A SHORT, YET sound Commentary; written on that worthy work called; The proverbs of Solomon: and now published for the profit of God's people.  PSALM. 78.1, 2. 
Hear my doctrine, o my people: incline your ears unto the words of my mouth. I will open my mouth in a parable. I will plentifully power out hidden sentences of old.  
LONDON Printed by Thomas Orwin, for Thomas man..   Decorative Border including depitctions of David and Moses 
1589.   

❧ To the Honourable and his very good Lady the Lady Bacon: T.W. wisheth abundance of all felicity outward and inward in this life, and afterwards eternal blessedness through Christ in that life which lasteth for ever.  
AMongst the great, unmeasurable and infinite benefits, that GOD most rich in mercy and faithful in performance, hath given unto men of all estates and degrees, in this last (though worst) age of the world, as evident and infallible testimonies of his singular love and bounty towards them, and as notable instruments to draw and allure them sound to know, unfeignedly to love, and reverently to fear him alone that is the only giver thereof: this in my poor judgement (good Madam) seemeth unto me (and I hope that others enlightened from God are of the same mind with me) not the least nor to be reckoned in the last place, namely, the excellent and most wonderful light, not of manifold tongues only, as Hebrew, Greek, Chaldee, Siriake, Latin, etc. neither yet of sundry arts alone, as Grammar, Rhetoric, Logic, Music, Arithmetic, Geometry, etc. but of the holy Scriptures and Christian religion specially: all which doubtless being heretofore through Satan's malice and man's ignorance, not cast aside amongst worms and moths, by little and little to waste and consume them; but sumptuously laid in grave, and deeply buried, & that almost without hope of quickening, God (that always had and hath the fullness of power in his hand) hath been pleased now at the last, for the overthrow of superstition, idolatry, and wicked life, and for the advancement of his glory, and furtherance of men's salvation, to recall as it were even from the grave itself, and to revive from the dead. Wherein howsoever the Lord have graciously vouchafed to declare his incomprehensible power, accomplishing so miraculous a work, and to manifest his unspeakable love not only in the multitude and variety, but in the evidency thereof; so that even blear eyed men & barbers (as is in the common by word) may clearly perceive the same, yet the strength of sin hath so not only obscured, but as it were defaced, though not the sight, yet the power and efficacy of God's favour, with the fruits and effects which should follow thereupon; that some through natural blindness and dimness of their eyes, cannot behold them: other some again through dumnes of mouth, and having their tongues tied, will not acknowledge them: other some again through want of good judgement, do with polluted hands irreverently receive them, and almost all through profaneness of heart, & cursed corruption unsanctifiedlie (if not irreligiously) use them. So few are there found in the world now adays that profit by them to faith unfeigned, and humble thankfulness before him that plentifully hath provided the same for their good, if they could tell how to accept and use the same. The contemplation and memory whereof (I willingly and unfeignedly confess it) leaveth behind it no small scar, but a great wound rather in mine heart, and that not only so much for mine own iniquity in that behalf (though I know the same to be high and heinous) as for the common abomination, that every where as a mighty stream that will not be stopped, and forcible flood that cannot be withstood, overfloweth all; and for the fearful desolation that in all probability and likelihood of man's judgement will ensue thereupon, because howsoever God be of long suffering and of great goodness, yet he cannot, nor will not (for we are sure he is zealous over his own glory) continually suffer the vile and abominable of the world to trample and tread under their beastly feet his exceeding blessings and singular favours. And yet I cannot hide this within myself, but must of necessity break forth into the declaration thereof, that I am again somewhat recomforted, in that whether soever I cast mine eyes whether at home or abroad, I certainly behold, and that without deceit of sight, some amongst all estates and degrees of men, high, low, rich, poor, young, old, noble, unnoble, magistrates, ministers, and people, and sundry of them of my Christian acquaintance, on whose behalf I daily offer up unto God through Christ the duty of thanks giving, persuading myself further, that there is upon the face of the earth a mighty number besides (though not known to me) whom God hath pleased in the multitude of his mercies doubtless, and for much good towards them and others in them, not only to single and cull out as it were from the huge heap and wicked fellowship of the polluted and profane, but richly to replenish and adorn them (as it were with most precious pearls) with the singular graces of sound knowledge, steadfast faith, comfortable feeling, unfeigned obedience, and sundry such like holy and heavenly gifts. Amongst whom, your sex rightly considered, and the place you have been in wisely respected, and your present estate well weighed, I know few matchable with you (good Madam: flattery is far from my words, I humbly thank God for it, & I hope pride removed far from yourself in hearing your own praise, as I wish envy may be from others as in regard of your due commendation) and not many to go beyond you. For though to be borne not only of worshipful parents, but of a sanctified stock, be some thing both before God and man: and though learned and holy education be a good help towards the reformation of our corruption, and as it were the instilling of another nature into us: and though to be richly joined in holy matrimony be a token doubtless of God's great favour and love: and though to have in the undefiled marriage bed, a blessed seed and lawful issue, be a special blessing & mercy from God: & though to lead and live a virtuous and unreprovable life in the sight of men (who are wont neglecting themselves, with evil and curious eyes to look upon others) be a happy thing: (with all which favours you have by the divine providence, been even laden as it were in your birth, bringing up, youth, old age, virginity, marriage, widowhood and posterity) yet because many be degenerate and start aside from their ancestors godliness: & some through carelessness cause to perish the cost that hath been bestowed upon them in good bringing up: and others make themselves both in single and married life loathsome to the Lord, and infamous before men, because either they have not begun well, or have not held on unto the end: and other some by evil example, have done the children of their womb more hurt in the world, than they have done them good in bringing them forth to behold the light of the Sun: and other some have added to the weakness of their sex, not watchfulness against sin, as their duty required, but laid the rains of their several iniquities and manifold enticements to evil in their own necks: and many have misused their places of honour and credit to all licentiousness of the flesh, and carelessness of God, and of the ways of his worship, and so consequently of eternal salvation: (from all which inconveniences and mischiefs the Lord hath mercifully kept you in every condition of life wherein he hath been pleased to place you) me thinketh you have wherein to rejoice, and that not only so much in the things themselves, freely and plentifully bestowed upon you, as in the happy continuance and mighty increase of these his goodnesses in you, you also having received grace from God to beautify them with an unblamable & holy conversation. By means whereof it is come to pass, that as you are much beloved at home in the midst of God's saints and faithful servants here, and these not only common professors, but many worthy ministers: (for kindness towards whom, and particularly towards myself, I do humbly here in all our names thank GOD, and you as his gracious instrument) so you are made truly famous abroad in foreign Churches and countries, & highly reverenced of many worthy men there, endued doubtless with singular graces for God's glory, and the building up of the body of the fellowship of Saints. But what mean I to enter into this broad field of your Christian commendation, where breath would rather fail me, and time I am sure, with ability to wade into it as I should, than matter any manner of way be wanting. Give me leave therefore (good Madam) I beseech you to desist from your praise, (which I know you do not willingly hear, though it be deserved as on your part, and though perhaps it might be as a quick spur in the dull sides of others to provoke them to good things) and to turn my speech to exhortation rather and comfort. The course that you are entered into, and the race that now you have a long time run in, is holy and honourable. Hold on therefore in the same cheerfully, notwithstanding the manifold hindrances that within and without be cast in your way to turn you aside, if it might be: and be not weary of well doing at any hand, for as you know that your profession requireth it, so God hath promised that the time will come wherein you shall reap (as the saints of God have done before you) if you faint not. Let the assured faithfulness and infinite power of him, that hath in his word made you large promises, be a prick unto you herein. And forasmuch as he hath given you grace to begin well, and to hold on hitherto, doubt not, but he that hath both the will and the deed in his own hands to bestow them where and as it pleaseth him, will make perfect in you every good work, even till the day of jesus Christ. Is it possible, that that incorruptible crown of eternal glory, which in his only beloved he hath prepared for you, should fade away? Upon these things I beseech you (having cast away worldly cares) fix continually the eye of your faith, that you may end your old years in the Lord's peace, and be indeed gathered unto your fathers comfortably, saying, as that holy Apostle old Paul said: I have fought a good fight, I have finished my course, I have kept the faith: from henceforth there is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, but unto all them also that love his appearing. Your learned father, your honourable husband, your loving brother, your dear sisters some of them, and (if I be not deceived) some also of your own holy seed (all of them having yielded up their spirits in the faith and fear of GOD) are I doubt not gone thither before you: and why should you yourself, or any other think that you should be sundered from them? As for the lengthening of your life, above many before reckoned, surely God hath done it for his own glory, and the good of his Church, into which also you being religiously gathered as a sound member thereof, you have even in that an assured testimony given unto you, that warfaring here with his saints as you do, against sin, the world and the devil, you shall in good time, through him that hath loved you and washed you in his blood, become more than a conqueror, and eternally triumph together with them and the rest in heaven. Till which time, as I rest resolved, that God the author and perfecter of every good thing in all his, will not withdraw his gracious hand from you in any grace, specially spiritual and heavenly: so I am certainly persuaded that many such as are led by his spirit, & know you in Christ jesus, and love you in the truth, will not (GOD aiding them) neglect any duty either outward or inward, that possibly they can perform to further that work. Amongst whom I, though the least and most unworthy, as in respect of myself, yet tied thereto by the duty of my profession from God, and bound to it by sundry favours received from you, will in my poor measure strive to do, though not so much as others, neither yet so much as I own (which I freely acknowledge as being privy to mine own disability and insufficiency that way, and not utterly unacquainted with other men's fullness and upheaped store) yet what God hath or shall be pleased to enable me to accomplish. Which that your good Ladyship may be the better assured of, I am bold now to present unto you, and to publish under your name some short notes and meditations of mine (long since written for the dearest friend I had in the world) upon that worthy book of salomon's proverbs. What it is, I leave to you, and the Church of GOD to judge of: and yet this much I hope I may without pride protest, that though it be not exquisite like unto the worthy works of many Bezaleels in our age, yet it is sound; and though it be not finely polished, either in fitness of words, or great store of art, yet the truth it is I hope, and never a whit the more to be misliked, because it is naked and plain, but the rather to be embraced of God's people; who I hope will show me this favour, that as they will not reject any good thing in it for any evil that may be found or suspected to be therein, neither yet admit any evil for the goods sake, but in a discerning spirit refuse the one and receive the other: so they will assist me with their prayers to God for the increase of any good thing that is within me, to God's glory, and the benefit of his people; and in much love, according to the spirit of love wherewith they are replenished, either Christianly cover that which is amiss, or courteously cure it. And as for you (good Madam) though I rest persuaded that it shall be well accepted of you, yet can I not but again & again beseech you to receive it, not only as from the hand, but as from the heart of him, who, if either his poor prayers in absence, or speech in presence, or any thing else either within him or without him, could any many manner of way, either further you, or answer some part of that christian kindness which he hath received from you, would not be wanting in any duty toward you or yours that GOD shall enable him to perform. Now the very God of peace sanctify you throughout; and grant that your whole spirit, soul and body may be kept blameless unto the coming of our Lord jesus Christ. London, the xxv. of this September. 1589.  
Your good Ladyships, as very much bounden, so in all things very ready in Christ to his poor power T.W. the Lords unworthy servant.   

To the godly and Christian Reader.  
BE advertised I pray thee (gentle Reader) and that for thine own good, and better understanding of the things thou shalt read in this book, that wheresoever thou shalt find this i it signifieth as much as, that is to say: and where these two letters q.d. are used, it importeth thus much, as though he would say: and observe withal, that uz. is to wit, etc. Other things I doubt not but thou wilt of thyself through God's blessing well perceive, as the more learned sort shall also without me: and yet for those that had not such skill, I could not but note these things; as for those that have attained to more understanding and knowledge this Distichon.  
Sperare in Christum, & vitae tolerare labores,  
Et benè posse mori disce: beatus eris.   

Lord give us understanding in all things, specially in the mysteries of thy holy Law; that we may like of, and allow those things only which be right and holy before thee, through Christ: So be it. An Exposition upon the proverbs.  
THIS whole Book as I take it may be divided into two Parts. In the first Solomon teacheth us, how we should stand affected towards God and his truth, and this is comprehended in the nine first Chapters of this Book. In the second he delivereth particular doctrines, specially such as concern our duty towards men, & are to be referred to men, manners, words, deeds, and other circumstances: from chapter 10. to the end of the Book.  

CAP. 1.  

THis Chapter (as I suppose) maybe divided into three parts. In the first Di. 1 is contained a poem or Preface to the whole work, setting out the Writer, the end, use, and profit of the same: from vers. 1. to the end of the 6. In the seeond is comprehended an exhortation to goodness, and an Di. 2 admonition to avoid the enticements of sinners; from vers. 7. to the end of the 19 In the third is declared the great pains that God's wisdom taketh Di. 3 to draw men unto him, but how little it prevaileth amongst them: which sin of theirs they shall not carry away unpunished; from vers. 20. to the end of the Chapter.   

