usury, that usual plea, hath sharp gums, which bite as sore as an old dog or a hungry fly; and under show of licking whole, sucks out the heart blood. Let those who plead for it consider that God dispenseth with no usury, {#Eze 18:8} whether neshec or tarbith, biting or toothless; that the lender deals not as he would be dealt with it; that the gospel makes these sinners worse than other sinners when it saith, "Sinners lend to sinners to receive the like," {#Lu 6:34} but these to receive more; that at Rome this day all usurers are excommunicated monthly; that the canon law drives them from the sacrament, denies them burial, makes their will no will, as though their goods were not their own; that no man of note in all antiquity—Jews and Manichees excepted—for 1500 years after Christ, hath ever undertaken the defence of usury; that Chrysostom is very fierce against it, comparing it to the stinging of an asp, which casts a man into a sleep, whereof he dies, &c.

He shall gather it for him that will pity the poor.] God will provide him an executor never mentioned in his will; or his heir, being a better man, shall freely distribute what he hath wrongfully raked together. {#Ec 2:21 Job 27:16}

Ver. 9. He that turneth away his ear from hearing, &c.] Heb., That causeth his ear to decline the law, that wilfully slights the opportunities of hearing, and frames excuse, trusting to his good prayers, as they call it, and conceits that he can better bestow his time at home; this man prays for a curse, and shall have it, as Saul had—he would not hear Samuel, God will not hear nor answer him in his distress. This was, as the Hebrews call it, Mensuram contra mensuram, to pay him home in his own coin. "The backslider in heart shall be filled with his own ways." {#Pr 14:14} {See Trapp on "Pr 1:28"}

Even his prayer shall be abomination.] See #Pr 15:8.

Ver. 10. Whoso causeth the righteous to go astray, &c.] This follows fitly upon the former. Seducers and sectaries dissuade men from hearing the law in public assemblies, and carry them into by corners under a pretence of prayer; like moles, they do all their mischief by working underground, as Epiphanius observeth, they shall therefore perish in their own pit. "If the blind lead the blind," &c. {See Trapp on "Pr 26:27"}

But the upright shall have good things in possession.] They shall not be so "led away with the error of the wicked as to fall from their own steadfastness," {#2Pe 3:17} or to forfeit their hereditary right to the kingdom, because "both the deceived and the deceiver are with the Lord," {#Job 12:13,16} and it is impossible for the elect to be fundamentally and finally seduced, {#Mt 24:24} since they are "kept by the power of God through faith unto salvation." {#1Pe 1:5} Heaven is kept for them and they for heaven; how then should they miss it?

Ver. 11. The rich man is wise in his own conceit.] He sacrificeth to himself, as Sejanus did; {a} to his "drag and net," {#Hab 1:16} as the Babylonians did; he thanks his wit for his wealth, and takes upon him as if there were none such. {#1Ti 6:17} {See Trapp on "1Ti 6:17"} Like Isis her ass, that had gone so oft to the temple of that goddess, that at length she thought herself worshipful. Every grain of riches hath a vermin of pride and self-conceit in it, and a very small wind will blow up a bubble.

But the poor that hath understanding.] That is, Well versed in the bigger volume of God’s word, and in the lesser volume of his own heart—which is better to him than any expositor, for the right understanding of the Scriptures; this poor wise man searcheth him out, finds the rich man’s folly, and if need be tells him of it, giving him a right character of himself. Sed divitibus fere ideo talis amicus deest, quia nihil deest.

{a} Seianus sibi sacrificabat. -Dio.

Ver. 12. When righteous men do rejoice, there is great glory.] That is, There is cause of common joy to all; for they have public spirits, and rectified judgments, neither can they be merry at heart when it goes ill with the Church. All comforts are but Ichabods to them, if the ark be taken; all places but Hadadrimmons, if the Church be in heaviness. Terentius, under Valens, the Arian emperor, asked nothing but that the Church might be freed from Arians, and when the emperor tore his petition, he said that he would never ask anything for himself if he might not prevail for the Church, for that his happiness was laid up in hers.

But when the wicked rise, a man is hidden.] That is, When tyrants are set up, "a man," that is, a good man—for God reckons of men by their righteousness {#Jer 5:1} -"is hidden," lies close, and hath no heart to show himself, lest he should suffer either in his own person or in his possession. Thus the man Moses fled and hid himself from Pharaoh, David from Saul, Eliah from Ahab, Obadiah’s clients from Jezebel, Jeremiah from Jehoiakim, Joseph and the child Jesus from Herod; those worthies, of whom the world was not worthy, {#Heb 11:38} from Antiochus, that little Antichrist, and other persecutors, and the Christian Church from the greater Antichrist, {#Re 12} so that she was not to be sought in tectis et exteriori pampa, sed potius in carceribus et speluncis, in palaces of worldly pomp, but in dens and dungeons, as Hilary hath it: "She fled into the wilderness, into her place, from the face of the serpent." {#Re 12:14}

Ver. 13. He that covereth his sins shall not prosper.] Sin is a traitor and must not be hid; for if so, now it sucks a man’s breast, shortly it will suck his blood. Sin is a sore and must be opened, a sickness, and must be declared to the physician; the concealing of one circumstance may endanger all. Sin is a deformity that must be uncovered, or God will never cover it: see it we must to confession, or see it we shall to our confusion. If Job had covered his transgression as Adam—or "after the manner of men"—he had undone himself. {#Job 31:33} It is the manner of men—and they have it from Adam—to palliate their sins and plead for them, to elevate and extenuate them, to mince and excuse them. Sin and shifting came into the world together. Sin and Satan are alike in this, they cannot abide to appear in their own colour. Some deal with their souls as others do with their bodies; when their beauty is decayed they desire to hide it from themselves by false glasses, and from others by painting; so their sins from themselves by false glosses, and from others by excuses. These must not look for Gaius’s prosperity {#3Jo 2} The sunshine also of their outward prosperity ripens their sin apace, and so fits them for destruction. Never was Ephraim’s case so desperate as when God said "Ephraim is joined with idols, let him alone"; {#Ho 4:17} nor Jerusalem so near destruction as when God said, "My fury shall depart from thee; I will be quiet, and no more angry." {#Eze 16:42} To prosper in sin is the greatest unhappiness that can befall a man out of hell.

But whoso confesseth and forsaketh them, &c.] Confession of sin must be joined with confusion of sin, or all is lost. Papists use confession as drunkards use vomiting, that they may "add drunkenness to thirst." Profane people use it as Louis XI of France did his crucifix; he would swear an oath and then kiss it, and swear again and then kiss it again; so they sin and confess they do not well, nor will they strive to do better. As they sorrow not to a transmentation with those Corinthians, so they confess not to an utter abandoning of their wicked courses. They confess, as those Israelites did, {#Nu 14:40} "We have sinned, we will go up." They might as well have said, ‘We have sinned, we will sin,’ for God had flatly forbidden them to go up at that time. They confess, as Saul did, "I have sinned," viz., in humouring the people, "yet honour me," said he, "before the people." As the Philistines confessed God’s hand, yet sent away the ark, so do these. They that confess and forsake not are only dog sick; when they have disgorged their stomachs they will return to their vomit.

Shall have mercy.] Confess the debt, and God will cross the book; he will draw the red lines of Christ’s blood over the black lines of our sins, and cancel the handwriting that was against us. No sooner could David cry Peccavi, I have sinned, but Nathan said, Transtulit peccatum tuum Dominus, God hath taken away my sin; yea, transtulit, he hath translated it, he hath caused thy sin to pass over from thee to Christ. {#Isa 53:6 Ro 4:8} Confession is the soul’s vomit, and those that use it shall not only have ease of conscience, but God’s best comforts and cordials to restore them again. Cum homo agnoscit, Deus ignoscit, saith Augustine. It is not here, Confess and be hanged, but Confess and be saved. In the courts of men it is safest to say Non feci, quoth Quintilian; I did it not; to plead not guilty. Not so here; Ego feci is the best plea, I did it, I have done very foolishly. "Have mercy upon me, O Lord," &c. {a} Judah, that is, confession, got the kingdom from Reuben; it is the way to the kingdom. No man was ever kept out of heaven for his confessed badness; many are for their supposed goodness.

{a} Per Miscrere mei, tollitur ira Dei.

Ver. 14. Blessed is the man that feareth always.] That is "in the fear of the Lord all day long." {#Pr 23:17} Duo sunt timores Dei, servilis et amicalis, saith Bede: There is a twofold fear of God—servile and filial; perfect love casts out the former, breeds and feeds the latter. By this "fear of the Lord it is that men depart from evil," that they shake off security, that they abound in God’s work, that they may abide in his love, that they set a jealous eye upon their own hearts, and suspect a snake under every flower, a snare in every creature, and do therefore "feed with fear," and "rejoice in fear," "pass the whole time of their sojourning here in fear," yea, "work out their whole salvation with fear and trembling." Oh the blessedness of such!

But he that hardeneth his heart.] As a perfect stranger to God’s holy fear. The contrite heart ever "trembles at God’s word" {#Isa 57:17} "Why hast thou hardened our hearts from thy fear," {#Isa 63:17} which, as fire doth iron, mollifies the hardest heart, and makes it malleable. Fear is a fruit of repentance, {#2Co 7:11, "yea, what fear"} which intenerates the heart, and makes it capable of Divine impressions, as Josiah. On the other side, the Jews feared not God because of a rebellious heart. {#Jer 5:22,23}

Shall fall into mischief.] Manifold mischief, ruin without remedy {#Pr 29:18} The incestuous person, though delivered up to Satan, repented and recovered: but he that is delivered up to a hard heart, to a dead and dedolent disposition, is in a manner desperate and deplored; he "heaps up wrath against the day of wrath." {#Ro 2:5} This made a reverent man once say, If I must be put to my choice, I had rather be in hell with a sensible heart than on earth with a reprobate mind. A hard heart is, in some respect, worse than hell: since one of the greatest sins is far greater in evil than any of the greatest punishments, as one hath well observed.

Ver. 15. As a roaring llon, and a ranging bear.] Regimen without righteousness turns into tyranny, and becomes no better than robbery by authority. {a} Look how the lion frightens the poor beasts with his roaring, so that they have no power to stir, and then preys upon them with his teeth; and as the bear searches them out and tears them limb from limb: so deal tyrants with their poor subjects. "Her princes within her are roaring lions, her judges evening wolves; they gnaw not the bones till the morrow." {#Zep 3:3} Such were those cannibals in David’s days, that "eat up God’s people as they eat bread"; {#Ps 14:4} such those miscreants in Micah, who did eat the flesh of God’s people, and flayed their skin, that brake their bones, and chopped them in pieces as for the pot. {#Mic 3:3-7} Much like those American cannibals, who, when they take a prisoner, feed upon him alive, and by degrees, cutting off from his body now a meal and then a meal, which they roast before his eyes, searing up the wounded place with a firebrand to staunch the blood, to the unutterable aggravation of his horror and torment. Such a lion rampant was Nero; "I was delivered," saith St Paul, "out of the mouth of the lion." {#2Ti 4:17} Tertullian calls him the dedicator of the condemnation of the Christians; whom he used as badly almost as the Spaniards at this day do the poor Indians, under pretence of converting them to the faith. Their own writers tell us that within forty years twenty-seven million people were killed, and that with such cruelties as never were heard of before. Let every good man bless himself out of the paws and jaws of these bloody Catholics, more savage and fierce than the wild beasts, as they soon show when armed with power, as were easy to instance. See the Babylonian cruelty graphically described, #Jer 51:34, and see whether it be not matched and over matched by mystical Babylon. The ranging lion and ravening bear is nothing to that man of sin that hath dyed all Christendom with the blood of God’s saints, and dunged it with their carcases. This ostrich can digest any metal, especially money: witness his incredible exactions here in England, anciently called the Pope’s ass. This cannibal is a pickerel in a pond, or shark in the sea, devours the poorer, as they the lesser fishes: not unlike that cruel prince mentioned by Melanchthon, who, to get money from his miserable subjects, used to send for them, and if they refused to furnish him with such sums of money as he demanded, he would first knock out one of their teeth, and then another, threatening to leave them none at all.

{a} Latrocinium cum privilegio.

Ver. 16. The prince that wanteth understanding.] As every tyrant doth, {#Ps 14:4} though they think they deal wisely, as Pharaoh, {#Ex 1:10} for they usually come to untimely ends, {a} as most of the Caesars till Constantine, and as our Richard III and Queen Mary, whose reigns are the shortest of all the kings since the Conquest. "Bloody and deceitful men live not half their days," or if they do, it is for a further evil unto them. {#Isa 65:20}

But he that hateth covetousness.] Covetousness in the original hath its name from piercing or wounding, and fitly, both in respect of others, {#Pr 1:19} and himself. {#1Ti 6:10}

{a} Ad generum Cereris sine caede, &c.

Ver. 17. A man that doth violence unto the blood.] The Hebrew word Adam, here rendered man, hath one letter in the original less than the rest, {Hebrew Text Note} to show that a blood shedder is not worthy to be called man. {a}

Shall flee to the pit, let no man stay him, ] i.e., Let him die without mercy; let no man mediate for him, lest he pay down, as Ahab did, life for life, people for people, {#1Ki 20:42} lest he draw upon the land guilt of blood, {#Nu 35:33,34} and hinder the man slayer from repentance to salvation never to be repented of. To blame then are the Papists that open sanctuaries to such; and if a cardinal put his red hat upon the head of a murderer going to execution, he is delivered from death. See #De 19:13. {See Trapp on "De 19:13"}

{a} Buxtorf.

Ver. 18. Whoso walketh uprightly shall be saved, ]{ See Trapp on "Pr 10:9"} "Shall be saved"; a little word, but of large extent. It properly noteth the privative part of a man’s happiness, deliverance from evil; but is put here, and everywhere almost, for the positive part too—fruition of good as well as freedom from evil: it comprehendeth (1.) Malorum ademptionem; ( 2.) Bonorum adeptionem.

But he that is perverse in his ways.] Heb., In his two ways, shall fall in one of them. "Evil shall hunt the wicked man to destroy him"; and albeit he may shuffle for a season from side to side, as Balaam’s ass did, to avoid the angel’s sword, yet he shall not escape mischief. Let our political professors look to it that can tune their fiddle to the bass of the times, that call shift their sails to the sitting of every wind, that like the planet Mercury can be good in conjunction with good, and bad with bad.

Ver. 19. He that tilleth his land shall have plenty.] At fugiens molam fugit farinam: Men must earn it ere they eat it; and not think that bread and other good things will drop out of the clouds to them, as towns were said to come in to Timotheus’s toils while he slept. {a} See #Pr 12:11.

Shall have poverty enough.] As the prodigal had, {#Lu 15:13-17} and Pythius, who in a bravery entertained Xerxes’s whole army, but was so poor at length that he perished through want of meat.

{a} Plut. in Sulla.

Ver. 20. A faithful man shall abound in blessings.] God will bless him, and all that bless him. {#Ge 12:3} {See Trapp on "Ge 12:3"} Men also shall rise up and call him blessed, saying, as #De 33:29, "Happy art thou, O Israel; who is like unto thee, O peopIe, saved by the Lord, the shield of thy help," &c. Stars, though we see them sometimes in a puddle, in the bottom of a well, nay, in a stinking ditch, though they reflect there, I say, yet they have their situation in heaven. So God’s faithfal servants, though in a low condition, yet are they fixed in the region of happiness. {#Le 26:1-13 De 28:1-14}

But he that maketh haste to be rich shall not be innocent.] Nevessan (a better lawyer than good Christian) was wont to say, He that will not venture his body shall never be valiant; he that will not venture his soul shall never be rich. But let their money perish with them, that, Shimei-like, by seeking their servants, lose their souls; or, Jonaslike, care not to be cast over shipboard, so the ship of their worldly wealth may be in safety. Francis Xaverius counselled John III., King of Portugal, to meditate every day a quarter of an hour on that divine sentence, "What shall it profit a man to win the whole world and lose his own soul?" See #1Ti 6:9, with the note. What a woeful will was that of rich but wretched Hubertus. I yield, said he, my goods to the king, my body to the grave, my soul to the devil?

Ver. 21. To have respect of persons is not good.] {See Trapp on "Pr 24:23"}

For, for a piece of bread.] For a trifle he will transgress, and sell his soul dog cheap for a groat, or less money. Cato in Gellius hits Marcus Coelius in the teeth with his baseness, that for a morsel of bread he would sell either his tongue or his silence. And the false prophets in Ezekiel’s days would do the like. {#Eze 13:19}

Ver. 22. He that hasteth to be rich hath an evil eye.] He is sick of "the lust of the eye" {#1Jo 2:16} -for all sinful lusts are παθηματα, sicknesses—coveting his neighbour’s goods, envying his prosperity, and begrudging him every bit he eats at his table. {#Pr 23:6,7} {See Trapp on "Pr 23:6"} {See Trapp on "Pr 23:7"}

And considereth not that poverty shall come upon him.] Etiamsi per mare pauperiem fugeat, per saxa, per ignes; Though he run as fast from beggary as he can flee, yet it will overtake him, and catch him by the back. {#Job 27:16,17} Surely as the stars that went before the wise men went when they went and stayed when they stayed, so riches fly the faster from a man the more eagerly he follows them, but then stay when a man’s wind is stayed. "In the fullness of his sufficiency he shall be in straits," saith Zophar, concerning the wicked. {#Job 20:22} He is poor in the midst of his riches; but God will strip him of all, and make a poor fool of him. {#Jer 17:11}

Ver. 23. He that rebuketh a man shall find, &c.] He that binds a madman, or rouseth up one in a lethargy, hath but little thank for present; so here. In the sweating sickness, they that were kept awake escaped; but the sickness was deadly to them that were suffered to sleep. Let us keep one another awake, saith a reverend man, {a} -an unpleasing work on both sides, but we shall one day thank such. See how well Master Gilpin’s plain dealing with the Bishop of Durham succeeded, in his Life written by Bishop Carlton, p. 58.

{a} Dr Sibbes.

Ver. 24. He that robbeth his father or his mother.] As that idolatrous Micah did his mother of her gold; {#Jud 17:2} as Rachel did her father of his gods; as Absalom did David of his crown. Thus, though it may seem a light sin, it is as much greater than stealing from another as parricide is than manslaughter, or as Reuben’s incest was than another man’s defiling his neighbour’s wife. Our parents are our household gods, as that heathen could say; and to give them cause of grief must needs be an offence of a deep dye, of a crimson colour, condemned by the very pagans. {a}

{a} Egone patri surripere quicquam possim? -Terent.

Ver. 25. He that is of a proud heart.] Latus animo. He that through pride and ambition cannot keep within bounds of his calling or condition, but thinks great thoughts of himself, and therefore seeks great things for himself, this man, if crossed, is easily kindled, and shall be made lean; God will tame him, and take him a link lower, as we say. {#Isa 2:11-13} {#Pr 13:10} {See Trapp on "Pr 13:10"} This largeness of heart is but as the bigness of a blown bladder, &c.

But he that putteth his trust in the Lord, shall be fat.] He shall laugh and be fat, as the saying is; he shall live at a great deal of heart’s ease, and others shall live quietly by him. That which would break a proud man’s heart will not break a humble man’s sleep. He is content with his present condition, be it better or worse, hath a self-sufficiency, {#1Ti 6:6} studies to be quiet, seeks peace and ensues it, depends upon God for direction and success in all businesses, and what should all this man but that he may grow fat? The Irish would ask him, if they knew his wealth, what he meant to die?

Ver. 26. He that trusteth to his own heart is a fool.] He that saith, Consilii satis est in me mihi: I am wise enough to order my own business, and need no advice of others, seek no success from above, -Ajax acknowledged no other God but his sword, Polyphemus but his belly, -this man is a fool, a proud fool, and he shall be sure to be hampered.

But whoso walketh wisely.] Taking others into counsel, and God above all, as David: "I will hearken," saith he, "what the Lord God saith unto me." "He shall be delivered," either from trouble, or in it—either with an outward or an inward deliverance. He shall enjoy a blessed composedness, a sweet sabbath of spirit howsoever, being mediis tranquillus in undis, tranquility in the midist of the waves, as Noah was.

Ver. 27. He that giveth unto the poor shall not lack.] Eleemosyna ars omnium questuosissima, saith Chrysostom: Not getting but giving is the way to wealth. God will bless the bountiful man’s stock and store, his barn and his basket; {#De 15:10} his righteousness and his riches together shall endure for ever. {#Ps 112:3}

But he that hideth his eyes, ] i.e., That when he hath a fit object and opportunity of showing mercy offered him, frameth excuse, and pretendeth this thing and that, to his worldly and wicked retentions; that useth his wits to save his half penny, but will not use his eyes to affect his heart with pity. {#Isa 58:7}

Shall have many a curse.] Men shall curse him, and call him a Pamphagus, a churl, a hog in a trough, a fellow of no fashion, &c. God shall also curse him, and set off all hearts from him, as he did from Haman; in his necessity he will shut his ears to such a man’s moans in misery, and hide his eyes from his supplication. {#Ps 55:1 Isa 1:15} Finally, "he shall have judgment without mercy, that hath showed no mercy"; {#Jas 2:13} "an evil, an only evil shall befall him"; {#Eze 7:5} his punishments shall come close together, and God shall so set them on as no creature shall be able to take them off.

Ver. 28. When the wicked rise, men hide themselves.] They are glad to skulk and shelter themselves from that fierce storm. {See Trapp on "Pr 28:12"}

But when they perish, the righteous increase.] When either they die, or are deposed from their dignities, the righteous swarm as a hive of bees in a warm sunny day—as they did when Constantine came to the crown, and here when Queen Elizabeth came as a fresh spring after a sharp winter, and brought the ship of England from a tempestuous sea to a safe harbour.

Chapter 29

Ver. 1. He that being often reproved hardeneth his neck.] As an untamed heifer, that "pulleth away the shoulder," {#Zec 7:11} and detracteth the yoke; or as the creature called monoceros, the unicorn, interimi potest, capi non potest, { a} may be slain but not taken; so those that refuse to be reformed, {b} hate to be healed, will not bend, shall surely and severely be broken, certissime citissimeque confringentur, they shall certainly and suddenly be dashed in pieces as a potter’s vessel, that cannot be pieced together again. {#Isa 30:13,14} Shall iron break the northern iron and the steel, {#Jer 15:12} and shall not the fierce wrath of God shatter and shiver out a silly sinner that will needs stout it out with him, and yet is no more able to stand before him than a glass bottle before a cannon shot? Let Eli’s sons, and such refractories, look for ruin. The prophet fitly compares them to headstrong horses that get the bit into their mouths, run desperately upon the rocks, and so in short time break first their hoofs and then their necks. Queen Elizabeth, in talking with Marshal Biron—whom the French king sent ambassador to her, anno 1601—sharply accused Essex (who had recently lost his head) of obstinacy, rash counsels, and wilful disdaining to ask pardon, and wished that the French king would rather use mild severity than careless clemency, and cut off the heads of treacherous persons in time, &c. This might have terrified Biron from those wicked attempts which he was even at this time plotting against his king, had not his mind been besotted. But the power of his approaching fate did so blind him, that within few months after he underwent the same death that Essex did—though nothing so piously and Christianly, as having hardened his neck against wholesome counsel. {c} Now if men harden their hearts, God will harden his hand, and hasten their destruction, and that without remedy.

{a} Solinus.

{b} Corriptimur sed non corrigimur. -Augustine.

{c} Cambden’s Elisabeth, fol. 562.

Ver. 2. When the righteous are in authority.] Or, Are increased, as #Pr 28:28; {See Trapp on "Pr 28:28"}

The people mourn.] Heb., Sigh (as the oppressed Israelites in Egypt did) where they dare not speak out. But what a bloody tyrant was Sulla, who put to death Marcus Plaetorius only for sighing at the cruel execution of Marcus Marius! So one Lancelot was burnt in Giles’s fields for pitying the cruel death of a couple of martyrs. {a}

{a} Acts and Mon., fol. 1164.

Ver. 3. Whoso loveth wisdom rejoiceth his father.] {See Trapp on "Pr 10:1"}

But he that keepeth company with harlots.] {See Trapp on "Pr 5:9"} Those she sinners, as they call them, are costly creatures, and they that keep them care not what cost they cast away upon them.

Ver. 4. The king by judgment stablisheth the land.] This one piece of Solomon’s politics hath much more good advice in it than all Lypsius’s Beehive, or Machiavel’s Spider web.

But he that receiveth gifts.] Heb., A man of oblations; that is, as some interpret it, a man that sacreligiously meddleth with things dedicated to pious uses, and makes a gain of them to himself. See #Pr 20:25.

Ver. 5. A man that flattereth his neighbour, &c.] A smooth boots, as the word {a} signifies, a butterspoken man, {see #Isa 3:12} or a divided man, for a flatterer’s tongue is divided from his heart.

{a} Glaber.

Ver. 6. In the transgression of an evil man there is a snare.] Or, A cord—viz., to strangle his joy with—to check and choke all his comforts. In the midst of his mirth he hath many a secret gripe, and little knows the world where his shoe pincheth him. Every fowl that hath a seemly feather hath not the sweetest flesh, nor doth every tree that bringeth a goodly leaf bear good fruit. Glass giveth a clearer sound than silver, and many things glitter besides gold. The wicked man’s jollity is but the hypocrisy of mirth; it may wet the mouth, but not warm the heart—smooth the brow, but not fill the breast. We may be sure, that as Jezebel had a cold heart under a painted complexion, so many a man’s heart aches and quakes within him when his face counterfeits a smile.

But the righteous sing and rejoice.] Good men only may be glad, and none have any reason to rejoice but they. {#Ho 9:1} The Papists have a proverb, Spiritus Calvinianus est spiritus melancholicus, and the mad world are easily persuaded by the devil that there is no comfort in a Christian course—that your precise fellows live a melancholy and monkish kind of life, and have no joy of anything. Herein the devil deals like those inhospitable savages in America, that make great fires, and set forth terrible sights upon their country’s shore, purposely to frighten passengers from landing there. And as those wicked spies brought up an evil report of the land of Canaan, and thereby discouraged the people, so doth the devil and his imps of the purity of religion and power of godliness as uncouth and uncomfortable, when in truth there is no sound comfort without it—no true joy but in it. Though Saul could not be merry without a fiddler, Ahab without Naboth’s vineyard, Haman without Mordecai’s courtesy, yet a righteous man can be merry without all these. Yea, as the lily is fresh, beautiful, and looks pleasantly, though among thorns, so can he amidst troubles. Paul—than whom never any out of hell suffered more—did not only glory in tribulation, but "overabound exceedingly with joy." {#2Co 7:4}

Ver. 7. The righteous considereth the cause of the poor.] The cause, not the person of the poor, for that is forbidden in the law. {#Le 19:15} The great must not be favoured for their might, nor the mean for their misery, but justice, justice must be done to all, as Moses hath it; that is, even law and execution of right—as the oath runs that is given to our judges—without respect of persons. The cause of the poor and needy must come into equal balance with the rich and mighty, lest he be trampled on by those fat bulls of Bashan, to his utter undoing. For a poor man in his house is like a snail in his shell—crush that, and ye kill him.

But the wicked regardeth not to know it.] Unless there were more to be got by it. Felix had soon enough of Paul’s defence, because he expected some bribe from him; but nothing came. How ill-willing was that unjust judge, {#Lu 18:1-8} either to take knowledge of, or to take course for, the relief of the poor widow! Aperi bursam, apperiam buccam, saith the greedy lawyer. They that cannot lavish money out of the bag are little welcome to these Crumenimulgae, as one calls them—these purse suckers, that will weigh your gold, but not your cause; and if a man put not into their mouths, they even prepare war against him. {#Mic 3:5}

Ver. 8. Scornful men bring a city into a snare.] The Vulgate render it, Pestilent persons undo a city or a state; as Nahash did the Ammonites, {#1Sa 11:2,11} and as his son Hanan did much more. {#2Sa 10:4 12:31} Mocking is catching, as the pestilence, and no less pernicious to the whole country. Geraldus Cambrensis tells of three Irish kings that, being derided for their rude habits and fashions, rebelled, and set the country in a combustion. And the young King of France, jesting at William the Conqueror’s great belly, whereof he said he lay in at Rouen, so irritated him, as he being recovered of a sickness, entered France in the chiefest time of their fruits, making spoil of all in his way, till he came even to Paris, where this scornful king then was, to show him of his visiting, and from thence marched to the city of Mants, which he utterly sacked and ransacked, razed and harassed. {a}

But wise men turn away wrath.] They stand in the gap, and divert the divine displeasure. {#Ps 106:23 Eze 13:5} Their persons are in acceptation; God will look upon them, and do much for them, when he is most of all angry with the wicked. {#Ex 32:10,14 Job 22:30 Ge 18:32} Their prayers also are prevalent. Something the Lord will yield thereunto, when most bitterly bent against a people, {#Mt 24:20} and when unchangeably resolved upon their ruin, he takes course to silence such; "Pray not for this people." " Sanctum semen statumen terrae" {#Isa 6:13} "The innocent shall deliver the island." {#Job 22:30}

{a} Dan. Chron., 42.