Vers. 1. THe Parables [i. 
Se.  the figurative and dark kind of speeches (see Psal. 49.4. also 78.2. see also Matth. 13, 3.10, 11.34, 35.) True it is, that the Hebrew word signifieth all kind of figurative speeches whatsoever; of which sort we shall see many in this Book: sometimes expressed by similitudes, sometimes by Allegories, sometimes by Metaphors, and sometimes by one means, and sometimes by another: and yet I think it may very well be taken for sentences, words or speeches, which as they are gravely & shortly uttered, so do notwithstanding contain in them plenty of good matter.] of Solomon, [Here we see who was the penman & utterer of these grave sentences: see 1. King. 4.32. and when he saith of Solomon, he meaneth, that Solomon spoke them: and these I take as also all that follow, to be salomon's own words speaking of himself in the third person] the son of David [uz. who was a man according unto Gods own heart; and this serveth both for the commendation of Solomon and of his Book. So that we see in this verse the work to be commended: first, for the excellency of it, under the word Parables: secondly, of the Writer, uz. Solomon the wisest man that ever was: thirdly, of the Writers Parents, uz. David a very godly man: & lastly, of the state & condition wherein either the Father or the Writer or both were, uz. King of Jsrael [i.: ruler & governor of the people, that was called by the name of their great grandfather jaakob. And though this word King of Israel, may seem to be referred both to David and Solomon, because they were both Kings over that people, yet I take it, that it ought chiefly and only in this place to be referred to David.] Vers. 2. To know [understand here thus much; which parables and grave sentences were written to this end, that men might learn and know] wisdom, [i. absolute, steadfast and effectual knowledge both of heavenly and worldly things,] and instruction [uz. concerning men & their duties, to the end that they that by nature are rude and unskilful, may by this doctrine be reclaimed to a better trade and course of life,] to understand [q. d. whereby also a man may understand] the words of knowledge, [i. such speeches and sentences, as are with skill, knowledge and judgement uttered and spoken. Some think that there are three sorts of knowledge set down in this verse, which may be obtained by the reading of this Book: understanding by wisdom, the certain and assured knowledge of every thing: by instruction, the ways and means to attain to that knowledge, which here is set after it, because the other in dignity and worthiness goeth before it: and by understanding the words of knowledge, he understandeth prudence; as when by the help of wisdom and knowledge, a man obtaineth ability to judge of matters, and to perceive one thing by another.] Vers. 3. To receive [uz. from the mouth of thy teacher, if thou be a scholar and learner: for in this verse he showeth the profit that it will bring to learners, and in the next verse how it will enable teachers.] instruction [see vers. 2. meaning also by instruction, good rules, holy counsel, and right order:] to do wisely, [uz. in all the ways that thou shalt walk, and all the things that thou shalt attempt,] by justice, and judgement, and equity. [This place is turned, as though these things were means & instruments of a good man's wise dealing: whereas I suppose it should be turned thus, as also some do turn it] To receive the instruction of understanding, [i. wise and skilful instruction] of justice, judgement, and every right thing. [understanding by justice, just, holy, and good works; by judgement, that sentence whereby every man hath his own yielded him; and by equity, or in the plural number (as it is in the Hebrew text) equity's, (which also maketh some to turn it every right thing) upright & equal dealing one with another.] Vers. 4. To give [uz. by the means of the master and teacher] unto the simple [i. to him that not only hath little knowledge, and is (as a man would say) unskilled, but though he have some judgement, is notwithstanding easily and in a moment (as it were) induced to believe any thing; and is carried (as it were) hither and thither, from the way of truth: see Proverb. 14.15. where the same word in our English text is turned, foolish] sharpness of wit, [he understandeth hereby, not only quickness of sight to perceive the subtleties of the enemies; but also soundness of judgement, that he be no more carried away, as he hath been.] and to the child [i. unto him that is unadvised, and wanteth discretion it giveth] knowledge, [i. sound judgement,] and discretion, [viz. how and after what sort to behave himself, and to walk: see Eph. 4.14.] Vers. 5. A wise man [q.d. These things profit not the simple and unlearned only, but even they that have attained some measure of light and knowledge, shall both be confirmed and increased in judgement] shall hear [uz. these things: understanding by hearing, not only the bending of the outward ears, but also the inclining of the mind thereto] & increase [uz. thereby] in learning: [i. in all manner of knowledge: q.d. he shallbe more wise and learned than he was before.] and a man of understanding [i. he that by experience (as it were) hath attained to a more measure of knowledge and judgement than others: see ver. 2. of this chap.] shall attain [uz. by this means, meaning also by attaining, not only the getting, but the possessing, keeping, and using,] unto wise counsels [uz. not only in himself, but shall be able to profit others thereby.] Vers. 6. To understand [uz. by means of the holy and wholesome rules propounded in this book] a parable [see vers. 1. of this chapter.] and the interpretation: [uz. of parables, or of any fine, or eloquent speech whatsoever.] the words of the wise [yea, though they speak never so wisely] and their dark sayings. [q.d. yea, though they speak never so darkly also. And all these profits, the holy Ghost allegeth, not only to show the excellency of the book, but also to draw men to the love and liking of his doctrine.] Vers. 7. The fear of the Lord [i. a reverence of God's majesty in men's hearts, with an acknowledgement that we only trust in him, and a care and a conscience, being loath and fearful to displease him] is the beginning of knowledge: [i. is not only the first mean and way to attain the sound knowledge of God and all goodness, but is as it were the fountain and foundation of all good things. Solomon in this followed his father David, as may appear Psalm 111.10.] but fools [i. wicked and ungodly persons: as generally throughout this book, and more particularly Psalm 14.1.] despise [uz. either proudly, or carelessly, but yet both ways to their own hurt] wisdom and instruction. [see vers. 2. of this chapter.] Vers. 8. My son [Solomon speaketh this to every one that is willing to learn, as the teacher being great either in years or credit, may speak to the party that is to be instructed: see Psalm 34. 12.] hear [uz. attentively and diligently, see also vers. 5. of this Chapter] thy father's instruction, [i. the instruction and good counsel that thy father giveth thee] and forsake not [uz. at any time, but keep carefully with thee] thy mother's teaching: [i. those things which thy mother shall instruct and teach thee: he maketh mention of mother, because he had before spoken of father, meaning by both together, the counsels and commandments of their parents: and yet because mother's admonitions & persuasions, are of great force in their children, while they are young, he speaketh also particularly of them.] Ver. 9 For they [i. the instructions and doctrines of thy parents, if they be rightly received on thy behalf] shall be a comely ornament unto thy head, and as chains for thy neck, [i. they shall garnish and deck thee very excellently, even as a Crown set upon the head, or a chain about the neck adorneth a man, meaning that they shall make him gracious and acceptable both before God & men. And this is a reason of his exhortation, having respect therein, to the very manners & affections of children, who are much moved with gifts, & sundry sorts of ornaments: even so men should be drawn to the obedience of God's will, by his great & large promises.] V 10. My son, [see vers. 8. of this chapped.] if sinner's [1. notorious wicked men, as Psal. 1.1, 5.] do entice thee [uz. to any manner of wickedness whatsoever, their enticements he rehearseth afterwards, vers. 11, 12, 13, 14.] consent thou not [uz. at any hand, to those their ungodly provocations, much less do the evil.] Vers. 11. If they [i. those wicked ones] say [uz. either openly or closely, and that either by word or deed, for a man's gestures and actions, speak after a sort,] come, [uz. and go with us, that is, be a companion with us in the mischief we will perform.] we will lay wait [uz. closely and craftily] for blood, [i. for men's lives to take them away, meaning that they would commit murder, and all manner of outrage to other men's hurt: see Esay. 1.15. also Psalm. 5.6. also Psalm. 51.14. and sundry other places.] and lie privily [uz. in wait: see Psalm. 10.8.9.10.] for the innocent [uz. to catch and snare him: see Psalm. 141.9.] without a cause [uz. on their behalf given, to practise so against them: see Psalm. 119.161. and these may be either the wicked men's words, who in the testimony of their own conscience say, they persecute the godly without any cause at all, or else the words of the holy Ghost justifying the good; but I incline rather to the former. And note, that as in this verse they brag, what mischief they will closely and craftily perform against them, so in the next verse, they do shamefully vaunt, what open mischief they will commit.] Vers. 12. We [uz. in the pride and cruelty of our own hearts] will swallow them up [i. will quite and clean destroy the godly] alive [i. being either in good health and sound, or else flourishing in glory, wealth, etc. but the former is the better, though the Rabbins allow of the latter.] like a grave [i. even as a grave doth receive and take in dead corpses, and never is satisfied: see Proverb. 30.15, 16. so will they destroy the good, and never leave off.] even whole [i. we will spare no part or piece of them, neither skin, flesh, nor bones] as those that go down into the pit. [i. as those that are buried whole, so shall these be destroyed whole.] Vers. 13. We shall find [i. not only certainly find, but assuredly also obtain and possess] all precious riches, [i. all manner of precious and rich things: and this persuasion is drawn from profit.] and fill our houses [i. we shall have great store and abundance] with spoil [uz. of the good people: meaning that they should have, as a plentiful prey, all manner of rich and precious things.] Vers. 14. Cast in thy lot amongst us, [i. have a portion and a part with us, and join thyself unto us in these things. But I would rather read it in the future tense, q.d. Look what part we have, thou shalt have the same: and we look for none but good, therefore thy portion shall be plentiful.] we will all have one purse. [this is another enticement of the wicked: q.d. we will be share and share like, and as we put all into one bag; so we will have it equally divided, and none shall be preferred before another.] Vers. 15. My son, [see vers. 8. of this Chapter.] walk not thou in the way with them, [i. be not conversant with them at any hand, neither have any fellowship or dealing with them, either openly nor privately.] refrain thy foot from their path, [i. walk not in their wicked ways, lest thou be partaker with them, as of the same sins, so of the same punishments.] Vers. 16. For their feet run to evil [i. they are swift to commit iniquity] and make haste to shed blood: [i. to murder and kill men, and to take away their lives: see vers. 11. of this Chapter: and this is a reason, why the godly should not hearken to the enticements of the wicked.] Vers. 17. and 18. as they are read in the Geneva text, seem to carry with them this sense: that as the Fowler hath no cause given him on the behalf of the bird to catch the bird, and yet notwithstanding doth take the same: so the wicked lie closely in wait, to destroy the good, though the godly have given them no occasion so to do. But others varieth both in sense and reading thus.] for in vain [i. to no purpose at all.] is the net [uz. of the Fowler] spread before the eyes [i. openly and in the sight] of all that hath wing, [i. of every bird and fowl, q.d. though these men make an account, as though they had gotten the pray, yet they can no more certainly say that they can bring to pass their counsels and purposes, than an unskilful fowler (which layeth his snares & grinns openly) can certainly affirm, that he will catch the birds that fly by, and observe his nets: and so it is as another reason; that as before he had persuaded them not to yield to the enticements of the wicked, because all things they did tended to injustice and cruelty: so here he dissuadeth them, because they can look for no certain event of their purposes.] Vers. 18. Moreover, [q.d. this is an other reason, why you should not yield to their provocations,] they themselves [i. the wicked and ungodly] lay wait for their own blood: [i. work mischief, even to the destruction of themselves] in that they hide themselves: [uz. thinking thereby to catch and ensnare others:] it is against their own souls, [i. it is hurtful to themselves: see to this end Psal. 7.14, 15, 16. And so here is a third argument, taken from the heavy destruction of the wicked, which they purchase unto themselves by their own wicked doings] V. 19 Such [i. so dangerous and deadly] are the ways [i. the purposes and practices] of every one [i. of what state or condition soever he or they be of] that is greedy of gain, [i. that is given to it, and gapeth after unjust gain,] he [i. the wicked] would take away [uz. for the satisfying of his own greedy and covetous desire] the life of the owners thereof. [i. of such gain or good things as other men have and they desire. Some readeth it otherwise, & make an other sense of the latter part of the verse thus;] in such state [uz. both for wicked purposes and great dangers] are the companies [i. the societies, fellowships, or corporations (as a man would say): for he seemeth to allude to that which was spoken before vers. 14. see Gen. 37.25. where mention is made of a company of Ishmaelitish merchants also,] of all that are given to gain. [i. to unjust gain: and in that term also he showeth, that none of them can escape death and destruction; because the judgement which God will lay upon them cannot be avoided.] Gain [i. unjust gain] taketh away the soul of them [i. the life of them] that are given thereto. [uz. greedily and above measure. This is it (as I take it) that the holy Ghost doth sententiously conclude, that the wicked shall not escape unpunished: and all this is done, to draw the godly that they consent not to their wicked allurements.] Ve. 20. Wisdom [It is in the Hebrew text in the plural number, by which he noteth most high & excellent wisdom, uz. even the eternal wisdom of God (jesus Christ) of whom see afterward chapt. 8. and in whom are hid all the treasures of wisdom and knowledge Coloss. 2.3.] crieth [uz. earnestly and continually: by which he setteth out his great love to the conversion of men.] without, [i. abroad and openly,] she uttereth her voice [i. she speaketh freely and plainly] in the streets: [uz. of the City: both these laid together, sound q.d. both openly and privately, in the city and in the fields, wisdom ceaseth not to call men to amendment.] Vers. 21. She calleth [uz. men to amendment] in the high street among the press, [q.d. she is in the great assembly and concourse of people, taking thereby the greatest and best opportunity of well doing.] in the entering of the gates, [uz. whether people were wont to repair for matters of justice and judgement: as Gen. 34.20. Ruth 4.1. q.d. both in the market place and in the judgement place, wisdom seeketh to draw men unto her,] and uttereth her words [uz. very plainly and sensibly, that all may understand] in the city, [i. in every place and quarter of the city: see Psalm. 55.9, 10, 11.] saying: [uz. unto the wicked and ungodly:] Vers. 22. O ye foolish, [or simple rather, as ver. 4. of this chapter: for he useth one and the self same words in both places.] how long will ye love foolishness? [q.d. will ye never leave off this sheepishness and simpleness?] and the scornful, [of these see Psalm. 1.1. who turn all things into scoffs, the wickedest people that can be] take their pleasure in scorning? [i. how long will you delight in it, to your own hurt and destruction in the end, unless you repent?] & the fools [this word doth not only comprehend such as are spoken of before vers. 7. of this chapter, who are given to false opinions, and follow ways directly contrary to wisdom; but also want wisdom, and give not their minds thereto] hate knowledge? [uz. offered them. Mark how in this verse he passeth suddenly from the second person to the third.] Vers. 23. Turn you [uz. from your evil ways: neither speaketh he this, as though they had either will or power to do it without God; but to show that now the mean was offered them, which if they refused, it would be a greater judgement against them.] at my correction, [i. now that I do by words and speeches labour to correct and amend you,] lo [q.d. if you will do this, see what benefits you shall draw and pull to yourself.] I will power out my mind unto you, [i. I will make you plentifully acquainted with the fullness of all good things which dwell in me,] and make you understand my words. [i. the words which I shall speak for your amendment: q.d. till I give you understanding thereof, they can be no otherwise to you, but as a sealed or closed book.] Vers. 24. Because I have called [uz. earnestly unto you, for your amendment and good] and ye refused; [uz. to hearken and yield obedience unto my voice.] I have stretched out mine hand, [q.d. I have beckoned unto you with my hand, and given you signs and tokens of my calling and protection,] and none [uz. amongst you] would regard. [uz. these testimonies and tokens of my love towards you.] Vers. 25. But [q.d. moreover and beside all this] ye have despised, all my counsel, [i. through your rebellion you have contemptuously cast from you, all that I purposed and offered unto you for your good:] and would none of my correction. [i. would not accept or regard any mean that I used, either of word or chastisement for your bettering and amendment. In these two verses, he reckoneth up their sins, in the next followeth their judgements.] Vers. 26. I will also laugh (i. I will not care for you or regard you. Laughter attributed to God according to man: see Psalm. 2.4.] at your destruction, [The word properly signifieth a vapour, exhalation, or cloud; but here by a Metaphor it is taken for calamity or misery, which bringeth destruction upon men; and that in a double respect, because as clouds and vapours darken the day, so calamity and misery make dark many times the glory and renown of men: again, as vapours and exhalations arise suddenly, and suddenly departed again: so doth the glory of the wicked when the tempest of misery beginneth once to blow upon it.] and mock [vz you in your misery: and this is spoken of God according to man's capacity] when your fear cometh [uz. suddenly, as in the next verse upon you: understanding by fear, not only the things which the wicked fear, but also the time of their calamity, in which they shall be in great fear & doubting; yea the very anguish & grief of their heart also.] Ver. 27. When your fear [see ve. 26. cometh [uz. upon you, and that certainly and assuredly, which he signifieth by speaking in the present tense.] like sudden desolation, [i. like such destruction and wasting, as for the suddenness of it, can neither be easily borne, nor well prevented. That word which is here turned desolation, doth properly signify, a sudden and furious breach or destruction of any thing, breaking and overthrowing every thing that it meeteth with.] and your destruction [i. the destruction which is appointed for you] shall come [uz. upon you] like a whirlwind, [i. both suddenly and with great violence: he expresseth one thing under sundry terms] when affliction and anguish [i. when trouble and grief, either outward in the body, or inward in the mind] shall come upon you [uz. justly from God: q.d. I will not only then laugh at your destruction, but you yourself shall pray and not be heard.] Vers. 28. Then [i. in the time of their trouble and sorrow] shall they [i. the wicked: mark the sudden change of the person, from the second to the third] call upon me [i. pray unto me, as Psalm 50.15.] but I will not answer: [i. grant them their requests: yea, by withholding the things they pray for, I will testify my wrath against them,] they shall seek me early [i. very diligently, carefully, and as it were incessantly: q.d. they shall spare no pains, yea they shall break their sleeps in the morning.] but shall not find me, [uz. gracious and merciful unto them in their griefs, because God will be found of none but of such as seek him according to his will revealed in his word, and that with the same affection of heart, which he in the same requireth.] Vers. 29 Because they hated knowledge, [see vers. 22. of this Chapter, he doth here again repeat the causes of the ruin and destruction of the wicked.] and did not choose [uz. when it was graciously tendered and offered them.] the fear of the Lord] see vers. 7. of this Chapter.] Vers. 30. They would none of my counsel, but despised all my correction. [see vers. 25. of this Chapter. He meaneth that in the pride of their own hearts, they were set, to contemn and despise whatsoever God would do for them.] Vers. 31. Therefore [uz. for this their great contempt and rebellion] shall they eat [uz. in all abundance, plenty and fullness] of the fruit of their own way [i. they shall be satisfied, with their wicked counsels, and have just punishments laid upon them for the same, even the wickedness which they have sown, they shall reap with all fullness: see Chapter 22.8.] and be filled with their own devices [i.: with the punishments and mischiefs, which they themselves had devised against others.] Vers. 32. For ease [i. not only the peace and quietness which they here enjoy, but their stubbornness and settledness in evil, wherein they please themselves, and promise unto themselves all prosperity: see jeremiah 48.11. Zephani. 1.12.] slayeth the foolish [i. the simple, which know not how to use it, as vers. 22. of this Chapter] and the prosperity of fools [i. that prosperity which fools and wicked persons enjoy] destroyeth them [i. plungeth them daily more and more into destruction.] Vers. 33. But he that obeyeth me [uz. in doing the things which I command him] shall dwell safely [uz. from all naughty men, or any mischief they can imagine against him: see Psalm. 4.8.] and be quiet from fear of evil [i. not only, no evil itself, but no suspicion or fear of it shall go to his heart, he shall be so strengthened through God's promises, and defended by his almighty power.   

Vers. 1. Teacheth us, that it is a great blessing, 
Do.  when God giveth to any country or common wealth, wise and godly Princes. Vers. 2. Teacheth us, that God's word is, and aught to be the ground of all our knowledge. Vers. 3. Teacheth us, that it ought to be the rule of all our actions, either public or private. Vers. 4. Proveth, that the knowledge of God's word belongeth even to the simple, contrary to the Popish assertion, which would have none meddle with it, but great scholars and learned men. Vers. 5.6. Show, that even the wisest also may out of the same learn, for increase of judgement and knowledge: so that we may rightly say, that, the word are waters, wherein the great Elephant may swim, and the little Lamb wade and go. Vers. 7. Teacheth us, that we can never come to sound knowledge of God and his truth, unless there be a right reverence of his Majesty in our hearts. Vers. 8. Teacheth us, first that it is parents duties, to instruct those, whom God hath given them. Secondly, that children should reverently hearken unto the wholesome counsel of their friends and parents. Vers. 9 Teacheth us, that it is a notable grace to be bowable to the good words of exhortation. Vers. 10. Teacheth us, at no hand to consent, to wicked persuasions and enticements. Vers. 11, 12, 13, 14. Teach us, that the wicked will leave no stone unrolled, to the end they may draw some to commit wickedness with them, sometimes setting before them pleasure, sometimes profit, and sometimes one thing, and sometimes another. Vers. 15. Teacheth us two things: first to avoid the company of the wicked: secondly, not to be like unto them in outward conversation. Vers. 16. showeth, how eager and sharp set, the wicked are upon mischief. Vers. 17. Teacheth us, that the wicked are not so sure of the accomplishment of their practices, as they suppose. Vers. 18. Teacheth us, that through God's just judgements, the ungodly are many times taken in the mischievous imaginations of their own hearts. Vers. 19 Teacheth us, that there is no wicked man, of what estate or condition so ever he be, which continueth in his sin, that shall escape unpunished. Vers. 20, 21, 22. Teacheth us, that the heavenly wisdom useth all means and opportunities, to bring men unto it, which are straggling from it. Vers. 22. showeth, that the wicked prefer vanity and sin, before all goodness whatsoever. Vers. 23. Teacheth us, that those which unfeignedly turn to the Lord, shall not only escape judgements in this life, and in the life to come, but shall be throughlie instructed in all the ways of God. Vers. 24, 25. Teacheth us, that there can be no greater sin committed against God, than rebellion, and the contempt of his majesty. Vers. 26. Teacheth, that the Lord will have no care of them, that have no care of him. Vers. 27. showeth, that both sudden and fearful destruction shall fall upon all wicked contemners of God and his truth. Vers. 28. Teacheth us, that those which refuse to hear God when he speaketh, shall not be heard when they pray unto him. Vers. 29. Teacheth us, that this is a great sin against God, even the contempt and refusal of graces offered: the same thing doth vers. 30. teach us. Vers. 31. Teacheth us, that it is a just with God, to punish sin with sin in the wicked, though he himself delight not in sin. Vers. 32. Teacheth us, that even the very good things that the wicked have, tend to their greater judgement and condemnation. Vers. 33. Teacheth us, that obedience to God's law, is a good pledge to his children, that God will in his provident and fatherly care, continually watch over them.    

CHAP. 2.  

Co.  
SAlomon in the end of the other Chapter, had brought in God's wisdom speaking unto men, and calling them to amendment, which being done, he beginneth again, either in his own person, or in the person of wisdom (choose whether you will accept of) to exhort men to embrace her, and reverently and rightly to esteem of her.   

Di.  
I Would think, that the Chapter, may be divided into two parts. In the first, either Wisdom itself, or Solomon, admonisheth us to obey her, both because it teacheth us the fear of God, and also instructeth us in his Di. 2 mercy, providence, etc. In the second part he reckoneth up, the great benefits and blessings that that heavenly Wisdom bestoweth upon us, and namely that it shall deliver us, from every evil way, as slander, backbiting, adultery, etc. The first part reacheth from vers. 1 to the end of the 9 verse: and the second from vers. 10. to the end of the Chapter.   

Se.  
Vers. 1. MY son [see chapped. 1.8.] if thou wilt receive [i. even as it were greedily, earnestly, reverently & rightly] my words, [i. the matters that I shall propound and speak unto thee] and hide [uz. as most precious and dear things: see Psalm. 119 11.] my commandments, [i. the things & words which I command thee] within thee: [uz. in thy heart; yet so that they may be expressed also in thy outward conversation.] Vers. 2. And cause thine ears [uz. both of thy body and of thy mind] to hearken [uz. reverently, attentively, and diligently] unto wisdom: [uz. that speaketh so often & so openly unto thee, as chapt. 1. ver. 20. etc.] and incline [uz. willingly and unfeignedly] thine heart [uz. wholly & altogether] to understanding. [i. to obtain & get sound knowledge of Gods will revealed in his word.] Vers. 3. For [this word would be better turned yea: q.d. if thou addest this further, that thou hast a mind to pray for wisdom.] if thou callest after knowledge [i. bend thy speech towards her, that thou mayst (as it were) call her unto thee, as when one calleth another, and so by that means she may become familiar and acquainted with thee.] and criest [uz. aloud and earnestly: by which he noteth care and diligence] for understanding. [i. for the obtaining of it: as men when some are going apace from them cry aloud that they may be heard. Some read this verse thus] Yea if thou call upon wisdom, [i. reverently call upon God for the obtaining of wisdom, as Solomon did 1. King. 3.6.] and criest aloud to understanding, [i. prayest earnestly to God, as God himself commandeth jam. 1.5. And indeed I take this to be the better sense, by reason of that which followeth ver. 6. of this chapter.] Ver. 4. If thou seekest her [uz. as diligently and painfully] as silver, [i. as thou thyself wouldst or any other man seek silver lost or hidden,] and searchest for her [uz. as carefully & as narrowly] as for treasures [uz. which are hidden in some close, strong, and secret place, as in the earth, or otherwise, whether men cannot come, but by great labour and toil: q.d. if thou seekest it, with as earnest an affection, as silver is sought, and treasures digged up, and that thou art not content with a common kind of searching; but if thou find it not at once, thou wilt still seek, till thou hast found, than thus and thus shall it be with thee. And mark here what degrees the holy Ghost useth: first he would have us to be careful to receive, and to hold fast the doctrine of God. vers. 1. Then he would have us to be careful, by diligent attention, for the receiving and remembering of it. ver. 2. Thirdly, he would have us to use earnest prayer for the obtaining of it. ver. 3 And lastly, he would have us to bestow all labour, study and industry. vers. 4.] Vers. 5. Then [i. when thou hast carefully striven, to the performance of these things] shalt thou understand [uz. plainly, familiarly, rightly and sound] the fear of the Lord, [see Chapt. 1. vers. 7.] and find [uz. so that thou shalt obtain and possess] the knowledge of God. [i. such knowledge of him, as thou oughtest to have, of which see john 17.3. and also shalt know by experience, that he knoweth thee, that is, careth for thee, as may appear by vers. 6, 7. following.] Vers. 6. For the Lord [uz. alone, and none but he] giveth [uz. freely of his own mercy] wisdom [i. true and heavenly wisdom. james 3.15, 17. q.d. I said before, that thou shouldest find wisdom & knowledge, but now lest thou shouldest ascribe it to thine own strength, I tell thee, it must come from God which giveth it plentifully, etc. james 1.5.] out of his mouth [he meaneth God's good will and pleasure manifested unto us by his word, understanding his word also thereby: see Deutr. 8.3. Math. 4.4.] cometh knowledge, [i. all sound knowledge of his majesty] and understanding [i. right understanding, of his holy mysteries.] Vers. 7. He [i. God] preserveth [uz. by his almighty power and providence] the state of the righteous [i. he upholdeth them that have care and conscience of a righteous conversation, in a good estate and condition. Some read it thus] He hath every thing [uz. that is in deed good] laid up in store for the righteous [i. God so knoweth and provideth for the righteous, that he causeth them to abound with all things, that are good in deed] he is a shield to them that walk uprightly, [i. he doth by his power, save, preserve, and defend them that study and strive for a holy conversation.] Vers. 8. That they may keep [uz. through strength and grace from him] the ways of judgement [i. such upright paths, as tend to judgement and right towards all, specially towards their neighbour, to which the Hebrew word should most properly be referred, (as I suppose) not declining any whit at all, from right and equity] and he [i. God alone, without the help or aid of others] preserveth [see vers. 7. of this Chapter] the way [i. the whole course or trade of his life, whatsoever he thinketh, speaketh, doth, or taketh in hand: meaning that the Lord prospereth it also: see Psalm 1.3, 6.] of his Saints. [i. of those which he frameth to a holy life: see Psalm 16.3. also Psalm 149.1.] Vers. 9 Then [uz. when thou shalt be instructed with knowledge and wisdom from the Lord] shalt thou understand [uz. through the light which God shall bestow upon thee] righteousness, and judgement, and equity, [see these words expounded before, cap. 1. vers. 3. And here he noteth another fruit of the study of wisdom, which is properly to be understood towards men: as the first, mentioned vers. 5. was towards God.] and every good path [i. every right course and order, to frame thy life, well and religiously, yea thou shalt understand every good thing, through the desire of wisdom.] Vers. 10. When wisdom entereth into thy heart [i. findeth a fast and deep seat in thee] and knowledge delighteth thy soul; [uz. above all: the end of the sentence, and meaning is to be looked for in the next verse.] Vers. 11. Then shall counsel [uz. which thou shalt learn out of God's word] preserve thee, [uz. from all evil: see vers. 7.8. of this Chapter] and understanding [uz. of Gods will revealed in his word] shall keep thee [uz. safe and sound.] Vers. 12. And deliver thee [i. from every thing that is evil: so that thou shalt not attempt nor take in hand any evil thing: yea from a disordered life, into which thou slippest through infirmity of nature; or, whereunto thou art provoked by the words and deeds of the ungodly.] and from the man [i. from men: for it is one number put for another.] that speaketh [uz. not only in his heart, but with his mouth] froward things [uz. both against God and men] Vers. 13. And from them [q.d. it will set the free also from such and such persons: and mark how suddenly he changeth the numbers from the singular to the plural. Some join it to the former verse thus] which [uz. men, speaking perverse things] leave the ways of righteousness, [i. upright, good, and holy ways: and he meaneth by this speech, that the wicked many times put out the light that God hath bestowed upon them.] to walk in the ways of darkness. [i. in corrupt and evil courses: for every one that doth evil hateth the light. john 3.20. also Rom. 13.12, 13. Ephes. 5.13.] Vers. 14. Which rejoice [uz. greatly] in doing evil, [i. when either they themselves do any, or hear of others which commit it.] and delight [uz. very much] in the frowardness of the wicked, [uz. man: yet I had rather turn it thus, in the frowardnesses of evil, that is, in the worst and most evil frowardnesses. Some refer the word rejoicing to the mind, inwardly; and the word delight to the body, outwardly; because the motions of the mind many times appear outwardly in the body: q. d. both outwardly and inwardly they are glad at all naughtiness.] Vers. 15. Whose ways [i. whose lives and dealings both towards God and men] are crooked, [i. wicked and ungodly, and lead not only to trouble, but to destruction also] and they are lewd in their paths. [i. their whole trade & course of life savoureth of nothing but lewdness.] Verse 16. And it [i. wisdom and true knowledge, if thou once apprehend it indeed] shall deliver thee [see verse 12. of this chapter] from the strange woman, [i. from the whore or harlot: who in the scripture is called by this name, because she estrangeth herself from her husband, and giveth over the use of her body to a stranger.] even from the stranger [i. the harlot] which flattereth [uz. very sweetly and pleasantly] with her words. [i. with her enticing speeches: see prover. 7.10, 11, etc.] Verse 17. Which forsaketh [uz. both in action & affection, though perhaps not in respect of bodily presence, for she maketh an account of her husband also, as Prou. 7.19.] the guide of her youth, [i. her husband which God gave her in her youth, to guide and govern her; not only then, but for ever: for the husband is the head of the wife 1. Cor. 11.3.] and forgetteth [uz. utterly and altogether] the covenant of her God. [that is the bond of marriage solemnly passed between the parties, God himself being Author thereof, and his name being called upon at the contract made: see Malach. 2.14.] Verse 18. Surely [or as some read it For, q.d. it is no small blessing that thou shalt obtain by having found wisdom; for it shall deliver thee from deadly danger and destruction.] her house [i. even the very entrance and going into her house: q.d. the very first beginning of familiarity and acquaintance] tendeth to death, [i. bringeth death & destruction with it if it be pursued] and her paths [i. the treading in her paths and walking in her order of life and conversation: see chapter 1.15. understand here, tend, or lead] unto the dead. [i. unto them that are dead already and buried: see Psalm 88.10. He meaneth that to follow the ways of the harlot, bringeth with it death and destruction both of body and soul.] Verse 19 All they [uz. of what state or condition soever they be] that go unto her, [i. that have but some familiarity or beginning of acquaintance with her] return not again, [uz. without touch or taint of some mischief: meaning also, that they hardly return to the Lord by unfeigned repentance] neither take they hold of the ways of life. [i. they live not again, or return into life: meaning also by life, and the ways thereof, a better order or course of life, than they lead before. And though he speak the same things in many words, meaning that they shall not at any hand escape destruction, yet the words must be understood, of eternal death rather, than of temporal & bodily death, which yet notwithstanding the adulterer's purchase and procure to themselves, by their incessant filthy life.] Vers. 20. Therefore [q.d. seeing thou seest what judgements shall fall upon the wicked, join thou thyself to the good: others read it otherwise, but me thinketh this is plain enough] walk thou in the way of good men, [i. be conversant with them, and order thy life well, according to the good orders and courses of their life] and keep the ways of the righteous: [uz. in thy conversation and behaviour: q.d. in thy life, follow their good and holy steps.] Vers. 21. For [he showeth here a reason, taken from the just judgements of God, towards the good in this verse, and towards the wicked vers. 22.] the just [1. those that have care and conscience of justice & well doing] shall dwell in the land, [uz. which the Lord hath mercifully given them, for I take it, that he alludeth to the promises made in the law Exodus 20.12. and other places. Yet so, that under the same he meaneth all manner of blessings whatsoever: see Psalm 37.29.] and the upright men [see Psalm 119.1.] shall remain in it [uz. a long season.] Vers. 22. But the wicked shall be cut off from the earth [uz. through the just judgement of God against them for their sins] and the transgressors [i. such as transgress against God and his law] shall be rooted out of it. [under this word, he meaneth, that the wicked shall assuredly, suddenly, and utterly be destroyed: see Psalm 37.36, 38. also Psalm 52.5. And here understand, by these outward and corporal things, inward, spiritual, and eternal, either life or death: and mark that this is usual with him to amplify by the contrary, as Chapt. 1.32, 33. Chapt. 3.35. and in sundry other places.   

Do.  
Vers. 1. Teacheth, to bring with us, a mind ready & prepared to receive good things. Vers. 2. Teacheth us, to have care, faithfully to retain and keep those good things which we have heard and learned. Vers. 3. Teacheth us, to use earnest and continual prayer for the obtaining of all good things whatsoever. Vers. 4. Teacheth us, to spare no labour or cost, for the obtaining of good things, yea the better that the things are which we seek for, the more earnestly to travail therein. Verse 5. Teacheth us, that if we seek for the things of God with that affection, that he requireth, and to the end he commandeth, we shall not lose our labour. Vers. 6. Teacheth us, that the gift of wisdom, knowledge, judgement, and every good gift whatsoever cometh from the Lord. Vers. 7. Teacheth us, Gods great care and singular providence over those that be his. Vers. 8. Teacheth us, that God revealeth knowledge and wisdom unto those that be his, to the end, that they might learn according to the same to direct all their ways. Vers. 9 Teacheth us, that we know nothing of goodness, till God make the same manifest unto us. Vers. 10. Teacheth us, both in the inward man, and in the outward man, to take delight and pleasure in good things. Vers. 11, 12. etc. Teach us, what great benefits, sound and sincere knowledge of God's heavenly will, wisdom shall bring with it, to them, that have attained through God's goodness to the same. Vers. 12. Teacheth us, to avoid all frowardness, whether it be in heart or speech. Vers. 13. Teacheth us, to take heed that we blear not the light, which God hath made manifest unto us. Vers. 14. Teacheth us, to beware of rejoicing in evil and naughtiness, for that is the height and top of all sin. Vers. 15. Teacheth us, that when men delight in crooked ways, they more and more go astray from God in following the lewdness of their own souls. Vers. 16. Painteth out very lively the qualities and conditions of a harlot, or strumpet. Vers. 17. showeth, that in adultery, there is a double transgression committed, one against God, and another against man, which is the husband. Vers. 18.19. Show how dangerous and deadly a thing it is, to have any familiarity or acquaintance at all with light and dishonest women. Vers. 20 Teacheth us, to set good men, in their goodness, before our eyes, to be examples and patterns of good life and conversation unto us. Vers. 21, 22. Set out the difference between the reward of the good and the bad, both in this life, but especially in the life to come.    

CHAP. 3.  

Co.  
IN the other Chapter, the holy Ghost had exhorted men to embrace and obey wisdom, and now because this doctrine is not easily yielded unto, yea man's nature doth wholly rebel against the same, he beginneth new and fresh exhortations, provoking men to earnest and unfeigned embracing of God's word.   

Di.  
THe Chapter may be divided into three parts. In the first he setteth out Di. 1 the use of God's word, which teacheth us to trust in God, to fear and honour him, and patiently to abide his corrections from vers. 1. to the end of the 12. In the second part he citeth promises and blessings, assuring us Di. 2 that all things shall fall out well to them, that subject themselves to God's word and wisdom, from verse 13. to the end of the 26. In the third he laboureth Di. 3 to remove such evils, as might hinder men from embracing God's word and wisdom, as the doing of injury, keeping company with the wicked, etc. setting out the justice of God's judgements against the doing and doers thereof, from verse 27. to the end of the Chapter.   

Se.  
Vers. 1. MY son, [see Chapter 1.8.] forget not thou [uz. at any time] my law [i. my doctrine and instruction: and he calleth it his, not because he was the author of it, but the utterer or penner of it [but let thine heart [wholly and soundly] keep [uz. within it, in respect of knowledge] my commandments [i. both the things that I command, & the words in which I express them.] Vers. 2. For they [i. the not forgetting and keeping of them] shall increase the length of thy days, and the years of life, [i. of thy life. He meaneth not, that the days and terms which the Lord hath set us, shall be lengthened or shortened, but he speaketh it according to the custom of the law, Exod. 20.12.] and thy prosperity. [or as it is in the Hebrew, thy peace, understanding thereby all manner of prosperity, as it is sundry times used in scripture, without which, long time should be but miserable.] Vers. 3. Let not mercy [i. the service and worship of God, prescribed in his law, which he calleth mercy, because God in mercy only made the same manifest unto men] and truth [i. upright and true dealing towards men, commanded in the second table] forsake thee, [uz. at any time, but have them in continual remembrance to do and perform them: see Deut. 5.29.] bind them on thy neck, [uz. as a chain or jewel: see Chapt. 1.9. And he seemeth to allude to that which is written Deut. 6.8. where they are commanded to bind them upon their hands, and to have them as frontlets between their eyes: meaning nothing but the great care, which they should have to remember God's word: see Exod. 13.9. see also verse 21. of this Chapter] and writ them upon the table of thine heart [i. lay them up in thine heart, and think often upon them, as men do those things which they have in writings or tables. Under these two words, binding and writing, and the words joined with them, the holy Ghost meaneth nothing else but this, but that he should continually think upon them in his mind, and speak of them in his talk, that thereby he might be the more provoked to obey them in his works.] Vers. 4. So [i. by this means if thou strive to perform these counsels and commandments] shalt thou find [uz. assuredly and without all doubt] favour [i. acceptation and good liking] and good understanding [i. sound judgement and wisdom, in devising and performing thy matters] in the sight of God [who will accompany thee with his providence] and man. [i. men, as Chapt. 2. vers. 1. whose hearts God would bow to approve and like of all his doings.] Vers. 5. Trust in the Lord [uz. only, and at all times, either in prosperity or adversity] with all thine heart, [i. unfeignedly: for God hateth men of two hearts and hypocrites] and lean not unto [i. trust not in: see Isaiah 36.6.] thine own wisdom [i. man's wisdom, or the wisdom of flesh and blood, whether thou have it in and of thyself, or from others: for it is nothing else but foolishness before God. Roma. 8.6, 7. james 3.15.] Vers. 6. In all thy ways [i. whatsoever thou dost purpose, enterprise or perform,] acknowledge him, [i. steadfastly believe, and unfeignedly confess, that all is done by his exceeding great power, excellent wisdom, and wonderful providence: see to this end David's exhortation to Solomon 1. Chron. 28.9.] and he shall direct thy ways. [i. he shall so govern and guide all thy matters, that thou shalt not be frustrate of thy hope: see Psal. 37.5. also Psalm 55.22.] Vers. 7. Be not wise in thine own eyes, [i. in thine own judgement and opinion: q.d. think not that thine own wisdom is sufficient to dispatch thine affairs withal, without the wisdom and word of God, but beware of such conceits] but fear the Lord, [i. worship and serve him, hanging only upon him] and depart [uz. with speed and unfeignedly] from evil. [i. every thing that is evil: see Psalm. 37.77. job. 1.1.] Vers. 8. So [i. by this means, or as some read it But [uz. fearing the Lord and departing from evil [health [i. all blessings, by one understanding all, either outward or inward] shall be unto thy navel, [i. unto thee thyself, putting one part of the man for the whole man] and marrow unto thy bones. [i. strength unto thy whole man: it is as much, as if under these two terms he should say, both inwardly and outwardly, in body and in mind thou shalt be well affected: but these promises are expressed under an allegory, or allegories, by which the godly, that are fostered in the Church, are compared to children in their mother's wombs, and therefore the word turned here navel, would rather be turned womb or belly: for as by the means of the womb, nourishment is ministered unto them, yea even to the strengthening of the inward parts: so the godly in the Church, are fed and brought up by the faith, knowledge, fear, and obedience 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: so the strength that they have from God, is as the marrow which strengtheneth the bones, and maketh them apt to do good things: see job 21.24. for this phrase.] Vers. 9 Honour the Lord with thy riches, [though I deny not, but that it is to be understood of things given for the maintenance of the Priests and Levites, and of their Sacrifices dedicated to the Lord: yet I would have it to be understood so generally, that look which way so ever our riches might advance God's glory, even that way we should willingly employ the same, understanding by riches, gold, silver, precious stones, etc.] and with the first fruits of thine increase [uz. whether it be of beasts and cattle] to be offered to the Lord, or of the fruits of the earth: see for this Exod. 23.19. also Deut. 26.2. etc. meaning notwithstanding under first fruits, even the best and chiefest of any thing they had, to offer unto the Lord: see Malach. 1.8. etc. Vers. 10. So shall thy barns [i. all thy places, wherein thou layest up thy store, as sellers, warehouses, etc.] be filled with abundance, [uz. of all good things] and thy presses shall burst with new wine. [i. there shall be such abundance and plenty of new wine, as thy presses shall not be able to press it out, but shall break in pieces through the abundance of it: see Deutero. 28. and Malach. 3.10.] Vers. 11. My son, [see Chapt. 1.8.] refuse not [uz. at any hand, as though it were a tedious and hurtful thing unto thee [the chastening of the Lord, [i. such corrections, whether they be outward in the body, or inward in the mind, as the Lord shall lay upon thee] neither be grieved [uz. either against him, or it; as though thou wouldst murmur against him, or repine at it] with his correction: [i. with his fatherly chastising of thee to thy amendment, as may appear in the next verse: see this place largely expounded Hebr. 12.5. etc. and revelat. 3.19.] Vers. 12. For [this is a reason why they should not be faint hearted, or murmur against God in their afflictions] the Lord correcteth [uz. mercifully and graciously] him, whom he loveth; [i. every one whom it pleaseth him of his own good will only to favour and affect] even as the father doth [uz. correct] the child [i. his natural son or daughter] in whom [uz. notwithstanding his correction] he delighteth. [uz. greatly or very much. His purpose is to show, first that afflictions come not upon the godly by chance, but by God's providence and appointment. Secondly, that they proceed not from him, as from one that is angry with us, but are rather tokens of his fatherly love correcting us.] Vers. 13. Blessed is the man [i. he hath abundance of blessings, as Psalm. 119.1. understanding by one many also] that findeth [i. through earnest labour and study obtaineth] wisdom, [i. true and heavenly wisdom] and the man [i. men as before in this verse, to wit, are blessed [that getteth [uz. from the Lord, and through his blessing, by the means mentioned chapped. 2.1, 2, 3, 4. verses] understanding: [i. sound and sincere knowledge of his will revealed in his word.] Ver. 14. For the merchandise thereof [i. both the pains taken for obtaining of it, as the merchants are wont to travail sore for their goods, and the thing itself being once obtained] is better [i. both more profitable, and more of value, and therefore the better to be esteemed] than the merchandise of silver, [i. than the gain or increase that ariseth of silver, though a man might multiply it unto mountains] and the gain thereof [i. the increase that cometh by it] is better [see before in this verse] than gold, [yea then most fine gold: see Psalm. 19.10. The reason is plain, because these things are temporal, but the fruits which she yieldeth are eternal: and this verse comprehendeth a reason, why wisdom should be embraced.] Vers. 15. It [uz. wisdom and understanding] is more precious [uz. in itself, and aught so to be esteemed of them that be truly touched] than pearls: [i. than all sorts of precious stones: see Psalm 119.14, 72.] Vers. 16. Length of days [uz. of a man's life: q.d. long life: see verse 2. of this Chapter] is in her right hand, [i. in her power to give to all those that apprehend and take hold of her] and in her left hand [i. on the other side of her, are] riches and glory [i. abundance of other worldly blessings whatsoever. I take it that wisdom is set out here, as some honourable woman or great parsonage, that with both hands giveth good things to such as follow her: q.d. she hath all good things in her, and doth with both hands (i. plentifully bestow the fame) understanding also by these outward blessings, inward and spiritual no doubt, else were the other outward of no great value to account of.] Vers. 17. Her ways [i. the courses and orders that she taketh and prescribeth] are ways of pleasure, [i. are pleasant ways, so that a godly man shall take great pleasure to be conversant in the same] and all her paths [by paths he understandeth the same, that he did by peace before] prosperity: [or as it is in the Hebrew peace, that is, abounding with all manner of prosperity: see verse 2. of this Chapter. It is worth the noting, that he saith the ways of wisdom, are not only pleasant, but prosperous and safe: for there are many ways which are pleasant, but yet dangerous; and on the other side, there are many safe, but yet without pleasure; but in the ways of wisdom, we shall find both these commodities.] Vers. 18. She [i. wisdom] is a tree of life [i. a tree that giveth life, and quickeneth: or as one interpreteth it, a most assured sign of eternal life: whatsoever it is, he alludeth no doubt, to the tree mentioned, Genes. 2.9. also Genes. 3.22.] to them [i. to all them] that lay hold on her [uz. surely, never letting their hold slip, for so much I suppose the Hebrew word may well import] and blessed is he [uz. of what state or condition so ever he be: see verse 13. of this Chapter] that retaineth her [uz. fast and sure with him, having an earnest care and endeavour never to let her go.] Ver. 19 The Lord [uz. himself] by wisdom [i. by his eternal word: see Chapter 8.30.] hath laid the foundation of the earth [i., hath founded it so firmly, that it shall not be moved: see Psalm 102.25. also Psalm 104.5.] and hath established the heavens through understanding. [i. by his eternal wisdom he hath established them and all the powers thereof, in that comeliness and beauty, that we now see] Vers. 20. By his knowledge the depths are broken up, [by depths he understandeth 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 [uz. of the air] drop down the dew [uz. from heaven: and here he speaketh of dew, because it is very profitable for the increase of trees, herbs, plants, etc. Giving us to understand hereby, that all things are directed and kept in their courses, by the eternal wisdom, knowledge, and providence of almighty God.] Vers. 21. My son, [see Chapter 1.8.] let not these things [i. neither wisdom nor knowledge itself, nor the reasons which I have used to move thee to obey it] depart from thine eyes, [i. be never forgotten of thee, because we best remember those things that are in our sight] but observe [i. diligently mark] wisdom and counsel, [i. that wisdom and counsel, which alone is true and holy, that thou mayest be acquainted with it, and be partaker of the fruits of it.] Verse 22. So [i. by that means, and after that sort received] they [i. the wisdom and word of God] shall be life unto thy soul, [i. shall quicken thee in the inner man, and shall be as it were the seeds and nourishments of eternal life in thee] and grace [i. comeliness, and an ornament] unto thy neck. [i. to thy whole man, or to thee thyself, a part put for the whole: see also Chapter 1. verse 9] Vers. 23. Then [uz. when thou shalt be thus instructed] shalt thou walk safely by thy way, [i. thou shalt prosperously perform whatsoever thou hast to do] and thy foot shall not stumble. [uz. so that thou shouldest be grievously hurt thereby: q.d. all things, which thou attemptest, shall have good success, and thou shalt live peaceable, and plentifully] Vers. 24. If thou sleepest [uz. in any place, either in thy'ded or else where] thou shalt not be afraid, [uz. of any hurt or evil that may decide thee: because thou stayest thyself upon his power and providence, that neither slumbereth nor sleepeth] and when thou sleepest [uz. in any place, as before] thy sleep [i. the sleep that thou shalt take, and shall be given thee from God] shall be sweet [i. comfortable and profitable unto thee] Vers. 25. Thou shalt not fear [i. thou shalt not be astonished or overcome with fear] for any sudden fear, [i. for any thing that coming suddenly upon men doth commonly make them afraid, and as it were take away their wits and spirits from them] neither for the destruction of the wicked [i. that great destruction that shall come upon the wicked: for then the Lord will either miraculously deliver thee, or else howsoever thy body fall with the wicked, yet thy soul, yea and thy body also at the last shall be received into everlasting joy] when it cometh: [uz. fiercely, and suddenly upon thee: see Chapter 1.27.] Vers. 26. For the Lord shall be for thine assurance, [i. he shall be in stead of a defence, and an assured place of refuge unto thee] and shall preserve [uz. by his almighty power] thy foot [i. thee thyself: a part for the whole: and yet he doth not without cause use this speech, because things are many times taken by the foot] from taking. [i. that thine enemy shall not catch thee, or thou thyself stick fast in any manner of evil: see for all these promises, Psalm 91. vers. 1, 2, etc. where thou shalt find the like things almost.] Vers. 27. Withhold not the good [uz. which thou hast of another man's] from the owners thereof, [i. from them to whom it belongeth, as by the way of debt, or of Christian duty, as in giving alms, counseling, etc.] though there be power in thine hand [i. though thou be presently and fully able] to do it. [i. to hurt him and harm him, by the detaining of that, which doth appertain unto him.] Vers. 28. Say not thou unto thy neighbour [uz. when he is in distress and need] go [uz. from me now] and come again, [uz. another time, as we are wont to say] and to morrow [i. some other time hereafter] will I give thee, [uz. somewhat toward the relief of thy need: see james 2.16.] if thou have it. [uz. in thy power and keeping: he meaneth the same thing, that he did in the other sentence, saving that he teacheth not only to do well, but quickly and with speed to do well: for as it is in the Proverb, he doth a double good turn, that doth a good turn in good season: and again, the favour that cometh too late, is little or nothing worth.] Verse 29. Intent none hurt [uz. by thought, word, or deed, but specially in thought, for if that be repressed, the rest will easily be beaten down] against thine neighbour, [i. against any: but chief against those that dwell about thee, and have dealt friendly with thee] seeing that he doth dwell [uz. as he supposeth and thinketh] without fear [uz. of any hurt from thee: meaning, that he doth not so much as suspect, that thou wilt do him any harm] by thee. [i. nigh unto thee, and thy house.] Vers. 30. Strive not [uz. either by private quarreling, or public justice] with a man [i. with any man, or sundry men, as verse 13. of this Chapt.] causeless, [i. without just and good cause why,] when he hath done thee no harm [i. injured or wronged thee, either by word or deed. He meaneth that we should not without cause debate any matter with any man, specially with him that hath wrought no evil against us: for it is a great offence, and will utterly overthrow humanity and fellowship, to complain of one, and to thunder out against him, that hath nothing at all offended him: and yet in the mean while, no law of God or man forbiddeth us, to expostulate either privately or publicly, before the Magistrate with him, which hath offended and wronged us, yea to convince him of the injury if we be able, always provided, that we do it not, with a revenging mind, nor burst forth into private revenge.] Vers. 31. Be not envious [uz. either inwardly or outwardly] for the wicked man, [i for the good success, and abundance of prosperity, that thou seest him to enjoy: see Psalm 37.11.] neither choose any of his ways: [i. follow not his order and trade of life: he yieldeth a reason in the next verse, why he would not have men to do so.] Vers. 32. For the froward [uz. person, understanding by this term, one that regardeth not admonition, but giveth himself to all violence, cruelty and oppression] is an abomination unto the Lord, [i. the Lord hateth, abhorreth, and cannot abide such a one: see Psalm 37.20.] but his secret is with the righteous. [i. continually abideth with them: understanding by secret, a most close, but yet most familiar communicating of his good will towards them, as may appear by the verses following.] Vers. 33. The curse of the Lord [i. just plagues and punishments sent from God: see Malach. 2.2. etc.] is in the house of the wicked, [i. continueth & abideth there, howsoever they seem to abound and flourish in all worldly wealth] but he blesseth [uz. continually with his favour] the habitation of the righteous. [i. not only the place where he dwelleth, but even him himself, and all that he hath.] Vers. 34. With the scornful [i. such as give themselves to jesting, scoffing, and contempt of all goodness] he scorneth, [i. he laugheth at them, or mocketh them, and deceiveth their hope: see Psalm 2.4. also Psalm 18.26. Proverb. 1.26.] but he giveth [uz. freely, and of his own mercy] grace [i. all manner of goodness both outward and inward] to the humble. [i. such as think lowly of themselves: see james 4.6. also 1. Pet. 5.5.] Vers. 35. The wise [i. such as are instructed with heavenly wisdom] shall inherit glory, [i. shall have renown and good report as a perpetual inheritance] but fools [uz. shall inherit or possess] dishonour [i. shame and contempt, and that before God and man] though they be exalted, [i. how much soever they be exalted, by their flatterers and clawbacks. Others read this latter part thus] but shame taketh away the foolish. [i. it carrieth both them and their hope away in a pinch of time, or twinkling of the eye as it were. The other sense and reading, is in my judgement, as good as this, if not better.   