Ver. 9. If a wise man contendeth with a foolish man.] Such fools were the Pharisees, though for their worldly wisdom called princes of this world. {#1Co 2:8} Christ piped to them, John mourned to them, neither wrought upon them. {#Mt 11:16,17} Such was their peevishness and pertinace in evil, that they "rejected the counsel of God against themselves," {#Lu 7:30} being ingrati gratiae Dei, as Ambrose hath it; receiving the grace of God in vain, as Paul; turning good nourishment into vicious humours, as foul stomachs use to do. And as wine, a strong remedy against hemlock, yet mingled with it, doubles the force of the poison; so was it with the most powerful means of grace, mingled with their obstinace and unbelief. Tigers are enraged with perfumes, and vultures killed with oil of roses, as Aristotle writes.

Ver. 10. The bloodthirsty hate the upright.] As Cain did Abel for his goodness, {#1Jo 3:12} and as many bloody villains still, who bear about, and, so far as they dare, make use of Cain’s club to knock on the head God’s righteous Abels. All hatred is bloody, but especially the habit of hatred. No sight pleased Hannibal better than a ditch running over with man’s blood. Nothing would satisfy Farnesius, the Pope’s champion, but to ride his horse up to the skirts in the blood of the Lutherans. Charles IX of France, author of the Parisian Massacre, looking upon the dead carcase of the admiral, that stank by being long kept unburied, uttered this most stinking speech: Quam suaviter olet cadaver inimiei! -How sweet is the smell of an enemy’s carcase! And the queen mother of Scotland, beholding the dead bodies of her Protestant subjects, whom she had slain in battle, said that she never saw a finer piece of tapestry in all her life.

But the just seek his soul.] In a good sense; {as #Ps 142:4} seek the salvation of it—as Christ did of his deadliest enemies; as Paul did of his countrymen the Jews, of whom five times he received forty stripes save one; {#2Co 11:24} as the disciples did of those spiteful Pharisees, that had causelessly accused them; {#Mt 15:2,12} as that martyr Master Saunders did. ‘My lord,’ said he to Bishop Bonner, ‘you seek my blood, and you shall have it. I pray God you may be so baptized in it that you may hereafter loathe bloodsucking, and so become a better man.’ {a} And another time, when Steven Gardiner, being prettily nipped and touched by the same Saunders, said, ‘Carry away this frenzy fool to prison’; he answered, that ‘he did give God thanks, which had given him at the last a place of rest and quietness, where he might pray for the bishop’s conversion.’ ‘If ye will not hear me speak for myself,’ said another martyr, ‘then send me to my prison again among my toads and frogs, which will not interrupt me, while I pray to God for you.’ {b}

{a} Acts and Mon., fol. 1358.

{b} Ibid.

Ver. 11. A fool uttereth all his mind.] He is full of chinks, and can hold nothing; his heart lies so near his mouth, that he will out suddenly. יתפ, a fool, and םאתפ, suddenly, are from the same root. He hath little command of himself at any time, but especially when he is angry; then he sputters and spews out all that he hath in his heart. The Septuagint here translate, A fool uttereth all his anger, θυμον; he pulls out his wooden dagger, and cares not whom he hits. Bishop Bonner, in his visitation, because the bells rang not at his coming into Hadham, nor the church dressed up as it should, called Doctor Bricket knave and heretic; and, striking at him, gave Sir Thomas Josselin, who then stood next to the bishop, a good buffet under the ear; whereat the knight, somewhat astonished at the suddenness of the quarrel, said, ‘What meaneth your lordship? have you been trained up in Will Summers’ school, to strike him that stands next you?’ The bishop, still in a rage, either heard not or would not hear. And when Mr Fecknam would have excused him by his long imprisonment in the Marshalsea, whereby he was grown testy, he replied merrily, ‘So it seems, Mr Fecknam; for now that he is come forth of the Marshalsea, he is ready to go to Bedlam.’ {a} See #Pr 14:23.

But a wise man keepeth it in till afterwards.] Or, In an inner room, {b} in the bottom and bosom of his mind, till he see a fit season; as knowing well that all truths are not fit for all times, but discretion must be used, and taciturnity counted a virtue. The Rabbis have this saying among them: Masosa sepes legi, decimae divitiis, vota sanctimoniae, silentiurn sapientiae. Silence is no less a mound to wisdom than vows are to holiness, tithing to riches, or their Masorite’s pains to the law. Open heartedness is a fruit of foolhardiness. Gird up, therefore, the loins of your minds with the golden girdle of meekness, of wisdom; and "keep your mouth with a bridle while the wicked is before you." {#Ps 39:1}

{a} Ibid., fol. 1340.

{b} Beachor, in interiori aliquo loco, in ulteriore animi recessu.

Ver. 13. The poor and the usurer meet together.] That is, The poor and the rich, as #Pr 22:2; because commonly usurers are rich men, and many rich men usurers. "The Lord lighteneth both their eyes"; that is, he gives them the light of life, {#Job 1:8} and the comforts of life, {#Mt 5:45} so that their eyes are lightened, as Jonathan’s were after he had tasted of the wild honey. {#1Sa 14:25-30} Others read it thus: "The poor and the deceived," or crushed by the usurer, "meet together"—that is, condole or comfort one another; because they are both in the dark, as it were, of poverty and misery; they can do one another but little help, more than by commending their cases to God, who thereupon "enlighteneth them both"—that is, either he supplies their wants, and so their eyes are opened, as Jonathan’s were; or else gives them patience, as he did those believing Hebrews. {#Pr 10:32} But "call to remembrance the former days in which after ye were illuminated"—viz., to see the glory that shall be revealed, whereof all the sufferings of this life are not worthy {#Ro 8:18} -ye endured a great fight of affliction. If we read it, "The poor and the usurer meet together: the Lord enlighteneth both their eyes," understand it thus: The poor man he enlighteneth by patience, the usurer by repentance, and grace to "break off his sins by righteousness, and his iniquity by showing mercy to the poor," as Zaccheus, Matthew, and those usurious Jews did. {#Ne 5:10,11}

Ver. 14. The king that faithfully judgeth the poor, &c.] An office not unbeseeming the greatest king, to sit in person to hear the poor man’s cause. James IV of Scotland was for this cause called the poor man’s king. I have seen, saith a late traveller, the King of Persia many times to alight from his horse, only to do justice to a poor body. "Help, O king!" said the poor woman to Jehoram. And if thou will not hear and right me, why dost thou take upon thee to be king? said another woman to Philip, King of Macedonia. It is a mercy to have judges mode audeant quae sentiunt, as the orator hath it, {a} so that they have courage to do what they judge fit to be done. Inferior judges may be weighed and swayed, by gifts or greatness of an adversary, to pass an unrighteous sentence. Not so a king; he neither needs nor fears any man, but is, if he be right—as one saith of a just law—a heart without affection, an eye without lust, a mind without passion, a treasurer which keepeth for every man what he hath, and distributeth to every man what he ought to have.

“Πασι δικαια νεμει μηδε κρισιν ες χαριν ελκει.’’—Phocyl.

Lo, such a prince shall sit firm upon his throne; his kingdom shall be bound to him with chains of adamant, as Dionysius dreamt that his was; he shall have the hearts of his subjects, which is the best life-guard, and God for his protection; for he is professedly the poor man’s patron, {#Ps 9:18,19} and makes heavy complaints of those that wrong them. {#Isa 3:13-15 10:1-3 Am 5:11-12 8:4-6 Zep 3:12}

{a} Cic. pro Milone.

Ver. 15. The rod and reproof give wisdom.] If reproof do the deed, the rod may be spared, and not else. Chrysippus is by some cried out upon as the first that brought the use of a rod into the schools; but there is no doing without it; for children are foolish, apt to imitate others in their vices, before they know them to be vices; and though better taught, yet easily corrupted by evil company, as young lapwings are soon snatched up by every buzzard. Now, therefore, as moths are beaten out of garments with a rod, so must vices out of children’s hearts. Vexatio dat intellectum: Smart makes wit; it is put in with the rod of correction. See #Pr 22:15.

But a child left to himself bringeth his mother, &c.] For her fondness in cockering of him, and hiding his faults from his father, lest he should correct or cashier him. Mothers have a main hand in education of the children, and usually partus sequitur ventrem, the birth follows the belly, as we see in the kings of Judah, whose mothers are therefore frequently nominated. No wonder, therefore, though the mother deeply share in the shame and grief of her darling’s miscarriages. See #Pr 15:20.

Ver. 16. When the wicked are multiplied, transgression increaseth.] As saith the proverb of the ancients: Wickedness proceedeth from the wicked. Miserable man hath, by his fall from God, contracted a necessity of sinning against God. And when a rabble of rebels are gotten together, are grown many and mighty, they make account to carry all before them, and not to suffer a godly man to live—as in Spain, and where the Inquisition is admitted. But the righteous shall see their fall; shall see it and rejoice at it, as the Hebrew doctors expound this text by comparing it with #Ob 12,13, "Thou shouldest not have looked on the day of thy brother in the day of his calamity, neither shouldest thou have rejoiced over the children of Judah," &c. "The righteous shall rejoice when he seeth the vengeance"; being moved with a zeal of God, he shall rejoice with trembling; "he shall wash his feet in the blood of the wicked"; beholding their ruin he shall become more cautious; {a} "so that a man shall say,"—any man but of an ordinary capacity shall make this observation—"Verily, there is a reward for the righteous; verily he is a God that judgeth in the earth," {#Ps 58:10,11} that will sink to the bottom the bottle of wickedness, when once filled with those bitter waters. {#Ge 15:16}

{a} Alterius perditio tua cautio.

Ver. 17. Correct thy son, and he shall give thee rest.] He will grow so towardly, that thou shalt with less ado rule him when grown up; or at least, thou shalt have peace within, in that thou hast used God’s means to mend him.

Yea, he shall give delight.] See #Pr 10:1. The often urging this nurturing of children, shows that it is a most necessary, but much neglected duty.

Ver. 18. Where there is no vision the people perish.] Or, Are barred of all virtue; laid naked and open to the dint of divine displeasure; scattered, worsted, and driven back. Great is the misery of those Brazilians, of whom it is said that they are sine fide, sine rege, sine lege, without faith, king, or law. And no less unhappy those Israelites about Asa’s time, that for a long season had been "without the true God, and without a teaching priest, and without law." {#2Ch 15:3} Then it was that God’s "people were destroyed for lack of knowledge"; {#Ho 4:6} and not long after, that they sorrowfully complained that there was "no more any prophet among them, nor any that knew how long" {#Ps 74:9} -no minister, ordinary or extraordinary. How did it pity our Saviour to see the people "as sheep without a shepherd!" This troubled him more than their bodily bondage to the Romans, which yet was very grievous. {#Mt 9:36} And what good heart can but bleed to think of those once flourishing churches of Asia and Africa, now overspread partly with Mohammedanism and partly with heathenism; and that by the most miserable occasion might befall—namely, famine of the word of God, through lack of ministers! What a world of sects, superstitions, and other horrible abuses got into the Church of Rome, when prophecy was suppressed, and reading the Holy Scriptures inhibited!—and what a slaughter of souls ensued thereupon! Letters were framed by some, as sent from hell to the Popish clergy (A.D. 1072), wherein the devil and his angels give them many thanks for such a number of souls sent them down daily, by their neglect of preaching, as had never been before. {a} Hence it was that in this kingdom, at the first Reformation, for want of ministers, readers were sent; whence one of the martyrs wished that every able minister might have ten congregations committed to his charge, till further provision could be made; for of preaching it may be said, as once David did of Goliath’s sword, "There is none to that" for conversion of souls; as where that is wanting people go tumbling to hell thick and threefold.

But he that keepeth the law, happy is he.] Though to want the word preached and sincerely handled, rightly divided—for as every sound is not music, so every pulpit discourse is not a sermon—be a great unhappiness, a ready road to utter ruin; yet is not the bare hearing of it that which renders a man blessed, unless he "hide it in his heart," with David, and "lift up his hands" to the practice of it. {#Ps 119:48} The words of the law are, verba vivenda non legenda, as one said—words to be lived, and not read only. Let not your lives be Antinomians, no more than your opinions, saith another. That is a monstrous opinion of some Swenckfeldiains, that a man was never truly mortified till he had put out all sense of sin, or care of duty: if his conscience troubled him about such things, that was his imperfection; he was not mortified enough. {b} Some of our Antinomians are not far from this. Their predecessors in Germany held that the law and works only belong to the court of Rome; that good works are perniciosa ad salutem, { c} hurtful and hindersome to salvation; that that saying of Peter, "Make your calling and election sure" by good works, was dictum inutile, an unprofitable saying—and Peter did not understand Christian liberty: that as soon as a man begins to think how he should live a godly and modest life, he wandereth from the gospel. David George was so far from accounting adulteries, fornications, incests, &c., for being any sins, that he did recommend them to his most perfect scholars as acts of grace and mortification. {d} This fellow was sure somewhat akin to those Carpocratian heretics in St John’s days, who taught that men must sin, and do the will of all the devils, otherwise they could not enter into heaven. {e}

{a} Mat., Paris. Hist.

{b} Wendelinus.

{c} Bucholcer.

{d} Vita Dav. Georg.

{e} Epiphan.

Ver. 19. A servant will not be corrected by words.] Some servants will not, but must have blows. If words will do, they must be chidden with good words, and not reviled. Christians must be "no brawlers, but gentle, showing all meekness to all men"; {#Tit 3:2} and masters must "do the same things, forbearing threatening, knowing that their Master also is in heaven, neither is there respect of persons with him." {#Eph 6:9} Severitas nec sit tetra nec tetrica, saith Sidonius. {a} But because some mastigiae are of so servile a disposition, that they must be beaten to their work, like those Phrygians, Qui non nisi flagris castigantur, that will do nothing longer than scourged to it; or the Russian women, that love that husband best that beats them most, and think themselves else not regarded, unless two or three times a day well favouredly swaddled. {b} Therefore let him that knows his Master’s will, and yet, out of stoutness, sullenness, or laziness, will not do it, be beaten with many stripes; let him be "buffeted for his faults," {#1Pe 2:20} and made serviceable in all things, "not gainsaying, not purloining." {#Tit 2:9,10}

{a} Sidon., Epist.

{b} Heyl., Geog.