Do.  
Vers. 1. Teacheth us, to have good counsels in continual remembrance, to the end we may be guided thereby. Vers. 2. Teacheth us, that all blessings shall be to such as obediently walk in the law of the lord Vers. 3. Teacheth us to have care and conscience of the performance of our duties towards God and our brethren. Vers. 4. Teacheth us, that obedience to the word, maketh us acceptable before God and man. Vers. 5. Teacheth us two things: first, unfeignedly to hang upon the Lord: secondly, not to trust in ourselves, or any thing that is in us. Vers. 6. Teacheth us, that the mean to have all our ways and works blessed, is to believe and confess Gods wonderful power and providence. Vers. 7. Teacheth us, first not to stand too much in our own conceits: secondly, that Christianity consisteth of doing good, specially to Godward, and of abstaining from evil. Vers. 8. Teacheth us, that obedience to God procureth all blessings. Verse 9 Teacheth us, that this is one principal end of our riches, to refer them to the advancement of God's honour and glory. Verse 10. Teacheth us, that God is no niggard in his gifts to his servants. Vers. 11. Teacheth us, not to murmur or repine against GOD, for his fatherly corrections upon us. Verse 12. Teacheth us, that God's visitations upon his children, are testimonies, not of his displeasure, but of his great good will toward us. Vers. 13. Teacheth us, that true blessedness consisteth in sound and holy wisdom. Vers. 14. Teacheth us, that God's word must be preferred before all earthly treasure. Vers. 15. Teacheth us that nothing in the world is matchable with the holy wisdom that we learn out of God's word. Vers. 16. Teacheth us, that long life, riches, estimation, etc. they are Gods gifts. Vers. 17. Teacheth us, that true pleasure is no where else to be found, but in the heavenly wisdom. Vers. 18. Teacheth us, that there is no true life, without the knowledge of Gods will revealed in his word. Vers. 19, 20. Teach us, that all the things in heaven, and earth, are guided in their natural course, by the power and providence of God. Vers. 21. Teacheth us, that it behoveth us to have God's word in continual remembrance. Vers. 22. Teacheth us, that there is neither true life, nor true glory in this life, without sound and sufficient knowledge of God's heavenly wisdom. Vers. 23. Teacheth us, that if we live by the line and rule of the word, we cannot do amiss. Verse 24. Teacheth us, that if God's word be once rooted and grounded in our hearts, our sleep and all things else shall be sweet and pleasant unto us. Vers. 25, 26. Teach us, that staying ourselves steadfastly upon the truth of God's providence, and promises, no hurtful thing shall be able to dismay us. Vers. 27. Teacheth us, not to do injury, though we be able to do it. Vers. 28. Teacheth us, not to defer and put off doing of good, when we are able to perform it. Vers. 29. Teacheth us, not to hurt any, specially such as are tied to us, by the bond of friendship, neighbourhood, or such like. Vers. 30. Teacheth us, to avoid all manner of quarreling and contending, either public or private. Vers. 31. Teacheth us, not only not to grudge at the wicked men's prosperity, but also not to be drawn thereby to allow or like of their evil behaviour. Vers. 32. Teacheth us, that as the Lord can at no hand away with the wicked: so he greatly delighteth in the good, and is familiar with them. Vers. 33. Setteth out the unlikely reward that the good and the bad receive of the lord Vers. 34. Teacheth us, first that the wicked shall not carry their sins away without punishment: secondly the way to obtain grace from God, is to humble ourselves unfeignedly, both before him and our brethren. Vers. 35. Teacheth us, that howsoever flatterers exalt fools, yet they shall inherit dishonour; and again, that howsoever the wicked oppress God's children, yet they shall be truly honoured and exalted.    

CHAP. 4.  

Co.  
HE proceedeth in this Chapter, as in the other before, to exhort men to delight in, and to seek after heavenly wisdom. In deed he doth it in other words and sentences, but that is, that we should not be weary of the oft repeating of one and the self same thing. And yet if we would look unto it, this often exhortation is profitable for us, who are carried hither and thither from it, with sundry matters, and are as it were benumbed and frozen, from careful seeking after heavenly wisdom.   

Di.  
THis Chapter may be divided into four parts. In the first he laboureth Di. 1 to make his hearers and readers attentive and favourable to his cause, and that partly from the doctrine which he propoundeth, and partly from the example of the author: and this reacheth from verse 1. to the end of the 4. In the second he exhorteth men carefully to labour for the attainment Di. 2 of wisdom, showing certain reasons, and alleging sundry promises, the better to persuade them thereto: and this reacheth from vers. 5. to the end of the 13. In the third he teacheth the godly to take heed and Di. 3 to beware of the way of the wicked and their conversation, showing certain reasons also of that doctrine of his: from verse 14. to the end of the 19 And in the last part he provoketh men to hearken reverently to Gods Di. 4 word, and to put away from them frowardness, & every other thing, which might hinder the great work of God in them: from verse 20. to the end of the Chapter.   

Se.  
Vers. 1. Hear [uz. with the ears, both of your understanding and mind] O ye children [before he spoke to them, in the name of one: as Chapter 1.8. Chapter 2.1. Chapter 3.1, 11, 21. Now he speaketh unto many, understanding hereby all the favourers and lovers of wisdom, whom he instructeth, as a father doth his children, delivering them wholesome precepts] the instruction of a father, [i. the instruction that your father giveth you, according to his duty] and give care [uz. diligently and attentively] to learn [uz. from him, both by word and example] understanding, [uz. of the heavenly and holy wisdom.] Vers. 2. For I do give you [i. deliver and teach unto you] a good doctrine: [i. a wholesome, profitable, and pleasant doctrine] therefore [uz. because it is good] forsake ye not [uz. at any hand, or by any means] my law, [i. the things that I command you: meaning, that he would not have them in their lives and conversation to departed from the same. Now he calleth it his law, not because he was the author of it, for that title properly belongeth to God, but because he was his instrument to utter and declare the same.] Vers. 3. For I [uz. myself: q.d. I lay no other burden upon you, but that which I have borne myself in the time of my youth: and so he commendeth his doctrine from his own example] was my father's son, [i. tenderly and dearly beloved of him, in so much that I was seldom or never out of his presence] tender and dear in the sight of my mother. [q.d. I was also dearly beloved of her: the word that is turned here dear, importeth, only son, as you would say, that is chief beloved above the rest, and brought up with a singular affection, and not as though his mother had had no more, for we see the contrary 1. Chron. 3.5.] Vers. 4. When he taught me [uz. as I do you now the father's duty, consisting specially in the instruction of his children. How David performed this duty see 1. Chron. 28.9.] and said unto me, [uz. in the words following] let thine heart hold fast [uz. so fast, that they be never pulled out of the same by any means: q.d. have continual care of them, and remembrance to keep them: see Chapt. 3.1.] my words [i. both my speeches, and the matters comprised therein] keep my commandments [i. the things which I command thee, keep them I say; that is, labour to keep them, by thought, word, and deed, and thou shalt live: [uz. both in this life, and in the life to come. And here I suppose that David's words or speech do end (howsoever some would have them to be continued to the end of verse 9) Solomon building the exhortations following upon these speeches.] Vers. 5. Get wisdom [i.; take all pains to obtain heavenly wisdom] get understanding: [i. sound and sincere judgement in the same] forget not, [uz. at any time: see Chapt. 3.1.] neither decline [i. go aside either on the right hand or on the left, Deutro. 5.37.] from the words of my mouth. [i. from the good things which I have spoken and uttered.] Vers. 6. Forsake her not, [uz. by any means: speaking of wisdom: see verse 2. of this Chapter] and she shall keep thee: [uz. from all danger or hurt] love her [uz. unfeignedly and with a sincere affection] and she shall preserve thee. [uz. safe and sound: see Chapter 2.11.] Vers. 7. Wisdom is the beginning: [uz. of all goodness: for this word beginning, see Chapt. 1.7.] get wisdom therefore [q.d. seeing she is so excellent, spare no pains to attain her] and above all thy possession get understanding, [q.d. do not only prefer it before all the riches thou hast, but have such a desire to obtain it, that thou wilt be ready to adventure all thy goods, and to spare no cost for the achieving of it: see Math. 13.44.] Vers. 8. Exalt her, [uz. both in judgement and speech: meaning, that he would have his children to prefer her before all] all she shall exalt thee, [uz. both before God and man, and that with true glory and exaltation in deed: this seemeth to be spoken according to 1. Sam. 2.30.] she shall bring thee [i. advance thee] to honour [i. to great and true honour] if thou embrace her. [uz. willingly and unfeignedly.] Vers. 9 She [i. wisdom rightly embraced and apprehended] shall give [uz. freely] a comely ornament unto thy head [see Chapter 1.9.] yea she shall give thee a crown of glory [q.d. she shall plentifully crown thee with exceeding glory.] Ver. 10 Hear [see verse 1. of this Chapter] my son, [see Chapter 1.8.] and receive [uz. with reverence and readiness] my words, [i. the speeches and matters which I utter: see verse 5. of this Chapter] and the years of thy life shall be many. [i. thou shalt live many years through God's favour, & the obedience of his truth: see Chapter 3.16.] Vers. 11. I have taught thee in the way of wisdom, [q.d. that that I have spoken, hath tended all & every part of it, to bring thee the high & ready way to true and holy wisdom] and led thee in the paths of righteousness. [i. I have been a guide unto thee, to every good & righteous thing: see Psalm 23.3.] Vers. 12. When thou goest [uz. about thy affairs and businesses] thy gate [i. the way that thou shalt go or walk in] shall not be strait, [i. dangerous; for strait and narrow ways are commonly perilous: see Psal. 18.36.] and when thou runnest [q.d. yea though thou runnest, or makest haste to dispatch thy matters] thou shalt not fall. [uz. to hurt thee any manner of way. The holy Ghost meaneth, that he shall altogether prosper, and not be overthrown with any adversity: see Psal. 1.3. Also Psal. 91.11. q.d. whatsoever thou takest in hand, shall be without danger of hurt or loss, yea though thou go about it very hastily, yet shall it fall out well unto thee, if thou follow the paths of that wisdom, which I teach thee.] Vers. 13. Take hold [i. lay sure and fast hold] of instruction, [i. of that instruction which is given thee, or else he understandeth by instruction, wisdom itself] and leave not, [i. let not go thy hold for any thing, but continue it] keep her [uz. with thee continually] for she is thy life. [i. the guider and governor of thy life, whether it respect God or man: for by it must we be ruled, both in matters of manners and faith. Vers. 14. Enter not into the way of the wicked, [i. do not so much as begin to follow their order and course of life, for hardly can a man be reclaimed, that hath tasted of the pleasures and deceitfulness of sin] and walk not in the way of evil men: [i. follow not their wicked and ungodly conversation. He dissuadeth men from haunting or using the ungodlies company: see Chapt. 1.15. Chapt. 3.31. also Psalm 1.1.] Vers. 15. Avoid it, [uz. as much as thou canst: yea abhor it, and set thyself against it, as thou wouldst against infection or poison] and go not by it, [i. come not nigh it, for fear thou be taken and snared with it] turn from it [uz. with all speed possibly, if thou hast so much as set but one foot forward toward it] and pass by: [uz. lightly, or not at all regarding it. He speaketh the same matter in sundry terms, but yet not without great emphasis or force.] Vers. 16. For they cannot sleep [uz. soundly or sweetly] except they have done evil, [i. performed some mischief against some other men] and their sleep departeth [uz. from them] except they cause some to fall: [uz. into their snares: either by violence, or flattery, or both. He noteth a wonderful desire that they have to work wickedness, that can neglect or break sleep, one of the necessary means to maintain man's life by, to perform it: and it seemeth to be a metaphor or a similitude, taken from men that are empty stomached, who can hardly sleep, but for want of meat are ever and anon awaked: as if he should say, even so do these: for they prefer ill doing before meat and drink, as the other in greediness do meat before sleep: and therefore never rest, unless they themselves commit some wickedness, or draw on others to do it.] Vers. 17. For they eat [that is to say, with greediness and great pleasure] the bread of wickedness, [that is, not only bread gotten by wicked means, and cruel oppression, as the note in the Geneva Bible goeth: but also he meaneth that it is banqueting dishes and dainties to them, to do wickedly] and drink [uz. with great pleasure and delight] the wine of violence: [i. they take as much pleasure in all manner of violence, as in most strong, sweet and pleasant wines. And mark that he here useth this fine similitude, because he had before made mention of sleep, which ariseth of such vapours from the stomach, as after meat taken, ascend into the brain; it is therefore as much q.d. they sleep not soundly and sweetly, till such time as they have received this meat. Besides, as the meat is turned into the very nourishment and substance of it that useth it: so these are nourished with wickedness, yea they are compacted wholly of it, and that maketh them to sleep, or else they would not sleep.] Vers. 18. But the way of the righteous [i. the life and conversation of such as fear God] shineth as the light [uz. either of the morning, or of the sun] that shineth more and more [uz. clearly even until the noontide] unto the perfect day. [i. until the noontide (as before) which is the clearest part of the day: meaning, that the godly grow forward daily in the wisdom and fear of the Lord, even as the sun, till it come to be full South.] Vers. 19 The way of the wicked [i. their life and conversation] is as the darkness, [i. fearful and most perilous, because darkness, unless it may be turned into light, which the reprobate can never look for, bringeth with it great horror and danger] they know not [uz. so far of are they from being able to shun or avoid their judgements] wherein [i. into what danger and mischief] they shall fall. [uz. suddenly and certainly.] Vers. 20. My son [see Chapt. 1.8.] hearken [uz. diligently] unto my words, [i. the things that I shall speak and utter in my words: see vers. 4.10. of this Chapter] incline thine ear [i. be priest and ready with attention to mark] unto my sayings, [this doubling of one and the self same thing, setteth out the great love of the holy Ghost, and our wonderful dullness to conceive any good thing.] Vers. 21. Let them not departed from thy eyes [see Chapter 3.21.] but keep them [uz. safely and steadfastly] in the midst of thy heart: [i. within thy heart: q.d. hide them deeply and surely in thy mind, as Chapter 2.1. In these two verses he mentioneth three principal parts of man's body, the ear, the eyes, & the heart, that he might thereby teach us, to lend all our senses thereto, and to occupy all our affections about that: and yet we must specially understand him of the ears and eyes of the mind.] Vers. 22. For they [i. the words of holy wisdom and counsel] are life [i. are effectual means of right life in this life, and of eternal life in the life to come: see Chapter 3.18, 22. also verse 13. of this Chapter, in which respect it is called the word of life, Philip. 2.16.] unto those [i. unto all those of what state and condition so ever they be] that find them, [i. obtain them, hearing them, laying them up in their hearts, and performing them] and health unto all their flesh. [i. it shall bring soundness unto their whole man. And note, that by these outward blessings there are signified inward and spiritual blessings also: see Chap. 3.8.] Vers. 23. Keep thine heart [uz. from filthiness, corruption and sin] with all diligence, [i. be more diligent to watch and keep it, than any other thing whatsoever: meaning, by keeping of his heart, a watching over it, a trying of it, and endeavour to purge it from the evil that is in it, or else might otherwise assault it] for thereout cometh life. [i. as it is the fountain of natural life, so it should be the fountain of good life in this world: for the heart and purging of it, see Math. 12.35. also Math. 15.18, 19] Vers. 24. Put away [uz. by all means thou canst] from thee [i. as far as thou mayst] a froward mouth, [i. a mouth that speaketh froward things: for otherwise the mouth is not froward of itself] and put wicked lips far from thee. [i. let not thy lips utter wicked things: because the mouth, lips, and tongue, are hardly ruled, he doubleth his exhortation: see james 3.2, 3. etc.] Vers. 25. Let thine eyes behold the right, [i. right, good, & holy things only, looking upon nothing, wickedly, indirectly, or inconstantly: see Psal. 119.37. also job. 31.1.] and let thine eye lids direct thy way before thee. [i. let not thine eyes be wandering hither and thither, for than thou shalt easily go out of the way. It is a metaphor taken from travailers or runners, whose eyes must not wander hither and thither, but attend diligently upon their way and journey.] Vers. 26. Ponder [uz. diligently and carefully, to see whether they be right yea or no] the paths of thy feet: [i. all thy endeavours and actions: which things the scripture doth many times attribute to the feet, because they are instruments to carry us about the doing of them] and let all thy ways [i. all thy affairs and whole life, and conversation] be ordered aright. [i. have an eye that they may be rightly guided by the rule of holy wisdom and God's word. Mark how in these four verses 23, 24, 25, 26. the holy ghost requireth, that our mind be upright and pure from evil: secondly, that our words be holy and good: thirdly, that our eyes be chaste: and lastly, that our endeavours and actions be holy.] Vers. 27. Turn not [uz. from the right way of the word of God] to the right hand or to the left, [i. to any side, whether it be of thine own devise, or of other men's corruptions] but remove thy foot from evil. [i. from all manner of evil, of what sort, or in what persons soever; understanding by removing the foot, a quick & speedy departure from it. And I take this to be the conclusion of the former doctrines: q.d. show thyself upright in all things, and a most diligent observer of that way, which God himself hath commanded: see Deutero. 4.2. also Deutero. 5.32, 33. see also verse 5. of this Chapter.   

Do.  
Vers. 1. Teacheth us: first, that it is parent's duty to teach their children: secondly, that is children's duty to hearken reverently, and to perform diligently the good things taught them. Vers. 2. Teacheth us, that parents must propound nothing but good & holy things to their children. Vers. 3. Teacheth us, that the care which our parents have had over us, should be an argument to provoke us to have the like care over our children. Vers. 4. Teacheth us, to lay up God's law within our hearts, and to keep it so sure there, that nothing may pull it from them. Vers. 5. Teacheth us, to take all labour and pain, that we may attain heavenly wisdom. Vers. 6. Teacheth us, that whosoever is endued with true wisdom indeed, shall be kept safe and sound from perishing by any hurts. Vers. 7. Teacheth us, that wisdom must be preferred before all treasures and possessions whatsoever, or else she is not rightly esteemed. Vers. 8. Teacheth us, that the way to come to true honour & preferment, is reverently to esteem & to seek the exaltation of God's wisdom and word. The same doctrine doth verse 9 deliver. Vers. 10. Teacheth us, that long life is a blessing given from God to his children, for the care and conscience that they have of obedience. Vers. 11 Teacheth us, that parents should be good guides and teachers unto their children. Vers. 12. Teacheth us, that all things shall prosper with them which unfeignedly embrace God's wisdom. Vers. 13. Teacheth us, to take sure hold, and to continue in the care of holy wisdom. Vers. 14.15. Teach two things: first, that the company and fellowship of the wicked is very dangerous: secondly, that we should take heed, that we come not at any hand nigh unto it. Vers. 16. showeth, that the wicked are so set on mischief, that the very desire they have to do it breaketh their sleep Vers. 17. That to perform wickedness, is meat and drink to the ungodly, and that they take as great delight and pleasure in the one, as in the other. Vers. 18. Doth not only show the great difference, that God in his account maketh between the good and the bad, but also teacheth, how that the faithful do daily proceed and grow up in all goodness. Vers. 19 Teacheth us, that the wicked are ignorant of their own destruction, & therefore use no means to prevent it. Vers. 20. Teacheth young folks and children to be attentive to the words of good counsel and exhortation. Vers. 21. Teacheth them, to keep them in continual remembrance, to the end they may do them. Vers. 22. Teacheth us, that there is no health, soundness, or life indeed, without the knowledge and obedience of God's truth. Vers. 23. Teacheth us, to have a special eye to the guiding and cleansing of the affections, and corruptions of our heart: and to begin first there, because it is the seat and fountain from whence all things flow. Vers. 24. Teacheth the bridling of our tongues and words, and also to put away from us frowardness, and hastiness of speech. Vers. 25. Teacheth us, to master our eyes, because they are the shop windows, by which wickedness is conveyed into our hearts. Vers. 26. Teacheth us, narrowly & nighlie to look unto our steps: and by this particular enumeration of sundry, we may learn this general doctrine, that all the parts and actions of our bodies, should be directed to the advancement of God's glory, and the good of others. Vers. 27. Teacheth us, in all our actions and affairs to keep even that kingly broad way which the Lord hath sanctified, and set forth unto us in his word.    

CHAP. 5.  

Co.  
THe holy Ghost proceedeth on in exhortation of men to embrace wisdom, showing by the effects and fruits, which it will bring forth, that it is a very notable thing and worthy to be had in great regard and account: so that I take the beginning of this Chapter, to be the continuance of that exhortation that was begun, Chapter 4.20. because the first verse differeth little or nothing from it, either in words or matter: as plainly appeareth to him that will look into it.   

Di.  
I Suppose this Chapter may very well be divided into two parts. In the Di. 1 first, after his exhortation to attention, he showeth how dangerous a thing whoredom is, exhorting men in time to beware, lest afterwards they repent too late, from verse 1. to the end of the 14. In the second, he putteth Di. 2 down sundry instructions, as that men should live of their own, that they should avoid prodigality, keep them to the wives which God hath given them, and pronounceth the overthrow of the wicked: from verse 15. to the end of the Chapter.   

Se.  
Vers. 1. MY son, [this is sundry times expounded before, and namely Cap. 1.8.] hearken [uz. diligently, and that not with thy bodily ears only, but with the ears of thy mind] unto my wisdom, [i. unto that wisdom which I teach thee,] and incline thine ear [uz. earnestly and attentively] unto my knowledge, [i. unto the things which I utter, not only savouring of knowledge, but tending also to this end, to bring thee to wisdom and knowledge: see Chapt. 4.20.] Vers. 2. That thou mayest regard [i. esteem, and that rightly, to thine own good and profit] counsel, [uz. in disposing and performing of thy things, that thou be not deceived] and thy lips observe knowledge: [i. keep it: yet so, that thou mayest utter the knowledge which thou hast obtained by my rules: he meaneth, that he might use and declare wisdom, both in his works, & in his words] Vers. 3. For the lips [these words must be set against the former commandment: q.d. hearken unto me, and not unto the counterfeit words of an harlot: and why so? for though she speak fair, yet she will destroy thee in the end: and by lips, he understandeth words, because that by the lips they are uttered: see Chapt. 4.24. [of a strange woman [i. of an harlot: see Chapt. 2.16.] drop as an honey comb [i., seem to have plenty of pleasure and sweetness in them] and her mouth [i. the words of her mouth: see Chapt. 4. 24.] is more soft than oil: [uz. in outward appearance and show: meaning by this manner of speech that they seem outwardly gentle and sweet, but they are indeed sharp and bitter.] Vers. 4. But the end of her [i. not only of her herself, but of those which communicate with her] is bitter as wormwood, [i. is most bitter, for there are few things more bitter than it: and in this place he seemeth to allude to the constitution of the body, as though that a harlot were comely in the foreparts; but most filthy and vile on the back] and sharp as a two edged sword, [i. she woundeth deadly, as a sharp two edged sword doth, which may soever it strike: see Chapter 2.18, 19] Vers. 5. Her feet [i. her devices and deeds: see Chapt. 4.26.] go down to death, [or, to the grave: q.d. she, and those that she carrieth after her, are as nigh to destruction, as they whose feet are at the graves brink, and ready to be put into it: see Chapt. 2.18.] and her steps take hold on hell [i.. carry herself and others that follow her, headlong thither: the holy ghost meaneth, that she and her companions run with haste to destruction, both of body and soul.] Vers. 6. She weigheth not [i. she little or nothing at all regardeth] the way of life, [i. of true and holy life here, which indeed leadeth to life eternal] her paths are movable, [i. her orders and ways are uncertain: one while she useth one way, and another while another way] thou canst not know them. [uz. for the variety and uncertainty of them. Some read it otherwise, & give another sense; but me thinketh this is plain.] Vers. 7. Hear [see Chap. 4.1.] ye me [uz. counseling, teaching, & instructing you] now [i. while I instruct you, and you have time to learn] therefore [q.d. seeing the dangers are so great, hearken to my counsel] O children, [i. see chap. 4.1.] and depart not [uz. at any hand, or on any side] from the words of my mouth; [i. from the precepts I give you, and the rules which I utter and speak unto you: see Chapt. 4.5.] Vers. 8. Keep thy way far from her, [q.d. come not nigh her, for there is infection and contagion with her company: see Chapter 4.14, 15. for the phrase, or manner of speech] and come not near the door of her house, [i. be so far off from having familiarity with her, that look thou come not into her house, nor once draw nigh to her door.] Vers. 9 Least [this verse and some others following contain reasons, why men should fly from whores and whoredom] thou give [i. bestow, and that with present pleasure, though pain ensue] thine honour [i. whatsoever within thee or without thee may make thee honourable or esteemed, as the flower of thy age, the comeliness of thy body, yea and thy body, thy strength, wit, riches, etc.] unto others, [i. to the harlot herself, the children begotten by her, and those that appertain unto her] and thy years [i. thy young years, and the best part of thy life] to the cruel, [i. to the harlot who is cruel, for she consumeth both men's substance, and the powers both of their bodies and minds.] Vers. 10. Lest the stranger [uz. whom thou knowest not] should be filled with thy strength, [i. with goods and riches which thou hast gotten through the strength of thy body] and thy labours [i. the things that thou hast laboured for, as wealth, money, household stuff, etc.] be in the house of a stranger, [i. in his possession and keeping, serving to deck up his house, and not thine own, this is another reason.] Vers. 11. And thou mourn [uz. piteously and grievously, as one that roareth for pain] at thine end, [i. either at the end of thy life, or else when thou beginnest to finish and end that wicked course] when thou hast consumed [i. utterly wasted, and that through whores and whoredom] thy flesh and thy body, [i. thou thyself being consumed so, that both thy bones and marrow, be as it were eaten up, either with unsatiable satisfying of thy filthy mind, or with grievous diseases which follow that sin, and all thy wealth and substance utterly wasted, with whatsoever appertaineth unto thee.] Vers. 12. And say, [uz. when thou art thus spoiled: here is an excellent description of one that doth somewhat late repent him of his evil] how [i. how much] have I hated [uz. even from my heart, utterly contemning and despising the same] instruction, [uz. given me by such as loved me, and my welfare] and mine heart despised correction? [he meaneth not by correction, bodily chastisement; but the word of exhortation & sharp reproof, by which God went about to correct & amend men; but he could at no hand away with it.] Vers. 13. And have not obeyed [uz. either inwardly in thought, or outwardly in word or deed] the voice [i. the words and sayings, and the good things which by those words they delivered unto me] of them that taught me, [uz. good and holy things: q.d. how have I refused even God himself, & the good means that he appointed for my reformation and bettering?] nor inclined mine ear [i. I showed not myself attentive, or willing to learn] to them that instructed me, [uz. in all good ways, which I did forsake: he repeateth the same thing, that is, his own contempt, the more to express his perverseness and frowardness.] Vers. 14. I [uz. myself] was almost brought [uz. thorough mine own folly and sin] into all evil [i. into all misery, that possibly could fall upon a man in this life] in the midst of the congregation and assembly. [i. openly and before all men, so that they might easily behold my state: he speaketh this, because private and secret miseries are better borne, than such as are open.] Vers. 15. Drink the water of thy cistern, [i. take heed of wrongful getting, and wicked using other men's goods: look that thou use thine own, & that lightly: he alludeth to the custom of the people of Israel, amongst whom there was great abundance of pits, cisterns, and wells for the use of water for themselves: which thing at this day is observed (as writers affirm) in Venice, and some places thereabout] and of the rivers [uz. of water which flow] out of the midst of thine own well. [uz. which thou hast in possession, and doth truly belong unto thee.] Vers. 16. Let thy fountains flow forth, [uz. from thee unto others] and the rivers of waters [uz. which thou hast at thy use & commandment] in the streets, [i. openly and publicly; that other men may glorify God thereby, and be stirred up to do the like.] Vers. 17. But let them [i. the goods that God hath blessed thee withal] be thine, [i. appertain unto thee, as in the right possession whereof God hath placed thee] even thine only, [he meaneth not, but that others also should have the use of them, as need requireth, but that he would have the special propriety to rest in him, avoiding always prodigality] and not the strangers with thee. [q.d. bring not to pass, by thy folly and sin, that being carried away, through lust and liking, thou shouldest waste thy goods abroad, and suffer them by that means to be bestowed upon strangers. For the word stranger, see verse 10. of this Chapter.] Vers. 18. Let thy fountain be blessed, [uz. from God, understanding by fountain, the graces that God hath bestowed upon him: q.d. have a care, that the blessings which thou hast received from God, may be used to his glory, and the good of others, specially of his servants] and rejoice [uz. lovingly and comfortably, and that all the days of thy life] with the wife of thy youth: [i. either with her, that thou didst marry in thine own youth, or else didst marry, she being young: for in the days of youth men are more inclined to love, and that love is faster set.] Vers. 19 Let her be [uz. in thy judgement, & to thee thyself [as the loving Hind, [uz. is to the Hart or Stag] and pleasant Roe, [he meaneth nothing else by these allegories, or metaphors, but the earnest affection & loving mind that men should bear towards their wives: of the nature of these beasts and their great love towards their females, he that listeth to read, may see Aristotle libro sexto de historijs animalium, cap. 29. & Plinius lib. 8. cap. 32. & specially one Appianus, who hath written de Ceruis.] Let her breasts [uz. alone: understanding by one part of her, her whole person as it were] satisfy thee at all times, [i. content thee] and delight [i. take singular pleasure] in her love continually: [i. in loving her only: and these things which he speaketh of the love of man towards his wife, must not be referred to the bodies only, and the use thereof, but both to body and mind in the lord] Vers. 20. For why [i. what reason is there] shouldest thou delight [uz. at any time] my son,] see Chapter 1.8.] in a strange woman [i., in a harlot: see verse 3. of this Chapter] or embrace [i. affect, love or like of: see Chapter 4.8.] the bosom of a stranger [i. her, or any part of her: and mark, how under honest words, he expresseth filthy things: q.d. why shouldest thou do this, and that, & not stay thyself only in thine own wife, and sound love to hereward?] Vers. 21. For the ways of man [i. all that man thinketh, speaketh, or doth] are before the eyes of the Lord, [uz. naked and open, as Hebr. 4.13. meaning that God knoweth them all] and he pondereth [i. uprightly weigheth] all his paths, [i. whatsoever he attempteth or taketh in hand: he meaneth, that seeing Gods eyes go through the whole world, Zechar. 4.10 and behold all things, how closely or secretly soever done, that therefore they should think, it is not their close dealing can cause them to escape. Vers. 22. His own iniquities [i. either the abundance of sins which he himself hath wrought, or else the wickednesses which he had devised against others] shall take [uz. both certainly and suddenly] the wicked himself, [uz. for all his might and cunning] and he shall be holden [uz. fast and sure] with the cords of his own sin, [i. his own iniquity shall be cords to tie him, so that he shall not escape: q.d. he staying himself upon his wickednesses, worketh his own hurt, and maketh a halter to hang himself in: so that God needeth no tormentor, seeing he is so tied with his own sin, that he cannot only not escape punishment, but also is punished in them.] Vers. 23. He shall die [i. he shall surely suffer both the first and the second death] for fault of instruction, [i. because he would not receive it when it was given him, and not for want of it, for he had it bestowed upon him, as verse 13. of this Chapter] and go astray [uz. from the right way prescribed him] through his great folly. [i. by reason of his grievous sins: q.d. he shall certainly be punished for his sins, and never find favour; but living he shall abide in perpetual death.   

Do.  
Vers. 1. Teacheth us, to yield to good counsel, while it is offered us. Vers. 2. Teacheth us, that our words and all that cometh from us, should savour of holy wisdom. Vers. 3. Teacheth us, what flattery and enticing persuasions harlots will use to draw men to filthiness. Vers. 4. Teacheth us, that every thing is not continually good and sweet that seemeth so at the beginning. Vers. 5. Teacheth men to beware of whores, seeing they carry death and destruction with them. Vers. 6. Teacheth us, that persons or parties given to filthiness, have little or no regard of godliness and eternal life. Vers. 7. Teacheth us in time to yield obedience to the word of good exhortation. Vers. 8. Teacheth us to withstand the beginning of evil, and the first provocations to sin. Vers. 9 Teacheth us, that whoredom carrieth with it the impairing of a man's good name, credit, and power. Vers. 10. Teacheth us, that whoredom & adultery consumeth men's goods and substance. Vers. 11. Teacheth us, that it wasteth even their bodies and bones also. Vers. 12, 13. Teach us, that the contempt of good counsel, is the mother and cause of all corruption and naughtiness. Vers. 14. Teacheth us, to have an eye in time to return from wickedness and sin. Vers. 15. Teacheth us, to live soberly and contentedly with those things that God hath blessed us withal, and not to catch and snatch other men's goods. Vers. 16. Teacheth us, to avoid niggardliness, & to strive to use true liberality. Vers. 17. Teacheth us, to beware of prodigality, inspending wastefully either our own, or other men's goods. Vers. 18. Teacheth men to live joyfully and peaceably with their wives. Vers. 19 Teacheth men, to love and affect their own wives only, and that continually also. Vers. 20. Teacheth us, that there is no goodness or profit at all that can come by following strange flesh, but much hurt rather, as verse 9, 10. etc. of this Chapter do sufficiently prove. Vers. 21. Teacheth us, that nothing that we do, though we do it never so secretly, can be hidden from God's knowledge. Vers. 22. Teacheth us, that the more sin the wicked and ungodly commit, the faster they do bind themselves with the cords of justice, punishment and wrath. Vers. 23. Teacheth us, that whosoever will not regard good counsel out of God's word, shall surely die the death.    

CHAP. 6.  

Co.  
SAlomon in the other Chapter taught them to beware of whoredom, and other wickednesses: and continuing his exhortation, he instructeth them in this Chapter, to fly from rashness and hastiness, in doing anything, to avoid idleness, and many other wickednesses, whereunto men are very prone, through the continual malice of Satan provoking them, and their own natural corruption stirring them.   

Di.  
Di. 1 THis Chapter may be divided into three parts: in the first are comprehended certain admonitions, instructing men to beware of suretyship, Di. 2 and idleness, or slothfulness, from verse 1. to the end of verse 11. In the second there is lively set out the nature of wicked men, and their destruction, with a particular enumeration of certain things which God abhorreth: Di. 3 from verse 12. to the end of the 19 In the third part he exhorteth to embrace God's word, which rightly received, shall deliver us, as from the subjection of all sin generally, so particularly of whoredom: and this reacheth from vers. 20. to the end of the Chapter.   