Ver. 20. Seest thou a man that is hasty in his words.] Or, Matters; that weighs not his words before he utters them, but too soon shoots his fool’s bolt, let it light where it will, hit or miss, it matters not; that had rather be reckoned temerarious than timorous, and is with child till delivered of an abortive birth; that rashly rusheth on the weightiest businesses, and holds it loss of time to take counsel; this hasty, headlong man, as he never wants woe, so—because he is no less headstrong than headlong, wise in his own conceit, than witless in every man’s else—there is more hope of a natural than of him, and sooner he will be wrought upon. Scaliger {a} tells us the nature of some kind of amber is such, that it will draw to itself all kind of stalks of any herb, except basilisk, a herb called capitalis, because it maketh men heady, filling their brains with black exhalations. Thus those hastings, who, by the fumes of their corrupt wills are grown headstrong, and by it are conceited, {#Pr 26:12} will not be drawn by that which draws others that are of lower parts and capacities, it being easier to deal with twenty men’s reasons than with one man’s will. Good therefore is the counsel of St James, "Be swift to hear, slow to speak," &c., and of the preacher, {#Ec 5:2} "Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God," in prayer, vows, and especially in preaching. It was a wise speech of Aristides, who being required of the emperor to speak to something propounded ex tempore, answered, Propound today, and I will answer tomorrow; for we are not of those that spit or vomit things, but of those that do them carefully and accurately. {b} Demosthenes in like manner, when it was objected unto him that he came premeditated to plead, answered, that he, if it might be possible, would plead, Non tantum scripta sed etiam sculpta, not things written only, but even engraven. And when Eccius told Melanchthon that it was little for his praise that he was so long ere he answered his adversaries’ arguments—he would take three days sometimes to think on it—he replied, Nos non quaerimus gloriam, sed veritatem, We seek not victory but verity.

{a} Scal., Exercit. 140. Num. 12.

{b} Ου γαρ ες μεν των εμουντων αλλα των ακριβουντων

Ver. 21. He that delicately bringeth up his servant.] A master that would be, as he ought, both loved and feared by his servants, must see to two things:—(1.) The well-choosing; and (2.) The well using of them. This Solomon himself, that thus adviseth here, was not so well advised of; for he saw that Jeroboam, who gave occasion, as it is conceived, of uttering this proverb, was meet for the work, and therefore, not examining his religion, entertained him into his service, yea, placed him over the family of Joseph, admitted him into so much familiarity, and so let loose the bridle of domestic discipline to him, that he took estate upon him as a young master in the house, and soon after turned traitor, and would needs be as his son, and more. The like is to be seen in Abner, Ishbosheth’s servant, who grew so haughty and haunty, that he might not be spoken to, {#2Sa 3:7-11} and in Zimri, whom his master Elah so favoured and esteemed, that he made him captain over the half part of his chariots. But this beggar, thus set on horseback, rides without reins, to the ruin of his master and his whole house. {#1Ki 16:11} So true is that of the poet—

“Αφορητος εστι μαστιγιας ευτυχων.”

“Asperius nihil est humili dum surgit in altum.”

Tobiah the servant is so insolent there is no dealing with him.

Ver. 22. An angry man stirreth up strife.] See #Pr 15:18 16:21.

And a furious man.] Heb. A master of fury; or one that is mastered and overmatched by his fury; that hath no command of his passions, but is transported by them, or—as some make the metaphor, and the original will well bear it—is wedded to them as a man is to his wife: commanded by them, as the Persian kings were by their concubines, being captivarum suarum captivi, { a} slaves to their slaves. Such a man being big with wrath, not only breeds contention, but brings forth transgression in great abundance, he "sets his mouth against heaven, and his tongue walketh through the earth," &c., {#Ps 73:9} he lets fly on both hands, and lays about him like a madman.

{a} Plutarch.

Ver. 24. Whoso is partner with a thief hateth his own soul.] Since to hold the bag is as bad as to fill it; to consent to sin or to conceal it, as bad as to commit it. By the one as well as by the other, a man may easily become, as Korah did, "a sinner against his own soul," and cruelly cut the throat of it. Let our public thieves look to this. See #Isa 1:23.

He heareth cursing, and bewrayeth it not.] See #Le 5:1. {See Trapp on "Le 5:1"} To conceal treason is treason, so here. "Have no fellowship therefore with the unfruitful works of darkness, but rather reprove them." Let me be counted proud or pragmatic, saith Luther, {a} rather than found guilty of sinful silence, while my Lord suffereth.

{a} Luth. Epist. ad Staupic

Ver. 25. The fear of man bringeth a snare.] This cowardly passion expectorates and exposes a man to many, both sins and sufferings. And albeit faith, when it is in the heart, quelleth and killeth distrustful fear, and is therefore fitly opposed to it in this sacred sentence: yet in the very best sense fights sore against faith when it is upon its own dunghill. I mean in a sensible danger. Nature’s retraction of itself from a visible fear, may cause the pulse of a Christian that beats truly and strongly in the main point, the state of the soul, to intermit and falter at such a time, as we see in the examples of Abraham, Isaac, David, Peter, others who showed some trepidation and timidity, and, like fearful birds and beasts, fell into the pits and toils of the hunter, and hazarded themselves to God’s displeasure. The chameleon is said to be the most fearful of all creatures, and doth therefore turn himself into so many colours to avoid danger, which yet will not be. God equally hateth the timorous and the treacherous. "Fearful" men are the first in that black roll. {#Re 21:8}

But he that trusteth in the Lord shall be safe.] {a} Or, Set on high, as on a rock; his place of defence shall be munitions of rocks, {#Isa 33:16} far out of harm’s way; he shall be kept safe, as in a tower of brass, or town of war. "Even the youth shall faint and be weary, and the young men shall utterly fall; but they that wait upon the Lord shall mount up with wings as eagles," &c. {#Isa 40:30,31} Like as the coney that flies to the holes in the rocks doth easily avoid the dogs that pursue her, when the hare that trusts to the swiftness of her legs is at length overtaken and tore in pieces: so here.

{a} Tectus et tutus.

Ver. 26. Many seek the ruler’s favour.] More than the love of God; and so cast themselves into a second "snare," besides that of #Pr 29:25. But as he that truly trusts in God will easily expel the fear of man: so he that looks upon God as Judge of all, from whose sentence there is no appeal, will rather seek his face than the favour of any earthly judge whatsoever. Especially since, whether the judge clear him or cast him, the judgment he passeth is from the Lord.

Ver. 27. An unjust man is an abomination to the just.] Who yet hates, non virum sed vitium, not the person of a wicked man, but his sin—as the physician hates the disease, but loves the patient, and strives to recover him—he abhors that which is evil, perfectly hates it, {#Ps 139:22} hates it as hell so the Greek word {a} signifies; {#Ro 12:9} hates it in his dearest friends, as Asa did in his mother Maachah; hates it most of all in himself, as having the divine nature transfused into him, whereby he resembles God, and that life of God, whereunto sin, he knows, is a destructive poison, a sickness unto death. {#1Jo 5:16} Hence his implacable and no less impartial hatred of all as well as any sin, for all hatred is προς τα γενη, as Aristotle {b} hath it, to the whole kind. It was said of Antony that he hated a tyrant, not tyranny; it cannot be said of a saint he hates sinners, not sin, but the contrary.

And he that is upright in the way, is abomination to the wicked.] So there is no love lost between them. The devil hath set his limbs in all wicked people; they are a serpentine seed, a viperous brood, and the old enmity continues. {#Ge 3:15} {See Trapp on "Ge 3:15"} Antipathies there are in nature, as between the elephant and boar, the lion and cock, the horse and the stone called taraxippe, &c. But this is nothing to that between the godly and the wicked; and why? but because the one’s works are good, and the other’s evil; and because the just man condemns the unjust by his contrary courses; yea, he frightens his heart, and terrifies him with his presence and company.

{a} αποστυγουντες.

{b} Arist. Rhetor.

Chapter 30

Ver. 1. The words of Agur the son of Jakeh.] The Vulgate renders, Verba Congregantis filii Vomentis, taking these proper names for appellatives, as if the penman of this chapter meant to tell us that he would here give us his sacred collectanies or miscellanies, such as he had taken up from the mouths of wisest men, who had vomited or cast them up, in a like sense as that painter in Aelian drew Homer vomiting, and all the other poets licking it up. {a} This Agur, whether he lived in Solomon’s days or Hezekiah’s, was an excellent man, as the word Gheber here used imports; Vir bonus et prudens, minus tamen clarus (as one saith of Jesse, David’s father), a godly, wise man, though nothing be elsewhere spoken of him in Scripture. Some think that, being requested by Ithiel and Ucal, two of his disciples, to give them a lesson, Socrates-like he answered, Hoc unum scio, quod nihil scio: This one thing I know, that I know nothing: "Surely I am more brutish than any man," sc., of myself, further than taught of God; for every man is a brute by his own understanding, as Jeremiah hath it. {#Jer 10:8} But I rather incline to those that take Ithiel and Ucal for Christ, whose goodness and power—those two pillars of a Christian’s faith, as Jachin and Boaz were of Solomon’s temple—are by these two names deciphered, and whom he propounds as the matter of his prophecy. Now, because sense of misery must precede sense of mercy, neither can any be welcome to Christ, but "the weary and heavy laden"; therefore he first bewails his own brutishness—fetching it up as low as Adam fallen, {#Pr 30:2} and aggravating it in that he had not yet acquired better abilities. {#Pr 30:3} Next he flees to Ithiel and Ucal, by the force of a particular faith—Ithiel, God with me, and Ucal, God Almighty, through whom I can do all things. This, this was the right ready way of coming to Christ; and him that thus cometh he will in no wise cast out. {#Joh 6:37} There is a good interpreter, {b} that, paralleling this text with #Jer 9:23,24, reads it thus: A gathering together of the words of Agur, the son of Jakeh. Let the excellent man say, ‘Let God be with me, let God be with me, and I shall prevail.’

{a} Aelian, Hist. var.

{b} Muffet.

Ver. 2. Surely I am more brutish than any man.] Or, Surely I have been brutish since I was a man. See how this good man vilifies, yea, nullifies himself to the utmost. This was true humility, that like true balm ever sinks to the bottom, when hypocritical, as oil, swims on the top. Humilitas, ab humo, because it lays a man flat on the ground. Agur had seen Ithiel and Ucal; hence he seeth so little by himself: "Now mine eyes have seen thee; wherefore I abhor myself." {#Job 42:5} "Woe is me! for I am undone," saith Isaiah; "for mine eyes have seen the King, the Lord of hosts." {#Pr 6:5} He that looks intently upon the sun hath his eyes dazzled; so he that beholds the infinite excellencies of God, considers the distance, cannot but be sensible of his own naughtiness, nothingness. It is fit the foundation should be laid deep, where the building is so high. Agur’s humility was not more low than his aims lofty: "Who hath ascended up into heaven?" It is a high pitch that he flies, for he knew well that godliness, as it begins in the right knowledge of ourselves, so it ends in the right knowledge of God.

And have not the understanding of a man.] Or, Neither is there in me the understanding that was in Adam. Man, when he came first out of God’s mint, shone most glorious in knowledge, righteousness, and holiness. Socinians feign him silly, and therein betray their own silliness. {a} He had a large measure of objective knowledge, both in natural things and supernatural; which we have lost in him. {#1Co 2:14} This we should, with Agur here, sit down and bewail, as those in Ezra did the burnt temple. {#Ezr 3:12}

{a} Tanta fuit Adami recens conditi stupiditas, ut maior in infantes cadere non possit. -Socin.

Ver. 3. I neither learned wisdom.] As he had it not by nature, {a} so neither had he attained unto it by any pains or skill of his own. "There is a spirit indeed in man"—a reasonable soul and a faculty of reasoning—"but the inspiration of the Almighty giveth understanding." {#Job 32:8} Not that Agur neglected the means of knowledge, or put off the study of it (as Solomon’s fool, #Pr 24:7), from a conceit of the impossibility of reaching to it. Neither yet was he of their mind of whom Augustine makes mention that they cast off the care of knowledge, because knowledge puffeth up; and so would be ignorant that they might be humble, and want knowledge that they might want pride. This was to do as the philosopher that plucked out his eyes to avoid the danger of uncleanness. Sed nihil aliud egit quam quod fatuitatem suam urbi manifestam fecit, saith Tertullian, {b} wherein he proclaimed his own folly to all the country. But holy Agur here assures us that flesh and blood never revealed these high things that follow unto him, but as Paul was an apostle, so was he a prophet "not of men, neither by man, but by Jesus Christ, and God the Father," {#Ga 1:1} even "the Father of lights." {#Jas 1:17} In nature’s school nothing is to be learned concerning Ithiel and Ucal. St Augustine, though much taken with Cicero’s "Hortensius," yet because he found not the name of Christ in it he could not so heartily affect it. {c} The philosophers much magnify the mind of man as full of divine light and perspicacy, when the truth tells us that it is

“ Mens oblita Dei, vitiorumque oblita caeno.”

There is nothing great in the earth but man, nothing in man but his mind. Si eousque scandis, coelum transcendis, said Favorinus the philosopher; If you get up thither you ascend beyond heaven. But Agur "had not so learned Christ." He talks of natural blindness and other evils born with him. Erras si tecum vitia nasci putes; supervenere, ingesta sunt. You are out, Agur, saith Seneca, if you talk on that manner; blindness is not natural to you, but adventitious. Agur bewails his loss in Adam; this nature’s eye never saw, and therefore heart never rued. Those that were born in hell knew none other heaven, as the proverb is. Agur tells us here that he never learned true wisdom from any man, but must thank God for that measure thereof that he had attained to. On the contrary Cicero {d} tells us that, inasmuch as every man acquires to himself that virtue that he hath, no wise man ever yet gave God thanks for it. And Seneca saith, It is of the gods that we live, but of ourselves that we live well and honestly. {e} How different are the saints in Scripture from the world’s wizards!

Nor have the knowledge of the holy.] That is, Of the angels {#Da 4:13,17 8:13} whom Jacob saw ascending and descending. {#Ge 28:12, compared with #Pr 30:4 Joh 1:51} Moses made them looking intently into the mercy seat. {#Ex 25:18,19} Peter sets them forth as stooping down to look wishtly and earnestly {f} into the mystery of Christ {#1Pe 1:12} which was hid from them till the discovery, and ever since, that they are great students in it. {#Eph 3:10} But how should Agur, or any man else that cannot tell the form and the quintessence of things, that cannot enter into the depth of the flower, or the grass he treads on, that cannot understand the nature and properties of so small a creature as an ant or bee—Pliny {g} tells of one that spent eight and fifty years in learning out the nature of the bee, and yet had not fully attained unto it—how is it possible, I say, that the wisest naturalist should have the wit to enter into the deep things of God? "Eye hath not seen, nor ear heard," &c. {#1Co 2:9}

{a} Nemo nascitur artifex.

{b} In Apolog.

{c} Confess., lib. iii.

{d} Quia sibi quisque virtutem acquirit, neminem e sapientibus unquam de ea gratias Deo egisse. -Lib, iii. De Nat. Deor.

{e} Deorum quidem munus est quod vivimus, &c. -Sen.

{f} παρακυψαι

{g} Lib. xi. cap. 9.