Se.  
Vers. 1. MY son, [see Chapter 1.8.] if thou be surety [i. hast given thy word or promise] for thy neighbour, [i. for thy friend or companion; for so much I think doth the word import; because men be not surety, but for them whom they know] and hast stricken hands [i. hast given thy faith, or made a bargain to pay that thou promisest, he putteth the sign for the thing itself, for we use giving and striking of hands for assurance and performance of a bargain] with the stranger, [i. with an other man, whom thou knowest not so well as he. His meaning is not here, utterly to forbid suretyship, for we see the contrary practised by good men, Genes. 42.37. Also Genes. 43.8, 9 but to teach men to take heed that they be not rash in giving their word or hand, by writing or otherwise: and if they have been overtaken, to seek to set themselves free from the same, as soon as can be.] Vers. 2. Thou art snared [i. thou hast certainly (though at unwares) cast thyself into a perilous snare and danger] with the words of thy mouth, [i. with these words which thou speakest] thou art even taken [uz. fast, so that thou canst not escape, till thou hast paid and performed] with the words of thine own mouth. [q.d. thou mayest thank thine own hasty & rash speech for thine intanglement: for whereas perhaps thou tookest them to be but bare & naked words, thou feast thou art snared; for bargains (even as nature & the Lawyers say) are free before they are made, but when they are made, they bind the parties bargaining: & therefore they say, words bind men.] Vers. 3. Do this [uz. that followeth, and which I counsel thee] now [i. very speedily, without delay, as may appear by the verses following] my son, [see Chapter 1.8. and sundry other places in this book] and deliver thyself, [uz. from the dangers thou art in: and in this verse he showeth two means whereby he may perform it: the first is, submitting thyself to him to whom thou art bound: the second, entreating him, for whom thou art bound and other thy friends, to pity thy case, and their own in thee] seeing thou art come [uz. through thine own carelessness and rashness] into the hand of thy neighbour, [i. into his power, by giving thy hand or word] go [uz. quickly, without any delay: Math. 5.25.] and humble thyself, [uz. to him, to whom thou hast given thy word: understanding by humbling, all things whereby a man may be moved to pity, as beseeching words, pitiful countenances, & all other means, either inward & outward whatsoever] and solicit [i. earnestly call upon, & by words labour to soften, and make gentle towards thee] thy friends. [i. both him to whom thou art bound, him for whom thou art bound, and others of thine acquaintance which be able to help thee: tell the one, doubt not of your debt, I will pay you God willing, though you forbear for a while: tell the other, for your cause it is that I endure and bear this in myself, therefore destitute not yourself in me, I pray you: and the third sort, that they would pardon your negligence, and help you out of this breach, hoping never to fall into the like again.] Vers. 4. Give no sleep to thine eyes, [i. take little or no rest at all,] nor slumber to thine eyelids, [uz. till thou be delivered from that suretyship: he doth not mean that men should not sleep, for so they might easily kill themselves, because sleep is a necessary mean for the maintenance of our lives, but that they should use all carefulness and diligence that possibly they might.] Vers. 5. Deliver thyself [i. have care, and labour what thou canst to set thyself free] as a Do [uz. doth labour by swiftness of running to be delivered] from the hand of the hunter, [i. from his power who seeketh to kill her] and as a bird [uz. seeketh by flying to deliver herself] from the hand of the fouler. [uz. who would feign catch her with his hand: q.d. thou art in the same state that the Do is before the Hunter, and the bird before the fouler: and seeing this is the chiefest way of delivery, uz. swiftness and speed, use it, or else thou art destroyed for ever.] Vers. 6. Go [uz. with speed and in good season] to the Pismire [uz. that little beast, and learn of her, diligence] O sluggard, [i. thou whosoever thou art that art given to idleness and sloth] behold [uz. diligently, and with consideration] her ways, [i. the singular orders which she observeth: of which see Aristotle, de historijs animalium lib. 6. cap. 38. And Plin. lib. 11. cap. 30.] and be wise [i.: learn wisely by her example to avoid idleness. God would have a lively image of virtues and vices to be in the creatures, that even in them, we might be provoked to virtue, and deterred from vice.] Vers. 7. For she having no guide, governor, or ruler, [uz. over her, to check or control her, if she be negligent. He meaneth, that there is none amongst them that beareth rule one over another, and taketh upon them to govern the actions of the rest, as other beasts have, and namely the Bees: concerning this matter of the Pismire, see Aristotle, de historijs animalium lib. 1. Great marvel is it then, that men having so many laws and rulers, can not be provoked to work, and avoid idleness.] Vers. 8. Prepareth [q.d. notwithstanding she lack all these helps which man hath, yet she provideth by her travail] her meat [i. meat for herself, or that which shall maintain her] in the summer, [uz. against winter time to come; in which season by reason of cold and wet, and because there is nothing to be had upon the earth, she cannot work] and gathereth her food [uz. for the maintenance of herself] in harvest. [i. in the harvest time, because then there is much grain spilled or shed, which they carry into their holes or dens. Vers. 9 How long wilt thou sleep O sluggard? [q.d. seeing there is such pain, labour, and foresight in so small a beast, how long wilt thou be idle and sleep for shame?] when wilt thou arise out of thy sleep? [q.d. wilt thou never be awaked? Thus he sharply reproveth the sluggish person, and he maketh so much mention of sleep, because that by it the sluggish person is known.] Vers. 10. Yet a little sleep, a little slumber [he speaketh this, by an Ironia or scoff, in the person of the idle ones: q.d. bear with us a little, till we take some small rest: and is it but a little rest that you would have, as you say? well rest on, you shall see what will come upon you, which thing also he threateneth: vers. 11. such a pleasant speech look upon Math. 26.45.] a little folding of the hands to sleep [i. that we may sleep both the more, and the more quietly.] Vers. 11. Therefore [uz. for this thy sluggishness, and through the same] thy poverty [i. the poverty that thou hast drawn upon thyself thereby] cometh [uz. upon thee] as one that travaileth by the way, [i. suddenly and or ever thou be aware: as in travailing many men upon the sudden, and when they are not looked for, join themselves one with another in company] and thy necessity [i. the want that thou must feel through slothfulness and idleness] like an armed man. [uz. which thou art not able to resist: q.d. beggary will come upon thee, sooner than thou thinkest, and that with such force, as thou shalt have no power within thee, or without thee to resist it.] Vers. 12. The unthrifty man [the word seemeth to signify a man without a yoke, q.d. the unbridled man] and the wicked man [i. he that giveth himself to wickedness] walketh with a froward mouth, [i. is altogether given to frowardness of speech, yea even against God and men: which fault the holy Ghost had forbidden before, cap. 4.24.] Vers. 13. He maketh a sign with his eyes, [uz. as men do when they wink] he signifieth [uz. some naughty or lewd thing] with his feet, [as by scraping, stamping, or such like] he instructeth with his fingers. [i. he maketh some signs therewith what he would have done: q.d. he frameth all the parts and members of his body, to falsehood, and other wickedness.] Vers. 14. Lewd things are in his heart, [this the holy Ghost addeth, lest we should think he did speak only of outward signs and gestures] he imagineth evil [uz. within himself against other men] at all times, [i. there is not season almost, wherein he deviseth not some one mischief or other] and raiseth up contentions. [uz. amongst neighbours, friends, and other men.] Vers. 15. Therefore [uz. for all these his sins] shall his destruction [i. the destruction which God hath appointed to fall upon him] come speedily [uz. and certainly also upon him: see Chap. 1.27.] he shall be destroyed suddenly [uz., by judgement from the Lord] without recovery [i. he shall never be able to recover and help it by any means] Vers. 16. These six things [uz. besides those which have been reckoned heretofore] doth the Lord hate [uz. above some other things: not denying, but that he hateth all manner of iniquity] yea his soul abhorreth [i. he can at no hand away with] seven. [i. one put unto the other six, which in number make seven.] Ver. 17. The haughty eyes [i., proud persons, which show forth pride in their countenances. He putteth a part for the whole, or the sign of pride, for the thing itself, or the party that useth it] a lying tongue, [i. a man that is a liar, or given to lying: putting the tongue wherewith lies are uttered, for the party himself that useth it] and the hands that shed innocent blood, [i. men that are given to cruelty and bloodshed: and he putteth the word hands here, because they are the instruments of murder: and when he saith shed innocent blood, he meaneth such as kill men, and take away their lives without any good cause.] Vers. 18. An heart [uz. of a man] that imagineth wicked enterprises, [uz. against other men, specially those which are good, and mark that the heart is put here in the fourth place, and in the midst between the six, because it is as it were the fountain and root of all these evils] feet that be swift in running to mischief, [i. to accomplish and perform mischief, he meaneth by this speech, such as are wholly set upon working of mischief: of whom see before cap. 4.16, 17.] Vers. 19 A false witness that speaketh lies, [i. such a one, as before a Magistrate, either upon his own word or oath, uttereth an untruth: and so it is divers from the second thing, because the tongue may be given to lying, without false witness bearing,] and him that raiseth up [uz. by any manner of means, as by talecarrying, etc.] contention [i. any manner of quarreling or chiding] among brethren. [uz. who should be joined fast together: he meaneth here such a one, as is an author of quarrels and contentions.] Vers. 20. My son keep thy father's commandment, [i. practice the thing which thy father commandeth thee] and forsake not thy mother's instruction: [i. set not light by at any hand, such good things as thy mother shall instruct and teach thee in: see Chapter 1.8. where you have almost the very same words.] Vers. 21. Bind them always upon thy heart, [i. think upon them and remember them continually] and tie them about thy neck. [uz. that thou feeling and seeing them, mayest be put in mind to practise them: see Chapter 3.3.] Vers. 22. It [i. the wholesome counsel of thy parents, given thee out of the law and word of God, and received by thee] shall lead thee [uz. into all truth and welldoing,] when thou walkest, [i. whatsoever thou takest in hand, or whether soever thou turnest thee] it shall watch for thee [uz. to keep thee safe and sound, both in mind and body] when thou sleepest, [i. layest thee down, and takest thy natural rest] and when thou wakest, [uz. to go about thy business and affairs] it shall talk with thee: [i. it shall not only counsel thee, but also teach thee, what & how to speak.] Vers. 23. For the commandment [uz. of God, meaning by commandment the whole word, because it consisteth specially of commandments: see Psalm. 19.8.] is a lantern [uz. to lighten the believers, and to go before them in the way of eternal life: see Psalm 119.105.] and instruction, [uz. out of God's word] a light [uz. to our dark and blind consciences] and corrections for instructions [i. sharp reproofs to instruct men, specially when they cannot otherwise be reclaimed: for instruction so used, see Chapt. 5.12.] are the way of life [i., the high and ready way, or as a man would say, effectual means to bring us to life: and I would read this verse by a Parenthesis, and so join the 22. and 24. together.] Vers. 24. To keep thee [i. the word shall instruct thee, to keep thee far] from the wicked woman, [i. from a woman wholly given over to wickedness] and from the flattery of the tongue of the strange woman. [i. from the flattery which the harlot useth in the words which she uttereth with her tongue: of this see before Chapter 5.3. He meaneth that heavenly wisdom out of God's word, shall keep him untouched from all the assaults of pleasure, and from all hindrances in the doing of his duty, so that neither by fleshly pleasure, nor other evils whatsoever, he shall be carried away.] Vers. 25. Desire not her beauty in thine heart, [i. take heed that thy heart be not overtaken with desire and lust of her beauty: see Math. 5 28.] neither let her take thee [uz. leading thee from the right way, and stealing thy heart from thee] with her eye lids: [i. either with the fairness of her eyes, or with the twinkling of the eyes, or with setting thy eyes upon her, or else with any other, either wanton looks, or whorish gestures.] Vers. 26. For because of the whorish woman [i. for satisfying of her in her greedy desire] a man is brought [uz. to seek] to a morsel of bread, [i. to extreme need and beggary, so that begging from door to door, he would be glad of a morsel of bread: see prover. 29.3.] and a woman [i. a wicked, adulterous, and whorish woman] will hunt for [i. by all the means that she can seek, and never leave of labouring, till she have gotten] the precious life of a man, [i. man's life, which is a very precious and dear thing: and in this verse is contained a reason, why adultery is vile, to wit, because it bringeth with it loss of goods, and destruction both of body and soul.] Vers. 27. Can a man take fire in his bosom, and his clothes not be burnt? [q.d. It is impossible.] Vers. 28. Or can a man go upon coals [i. hot burning coals, and without any thing upon his feet] and his feet not be burnt? [q.d. it cannot be, for by this propounding of it in the way of a question, he noteth the hardness, or impossibility rather of the thing. And here note that he compareth whoredom to a fire, of which see job. 31.12. showing by two very apt similitudes, that he cannot avoid both bodily hurt, and spiritual danger that hath any thing to do with a harlot, or hath any acquaintance or familiarity with her.] Vers. 29. So he that goeth into his neighbour's wife, [i. lieth with her, and knoweth her: he useth an honest and sober speech, to express a filthy and vile act: see 2. Sam. 16.21. see also Psalm 51. in the title] shall not be innocent. [i. clear either before God or man, but subject to judgement, not only to that which is inward and eternal from God, but also that which is outward amongst men, to which he is subject, if he be taken in it: and this sense is confirmed by that which followeth, where he compareth an adulterer to a chief, showing the one to be a greater offence than the other.] Vers. 30. Men do not despise [uz. very much] a thief [i. he that stealeth any thing] when he stealeth [q.d. no though he be taken in the fact of thievery, if it be] to satisfy his soul [i. his life, and maintain it, when he standeth in need, for we know that the soul eateth not] because he is hungry [uz. and he stealeth to satisfy his hunger only.] Vers. 31. But if he be found [q.d. yea though the hardest fall out, that he be found in the deed doing] he shall restore [uz. to him, from whom he hath stolen] seven fold, [i. very much: for otherwise the Scripture maketh mention what he shall restore, and in what cases: see Exod. 22.1, 2, etc.] or [uz. if he be not able to restore] he shall give all the substance of his house: [i. whatsoever he hath, yea and he himself to be sold, if he be not able to satisfy it in goods: Exod. 22.3.] Vers. 32. But he [uz. whosoever he be] that committeth adultery with a woman, [i. with another man's wife] he is destitute of understanding. [i. he hath no spark of spiritual or heavenly knowledge, how wise soever he be in worldly affairs] he that doth it destroyeth his own soul, [i. casteth himself headlong into destruction both of body and soul.] Vers. 33. He [i. the adulterer] shall find a wound [uz. either from the husband of the woman, with whom he hath committed adultery, of whom he speaketh in the next verse, that he will not spare, or else from the Magistrate, who will stone him and put him to death according to the law] and dishonour, [uz. both before God and man] and his reproach [uz. which he hath drawn unto himself by filthiness] shall never be put away: [uz. out of the remembrance of God and man. He meaneth that his body shall be punished, and his life subject to perpetual ignominy.] Vers. 34. For jealousy is the rage of a man, [i. it stirreth him up to wrath and rage] therefore he will not spare [uz. him, that hath committed that villainy against him] in the day of vengeance. [i. at any time, when either he himself shall strike, or demand public judgement of the judges.] Vers. 35. He [i. the husband so injured] can not bear the sight of any ransom, [i. cannot abide to look upon any thing given for the deflowering of his wife] neither will he consent [uz. that thou shouldest not be punished] though thou augment [uz. even as much as thou canst] the gifts. [uz. which thou wouldst give him, to satisfy and please him withal.   

Do.  
Vers. 1. Teacheth us, to beware of rash giving either our words or hands for any. Vers. 2. showeth, that when a man's word is once passed, he is bound to perform that which he hath promised, though it be to his hindrance. Vers. 3. Teacheth us, to use all lawful means to be rid out of danger which we fall into, either through rashness, or negligence. Vers. 4. Teacheth us, that we should not delay to work or procure our own good. Vers. 5. Delivereth even the same doctrine, under two very apt and fit similitudes. Verse 6. showeth, that for the correction of things which are amiss in us, God doth many times send us to the dumb and insensible creatures. Vers. 7. Teacheth us, that if without provokers, we should perform our duties, much more should we do it, when he hath given us means and aids thereto. Vers. 8. Teacheth us, in the time of plenty and peace to provide against the days of affliction and scarcity to come. Vers. 9 Teacheth us, that it is not good to give over ourselves to much sleep, because that is the mother of idleness. Vers. 10. Teacheth us, that the idle use all means to continue them in the sin of sloth. Vers. 11. Teacheth us, that sudden and unavoidable beggary cometh upon the slothful person. Vers. 12. Teacheth us, that frowardness of speech, is a good note to discern a wicked man by. Vers. 13. Teacheth, that the ungodly abuse all the parts and members of their bodies, to provoke others to wickedness, and in their own persons to perform it. Vers. 14. showeth, first, that the wicked man's heart is always devising naughtiness: secondly, that this is a sure mark of a naughty man, to be the author of contentions and strife. Vers. 15. Teacheth us, that the destruction of the wicked, shall be, as sudden, so without hope of recovery. Vers. 16. Teacheth us, first, that God is a God that can not away with wickedness at any hand: secondly, that there is a difference of sins, because God abhorreth some more than other some. Vers. 17. Teacheth us to fly from pride, lying, and murder. Vers. 18. Teacheth us, to beware of wicked devices, and pursuing naughtiness with greediness and delight. Vers. 19 Teacheth us, to shun false witness bearing, and the sowing of strife and contentions among friends. Vers. 20. Teacheth children carefully to endeavour to keep the holy and wholesome instruction of their parents. Vers. 21. Teacheth us, that obedience to good counsel out of God's word, is the best and most profitable thing we can attain to in this life. Vers. 23. Teacheth us, that God's word is a lantern unto our feet, and a true light unto all our steps. Vers. 24. Teacheth us, that there is no better bridle against whoredom, than sound knowledge out of God's word. Vers. 25. Teacheth us, to withstand the beginning of evil and sin in ourselves, and to beware of such provocations, as others will use to draw us on thereto. Vers. 26. Teacheth us, that the end of whoredom is beggary on the one side, and destruction of body and soul on the other side. Vers. 27, 28. Do teach us by two apt similitudes, taken from the fire, that the sin of adultery carrieth with it great and fearful danger. Vers. 29. Teacheth us, to strive to modesty, and cleanness in our speech, yea even then when we speak of immodest and unclean things: secondly, that man, of what state or condition soever he be, committing that sin, shall not escape unpunished. Vers. 30, 31. Teach us, that howsoever amongst us, thievery is thought a greater transgression than adultery, yet before GOD, and such men as be lightened by God's word, adultery is by many degrees more vile. Vers. 32. Teacheth us, that the adulterer by his sin, doth not only bewray his own folly, but also layeth violent hands upon his own life. Vers. 33. showeth, that the adulterer shall never escape unpunished, either before God or man, or both. Vers. 34. Teacheth us, that we may safely pursue before a Magistrate, our just causes, against an adulterer: and that without showing any favour or pity to the offending party. Vers. 35. Teacheth us, to be altogether estranged from receiving gifts, or setting on sale our wives deflowering. Now let us see, wherein thievery is less than adultery: which appeareth to be so out of this text, because the thief that stealeth to satisfy his need, shall neither lose life nor honour, no though he be found sundry times doing the deed, but shall be only bound to restore to the owner, according to the law. But the adulterer's condition seemeth to be far otherwise: for his life and honour is in danger, both by public and private right, if the matter be once known, and there will be nothing taken for the satisfaction of his sin.    

CHAP. 7.  

Co.  
SAlomon had before delivered certain instructions of wisdom and knowledge, now in this Chapter he putteth down certain confirmations and proofs of the same, alleging his own testimony, and that experience which he had observed in the state and cursed end of miserable men, following the enticements of pleasure and sin.   

Di.  
Di. 1 THe Chapter may be divided into three parts. In the first is contained an exordium or entrance, as it were, exhorting men to embrace God's wisdom and word, showing what fruits shall come to them thereby, Di. 2 from verse 1. to the end of the 5. In the second is comprehended a pithy narration or lively description of the accursed manners of a harlot, from Di. 3 verse 6. to the end of the 23. verse. In the third part, the holy Ghost putteth down a dehortatorie conclusion, moving men to shun and avoid to their uttermost, harlots, and their company, from verse 24. to the end of the Chapter.   

Se.  
Vers. 1. MY son keep my words, [i. the things that I speak to thee, understanding by keeping an earnest endeavour to observe them in thought, word, and deed] and hide [uz. as precious jewels, and things of great importance] my commandments [i. the things which I command] with thee, [i. in thy mind: meaning also hereby a fast and sure keeping of them: see Chapter 2.1.] Vers. 2. Keep my commandments, and thou shalt live, [i. surely thou shalt live, not only in this life, but in the life to come: see Chapter 4.4. where Solomon maketh them his father's words unto him] and mine instruction [i. the good and wholesome instruction, that I give or shall leave thee, uz. see that thou observe and keep it] as the apple of thine eyes, [i. most carefully and diligently: see Psal. 17.8.] Vers. 3. Bind them on thy fingers, [he seemeth to allude to Deutero. 6.8. and Deutero. 11.18.] and writ them upon the table of thy heart: [see Chapter 3.3. q.d. have them continually in thy hands, and let them be always before thine eyes, and think upon them in thy heart, that thou mayest do them: see Exod. 13.9.] Vers. 4. Say [uz. with an unfeigned heart] unto wisdom [i. unto the wisdom and word of God] thou art my sister, [i. very near and dear unto me, as sisters commonly be to their brethren: see Genes. 34.31. Also 2. Samuel 13.20, 22, 29. etc.] and call [i. be not ashamed boldly to say and profess] understanding [uz. of the will and word of God] thy kinswoman, [i. dear and familiar unto thee: all is as much q.d. do thou even naturally as it were esteem and love holy wisdom, and make thyself as familiar with her, as possibly can be.] Vers. 5. That they [i. wisdom and understanding from GOD] may keep thee [uz. safe and sound] from the strange woman, [i. from the harlot, as sundry times heretofore] even from the stranger [i. the harlot] that is smooth in her words, [i. that cunningly and craftily flattereth: see Chapter 2.16. and 5.3. q.d. Thou hast great need of the holy wisdom and commandments which I deliver thee, that thou mayest take heed of whorish enticements, and of every way of pleasure and corruption, which are in deed so great and dangerous, that thou mayest easily be taken in them, and drawn from the right way, unless thou do carefully shun them, through the aid and help of wisdom.] Vers. 6. As I was [uz. standing] in the window of mine house, [uz. for my recreation] I looked through my window, [uz. into the streets. Whether this was a thing done, or that Solomon spoke it in the way of a parable, it is not much material. This chief is to be marked, that he doth lively paint out the disposition, both of the unhéedie young man that seeketh after harlots, and of harlots themselves.] Vers. 7. And I saw amongst the fools, [i. such as were unheedie, and had little wit, who are easily deceived, and brought to any thing, yet there is hope of their amendment: for so much the word importeth, as I take it] and considered [i. earnestly beheld] among the children [i. amongst the youth which were in the street] a young man [i one above the rest] destitute of understanding [i. void of holy understanding and wisdom: see Chapter 6.32.] Verse 8. Who passed [uz. from his company, and that with some speed] through the street [i. through divers streets, till he came so, that he went] by her corner, [i. by the corner of the whore's house, or else by some corner of a street that led that way] and went toward her house [vz contrary to the commandment given before, Chap. 5.8.] Vers. 9 In the twilight [i. a little before it begun to wax dark. Now he showeth the time wherein the adulterer went about his wickedness] in the evening, [uz. somewhat late] when the night began to be black and dark, [and so supposed that none should see him, but I perceived him well enough.] Vers. 10. And behold there met him a woman [uz. even such a one as he looked for] with a harlot's behaviour, [i one that behaved herself like an harlot, as she was indeed] and subtle in heart, [i. craftily devising by all means, to hide her deceit, that she might the more cunningly lay baits for the unwary: see Chapter 5.6.] Vers. 11. She [i. the harlot: here he digresseth somewhat from his narration, to describe harlots qualities and conditions, that he might the better arm young men against them] is babbling [i. full of words and tattle: see 1. Timoth. 5.13.] and loud, [uz. in her speeches. This word I take it, may better be turned perverse, or stubborn, departing from the rule of her husband, and refusing to be subject to him: under the first word, the holy Ghost meaneth, that she aboundeth in words, which are apt to persuade, see verse 21. of this Chapter: and under the second, that she is disobedient to God, to her husband, and the very laws of nature and honesty] whose feet cannot abide [uz. any long time] in her house, [i. in her own house, but she must be running from place to place, as followeth vers. 12. He meaneth by this, that she is a straggler, which is against the duty and behaviour of an honest matron: see judg. 5.24. Psalm 68.12. 1. Timoth. 5.13. Titus 2.5.] Vers. 12. Now [i one while] she is without, [i. abroad in some one place or other, as in the fields, etc.] now [i. another while] in the streets, [i. she is abroad in the streets of the city] and lieth in wait [uz. to catch unwary young men, and to bring them home to her house] at every corner, [uz. almost of all the streets of the city: now in the next verse, he passeth from the description of the harlot's qualities to his narration.] Vers. 13. So she caught him [uz. fast, even as it were by the hand, or embraced him with her arms] and kissed him, [uz. contrary to womanlike modesty] and with an impudent face [i. without any manner of blushing, even as it were with a countenance past all shame] said unto him, [uz. as followeth] Vers. 14. I have peace offerings, [i. part of that, which was offered: for in peace offerings by the law, the people that brought the sacrifices had somewhat allowed them: see Leuit. 7. vers. 11, 12, etc. q. d. I have good store of meat; we will make good cheer, for that is the nurse of whoredom] this day [uz. and no longer ago] have I paid my vows, [uz. which I vowed unto the Lord: of which see also Leuit. 7.16.] Vers. 15. Therefore [i. because I have these and these good things prepared] I came forth, [uz. out of my house, & that even of purpose] to meet thee [q.d. and see now how readily I have found thee, whereas any other would have contented her, as well as he; but all this she uttereth to draw him the more on] that I might seek thy face, [i. thee thyself, and yet she mentioneth the face, because she would insinuate, as though she were overtaken with his beauty] and I have found thee, [uz. even as I wished and desired; for such an Emphasis this manner of speech includeth, as I suppose.] Vers. 16. I have decked [uz. very finely] my bed [uz. wherein I lie] with ornaments, [uz. of sundry sorts] with carpets and laces of Egypt: [i. which are made of the flax coming out of Egypt, which for whiteness and softness, is preferred before all other, as Pliny showeth lib. 18. cap. 1.] Vers. 17. I have perfumed my bed with myrrh, aloes, and cinnamon, [i. I have made it most sweet and pleasant: they did use belike in those days to perfume with myrrh and aloes: see Psalm 45.8. All these I take to be the harlot's words, spoken after supper, alluring thereby, the young man to tarry there all night.] Vers. 18. Come, [q.d. seeing all these things are so pleasantly made ready] let us take our fill of love, [i. of the things which we love and like of] until the morning, [i. all night long, and never be weary] let us take our pleasure in dalliance: [q.d. you see all things prepared to satisfy lust, therefore let us go through with it.] Vers. 19 For mine husband [q.d. fear not him, but be bold] is not at home, [uz. now, neither will be this good while] he is gone a journey far of, [i. he is gone a very long journey from this place.] Vers. 20. He hath taken with him a bag of silver, [i. good store of money, for the charges of his travail and journey, & therefore thou mayest see, he is gone a long journey, & will not return shortly] and will come home at the day appointed. [uz. and not before: q.d. if thou fear his return, know thou, that he will not be here till such a time, for I have his word for it. Behold the force of a harlot's speech and persuasion.] Vers. 21. Thus with her great craft [uz. both of heart and speech] she caused him to yield, [uz. to her enticements and filthiness] and with her flattering lips [i. the flattering speeches which she uttered with her lips] she enticed him, [uz. to lewdness & sin.] Vers. 22. And he followed her strait ways, [uz. without any striving or resistance: so strong are whorish persuasions] as an ox that goeth to the slaughter, [i. willingly, not knowing whether he goeth, but supposing to go to good, he goeth to destruction] and as a fool to the stocks [i. willingly also, and cheerfully, not thinking the time of his punishment to be nigh] for correction, [i. to be corrected and chastised.] Vers. 23. Till a dart striketh thorough his liver, [i. till he be deadly wounded, and that not in body only, but in soul also. It seemeth to be a metaphor, taken from Archers in war, who hit so right, that with darts and arrows they strike even to the heart] as a bird hasteth to a snare, not knowing that he is in danger. [uz. to be taken: under this similitude, the holy Ghost noteth two things: the one is, the haste that the wicked use to perform wickedness: the other is their ignorance, and lack of heed, who are so carried away with pleasure, that they are trapped in an unavoidable danger before they be ware.] Vers. 24. Hear [uz. both with thy bodily ears, and the ears of thy understanding, yea specially with them] me [uz. thy father, who doth give thee good instruction and counsel] now [q.d. even while it is time, delay not] therefore [uz. because of the dangers before rehearsed] O children, [see Chapter 4.1.] and hearken [uz. attentively and diligently] to the words of my mouth, [i. both to the words and matter that I shall utter. This, and the like sentences have been sundry times repeated heretofore in this book.] Vers. 25. Let not thy heart decline to her ways, [i. do not so much as in thy mind affect or like of her lewd and wicked dealing, yea, if it be possible think not upon it] and wander thou not [uz. neither in word nor deed] in her paths, [i. in the things which she would have thee to perform: for the further thou straiest that way, the less hope of returning.] Vers. 26. For [this is a reason of his exhortation] she [i. the harlot] hath caused many to fall down wounded, [uz. very sore and grievously, as Samson, and Solomon himself who writ this book: q.d. learn by other men's dangers to beware] and the strong men, [q.d. yea the mighty and powerful men] are slain by her: [i. by her means, have been brought to death and destruction, both of body and soul, without the great grace of God.] Vers. 27. Her house [i. the knowledge, familiarity and acquaintance of and in her house] is the way [i. the high and ready way] unto the grave [i. even unto death itself] which [uz. way, or ways of her] goeth down [or go down in the plural number: meaning, that they run hastily, as things that be carried downward do] to the chambers of death. [i. to most certain, yea eternal death, from which men's steps are hardly called back: see Chapter 2.18. He meaneth, that the fellowship and familiarity of an harlot, doth bring with it assured and certain death, both of body and soul.   