Ver. 4. Who hath ascended up into heaven, or descended?] Who but the Son of man which is in heaven? {#Joh 3:13} who but the holy angels upon that Son of man, the ladder of life? {#Joh 1:51} who but those that have, in some measure, the knowledge of those holy ones, {#Pr 30:3} the knowledge of God in Christ, which is life eternal, {#Joh 17:3} heaven aforehand? Holy Agur holds it out to us here that to "know heavenly things" is to "ascend into heaven." Even Aristotle {a} saith that a little knowledge, though but conjectural, about heavenly things, is to be preferred above much knowledge, though certain, about inferior things, and yet he knew no heaven beyond the moveable heavens, neither acknowledged any body, or time, or place, or vacuum there. The truth is, no natural knowledge can be had of the third heaven, nor any help by human arts, for it is neither aspectable nor moveable. As no man hath seen God at any time, so, nor heaven, the throne of God, only "the only begotten Son of God which is in the bosom of the Father," he hath declared both him and heaven, {#Joh 1:18} as that there are many mansions, crowns, sceptres, kingdoms, glories, beauties, angelical entertainments, beatific visions, sweetest varieties, felicities, eternities. And yet all this, or whatsoever more can be said of heaven’s happiness, is not the one half, as she said of Solomon’s magnificence, of what we shall find in that city of pearl. To express it is as impossible as to compass the heavens with a span, or contain the ocean in a nutshell. Let there be continual ascensions thither in our hearts; let us lift up hearts and hands to God in the heavens, and he will shortly send his chariots for us, as Joseph did for his father, fetch us riding upon the clouds, convoy us by his angels through the air, as through the enemy’s country, and puts us into that panegyries, that general assembly, and solemn celebrity of holy and happy souls. {#Heb 12:23} As in the mean space, how should we every day take a turn or two with Christ upon Mount Tabor?—get up to the top of Pisgah with Moses, and take a prospect of heaven?—turn every solemnity into a school of divinity? Say, as Fulgentius, when he saw the nobility of Rome sit mounted in their bravery, Si talis est Roma terrestris qualis est Roma coelestis? If Rome be such a glorious place, what is heaven? What music may we think there is in heaven? said another good soul, when he sat and heard a good concert of music. This, this is the principal end and most profitable use of all creatures, Cum scalae nobis et alae fiant, When they become ladders and wings to us to mount up to heaven.

Who hath gathered the wind in his fists? &c.] None but God, the great wonder worker, the right Aeolus, that "bringeth the winds out of his treasures," {#Ps 135:7} and bids them at his pleasure "Peace, be still." We read of a whirlwind raised by the devil, {#Job 1:19} and of a tempest, laid by the magicians (Herodotus, in Polymnia). But it cannot be said {as #1Ki 19:11} that "God was not in that wind"; for he hath the royalty of all the creatures, though he suffer the devil to play rex sometimes, for ends best known to himself.

Who hath bound the waters in a garment?] Those above the firmament, in clouds—through which they distil and drop down, as water would do if bound up in a garment—those below, in channels and bottles, as the Psalmist hath it. Water is naturally above the earth, as the garment above the body, and would, but for the providence of God, prove as the shirt made for the murdering of Agamemnon, where the head had no issue out, &c. {See Trapp on "Ge 1:7"}

What is his name?] God is above all name, to speak properly. When Manoah inquires after his name, the answer is, "It is Wonderful"; that is, I am called as I am called; but such is thy weakness that it passeth thy conception; this ocean will not be measured by thy musselshell. Multa nomina et lumina sibi finxerunt infideles. The heathens had many names for their dunghill deities; but the Africans called an "unknown god" whom they worshipped, Amen, that is, Heus tu quis est? Hark, who art thou? as Plutarch relateth. {b}

And what is his son’s name?] Christ hath many names in Holy Scripture, as #Isa 9:6,7. So "Jehovah, our righteousness"; "Messiah the Prince," {#Da 9:25} whereunto answereth in the New Testament, "the Lord Christ"; but "who can declare his generation?" {#Isa 53:8} whether that eternal generation, or that in the fulness of time, the mystery whereof was beyond words? Our safest eloquence here will be our silence, our greatest knowledge a learned ignorance. Only we have here a clear testimony of the distinction of the persons, and that the Son is coequal and consubstantial with the Father, since he is also, as the Father, above all name and notion.

If thou canst tell.] But so can none: "No man knoweth the Son but the Father; neither doth any man know the Father but the Son, and he to whom the Son will reveal him." {#Mt 11:27} The Son is so like the Father here, that if you know the one, ye cannot but know the other. {#Joh 14:7-9} Milk is not so like milk. Non tam ovum ovo simile. He is "the brightness of his Father’s glory, and the express image of his person." {#Heb 1:3} {See Trapp on "Heb 1; 3"} And if we desire a glass wherein to behold the face of God the Father, and of his Son, here is one held forth in the next verse.

{a} De Coelo, text. 99.

{b} Lib. de Isid. et Osirid.

Ver. 5. Every word of God is pure: he is a shield.] Albeit all the sacred sentences contained in this blessed book are pure, precious, and profitable; yet as one star in heaven outshineth another, so doth one proverb another, and this is among the rest, velut inter stellas luna minores, an eminent sentence often recorded in Scripture, and far better worthy than ever Pindar’s seventh ode was to be written in letters of gold. {a} Every word of God is pure, purer than "gold tried in the fire," {#Re 3:18} purer than "silver tried in a furnace, and seven times purified." {#Ps 12:6} Julian, therefore, that odious apostate, is not to be hearkened to, who said there was as good stuff in Phocylides as in Solomon, in Pindar’s odes as in David’s psalms. Nor is that brawling dog Porphyry to be regarded, who blasphemously accuseth Daniel the prophet, and Matthew the evangelist, as writers of lies, Os durum! harsh speech. The Jesuits, some of them, say little less of St Paul’s epistles, which they could wish by some means censured and reformed, as dangerous to be read, and savouring of heresy in some places. {b} Traditions they commonly account the touchstone of doctrine and foundation of faith; the Scriptures to be rather a Commonitorium , as Bellarmine calls it, a kind of storehouse for advice, than cor et animam Dei, the heart and soul of God, as Gregory {c} calls them, -a fortress against errors, as Augustine. {d} The apostle calleth concupiscence sin— at non licet nobis ita loqui; but we may not call it so, saith Possevine, the Jesuit {e} The author to the Hebrews saith, "Marriage is honourable among all men"; but the Rhemists, on #1Co 7:9, say that the marriage of priests is the worst sort of incontinence. Christ saith the sin against the Holy Ghost hath no remission. Bellarmine {f} saith that it may be forgiven. The Council of Constance comes in with a non obstante against Christ’s institution, withholding the cup from the people at the sacrament. And a Parisian doctor {g} tells us, that although the apostle would have sermons and service celebrated in a known tongue, yet the Church, for very good cause, hath otherwise ordered it. Bishop Bonner’s chaplain called the Bible, in scorn, ‘his little pretty God’s book,’ and judged it worthy to be burnt, tanquam doctrina peregrina, as strange doctrine. Gilford and Raynolds said it contained some things profane and apocryphal. Others have styled it the ‘mother of heresy,’ and therefore not fit to be read by the common people, lest they suck poison out of it. Prodigious blasphemy! Of the purity and perennity of the holy Scriptures, see more in my True Treasure, pp. 85, 139.

He is a shield to them that put their trust in him.] See #Ge 15:1 {See Trapp on "Ge 15:1"} #Pr 29:25.

{a} Oda septima Pind. tantae fuit admirationis apud Rhodios ut fuerit scripta in templo aureis literis, &c. -Joh. Manl., Loc. Com., 414.

{b} Spec. Europae.

{c} Greg., in iii. Reg.

{d} Firmamentum contra errores. -Aug. in Johan., i. Tract. 2.

{e} Possevin, Appar. sac. Verbo Pat. Antiq.

{f} Lib. ii. De Poenit., cap. 16.

{g} Montan. in 1 Cor. xiv.

Ver. 6. Add thou not unto his words.] As the Jews at this day do by their traditions, which they arrogantly call mashlamnutha, completio, perfectio, { a} because they think that thereby the law is completed and perfected, as the Artemonites, and after them the schoolmen, corrupted the Scripture out of Aristotle and Theophrastus, turning all into questions and quillets. {b} As Mahomet joined his Alfurta, his service book, a horrible heap of all blasphemies, to the three parts of holy Scripture, as he divides them, the law, psalms, and gospel. As the Papists add their human inventions and unwritten verities, which they equalise unto, if not prefer before, the book of God, as appears by that heathenish decree of the Council of Trent. And when at the Council of Basil the Hussites denied to receive any doctrine that could not be proven by Scripture, Cardinal Cusan answered that Scriptures were not of the being of the Church, but of the well being, and that they were to be expounded according to the current rite of the Church, which, if it change its mind, the judgment of God is also changed. {c} Lastly, Such add to God’s word as wrest it and rack it; making it speak that which it never thought; causing it to go two miles where it would go but one; gnawing and tawing it to their own purposes, as the shoemaker taws {d} upper leather with his teeth. Tertullian calls Marcion the heretic, Mus Ponticus, of from his arroding and gnawing the Scripture, to make it serviceable to his errors.

Lest he reprove thee.] Both verbally and penally—both with words and blows. Lest he severely punish thee, as one that adds to his will, or imbaseth his coin.

And thou be found a liar.] As all Popish forgers and roisters at this day are found to be. God hath ever raised up such as have detected their impostures, and vindicated the purity and perfection of the sacred Scriptures.

{a} Buxtorf., Tiberius.

{b} Brightm. upon Rev., p. 292.

{c} Jacob Revius, Hist. Pontiff, p. 235.

{d} To make (skins) into leather by steeping them, after suitable preparation, in a solution of alum and salt; the product is white and pliant, and is known as alum, white, or Hungarian leather.

Ver. 7. Two things have I required of thee.] Two special requests he had among many, for our present condition is a condition of singular vanity and indigence. We get our living by begging, and are never without somewhat to be required of God; never without our wants and ailments and suits for supplies.

Deny me them not.] See here both his familiarity with God in prayer and his importunity; for a lazy suitor begs a denial. Agur therefore re-enforceth his request: it was honest, else he would never have begun it; but being so, he is resolved to follow it. So doth David with his "one thing" which he did desire, and he would desire, {#Ps 27:4} he would never give it over. So Jacob would have a blessing, and therefore wrestles with might and slight; and this he doth in the night and alone, and when God was leaving him, and upon one leg. He had a hard pull of it, and yet he prevailed. "Let me go," saith God: no, thou shalt not go, saith Jacob, till I have my request. It is not unlawful for us to be unmannerly in prayer, to be importunate, and after a sort impudent. {#Lu 18:8} {a} Was not the woman of Canaan so? {#Mt 15:22} She came for a cure, and a cure she would have; and had it too, with a high commendation of her heroic faith. Christ was no penny father; he had more blessings than one, even the abundance of the Spirit for them that ask it. When poor men make requests to us, we usually answer them as the echo doth the voice, the answer cuts off half the petition: if they ask us two things, we think we deal well if we grant them one. Few Naamans, that when you beg one talent will force you to take two. But God heaps mercies upon his suppliants, and blames them for their modesty in asking. "Hitherto you have asked me nothing"; nothing to what you might have done, and should have had. "Ask, that your joy may be full." "Thou shouldst have smitten five or six times," said the prophet to the king of Israel, that smote thrice only—"then hadst thou smitten Syria till thou hadst consumed it." {#2Ki 13:18,19}

Before I die, ] q.d., I intend to be a daily suitor for them while I live; and when I die I shall have no more to do in this kind. Every one as he hath some special grace or gift above others, and as he is dogged with some special temptation or violent corruption, so he hath some great request. And God holds him haply in hand about it all his lifelong, that he may daily hear from him, and that a constant intercourse may be maintained. Thus it was with David, {#Ps 27:4} and with Paul. {#2Co 12:8,9} In this case we must resolve to give God no rest, never to stand before him but ply this petition; and yet take heed of prescribing to him, of "limiting the holy one of Israel." Say with Luther, Fiat voluntas mea: Let my will be done; but then he sweetly falls off with, mea voluntas, Domine, quia tua: My will, Lord, but because it is, and no further than it is, thy will too.

{a} δια γε την αναιδειαν, {#Lu 11:8} Propter improbitatem.

Ver. 8. Remove far from me vanity and lies, ] i.e., All sorts of sins, those lying vanities that promise much happiness to those that pursue them, but perform little enough; "shame" at the best, but usually "death." {#Ro 6:21,23} Free me both from the damning and from the domineering power of sin; both from the sting and stain of it; from the guilt and filth; from the crime and curse; from the power and punishment. Let my person be justified, and my lusts mortified. "Forgive me my trespasses, and deliver me from evil."

Give me neither poverty nor riches.] So that God must give to be poor as well as to be rich. He makes holes in the money bag, {#Hag 1:6} and he stops the secret issues and drains of expense at which men’s estates run out, they know not how nor when. Agur would have neither poverty, for the many inconveniences and discomforts that attend it, nor yet riches, for the many cares, cumbers, and other evils not a few that follow them; but a mediocrity, a competence, a sufficiency without superfluity. A state too big, he knew, is troublesome, as well as a shoe too big for the foot. They say it is not the great cage that makes the bird sing; sure we are it is not the great estate that brings always the inward joy, the cordial contentment. Glass keeps out wind and rain, but lets in the light, and is therefore useful in building. A moderate estate is neither so mean as to expose a man to the injuries, nor so great as to exclude a man from the influence of heaven. A staff may help a traveller, but a bundle of staves may be a burden to him; so may too great an estate to a godly man.

Feed me with food convenient for me.] Heb., With food of mine allowance, or which thou seest fit to allow me: so much as my demensum comes to; the piece that thou hast cut for me; the portion that belongs unto me; the bread of the day for the day; give me daily bread that I may in diem vivere, live on today, as Quintilian saith the birds do, the little birds, that have their meal brought in every day by their dams without defeatment. And hereunto the original here seems to allude. Pomponius Atticus thus defineth riches, Divitiae sunt, ad legem naturae composita paupertas, Riches are such a poverty or mediocrity as hath enough for nature’s uses. If I may have but offam et aquam, a morsel of meat, a mouthful of water, and convenient clothing, I shall not envy the richest Croesus or Crassus upon earth. {See Trapp on "Mt 6:11"} {See Trapp on "1Ti 6:8"}

Ver. 9. Lest I be full and deny thee, &c.] Fulness breeds forgetfulness, saturity security #De 32:14; {See Trapp on "De 32:14"} #1Ti 6:17 {See Trapp on "1Ti 6:17"} every grain of riches hath a vermin of pride and ambition in it. A man may desire them, as one desires a ship to pass over the sea from one country to another; but to many they prove hindrances to heaven, remoras to religious practices. Many in their low estate could serve God, but now resemble the moon, which never suffers eclipse but at her full, and that is by the earth’s interposition between the sun and herself. Even an Agur full fed may grow wanton, and be dipping his fingers in the devil’s sauce; yea, so far may he forget himself, as to deny the Lord (or as the Hebrew hath it, belie him), disgrace his housekeeping, and cast a slur upon his work and wages by his shameful apostasy; yea (as Pharoah-like), to ask, Who is the Lord? as if such were petty gods within themselves, and could by the help of their mammon do well enough without him. Solomon’s wealth did him more harm than his wisdom did him good. {#Ec 2} It was his abundance that drew out his spirits, and dissolved him, and brought him to so low an ebb in grace.