Do.  
Vers. 1. Teacheth us to yield obedience and reverence to good and holy counsel. Vers. 2. Teacheth us two things, first, that true life dependeth upon the observation of God's law: secondly, that we should most dearly esteem it. Vers. 3. Teacheth us, to have good and wholesome lessons in continual remembrance to do them. Vers. 4. Teacheth us carefully to strive to be familiarly acquainted with holy and heavenly wisdom. Vers. 5. Teacheth us, that there is no better buckler against whoredom, and the enticing words of harlots, than God's word itself. Vers. 6, 7. Teacheth us, now and then to have an eye over others, not only to instruct them if they go awry, but also to learn by their examples to avoid evil. Vers. 8. Teacheth us, that it is a perilous thing to draw nigh to suspected places. Vers. 9 Teacheth us, that every one that doth evil, flieth and hateth the light. Vers. 10. Teacheth us, that even men's and women's behaviours, many times bewray what they are. Vers. 11, 12. Teach us, that these be two things that womankind specially should avoid: uz. tattling and loud speech: and also much gadding abroad. Vers. 13. Teacheth us, that harlots, when they once take upon them that profession, do utterly put off shamefastness. Vers. 14. Teacheth us, that arrant strumpets will many times pretend great show of religion and godliness. Vers. 15, 16, 17, 18. Do lively set out all the whorish and strumpet-like enticements that harlots do use: wherein also their condemnation, is and shall, without repentance be the greater, because they abuse the good things of God, to the more greedy satisfying and fulfilling of their lust. Vers. 19, 20. Teach us, that the wicked take every light and little occasion, for the satisfying of their filthy desires, specially, opportunity and seasonableness of time, as they think. Also they teach, that the ungodly more fear the face and countenance of men, than the sight and presence of the Almighty God. Vers. 21. Teacheth us, that flattering and enticing words have great force in them to draw, if God's spirit do not mightily prevail against the same. Vers. 22, 23. Do under three fit similitudes taken from oxen, birds, and fools, express two notable points: the one is, how readily, and willingly the wicked run to their own destruction: the other is, how suddenly, and as it were unawares, they are through ignorance entrapped in wonderful dangers. Vers. 24. Teacheth us, when good counsel is offered, in good time to accept of it. Vers. 25. Teacheth us, neither in affection, nor in action to consent to whores. Vers. 26. Teacheth us, that our own wisdom and strength, are but weak things to overcome whorish persuasions by, unless we be better stayed from above: because great and wise men have been overtaken therewith. Vers. 27. Setteth out the great danger and assured destruction, that followeth the familiarity and haunting of harlots.    

CHAP. 8.  

Co.  
IN the next Chapter before going, be confirmed the excellency of holy and heavenly wisdom, even by that experience which God had given him: now he proceedeth in this, and the next Chapter following, in the same matter, adding more confirmations for the same thing, which are fet from the very testimony of God himself, and his eternal wisdom.   

Di.  
THis Chapter may be divided into three parts: the first is a short narration, Di. 1 setting God's wisdom before our eyes, as it were passing by us, and this is contained in the three first verses. In the second, he bringeth in Di. 2 wisdom, commending herself for her excellency, riches, power, and eternity: and all this is done, to the end men might the more speedily embrace her: from verse 4. to the end of 31. In the third, is contained her exhortation, Di. 3 provoking all men to love and follow her, for the good things that be in her: from verse 32. to the end of the Chapter.   

Se.  
Vers. 1. DOth not Wisdom [i. good, holy, and heavenly wisdom] cry, [uz. aloud and openly, and not whistining, and in the dark, as harlots do. For against them, spoken of in the other Chapter, he opposeth God's holy wisdom here: see Chapter 1.20. and he uttereth it by the way of a question, that it might have greater force: q.d. certainly she doth so] and understanding [uz. of Gods will revealed in his word] utter her voice? [uz. openly and plainly, so that none can pretend ignorance.] Vers. 2. She standeth in the top of the high places [uz. to the end she may be the better and more plainly herded] by the way [i. at every ways side, watching her opportunity to do good unto men] in the place of the paths, [i. in every place, that hath paths where men use to walk: q.d. wheresoever there is any resort of men, and where men use to meet, there she is, and offereth herself.] Vers. 3. She [i. wisdom] crieth [uz. very loud and plain: In the Hebrew text it is a verb of the plural number, and then it must be referred to wisdom and understanding, as verse 1. of this Chapter] besides the gates, [uz. of the city: and this he mentioneth, because the people repaired to the gates of the city for justice: see Chapter 1.21.] before the city, [this may either be referred to wisdom, thus, as though she called to men before they entered into the city: or else to the gates, which stand before the city, and be as it were the doors of the city, to which I rather incline] at the entry of the doors. [uz. of every man's particular house: q.d. both publicly and privately, she calleth unto men, saying, as followeth in the next verses.] Vers. 4. O men [uz. of what state and condition so ever you be] I call [uz. plainly and with a loud voice] unto you [uz. for your good] and utter my voice [uz. plainly and sensibly, as verse 1. of this Chapter] to the children of men. [q.d. even unto the young ones: meaning, that he would have none exempted from the embracing of his doctrine.] Vers. 5. O ye foolish men [i. O ye that are simple, and ready to be deceived with every thing. These are called simple: Chapt. 1.4. See also verse 32. of the first Chap.] understand wisdom, [i. labour to attain her, while you may have her, and she offereth herself unto you] and ye O fools [hereby he meaneth such as are altogether void of understanding, as Chapt. 1.22.] be wise in heart [i., apply your hearts unto wisdom, lest you go continually forward in your foolishness and dullness.] Vers. 6. Give ear [i. be attentive and diligent] for I will speak [uz. plainly and openly unto you] of excellent things, [i. of high and noble things, even such as it becometh Princes and great personages to speak of, and their inferiors dutifully to hear: such a reason of attention is to be found Psalm. 49.34.] and the opening of my lips [i. even the very beginning of my speech] shall teach things that be right: [i. shall propound and deliver nothing else, but right and holy things.] Vers. 7. For my mouth [i. I myself putting the mouth, and the instruments therein contained, by which the voice is framed for the person himself speaking] shall speak the truth, [i. the whole truth, and nothing but the truth] and my lips abhor [uz. to speak: or else we may take this word lips, as mouth before in this verse, for the person himself] wickedness. [i. false and untrue things, wherewith the ungodly are greatly delighted.] Vers. 8. All the words of my mouth are righteous, [i. both the words which I speak, and the things that I command, tend to righteousness and well doing, both before God and man] there is no lewdness nor frowardness in them, [i. there is no wicked or ungodly thing in them, or commanded by them: and in these two verses he commendeth his doctrine, because it is right, true, just, and holy.] Vers. 9 They [i. the words which I utter] are all [uz. and every one of them] plain [i. easy, and manifest] to him [uz. whosoever he be] that will understand, [uz. them: not meaning that any either will or can understand, till God have given both the one and the other, but alluring men rather, who are discouraged with hard things] and strait [i. manifest and evident, without any turning or winding] to them [i. to all them of what state and condition soever they be] that would find knowledge. [i. that have a care and endeavour to attain it, and to seek for it. And here he commendeth his doctrine for the easiness.] Vers. 10. Receive [uz. readily and with a good will] mine instruction [i. the instruction that I shall give you] and not silver [i. rather than silver, as may appear by that which followeth: for it is not his purpose here to condemn silver, but to show that God's word must be preferred before it] and knowledge [uz. of the heavenly mysteries, and that from me] rather than fine gold, [uz. how pure and precious so ever it be. And note, that in this verse, and in the next he commendeth his doctrine, because it is most precious and profitable.] Vers. 11. For wisdom [i. the wisdom of God] is better [uz. by thousands of degrees] then precious stones, [though they be most rich, and never so much esteemed] and all pleasures [uz. of this life, how great, many, or sundry soever they be] are not to be compared [uz. at any hand, or in any respect] unto her, [i. unto true and holy wisdom: see Chap. 3.14, 15.] Vers. 12. I wisdom [i. who am the eternal wisdom of the father: for this must be understood, not of the written word only, but of the person of the Son, who is made of God unto us wisdom, 1. Corint. 1.24, 30.] dwell with prudence, [i. after some, am most familiarly acquainted with her: after other some, am most prudent and wise myself: both are good, but I rather allow of this latter: q.d. I call you not to me without cause, for I am she without whom no man can be wise] and I find forth [i. not only of myself, but cause also them, that reverence and esteem me, to seek and find] knowledge and counsels. [uz. of the will of God revealed in his word, which otherwise should be but a sealed book to all them that looked into it.] Vers. 13. The fear of the Lord is to hate evil [This appertaineth (though perhaps it seem not so to some) to the praise of wisdom, because the reverence and fear of God is the speciallest part of wisdom, as Chap. 1.7. Also Chap. 9.10. Some join it with the former verse thus:] I have with me the fear of the Lord, and the hatred of evil, [q.d. I am most just, teaching to do every good thing, and to loath every wicked thing: and then addeth] I hate [uz. unfeignedly] pride and arrogancy, [uz. both of heart, body, and countenance] and the evil way, [i. every wicked order and course of life whatsoever] and a mouth that speaketh lewd things, [i. every person or man that giveth his mouth to speak wicked and perverse matters.] Vers. 14. I have [uz. with me, and in my power] counsel and wisdom, [i. abundance of all good foresight, counsel and holy knowledge] I am understanding, [q.d. without me there can be no sound judgement] and I have strength. [uz. in myself, meaning by strength, power and authority also to do what he would: all this verse is as much: q.d. I am most wise in taking of counsel, and I am most mighty in performing my devices.] Vers. 15. By me [i. by the authority which I communicate unto them] King's [i. all Kings, how great or little so ever they be] reign [uz. upon earth, and amongst their own people: meaning, that all the authority they have, they have it from him, as Daniel 2.21. Rom. 13.1.] and Princes [uz. of the earth] decree justice, [i. establish, ordain, and execute just and holy things.] Vers. 16. By me [i. by my permission and appointment] Princes rule, [uz. others] and the Nobles [uz. do so likewise] and all the judges of the earth. [uz. do the self same thing by the authority which I have given unto them. And mark, that in these two verses, the holy Ghost useth four words, which though they serve all to express one thing, yet every word in signification differeth from another. He putteth Kings in the first place, as the highest and greatest of all: to these he joineth Princes, who were as it were of counsel with Kings, and did under them constitute and ordain laws: concerning both these, see Psalm 2.2. Next he addeth Nobles, who have their name of the largeness and liberality which they exercise to their underlings: and lastly in a general term of Judges, he comprehendeth all them that govern the world, and handle matters of state. Vers. 17. I love them [uz. unfeignedly, and continually] that love me, [uz. with a good heart. He meaneth that God's grace, by his means, floweth upon all such as love him: see john 14.21.] and they that seek me early [i. painfully, carefully, and diligently] shall find me [uz. assuredly and without all fail: q.d. I will vouchsafe to show myself unto them.] Vers. 18. Riches and honours [i. true riches and honour, specially Gods great blessings upon the mind] are with me, [i. in my power, to give and bestow them, when and upon whom I list] even durable riches [i. such riches as shall continue, when other men's melteth away, as wax before the Sun] and righteousness. [i. upright dealing, which indeed is one good mean to make wealth firm and stable: see Chapt. 3.16.] Vers. 19 My fruit [uz. which I communicate to them that love me I dwelling in them, and they also walking in the righteousness that I prescribe: understanding by fruit, the graces also which he bestoweth upon them: of which he seemeth to make two sorts, the one temporal for this life, vers. 20. the other eternal for the life to come, vers. 21.] is better [uz. by many degrees] than gold, [uz. how pure or precious soever it be] yea than fine gold [q.d. yea than all the finest gold that can be got] and my revenues [i. the gifts which I bestow upon mine, speaking here as great Princes do, who according to the largeness of their rents and revenues, give great gifts to their subjects and servants] better than fine silver. [q.d. yea though it have been never so often fined and tried: see Psalm 12.6.] Vers. 20. I cause [uz. men, and those that embrace me] to walk [uz. uprightly, without going either on the right hand or on the left, and that continually also] in the way of righteousness, [i. in equal, upright and just ways: meaning thereby a holy order and conversation of life] and in the midst of the paths of judgement, [i. in such a plain way of upright dealing, that it is impossible for them to go out of the way: and this is the fruit that we receive in this life, to wit sanctification.] Vers. 21. That [uz. by the means of guiding them in the right way] I may cause them that love me [uz. unfeignedly: meaning, that for their sakes he might bring this to pass] to inherit substance, [i. the thing that is, and shall never cease to be, to wit, eternal life] and I will fill [uz. with all abundance and store] their treasures. [meaning it, not only of worldly, but also of spiritual and heavenly blessings: and thus hitherto he hath commended wisdom for her excellent effects, as afterwards he commendeth her for her antiquity, great power, etc.] Vers. 22. The Lord [uz. the eternal God] hath possessed me [uz. his eternal son and wisdom] in the beginning of his way [i. before he began to make or create any thing. He commendeth this wisdom, of the nature of it, because he is one eternal God, with the Father and the holy Ghost: q.d. I was with God even then, when by the creation of all things he manifested plain testimonies of his Majesty. See john 1.1, 2, etc. Coloss. 1.16.] I was [uz. eternal, and God with him, for nothing is eternal but God only] before his works [i. before all, or any work that ever he made] of old. [i. which he made of old, or long time ago: see Psal. 93.2. Vers. 23. I was set up [or after some anointed: meaning, that by God's eternal decree he was placed in his office, of Kingdom, Priesthood and Prophecy: for such a metaphor he useth in this place] from everlasting, [i. from before all beginnings whatsoever] from the beginning [uz. of the world: neither doth the word from, note, that then he began, as 1. joh. 1.1.] and before the earth. [vz was created: all this tendeth to set out the perpetuity and eternity of this great wisdom.] Vers. 24. When there were no depths, [uz. either of water or earth] was I begotten, [uz. of the father] when there were no fountains [uz. made, nor yet] abounding with water. [i. having plenty of water within them: q.d. before all these, and whatsoever things else was I, who was the eternal son of the eternal father, & begotten of him before any thing that is or was, as may appear by the verses following] Ver. 25. Before the mountains were settled, and before the hills [uz. were created] was I begotten. [uz. of the eternal father: q.d. I was God eternal before the earth, mentioned generally, verse 23. or any part thereof, spoken in this verse, was] Vers. 26. He had not yet [uz. when I was] made the earth, [uz. no nor begun to make it] nor the open places, [uz. of the world: meaning hereby the champion and plain countries] nor the height of the dust in the world. [he understandeth by height, the excellent creatures; and by dust, though all were made of the earth, the more base creatures: q.d. when neither the one sort, nor the other were created, I was.] Vers. 27. When he [i. God the Father] prepared [i. created and framed as we see] the heavens, [i. that same great frame which is over our heads, passing as it were from the earth to it] I was there, [uz. together with him, and was a creator in that most excellent workmanship: see john 1.3.] when he set the compass [i. the earth, which he calleth by this name, because it seemeth to be round] upon the deep. [i. upon the waters: see Psalm 24.2.] Vers. 28. When he established [i. appointed and set by the word of his power] the clouds above, [uz. in the firmament, that they might be kept there, as it were in tons and bottles, till he would have them to power down their dew or rain] when he confirmed [uz. to keep within the bounds and compasses which he had set them] the fountains of the deep, [uz. below in the earth, which fountains yield forth water, and make them to grow as it were into bottomless pits: q.d. before the watery clouds above, and the waters under the earth were created, I was, with that same eternal God.] Vers. 29. When he gave his decrees to the sea, [uz. touching the bounds and lists of the same, how far it should go, and how far it should not go] that the waters [uz. of the sea, and of the floods] should not pass his commandment: [i. go beyond the bounds, which by his word and commandment he had set them] when he appointed the foundations of the earth, [i. when he founded and laid it, that it should remain unmovable.] Vers. 30. Then was I with him [uz. working together with him in that great work of his creation] as a nourisher, [i. as a maintainer and upholder of that his excellent workmanship of creation] and I was daily [i. always] his delight [i. one whom the father took continual pleasure in, as Math. 3.17. and Math. 17.5.] rejoicing always before him, [i. being continually in his sight, even as his dear and tenderly beloved son.] Vers. 31. And took my solace in the compass of his earth: [i. not only rejoiced at the excellent workmanship, but also blessed all things created in the earth] and my delight is with the children of men. [i. as I powered upon all creatures abundance of my sweet blessings, so chief upon man, enduing him with all bodily and spiritual graces: and amongst men, specially those which are my Church.] Vers. 32. Therefore [q.d. seeing my commendations and graces which I give be so great] now [uz. while you have time, and grace is offered you] hearken, [uz. diligently and attentively] O children, [see Chapter 7.24.] unto me [uz.: God's heavenly wisdom, who calleth you to goodness] for blessed are they [i. abundance of blessings shall light upon them, and he speaketh it in the present tense, as though they had the things in possession already] that keep [uz. unfeignedly and with a good heart] my ways. [i. the ways that I prescribe them: understanding by ways, his ordinances and commandments.] Vers. 33. Hear instruction, [uz. from me, or the instruction which I give you] and be ye wise, [i. learn to be wisely ordered and governed thereby] and refuse it not: [uz. lest it turn to your own hurt and destruction] blessed is the man [see verse 32. of this Chapter. Also Psalm 1.1.] that heareth me, [uz. speaking unto him, understanding by hearing, obedience also of the things propounded, as joh. 10.27.] watching daily [i. continually] at my gates, [i. at the doors of my house. He meaneth such, as both continually, though with great labour and pain, and also unfeignedly, even with their whole heart and soul seek him. It may be a metaphor taken from clients, who will not departed from their Advocates or counsellors doors, till they have talked with them. Or it may be taken from painful scholars, who watch the school doors so, that they be first in upon the opening of them, and last out upon the shutting of them] and giving attendance [uz. diligently, lest I escape] at the posts of my doors. [uz. where I should come out.] Vers. 34. For he [uz. whosoever he be] that findeth me [uz. seeking carefully and painfully for me] findeth life, [i. me that am life, as john 11.25. Also john 14.6. Meaning it also both of temporal and eternal life] and shall obtain favour of the Lord: [i. great and exceeding grace from him.] Vers. 35. But [now he amplifieth by the contrary] he [uz. whosoever he be] that sinneth against me [i. that doth not reverently esteem me, nor apply himself diligently to obtain me: for we can not neglect Christ, but with great offence] hurteth his own soul, [i. destroyeth himself, both here, and in the life to come] and all that hate me [uz. of what state or condition soever they be] love death. [uz. both of body and soul, how much soever they would seem to abhor it and fly from it.   