Or, lest I be poor and steal.] Necessity is a hard weapon; we use to say, Hunger is an evil counsellor, and poverty is bold or daring, as Horace calls it. {a} The baser sort of people in Swethland do always break the Sabbath, saying, that it is only for gentlemen to keep that day. And the poorer sort among us (some of them I mean that have learned no better) hold theft in them, petty larceny at least, a peccadillo, an excusable evil; for either we must steal, say they, or starve; the belly hath no ears; our poor children must not pine and perish, &c. And truly "men do not despise,"—i.e., not so much despise—"a thief if he steal to satisfy his soul when he is hungry," saith Solomon {#Pr 6:30} in his argument that an adulterer is worse than a thief; though a thief be bad enough, shut out of heaven. {#1Co 6:9} But if he steal for necessity—πεινωντι κλεπτειν εστ αναγκαιως εχον, saith the Greek proverb, there is no remedy but a harking stomach must be quieted—men do the more excuse him a tanto, though not a toto. But God saith flat and plain, "Thou shalt in no case steal." "Let him that stole steal no more," but let him labour with his hands, and depend upon God’s providence; let him prefer affliction before sin, and rather die than do wickedly. But want is a sore temptation, as Agur feared, and that good man felt, mentioned by Master Perkins, who being ready to starve, stole a lamb; and being about to eat of it with his poor children, and (as his manner was before meat) to crave a blessing, durst not do it, but fell into a great perplexity of conscience, acknowledged his fault to the owner, and promised restitution if ever able to make it.

And take the name of my God in vain.] He says not, Lest I, being poor, steal and be fined, burnt in the hand, whipped, &c. No; but "Lest I take thy name in vain"; that is, cause thy name to stink among the ungodly, open their mouths, break down the banks of blasphemy, by such a base sin, committed by such a forward professor. Good men take God’s name in vain no way so much as by confuting and shaming their profession by a scandalous conversation, such as becometh not the gospel of Christ; moreover, they count sin to be the greatest smart in sin, as being more sensible of the wound they therein give the glory of God, than of any personal punishment.

{a} Necessitas durum telum. Fames malesuada, audax paupertas.

Ver. 10. Accuse not a servant unto his master.] Unless it be in an ordinance, for the benefit of both. Much less may we falsely accuse wives to their husbands—as Stephen Gardiner and other courtparasites did King Henry VIII his wives to him of adultery, heresy, conspiracy, &c.; children to their parents—as the Jesuits, the Pope’s bloodhounds, did Charles, eldest son of Philip, King of Spain, for suspicion of heresy, whereupon he was murdered by the cruel Inquisition; one friend to another; a sin that David could not endure; {#Ps 101:5} and Christ, the Son of David, as deeply disliked it in the Pharisees, those mischief makers, that by accusing his disciples to him one while, and him to his disciples another while, sought to make a breach in his family, by setting off the one from the other.

Lest he curse thee, and thou be found guilty.] Lest to cry quittance with thee he rip up thy faults, such as it will be for thy shame, —

“Et dici potuisse, et non potuisse refelli.”

He that speaketh what he should not, shall hear of what he would not. Put them in mind to speak evil of no man falsely and rashly, without cause and necessity. And why? "For we ourselves also"—even I Paul, and thou Titus—"were sometimes foolish, disobedient," &c., {#Tit 3:1-3} and may haply hear of it to our shame and sorrow, if we irritate others thereunto by way of recrimination.

Ver. 11. There is a generation that curseth their father.] An evil and an adulterous generation, doubtless; a bastardly brood, {a} as were those in the gospel; "a generation of vipers," {b} that make their way into the world by their dams’ death. These monsters of men are doomed to destruction. {#Le 20:9} Hell gapes for them, as also it doth for such as revile or denigrate their masters, magistrates, ministers, benefactors, ancients. There is a certain plant which our herbalists call Herbam impiam, or wicked cudweed, {c} whose younger branches still yield flowers to overtop the older. Such weeds grow too rife abroad; it is an ill soil that produceth them. But of this before.

{a} γενεα μοιχαλις. {#Mt 12:39}

{b} γενεα αχιδνων. {#Mt 3:7}

{c} The common name for the genus Gnaphalium of composite plants, having chaffy scales surrounding the flower heads; originally proper to G. sylvaticum; extended to other plants, of allied genera, or similar appearance.

Ver. 12. There is a generation that are pure, &c.] As the ancient Puritans, the Novatians, Donatists, Catharists, Illuminates. Non habeo, Domine, cui ignoscas, said one justiciary: I have done nothing, Lord, that needs thy pardon. "Ye are those that justify yourselves," saith Christ to the Pharisees. "All these things have I done from my youth; what want I yet?" said one of them that far overweaned his own worth, and rated himself above the market. "In all my labours they shall find none iniquity in me," saith guilty Ephraim; "that were sin," {#Ho 12:8} that were a foul business to find iniquity in Ephraim, whose iniquities were (yet) grown over his head, as appears throughout that whole prophecy. That man of sin, the Pope, will needs be held sinless, and sundry of his votaries say they can supererogate. And are there not among us, even among us, such sinners before the Lord, that stand upon their pantofles, and proudly ask, Who can say, black is their eye? There is a generation of these, that is, a continual succession of them. Such dust-heaps you may find in every corner.

And yet is not washed from their filthiness.] Either "of flesh or spirit"; {#2Co 7:1} they wallow in sin like swine, and welter in wickedness, which is filth and blood, {#Isa 4:4} the vomit of a dog, {#2Pe 2:22} the excrement of the devil, the superfluity or garbage of naughtiness, and the stinking filth of a pestilent ulcer, as the Greek words {a} used by St James, {#Jas 1:21} do signify. The whole world lieth in wickedness, {#1Jo 5:19} as a lubber in a lake, as a carcase in its slime. Nil mundum in mundo; and yet who so forward to boast of their good hearts to Godward?

{a} περισσεια, ρυπαρια.

Ver. 13. Oh how lofty are their eyes.] The eyes are the seat of pride and disdain, which peep out at these windows. The Hebrews have a saying, that a man’s mind is soonest seen in oculis, in loculis, in poculis, in his eyes, expenses, cups. See #Pr 6:17.

Ver. 14. There is a generation whose teeth, &c.] These are sycophants and greedy gripers, of whom before, often, in this book. In the year 1235, there were spread through England certain Roman usurers, called Caursini, quasi capientis ursi, devouring bears, quoth Paris, who had entangled the king, nobles, and all that had to do with them. These were called the "Pope’s merchants." {a}

{a} Speed.

Ver. 15. The horseleech {a} hath two daughters.] That is, Two forks in her tongue, whereby she first pricketh the flesh, and then sucketh the blood. Hereunto Solomon seemeth to resemble those cruel cormorants spoken of in the former verse. By the horseleech some understand the devil, that great red dragon, red with the blood of souls, which he hath sucked and swallowed, {#1Pe 5:8} seeking whom he may (καταπιη) let down his wide gullet, while he glut gluts their blood, as the young eaglets are said to do, {#Job 39:30} by a word made from the sound, {b} By the horseleech’s two daughters they understand covetousness and luxury, whom the devil hath long since espoused to the Romish clergy.

“Cuius avaritiae totus non sufficit orbis,

Cuius luxuriae meretrix non sufficit omnis.”

{a} Sanguisuga. Hirudo, ab haerendo. Non missura cutem nisi plena cruoris hirudo.

{b} Iegna legundum.

Ver. 16. The grave.] Which in Hebrew hath its name of craving. It is a sarcophagus, feeds on flesh, and it as little appears as once in Pharaoh’s lean kine; or as in those that having a flux, take in much, but are neither fuller nor fatter. The word here used may be rendered hell, called by the Latins Infernus ab inferendo, from the devil’s continual carrying in souls to that place of torment.

And the barren womb.] Barren women are most desirous of children, which yet are certain cares, but uncertain comforts. How impatient was Rachel! how importunate was Hannah! One hath well observed, that the barren women in Scripture had the best children, as being the fruit of their faith, and the product of their prayers. The Vulgate renders it, Os vulvae and Mercer, Orificium matricis, referring it not to barren, but to incontinent women, such as was Messala, and other insatiate punks, quarum libido non expletur virili semine vel coitu.

The earth that is not filled with water.] That can never have enough at one time to serve at all times. That is a strange earth or country that Pliny speaks of, ubi siccitas dat lutum, imbres pulverem, where drought makes dirt, and rain causeth dust. And yet so it is with us, saith a divine. The plentiful showers of God’s blessings rained down upon us, are answered with the dusty barrenness of our lives. The sweet dews of Hermon have made the hill of Sion more barren. Oh, how inexcusable shall we be!

And the fire that saith not, it is enough.] Fire is known to be a great devourer, turning all corn bustibles into the same nature with itself. How many stately cities hath this untamable element turned into ashes? It is an excellent observation of Herodotus, that the sparks and cinders of Troy are purposely set before the eyes of all men, that they might be an example of this rule—that great sins bring great punishments from God upon the sons of men. {a} Scipio having set Carthage on fire, and beholding the burning, foresaw and bewailed the destiny of Rome: which, as it hath been often burnt already, so it shall be shortly to purpose—the kings, mariners, and merchants, standing aloof and beholding the smoke of her burning. {#Re 17:16 18:8,9} God will cast this rod of his wrath into the fire, burn this old whore, that hath so long burnt the saints for heretics, and refused to be purged by any other nitre or means whatsoever; therefore all her dross and trash shall pass the fire. This is so plain a truth, that even the Papists themselves subscribe to it. Hear what Ribera, a learned Jesuit, saith, Romam non solum ob pristinam impietatem, &c, { b} That Rome, as well for its ancient impiety as for its late iniquity, shall be destroyed with a horrible fire, it is so plain and evident, that he must needs be a fool that doth but go about to deny it.

{a} των μεγαλων αδικηματων μεγαλαι εισι και αι τιμωριαι παρα του Θεου.

{b} Rib. in loc.

Ver. 17. The eye that mocketh at his father.] As Ham did at Noah. "And despiseth to obey his mother," or ‘Despiseth the wrinkles of his mother,’ as some read it; that looks upon her with disdain, as an old withered fool.

The ravens of the valley shall pick it out.] God takes notice of the offending member, and appoints punishments for it. By the law such a child was to be put to death, and here is set down what kind of death—hanging upon a tree, which the Greeks also call a being cast, εις κορακας, to the crows or ravens. Thus the Scripture is both text and gloss; one place opens another; the prophets explain the law; they unfold and draw out that arras {a} that was folded together before. The ravens of the valleys or brooks are said to be most ravenous; {b} and the young eagles or vultures smell out carcases, and the first thing they do to them is to pick out their eyes: Effossos oculos voret atro gutture corvus. They are cursed with a witness whom the Holy Ghost thus curseth in such emphatic manner, in such exquisite terms. {c} Let wicked children look to it, and know that vultu saepe laeditur pietas, as the very heathens observed; that a proud or paltry look cast upon a parent is a breach of piety punishable with death, yea, with a shameful and ignominious death. Let them also think of those infernal ravens and vultures, &c.

{a} Earnest money, a part of the purchase money given to ratify a contract; fig. a pledge.

{b} Corvi fluviatiles.

{c} Willet on Levit.

Ver. 18. There be three things which are too wonderful.] The wisest man that is cannot give a reason for all things; such as the ebbing and flowing of the sea, of the colours in the rainbow, of the strength of the nether chap, and of the heat in the stomach, which consumeth all other things, and yet not the parts about it. Agur here confesseth himself gravelled in four things at least, and benighted.

Ver. 19. And the way of a man with a maid.] That is, Either with a close and chaste virgin, that is kept close from the access of strangers, and goes covered with a veil; or else with a maid that, though deflowered, yet would pass for a pure virgin, and is so taken to be till her lewdness is discovered. It is expressly noted of Rebecca, to her commendation, that though fair to look upon, yet she was a virgin, neither had any man known her. {#Ge 24:16} There are those who pass for virgins, and yet it cannot be said of them that man never knew them.

“ Thesaurum cure virgo tuum vas fictile servet,

Ut fugias quae sunt noxia, tuta time.”

Ver. 20. So is the way of an adulterous woman.] The strumpet, when she hath eaten stolen bread, hath such dexterity in wiping her lips, that not the least crumb shall stick to them for discovery. So that Agur here shows it to be as hard to find it out as the way of an eagle in the air, the way of a serpent on a rock, &c. Unless taken in the manner, she stoutly denies the action. And if so taken, yet

“ Nihil est audacius illis,

Deprensis, iram atque animos a crimine sumunt.”

- Juvenal, Satyr. 6.

Ver. 21. For three things the earth is disquieted.] Such trouble towns are odious creatures; the places where they live, long for a vomit to spew them out. As they live wickedly, so they die wishedly; there is a good world’s riddance of them, as there was of Nabal, and of those in #Job 27:23,15, who were buried before half dead, being hissed and kicked off the stage of the world, as Phocas was by Heraclius.

And for four which it cannot bear.] The very axle of the world is even ready to crack under them, the earth to open and swallow them up.

Ver. 22. For a servant when he reigneth.] As Jeroboam, Saul, Zimri, Herod, Heliogabalus, Phocas. {See Trapp on "Pr 19:10"} Vespasian only, of all the emperors, is said to have been better for his advancement.

For a fool when he is filled with meat.] When his belly is filled with God’s "hid treasure"; {#Ps 17:14} when he prospers and hath what he will. Prosperity is hard meat to fools; they cannot digest it. {a} They grow giddy, as weak heads do after a cup of generous wine, and lay about them like madmen; the folly of these rich fools is foolishness with a witness. {#Pr 14:24} {See Trapp on "Pr 14:24"}

{a} Luxuriant animi rebus plerumque secundis. -Ovid.

Ver. 23. For an odious woman when she is married.] Such a one was Peninnah, who vexed good Hannah, "to make her to thunder," as the original hath it. {a} Such was Jezebel, Herodias, Messalina, wife to the Emperor Claudias, who was her agent to effect her sinful purposes, and her patient to sustain her lewd conditions. She compelled also other Roman ladies to be as lewd as herself, and those that would not she hated, and banished them from the court. {b}

And an handmaid that is heir to her mistress.] That succeeds her in the marriage bed; her good and her blood will rise together, as we see in Hagar. Hence that counsel of the Greek poet:

“Μηποτε δουλευσασα γυνη δεσποινα γενοιτο”

“Never make thy maid thy mistress.”

Such hens will be apt to crow, such wives to breed disturbance in the family.

{a} #1Sa 1:6.

{b} Dio in Claudio.

Ver. 24. There be four things.] Made up thus in quaternions (as the 119th Psalm is in octonaries, and those in an alphabetical order), for help of memory.

Which are little upon the earth, but exceeding wise.] God is maximus in minimis, very much seen in the smallest creatures. In formicis maior anima quam in elephantis, in nanis quam in gigantibus, The soul is more active in ants than elephants, in dwarfs than in giants. "Who hath despised the day of small things?" {#Zec 4:10}

“A cane non magno saepe tenetur aper.’’—Ovid.

The creatures, next to the Scriptures, are the best layman’s books, whereby we may learn to know God and ourselves savingly. "Ask now the beasts, and they shall teach thee, and the fowls of the heaven, and they shall tell thee." {#Job 12:7}

Ver. 25. The ants are a people not strong.] A feeble folk, but notable for their forecast. See #Pr 6:6,7. Let us be so, but specially in spirituals.

Ver. 26. The conies are but a feeble folk.] But what they want in strength they have in wisdom; while they work themselves holes and burrows in the earth. Gaudet in effossis habitare cuniculus antris, { a} secures herself in the rocks and stony places. It shall be our wisdom to work ourselves into the rock Christ Jesus, where we shall be safe from hellish hunters.

{a} Martial.

Ver. 27. The locusts have no king.] They are all belly, which is joined to their mouths, and endeth at their tails; hence they make such havoc where they come in those Eastern countries. See #Joe 2:11, where they are called "God’s great army." For though they have no king to command them, yet they go forth by bands, and march all in a company, to teach men concord and combination in lawful affairs and attempts. For,

“ Coniuncti pollent etiam vehementer inertes.”

Those locusts in the Revelation (whereby is meant the Popish clergy), have their king Abaddon, the Pope, {#Re 9:11} to whom they appeal from their lawful sovereign; yea, the rebellion of a clergyman against his prince is not treason, saith Sa the Jesuit, quia non est principi subiectus, because he is the Pope’s subject. And when the English clergy whipped King Henry II for a penance for Becket’s death, one of the Pope’s legates said unto him, Domine, noli minari, &c.: Sir, never threaten us, for we fear no menaces of men, as being of such a court as use to command kings and emperors. {a}

{a} Jacob. Revius, De Vit. Pontiff

Ver. 28. The spider taketh hold with her hands.] Some render it the ape, and the Hebrew semamith is somewhat like the Latin simia, a creature that is very witty, active, and imitative, taking hold with his hands (such as they are) and doing strange feats; being therefore much in king’s palaces, who delight to look upon them, as Solomon did, for recreation. If we take it for the spider, she doth her work painfully and curiously, spins a finer thread than any woman can do, builds a finer house than any man can do, in manner and form like to the tent of an emperor. This base creature may teach us this wisdom, saith one, not to be bunglers or slubberers in our works, but to be exact in our trades, and labour so to excel therein, that our doings may be commendable and admirable.

Ver. 29. There be three things that go well.] And all for our learning, to teach us in our several stations to deport ourselves in all gravity, maintain our dignity, and show our magnanimity. "Only let your conversation be as becometh the gospel of Christ," saith Paul. {#Php 1:27} There is a το πρεπον, a comeliness and suitableness of carriage belongs to every calling, and this must be carefully kept. Vellem si non essem imperator, said Scipio to one that offered him a harlot: I would, if I were not a general. And remember that thou art a king’s son, said Menedemus to Antigonus; that will be a retentive to thee from unseemly practices. "Should such a man as I flee?" {#Ne 6:11} — et Turnum fugientem haec terra videbit? It is a pusillanimity to yield so much to men. The lion will not alter his gait though he die for it. We should learn regnum in pectore gerere, to be of noble resolutions. It is a common saying among us, Such a man understands himself well; that is, he understands his place, worth, dignity, and carries himself accordingly.

Ver. 32. Lay thy hand upon thy mouth.] That is, Better examine thyself, commune with thine own heart and be still. Repent thee, as Job did in like case. {#Job 42:1-6} Quem poenitet peccasse, pene est innocens. {a} It is not the falling into the water that drowns one, but the lying in it.

{a} Senec., Agram.

Ver. 33. So the forcing of wrath.] Too much stirring in an offensive matter bringeth forth brawling, lawing, warring, fighting. Patientia laesa sit furor. The most patient person may be put beyond all patience if much provoked. Abner bare long with Asahel, but sped him at length. Abused mercy turns into fury. See #Pr 15:1.

Chapter 31

Ver. 1. The words of King Lemuel.] Lemuel’s lesson, Bathsheba’s catechism. Lemuel she calls him, because God had owned him. "I will be his father, and be shall be my son"; {#2Sa 7:14} and was "with him" so long as he was "with God," according to #2Ch 15:2. Indeed, when he grew discinct and dissolute, then God’s soul sat loose to him, and was disjointed from him, {#Jer 6:8} and the rather because he had had the benefit of better education. His father had taught him, and had taken much pains with him. {#Pr 4:4} His mother {a} also had counselled and cautioned him early not to give his strength to wine and women; and yet he was most inordinate in his love to these two. {#Ec 2} This was almost as great an aggravation of his sin, that he had been better taught and brought up, as that other, that he forsook the Lord that had "appeared unto him twice." {#1Ki 11:9} The "words of King Lemuel" they are called, because, though composed by his mother, yet for his use, in the same sense as #Ps 127:1, is styled "A song of degrees of Solomon," or "for Solomon," though made by his father, who tells him there that which he found true by experience, "Lo, children are a heritage of the Lord," &c., for by all his wives Solomon had none but one son, and him none of the wisest either.

{a} Aristippus dictus est μητροδιδακτος, quod eum mater Areta docuisset.

Ver. 2. What, my son? and what, the son of my womb?] An abrupt speech, importing abundance of affection; even more than might be uttered. There is an ocean of love in a parent’s heart, a fathomless depth of desire after the child’s welfare, in the mother especially. Some of the Hebrew doctors hold that this was Bathsheba’s speech to her son after his father’s death, when she partly perceived which way his genius leaned and led him: that she schooled him in this way, q.d., Is it even so, my son, my most dear son, &c. Oh do not give thy strength to women, &c.

Ver. 3. Give not thy strength to women.] Waste not unworthily the fat and marrow of thy dear and precious time, the strength of thy body, the vigour of thy spirits, in sinful pleasures and sensual delights. See #Pr 5:9.

Nor thy ways to that which destroyeth kings.] Venery is called by one death’s best harbinger. It was the destruction of Alexander the Great, of Otho the emperor (called for his good parts otherwise Miraculum mundi), of Pope Sextus the Fourth ( qui decessit tabidus voluptate, saith the historian, died of a wicked waste), and of Pope Paul the Fourth, of whom it passed for a proverb, Eum per eandem partem animam profudisse per quam acceperat. The Lacedemonian commonwealth was by the hand of divine justice utterly overturned at Leuctra, for a rape committed by their messengers on the two daughters of Scedosus. And what befell the Benjamites on a like occasion is well known out of #Jud 20:29-48, that I speak not of the slaughter of the Shechemites, {#Ge 34:25-29} &c.

Ver. 4. It is not for kings to drink wine, ] i.e., To be "drunk with wine, wherein is excess," {#Eph 5:18} where the apostle determines excessive drinking to be downright drunkenness, viz., when as swine do their bellies, so men break their heads with filthy quaffing. This, as no man may lawfully do, so least of all princes; for in maxima libertate minima est licentia. Men are therefore the worse because they are bound to be better.

Nor for princes strong drink.] Or, as some read it, Where is the strong drink? It is not for princes to ask such a question. All heady and intoxicating drinks are by statute here forbidden them. Of Bonosus the emperor it was said that he was born non ut vivat sed ut bibat, not to live but to drink; and when, being overcome by Probus, he afterwards hanged himself, it was commonly jested that a tankard hung there, and not a man. But what a beast was Marcus Antonius, that wrote (or rather spewed out) a book concerning his own strength to bear strong drink? And what another was Darius King of Persia, who commanded this inscription to be set upon his sepulchre, "I was able to hunt lustily, to drink wine soundly, and to bear it bravely." {a} That Irish rebel Tiroen, A.D. 1567, was such a drunkard, that, to cool his body when he was immoderately inflamed with wine and whisky, he would many times be buried in the earth up to the chin. {b} These were unfit men to bear rule.

{a} Κυνηγειν εκρατουν, οινον πολυν πινειν, και τουτον φερειν καλως.—Strabo.

{b} Camden’s Elisabeth.

Ver. 5. Lest they drink and forget the law.] Drunkenness causeth forgetfulness (hence the ancients feigned Bacchus to be the son of forgetfulness), and stands in full opposition to reason and religion: when the wine is in, the wit is out. Seneca saith, that for a man to think to be drunk, and yet to retain his right reason, is to think to drink rank poison, and yet not to die by it. {a}

And pervert the judgment, &c.] Pronounce an unrighteous sentence: which when Philip king of Macedon once did, the poor woman whose cause it was, presently appealed from Philip now drunk, to Philip when he should be sober again. The Carthagenians made a law that no magistrate of theirs should drink wine. The Persians permitted their kings to be drunk one day in a year only. Solon made a law at Athens that drunkenness in a prince should be punished with death. See #Ec 10:16,17.

{a} Plutarch in Sympos.

Ver. 6. Give strong drink to him, &c.] To those that stand at the bar, rather than to them that sit on the bench. Wine maketh glad the heart of man. {#Jud 9:13 Ps 104:15} Plato calls wine and music the μαλακτικα—mitigators of men’s miseries. Hence that laudable custom among the Jews at funerals to invite the friends of the deceased to a feast, and to give them the "cup of consolation." {#Jer 16:7} And hence that not so laudable of giving wine, mingled with myrrh, to crucified malefactors, to make them die with less sense. {a} Christ did not like the custom so well, and therefore refused the potion. People should be most serious and sober when they are to die, since in death, as in war, non licet bis errare It is not permitted to error twice.—if a man miss at all, he misses for all and for ever. Vitellius therefore took a wrong course, who, looking for the messenger Death, made himself drunk to drown the fear of it. {b}

And wine unto those that be of heavy hearts.] Heb., Bitter of spirit, as was Naomi when she would needs be called "Marah"; {#Ru 1:20} as was Hannah when she pleaded that she had neither drank wine nor strong drink (though at that time she had need enough of it), but was "a woman of a sorrowful spirit"; {#1Sa 1:15} as was David when his heart was leavened and soured with the greatness of his grief, and he was "pricked in his reins." {#Ps 73:21} This grief was right, because according to God—η κατα Θεον λυπα, {#2Co 7:11} so was that bitter mourning, {#Zec 10:12} and Peter’s weeping bitterly. These waters of Marah, that flow from the eyes of repentance, are turned into wine; they carry comfort in them; there is a clear shining after this rain. {#2Sa 23:4} Such April showers bring on May flowers.

“Deiecit ut reveler, premit ut solatia praestet:

Enccat ut possit vivificare Deus.”

{a} Bacchus et afflictis requiem mortalibus affert. -Tibul.

{b} Vitellius trepidus, dein temulentus.

Ver. 7. Let him drink and forget his poverty.] And yet let him drink moderately too, lest he increase his sorrows, as Lot did, and not diminish them, for drunkenness leaves a sting behind it worse than that of a serpent or of a cockatrice. {#Pr 23:32} Wine is a prohibited ware among the Turks, which makes some drink with scruple—others with danger. The baser sort, when taken drunk, are often bastinadoed {a} upon the bare feet. And I have seen some, saith mine author, {b} after a fit of drunkenness, lie a whole night crying, and praying to Mohammed for intercession, that I could not sleep near them, so strong is conscience, even where the foundation is but imaginary.

{a} To beat or cane on the soles of the feet.

{b} Blunt’s Voyage, p. 105.

Ver. 8. Open thy mouth for the dumb, ] i.e., Speak wisely and freely for those that either cannot or may not speak for themselves. Thus Nicodemus spoke for our Saviour; {#Joh 7:21} Paphnutius in the council for the married clergy; Pliny to Trajan for the persecuted Christians; the Elector of Saxony for Luther, &c. Oecolampadius saith {a} that wise men only open their mouths, for a fool’s mouth is never but open. Hence, κεχηνοτες, gapers, are put for fools in Lucian and Aristophanes.

{a} Oecolamp. in Job xxxiii.

Ver. 9. Plead the cause of the poor and needy.] These are God’s great care, as appears in many texts. Job comforted himself in this, that he had been "eyes to the blind, feet to the lame, a father to the poor," &c. {#Job 29:15,16} Ebedmelech is renowned for pleading the cause of the poor prophet, and so should Pharaoh’s butler have been if he had done it sooner. Master Holt, who was of counsel to Master Pryn, when so unjustly censured in the Star Chamber, but refused, through cowardice, to sign his answer, according to promise, being overawed by the prelates, bewailed his own baseness to his wife and friends; and, soon after falling sick for conceit only of the miscarriage of that cause, he died, never going to the Star Chamber after that bloody sentence. {a}

{a} New Discoveries of the Prelate’s Tyranny, p. 47, 48.

Ver. 10. Who can find a virtuous woman?] Good wives are rare commodities, and therefore precious and highly to be prized, even above rubies. The Hebrews put rarum pro charo, as in #1Sa 3:1 Pr 25:7; "Let thy feet be precious in thy neighbour’s house"—that is, let them seldom come there, lest thou become overcheap and undervalued. {a} It is easy to observe that the New Testament affords more store of good women than the Old. When Paul came first to Philippi, few or none came to hear him but women, {#Ac 6:13} but they drew on their husbands, and it soon became a famous church. What a rare piece was Priscilla, who better instructed Apollos, ventured her life for Paul, {#Ro 16:4} and was such a singular help to her husband that she is mentioned before him as the more forward of the two. {#Ro 16:3} Like as was also Manoah’s wife, {#Jud 13:24,25} and Nazianzen’s mother. Solomon’s mother was behind none of them, as appears by this poem, either composed by Solomon as a character of her, as some have thought, or else by herself, for his direction in the choice of a good wife, which would be worthy his pains, though he should fetch her as far as men do rubies— procul prae unionibus precium eius. What a way sent Abraham and Isaac for good wives for their sons!

{a} σπανια σπουδαια.—Arist. Ethic.

Ver. 11. The heart of her husband doth safely trust in her.] He is confident of her love, care, and fidelity. He dare trust her with his soulsecrets, &c.; he doubteth not of her chastity, secrecy, or care to keep his family.

So that he shall have no need of spoil, ] i.e., Of necessary commodities: for these she will provide as plentifully by her industry as if she had shared in the spoils of a sacked and ransacked city. The Turks, when they took Constantinople, were so enriched, that it is a proverb among them to this day, if any grow suddenly rich, to say, He hath been at the sacking of Constantinople. {a}

{a} Turkish History, fol. 347.

Ver. 12. She will do him good, and not evil, &c.] She is constant in her conjugal affection, and sticks to him, as Sarah did to Abraham, in all changes and chances whatsoever. She "leaves not off her kindness to the living, and to the dead." {#Ru 2:20} See that notable example of the Lady Valadaura in Ludovicus Vives.

Ver. 13. She seeketh wool and flax.] This was held no shame for Solomon’s wife. Augustus Caesar taught his daughters to spin and card; he wore no garments but what his wife and daughters made him. The like is reported of Charles the Great. Spinster, they say, is a term given the greatest women in our law. Rebecca was a dainty cook; so was Tamar, David’s daughter. {#2Sa 13:7-10} By Mohammed’s law, the grand Turk himself must be of some trade.

And worketh willingly with her hands.] As if her hands did desire to do what she put them to do, for so the original soundeth: "She worketh with the will of her hands." The Vulgate render it, "with the counsel of her hands," as if her hands were oculatae. She discreetly and cheerfully rids her work—with fervour and forecast.

Ver. 14. She is like the merchants’ ships.] That is, She gets wealth apace; yea, though she stir not off her stool, and studies how to buy everything at best hand, though she send far for it. Of the Low Country men it is said, Peterent ccelum navibus Belgae, si navibus peti posset. So the good housewife would do anything to further thrift.

Ver. 15. She riseth also while it is yet night.] That is, Betime in the morning—"a great while before day," as our Saviour also did to pray. {#Mr 1:35}

And a portion to her maids.] She neither pines nor pampers them, but allows them that which is sufficient. Three things, saith Aristotle, a man owes to his servants: work, meat, and correction, -εργα, τροφην κολασιν

Ver. 16. She considereth a field and buyeth it.] Here is the fruit of her pains and providence. The manus motitans, the "stirring hand maketh rich," {#Pr 10:4} and "a wise woman buildeth her house." {#Pr 14:1} {See Trapp on "Pr 14:1"} She considers the convenience of this field, and then casts about how she may compass it.

Ver. 17. She girdeth her loins with strength.] She flies about her work, and sets on it with a courage. We have read of women in whom, besides their sex, there was nothing woman-like or weak; such were Semiramis, Zenobia, Blandina, that brave Hungarian woman, who, in an assault at the siege of Buda, thrusting in among the soldiers upon the top of the fort, with a great scythe in her hand, at one blow struck off two of the Turks’ heads as they were climbing up the rampier. {a} The like is reported of Marulla, a maid of Lemnos, who, seeing her father slain in the gates of the city by the Turks, which hoped to have surprised it, took up the weapons that lay by him, and, like a fierce Amazon, notably revenged his death. {b}

{a} Turkish History, fol. 741.

{b} Ibid., 413.

Ver. 18. She perceiveth that her merchandise is good.] She feels the sweet of it, and is heartened to redouble her diligence, as a draught horse feeling his load coming, draws the harder. The good soul doth the same. For, having once tasted how sweet the Lord is, it can never have enough of him, but is carried after him with strength of desire, as the doves to their dove cotes, as the eagles to the carcases. {#Ps 84:1-3} No reason would satisfy Moses, but when God had done much for him he must still have more. {#Ex 33:12-19,34:9}

Ver. 19. She layeth her hands to the spindle.] {a} Notwithstanding her late purchase, and planting a vineyard {#Pr 31:16} and other out businesses. {See Trapp on "Pr 31:13"} The two cardinals, Wolsey and Campeius, coming from King Henry VIII on a message to Queen Catherine of Spain, a little before the divorce, found her with a skein of red silk about her neck, being at work with her maiden. {b} And Queen Anne Boleyn kept her maids, and all that were about her, so busied in sewing and working, that neither was there seen any idleness among them, nor any leisure to follow such pastimes as are usually in princes’ courts. {c}

{a} Lucretia inter ancillas ad Lucernam fila ducebat.

{b} Life and Death of Cardinal Wolsey, p. 69.

{c} Acts and Mon., fol. 957.

Ver. 20. She stretcheth out her hand to the poor.] She laboureth with her hands to that purpose, {#Eph 4:28} and findeth by experience that not getting but giving is the way to thrive. See my Common Place of Alms.

Yea, she reacheth forth her hands to the needy.] ‘Nittily needy,’ as one phraseth it. To those that are extremely poor she not only stretcheth but reacheth, not her hand only, but both hands; yea, she hath her almoners to give to those that she cannot go to, as Queen Anne Boleyn had. {a} For, besides what she dealt and distributed by the hands of others, she carried ever about her a certain little purse; out of which she was wont to scatter about daily some alms to the needy, thinking no day well spent wherein some man had not fared the better by some benefit at her hands. The like is told of Placilla, wife to the Emperor Theodosius, that for her courtesy and bounty to the poor she was called φιλοπτωχως, The poor man’s friend.

{a} Acts and Mon., fol. 957.

Ver. 21. She is not afraid of the snow.] As she is liberal to the poor, so her chief care is for those of her own house, that they may be accommodated. For she knows that to stretch beyond the staple were to mar all; and not to provide for her own were to be worse than an infidel. {#1Ti 5:8}

Ver. 22. Her clothing is silk and purple.] Suitable to her husband’s condition, who is a principal man. {#Pr 31:23} That is excellent counsel that Tertullian gives women, Vestite vos serico pietatis, byssino sanctitatis, purpura pudicitiae: {a} Clothe yourselves with the silk of piety, with the satin of sanctity, with the purple of modesty, &c. See #1Pe 3:3,4.

{a} Lib. de cultu faem.

Ver. 23. Her husband is known in the gates.] Is renowned and noted for his wife’s worth, besides that he is a ruler in Israel.

Ver. 24, She maketh fine linen and sells it.] Such sindons as our Saviour’s dead body was wrapt in, and for girdles. {read #2Sa 18:11 Isa 3:24 Jer 2:32} It was anciently no shame for a queen to make gain of her handiwork.

Ver. 25. Strength and honour are her clothing.] See #Pr 31:22. She is not of those, quae fulgent monilibus, sordent moribus, that are well habited but ill mannered. No; she is inwardly decked with spiritual attire, such as rendereth her glorious in the eyes of God and angels. "The joy of the Lord is her strength," so that she laugheth at the time to come. This "daughter of Sarah, so long as she doth well," and hath the euge a good conscience, "is not afraid with any amazement," as women are apt to be. {#1Pe 3:6} Gaudebat Crispina cum tenebatur, cure audiebatur, cum damnabatur, cam dacebutur. {a} So did Mistress Anne Askew, Alice Driver, and many other gracious women that suffered for the truth in Queen Mary’s days. Strength and honour were their clothing, and they rejoiced at the time to come: they went as merry to die as to dine, and cheered up one another with this, that although they had but a bitter breakfast, yet they should sup with Christ in joy.

{a} Aug. in Ps. cxxxvii.

Ver. 26. She openeth her mouth with wisdom.] Her mouth is not always open, but duly shut and discreetly opened—her words are few, true, and ponderous; the stream and current of her conference tends either to wisdom or kindness—that is, to duties either of piety or charity. The Jesuits forbid women to speak of God and his ways, either in good sort or in bad, and to meddle only with the distaff. But the good women in both Testaments, Abigail, Hannah, Esther, the Virgin Mary, Priscilla, Lois, &c., never heard of this new doctrine. Tatianus tells us that in the primitive Church every age and sex among the Christians were Christian philosophers; yea, that the very virgins and maids, as they sat at their work in wool, were wont to speak of God’s word. And Nicephorus writes that the Christians, even as they laboured or journeyed, were wont to sing psalms, and that thereby there was at a certain time a Jew converted. {a} It were surely a great grace, saith Lambert the martyr: if we might have the word of God diligently and often spoken and sung unto us in such wise that women and children might understand it. {b} Then should it come to pass that craftsmen should sing spiritual psalms sitting at their work, the husbandman at his plough, the good housewife at her wheel, as wisheth St Jerome.

And in her tongue is the law of kindness.] It is worthy the mark, saith the chronicler, {c} that Edward I and his grandson, Edward III, the best of our kings, had the two best wives, ladies of excellent virtue, that drew evenly with them in all the courses of honour that appertained to their side. The first of these Edwards being traitorously wounded while he was yet prince in the Holy Land, as they called it, by the poisoned knife of an assassin, the Lady Eleanor his wife extracted the poison with her tongue, licking daily, while her husband slept, his rankling wounds, whereby they perfectly closed, and yet herself received no hurt {d} So sovereign a medicine is a wife’s tongue, anointed with the virtue of kindness and affection.

{a} Hist. Eccles., lib. iii. cap. 37.

{b} Acts and Mon., fol. 1015.

{c} Daniel, 262.

{d} Speed, 646; Cavid. in Middlesex, fol. 432.

Ver. 27. She looketh well to the ways of her household.] She hath an oar in every boat, an eye in every business; she spies and pries into her children’s and servants’ carriages, and exacts of them strict conversation and growth in godliness: she overlooks the whole family no otherwise than if she were in a watch tower; Speculatur itinera domus suae.

And eateth not the bread of idleness.] She earns it before she eats it. Aristotle {a} also commends φιλεργια, laboriousness, in a woman, and joins it with temperance and chastity, which are preserved by it. So is taciturnity and sober communication, for which she is commended in the former verse. For, as idleness is the seed of talkativeness, {#1Ti 5:12} so painfulness is a singular help against it. Queen Catherine of Spain, wife to our Henry VIII, was not more busy in her calling than prudent in her carriage. She had been counselled to it by Ludovicus Vives, who came into England with her, and was master to her daughter, the Lady Mary. {See Trapp on "Pr 31:19"}

{a} Arist. Rhet., lib. i.

Ver. 28. Her children arise up, and call her blessed.] As they grow to any height, and consider their beholdingness, so they bless her, and bless God for her: they bless the time that ever they were born of her, and so virtuously bred by her; being ready to say of her, as once Deborah said of Jael, "Blessed above women shall Jael the wife of Heber be; blessed shall she be above women in the tent." {#Jud 5:24} Blessed be the womb that bare us, and the paps that gave us suck.

Her husband also.] Whom she commanded by obeying, as Livia did her husband Augustus.

And he shall praise her.] Praise is due to virtue. And albeit, landis non indiga virtus, ilia sed est proprio plane contenta theatro; virtue is her own reward, and she is the best woman, and best to be liked, saith Thucydides, de cuius laude vel vituperio minimus sit sermo, of whose praise or dispraise there is least said abroad; yet forasmuch as praise is a spur. and virtue grows by it, why should it be denied to those who deserve it? {a} Is not a garland here made up by the hand of the Holy Ghost, and set upon the head of this excellent housewife? Neither is it any disparagement that her own husband and children commend her; for her business lying most within doors, who so fit to praise her as those that were ever present with her? and yet neither do they more praise her by their words than by their lives, formed by her to a right posture.

{a} Honos alit artes. Virtus laudata crescit. Omnes laudis studio incenduntur.

Ver. 29. Many daughters have done virtuously.] By the benefit of a better nature, or civil education, or for praise of men, or for a quiet life, sure it is that all unsanctified women, though never so well qualified, have failed, both quoad fontem, et quoad finem, for want of faith for the principle, and God’s glory the aim of their virtuous actions. And therefore, though they be suo genere, praise worthy, yet they are far short of this gracious matron. The civil life without faith is but a beautiful abomination, a smoother way to hell. Melius est pallens aurum quam fulgens aurichalcum, { a} Better is pale gold than glittering copper. Say the world what it will, a drachm of holiness is worth a pound of good nature. Prefer that before this (in the choice of a wife especially), as ye would do a piece of gold for weight rather than for workmanship, for value than for elegance, like that French coin in the historian, in qua plus formae quam ponderis, wherein there was more neatness than weightiness. Of carnal women, though never so witty, well-spoken, and well-deeded too, we may say, as the civil law doth of those mixed beasts, elephants and camels, operam praestant, natura fera est, they do the work of tame creatures, but they have the nature of wild ones.

But thou excellest them all.] As the only paragon of the world, the female glory, the wonder of womenkind.

{a} Bernard.

Ver. 30. Favour is deceitful.] Some marry by their eyes, and some by their fingers’ ends. Dos, non Deus, makes such marriages, but they commonly prove unhappy. There is esh, esh, fire, fire, of debate and discord between that ish and ishah, that man and wife, where Jah is not the matchmaker, as the Cabbalists have collected. Favour will fade, and beauty wither; a herd of pox will mar the fairest face, and of a Nireus make a Thersites. Forma bonum fragile est, saith one poet; {a} Res est forma fugax, saith another. {b} But better than they both the prophet Isaiah, "All flesh is grass, and the glory thereof as the flower of the field." All these outward accoutrements are non tantum fallacia quia dubia, verum etiam insidiosa quia dulcia, saith Lactantius; because there is no trusting to them, so there is great danger in them, as Absalom and his sister Tamar found in their beauty.

But a woman that feareth the Lord.] That is indeed the crown of all commendation, as that which makes one "all glorious within," amiable and admirable beyond belief. Nicostratus, in Aelian, himself being a cunning artisan, finding a curious piece of work, and being wondered at by one, and asked what pleasure he could take to stand gazing as he did on the picture, answered, Hadst thou mine eyes thou wouldst not wonder, but rather be ravished as I am at the inimitable art of this rare piece. So if men had saints’ eyes to see the beauty of holiness, the excellency of the new creature, they would prize and prefer it before the shining rubbish of all earth’s beauty and bravery. But as Augustus, in his solemn feasts, gave to some gold, to others gauds and trifles, so doth God to some give his fear, to others beauty, wealth, honour, and with these they rest contented. But what saith the Psalmist? "The Lord that made heaven and earth bless thee out of Sion,"—q.d., The blessings that come out of Sion are choice blessings, even above any that come out of heaven and earth.

She shall be praised.] Shall live and die with honour. The body of honour is virtue, the soul of it humility. Whosoever rises without the one, or stands without the other, embraces but the shadow of a shadow; may be notable or notorious, cannot be truly noble.

{a} Ovid.

{b} Seneca.

Ver. 31. Give her of the fruit of her hands.] God would have desert dignified, good parts praised. Here he seals up his approbation and good liking of what her husband and children had said of her in the former verses. He takes it well when we speak good of his people, and holds himself honoured in their just praises. Give her her full due, saith God, both within doors and without. Let her eat of the vineyard that she hath planted, live of the land that she hath purchased, enjoy the fruit of her own labours, have both the comfort and the credit of her worthy parts and practices, she being—as she here stands described—not unlike that precious stone among the Troglodytes which is therefore called hexacontalithos, because within its own little compass it hath the radiant colours of sixty other stones of price. {a}

{a} Solin., Poly. Hist., cap. 44.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Chapter 29

Chapter 30

Chapter 31