Verse. 1. Teacheth us, that the Lord speaketh clearly unto us, to the end we might be the sooner and more effectually drawn unto him.] Vers. 2, 3. Setteth out God's great mercy, who neglecteth no occasion, time, or place, to do us good. Verse 4. Teacheth us, that God doth generally direct his word unto all, though happily it be fruitful but in some. Verse 5. Teacheth us in time to return from our folly and dullness of spirit. Verse 6. Teacheth us, that the more excellent things are offered us, the more attentive we should be to hear and learn the same. Verse 7. Teacheth us, and that even in the example of God himself, to speak nothing but the truth, and to abhor all wickedness of words whatsoever. Vers. 8. Teacheth us, that God's word is righteous, just, pure and holy. Vers. 9 Is profitable for doctrine, because it showeth that God speaketh plainly and familiarly unto us in his word, which may teach us, not to be discouraged from the hearing or reading of it, through the hardness of it, and it is profitable also for confutation of Papists, who accuse it of darkness. Verse 10, 11. Teach us, co prefer God's word, before all the pleasures & profits of this life whatsoever. Verse 12. Teacheth us, that nothing can be rightly or wisely done, without sound knowledge out of God's word. Verse 13. Teacheth us, that seeing God our father abhorreth pride, wickedness, and ungodly speech, we should likewise hate and loath the same things. Verse 14. Teacheth us, that the Lord is most wise in all his counsels; and most mighty to perform whatsoever pleaseth him both in heaven and earth. Verse 15, 16. Teach us, that all earthly authority is from the Lord only, whatsoever it be. Verse 17. Teacheth us, to love the Lord, and if we will obtain him and his favour, earnestly and diligently to seek after the same. Vers. 18. Teacheth us, that true riches and honour are to be found only with the Lord. Verse 19 Teacheth us, that God's graces bestowed upon his children are more precious, than all the things of this life whatsoever. Verse 20. Teacheth us, that without light from Christ, we walk in by paths, and wander continually from the Lords ways. Verse 21. Teacheth us, that there is an everlasting inheritance, and plenty of all blessings laid up for the faithful. Verse 22, 23, 24, 25, 26.27, 28. Do prove the eternal deity or Godhead of our Saviour Christ, contrary to the Arrian heresy. Verse 28. Setteth forth God's great power, in upholding the clouds, and the rain in the same from drowning the world. Verse 29. Teacheth us, that even the sea is obedient unto him, so that look what courses and bounds he setteth it, it walketh in the same. Vers. 30. showeth, that by our Saviour himself all things were made & maintained. Vers. 31. Teacheth us, that though Christ be careful for all, yet chief for mankind, and specially for his Church gathered out of it. Vers. 32. Teacheth us, that obedience to God's commandments, is a mean to bring blessings upon us. Vers. 33. Teacheth us, to give diligent attendance upon God and his truth, lest it do at any time, or by any manner of way escape us. Vers. 34. Teacheth us, that without Christ, there is no favour nor life to be had from God, but in and with him we have all things. Vers. 35. Teacheth, that it is in vain to offend against Christ: for besides that our displeasing of him can do him no hurt, we do utterly destroy ourselves.    

CHAP. 9  

Co.  
THe holy Ghost continueth in this Chapter that which he had begun in the other two, but specially in the eight Chapter before going: to wit, by the testimony of God, and his own eternal wisdom, he confirmeth those doctrines and instructions which he had delivered, concerning the embracing of this heavenly wisdom. And here by another similitude he teacheth the same which he did before, uz. that Wisdom calleth all such unto her, as be desirous to embrace her: and this he doth, by supposing her to be building her house, that she might receive her guests into it; by preparing her dainties, etc.   

Di.  
Di. 1 THis Chapter may be divided into three parts. In the first, the heavenly wisdom of God, that is, his eternal son calleth all unto his banquet, and the precious things he hath prepared for them, from verse 1. to the Di. 2 end of the 6. In the second, the holy Ghost describeth the wayward nature of the ungodly, and showeth what fruits wisdom yieldeth, from Di. 3 verse 7. to the end of the 12. In the third, he doth lively paint out the loathsome qualities and conditions of an harlot, from verse 13. to the end of the Chapter.   

Se.  
Vers. 1. Wisdom [i. God's eternal Son: of which hath been spoken of before, Chapt. 1.20. Also Chap. 8. through out] hath built [uz. very beautifully and strongly] her house [that is, his spiritual Church, which is called the house of God, 1. Timoth. 3.15. which Christ beginneth in this life, but perfecteth the same in heaven] and hewn out [uz. very artificially and finely] her seven pillars. [i. he hath made the Church very full and perfect. For we know, that the number of seven in Scripture, signifieth fullness and perfection: and all this is spoken in an allegory concerning the Church, as also that which followeth touching the great banquet: meaning nothing thereby, but the absolute founding, establishing, and perfect decking of it.] Vers. 2. She [i. God's eternal wisdom] hath killed her victuals, [i. hath minded to prepare and to perform a banquet for you, as may appear, by killing meat] drawn [uz. out of the vessels] her wine, [i. the wine that she will give you: q.d. you must therefore come quickly, seeing all things are in such readiness. The word that is turned here drawn, signifieth in the Hebrew mingled, [uz. with water, speaking according to the manner of those hot countries] and prepared her table [uz. for the guests to sit at: q.d. all things are in a readiness, there lacketh nothing but guests to furnish the board. To allegorise upon the words, victuals, wine, tables, etc. were vain: the Scriptures must be handled with greater sobriety.] Vers. 3. She hath sent forth her maiden's [uz. to call men to her banquet] and [uz. she herself] crieth [uz. aloud, so that all men may hear: q.d. God's heavenly wisdom, both by himself, and his messengers, inviteth men to come] upon the highest places of the city, [i. openly and every where, so that none can pretend ignorance: see such a like parable Math. 22.1, 2, 3. etc.] saying, [uz. after this manner] Vers. 4. Who so is simple, [see Chapt. 1.4. and yet this word is sometimes used in the good part, as Psalm 116.6. and Math. 10.16.] let him come hither, [uz. to my house and feast, and he shall have his simplicity reform] and to him that is destitute of wisdom, [i. lacketh the true and holy wisdom of God] she saith, [uz. also: q.d. I refuse to take pains with none, how simple or foolish soever they be, so that they will diligently apply their ears, and willingly hearken to my voice.] Vers. 5. Come, [uz. willingly and quickly] and eat of my meat, and drink of my wine [i. be partakers of all the good things which the father hath given to communicate unto you, and to bestow upon you] that I have drawn. [see verse 2. of this Chapter: and mark, how that which wisdom speaketh here somewhat darkly, he speaketh in the next verse more plainly.] Vers. 6. Forsake [uz. with all speed possibly] your way, [uz. wherein you walk, meaning, the imaginations and devices of their own hearts, and the corrupt work of their own flesh] ye foolish, [he calleth them here foolish, whom he called verse 4. simple,] and ye shall live [uz.: not only here in this life, but for ever also with God: and that word shall, noteth the certainty of it] and walk [uz. carefully and diligently] in the way of understanding. [i. in those ways and orders of life, which understanding setteth before you: q.d. apply your mind to wisdom, and frame and fashion your whole life, according to the rules thereof.] Vers. 7. He [uz. whosoever he be] that reproveth [i. laboureth by the way of reproof or admonition, to instruct & teach] a scorner, [i. a man that wickedly scoffeth both at the truth, and the person uttering it, and barketh like a dog, or grunteth as a swine against it: see Psalm 1.1.] purchaseth, [uz. not by the doing of it, but by reason of the perverseness of the party, who will do nothing else, but labour, either by taunting to make him blush, or else by slandering to discredit him] to himself shame: [uz. before men: see Math. 11.16, 17, etc.] and he that rebuketh the wicked [uz. whether it be sharply or mildly done] getteth himself a blot. [uz. because that through envy being moved, they will slander him.] Vers. 8. Rebuke not a scorner, lest he hate thee: [he meaneth not that we should abstain from reproving others, for fear of their displeasure and hatred: for that is not to be esteemed, if he would hearken unto wholesome counsel: but because it is to be doubted lest we should lose our labour and receive nothing but hatred for our pains] but rebuke [uz. for his offence: see Leuit. 19.17. and do it plainly] a wise man, [i. such a one as is so prepared in mind, that he will not scoff at thee and thy admonitions, but willingly heareth wisdom, and gladly suffereth himself to be informed according thereto: see prover. 10.8.] and he will love thee. [uz. the better, and the more unfeignedly for that.] Vers. 9 Give admonition to the wise, [i. admonish him that is wise of any thing that is amiss in him] and he will be the wiser: [i. he will thrive in wisdom by that admonition and reproof, and become the better, both in practice and obedience thereby] teach [uz. good things, and that in the spirit of meekness & of love] a righteous man, [i. he that hath care of an upright conversation] and he will increase in learning. [uz. by the means of those admonitions, and under the name learning, he comprehendeth not knowledge only, but obedience and practise also, for we have learned so much as we know and practise.] Vers. 10. The beginning of wisdom is the fear of the Lord, [see Chapt. 1. verse 7. Also Psal. 111.10. He showeth here what is true wisdom, and what way men must take, if they will obtain her, to wit, that they bring with them a reverent fear of God in their hearts. For in vain shall any man think, without the fear of God, to obtain wisdom, or to make any proceedings in her] and the knowledge of holy things, [i. of all holy things whatsoever, specially of holy men] is understanding. [uz. right and sound understanding of Gods will revealed in his word: q.d. without that, there is no way to know any thing that is good. He maketh here two parts, as it were, of heavenly doctrine: the one is the duty of reverence towards God, the other is the duty of fellowship with the Saints: and either of them is called the beginning of wisdom and understanding, because they are in this life begun in us by the word, and shall not be finished till the prophecy cease, and we be placed together in the heavenly places with Christ.] Vers. 11. For thy days [i. the days of thy life] shall be multiplied [uz. very greatly. He meaneth, that the godly embracing heavenly wisdom, shall obtain a long life: and this he speaketh not, as though the days which God hath numbered unto us, shall be shortened or lengthened, but according to the custom of the law] by me, [uz. if unfeignedly thou receive and embrace me] and the years of thy life shall be augmented. [uz. exceedingly.] Vers. 12. If thou be wise, [i. truly and holily wise] thou shalt be wise for thyself, [i. for thine own good and commodity, not forbidding us to employ our wisdom to do good unto others also, but showing that we ourselves shall reap the special commodity by it] and if thou be a scorner, [see verse 7. of this Chapter] thou alone shalt suffer. [uz. the just pain and punishment of thy scoffing and scorning: q.d. thy scorning shall not, as thou thinkest, hurt him, that tendereth thy salvation, but shall through God's just judgement light upon thine own head.] Vers. 13. A foolish woman [i one given over to wickedness and sin] is troublesome: [uz. both in word and deed, it is the same word that he used before Chapt. 7.11.] she is ignorant [uz., of every good thing] and knoweth nothing. [uz. sound and uprightly, either of her duty towards God or man.] Vers. 14. But she sitteth [uz. as an idle body, and one that would allure men] at the door of her house [i. without, for she cannot abide to be within doors] on a seat [q.d. yea she sitteth on a seat prepared for her] in the high places of the city, [i. in the open streets where she may be seen. For high places, see Chapt. 8.2. He meaneth by this that she is a gadder: see Chapt. 7.11, 12.] Vers. 15. To call them [uz. unto her: meaning by this speech to allure them] that pass by the way, [uz. about their businesses and affairs] that go right on their way, [i. that are carefully bend and set upon the performance of the things that they have to do, without thinking any whit of her, or her lewdness, till she allure them] saying, [uz. after this manner also.] Vers. 16. Who so is simple, let him come hither, [uz. to me] and to him that is destitute of wisdom, she saith also, [these are the same words with verse 4. of this Chapter, but utter to another end, uz. to draw men from the way of true wisdom, so that we may see here, that we are not to believe bare words only.] Vers. 17. Stolen waters are sweet, [I take these to be the words of the harlot enticing the foolish and simple man: q.d. we will secretly commit whoredom, which to the flesh in deed, seemeth very pleasant and sweet: and not only because it is not seen or known, but also because the desire and use of strange flesh (which is called in this place the every) is, or at the least seemeth delectable for the time] and hid bread is pleasant. [i. bread eaten in corners: which they dare not eat openly, either because it was forbidden them, or because it was stolen. Under these two similitudes, she meaneth one thing, that is secret or close committing of whoredom: and here we may see, that even by the account of whores and harlots, whoredom is condemned as a vile sin.] Vers. 18. But he [uz. who is so enticed of her] knoweth not [uz. being deceived through the sweetness and pleasures of sin, which endure but for a while] that the dead are there, [i. that such as use her house, and frequent her company, are dead already, as 1. Timoth. 5.6,] and that her guests [i. such as she hath bidden, and do yield to her bidding] are in the depth of hell. [i. are already condemned: some refer it to the grave, but the other sense also is true, unless it please God to give them unfeigned repentance and amendment of life.   

Do.  
Verse 1, 2, 3. Set out the great love that God beareth towards man, which teacheth us on the otherside, not to requite it with unkindness, as when he lovingly calleth, we should chorlishly refuse to come, but thankfully to accept of the time of his gracious and fatherly visitation. Vers. 4. Teacheth us, that our ignorance or wickednesses, should be no cause of estranging ourselves from God, but rather spurs to provoke us to draw nigh unto him for the amendment thereof. Verse 5. Teacheth us, reverently and lovingly to embrace God's graces offered. Vers. 6. Teacheth us, that Christian righteousness consisteth of these two parts, in hating the evil, and doing the good things. Vers. 7. Setteth out rather the nature of the wicked, who cannot away with the word of reproof, than discourage us any whit at all from performing of that great duty of charity and love. Verse 8. Teacheth us, that godly admonition bringeth not forth the like fruits and effects in all. Verse 9 Teacheth us, that the godly can always well away to be reproved and admonished. Vers. 10. Teacheth us the right and reverent fear of God's Majesty, and also the true feeling of the society and fellowship of the brethren. Verse 11. Teacheth us, that whosoever unfeignedly embraceth Gods heavenly wisdom, shall have abundance of graces bestowed upon him. Verse 12. showeth, that scorners and scoffers shall not escape unpunished. Verse 13. showeth, that these are two properties of a harlot, brawling, and ignorance. Verse 14. Teacheth us, that this is another note of a light person, gadding, and fisking abroad. Vers. 15. Teacheth us, that harlots are for the most part impudent and shameless. Verse 16. Teacheth us, not to believe all words; for harlots many times will labour to allure with the same words that holy wisdom doth, and all to make her persuasions more plausible. Verse 17. Teacheth, that adultery is a notorious kind of the every or robbing. Verse 18. Teacheth, that how pleasant soever the delights of sin be for a while, yet their end is sharp and miserable.    

CHAP. 10.  

Co.  
Hitherto the holy Ghost was occupied, specially in the commendation of holy wisdom, which chief respecteth our duties towards God: now having dispatched and finished that point, he proceedeth in this and the other Chapters following, to speak both of the general and particular duties, that in God and for God we own one of us to another: and this he doth not in any curious method or order, no more than they do which take upon them in few words to deliver rules of life, such as amongst the heathen were sundry, as Cato, Isocrates, and others. And yet we will endeavour and assay to make as apt, both connexion's and divisions of the Chapters, as it shall please God to give us grace.   

Di.  
TRue it is, that sundry and several instructions of doctrine are contained in this Chapter, as also in the Chapters following, and therefore can hardly admit any apt division: notwithstanding, I suppose it may well be divided into three parts. In the first the holy Ghost speaketh of wise and Di. 1 foolish children, of goods wickedly gotten, of God's providence towards the good, and his justice against the bad, of idleness, and sloth, of God's favour and justice towards the godly and ungodly, of the ways of the wicked and the godly, of hypocrites and of good men: and this reacheth from verse 1. to the end of the 11. In the second, he entreateth of hatred and love, Di. 2 of wise men and fools, of riches and poverty, of obedience, hypocrisy, babbling, the godly man's words, and the wicked man's heart: from verse 12. to the end of the 21. In the third, he entreateth of God's favour, of fools Di. 3 and their fear, and destruction of slothful persons, of the good and the bad, and of their unlikely fruits and rewards: and this reacheth from verse 22. unto the end of the Chapter.   

Se.  
THis Chapter hath as it were a title thus:] The Parables of Solomon. [see the same words expounded before Chapter 1.1.] Vers. 1. A wise son [i. a good and godly child, whether it be son or daughter] maketh a glad father: [i. causeth the father much to rejoice: understanding by father, both the parents and kinsfolks, because he is chief: see Chapter 15.20.] but a foolish son [i. a wicked and a lewd child] is an heaviness [uz. of heart and great grief] to his mother. [i. to his parents, etc. as before, one being put for many.] Vers. 2. The treasures of wickedness [i. such treasures as wicked men get by wicked means, how much soever it be, and think will stand them in stead: see for this phrase Luke 16.9.] profit nothing: [uz. at all, that is, can not stand him in stead against the evils which are ready to fall upon him, and death that hangeth presently over his head: see Psalm 49.6, 7, etc. [but righteousness [i. upright and faithful dealing, yea, though a man have no treasure at all] delivereth from death. [i. overcometh all evils and dangers whatsoever, and causeth that even death itself is not hurtful to the righteous.] Vers. 3. The Lord [uz. who is faithful and just in all his promises] will not famish [uz. through any want or need] the soul of the righteous: [i. the good man's life: see Psalm 34.10. Also Psalm 37.25. He meaneth, that howsoever they be afflicted on every side, yet shall they not be distressed or destituted for ever: see 2. Cor. 4.8.] but he casteth away [or scattereth, uz. as a thing of no account] the substance of the wicked. [i. all that he hath and possesseth: and this he doth, either by taking it utterly from him, or denying him the use of it, though he have it in possession: or by taking his blessing of strength and profit from him and it. Vers. 4. A slothful hand [i. the hand that is given to idleness and sloth, and will not labour, understanding by one part all the rest that must concur in that action of work] maketh poor: [uz. him that hath it, or is the owner of it. The word that is turned here slothful, signifieth also deceitful: q.d. he that is sluggish in doing of his duty, and thinketh by craft to attain other men's goods, shall surely come to beggary] but the hand [i. the labour performed with the hand and other parts and members of the body] of the diligent [i. of such as diligently go about their own businesses, and abstain from coveting, or crafty scraping together of other men's goods] maketh rich. [i. maketh men rich, and that through God's especial blessing, for otherwise it is impossible to obtain them: as Psalm 127.2.] Vers. 5. He that gathereth [uz. things meet and necessary for his maintenance] in summer, [i. while time serveth, and he hath a good season. See what is said before concerning the Pismire, Chapt. 6.8.] is the son of wisdom [i.: is a wise and good child, as he proveth by effect, while in his understanding and knowledge he taketh heed before hand, to keep him and his from shameful beggary] but he that sleepeth [i. he that is sluggish and slow, and doth no more than if he slept soundly: see Chapt. 6.10.] in harvest [i., when he hath fit and convenient time to do things well in: Chapt. 6.8.] is the son of confusion [i.. is such a one as by his folly bringeth shame of face upon himself, and all those that appertain unto him.] Vers. 6. Blessing's [i. plentifulness and abundance of all manner of blessings, which he noteth by speaking in the plural number] are upon the head of the righteous: [i. are plentifully powered upon the righteous man himself, putting a part for the whole, as Chap. 11.26. And yet because every good gift cometh from above, james 1.17. he doth chief speak of the head, because it lighteth first upon it, and so from it descendeth to the rest of the members: see Psalm 113.2.] but iniquity [i. the sin which the wicked committed against God and men, after that it is known] shall cover the mouths of the wicked. [i. shall so stop and shut up their mouths, that they shall not only have nothing to say, but shall be choked as it were with their own violence, as if a man's breath were stopped.] Vers. 7. The memorial [i. the remembrance or thinking upon] of the just [uz. whether he be alive or dead] shall be blessed: [i. shall be esteemed as a sweet and pleasant thing, yea worthy great praise] but the name of the wicked [i. all his glory, and whatsoever seemeth excellent in him] shall rot. [uz. as a corrupt and vile thing: meaning further, that ever before God and man, it shall be hated and loathed, even as things that stink through rottenness and corruption.] Vers. 8. The wise in heart [i. he that is truly and indeed wise, for many outwardly make a show of wisdom and have it not within] will receive [uz. reverently & willingly, carrying with him also a purpose to obey the same] commandments: [uz. either from God and his word, or else from good men according to the same] but the foolish in talk [i. he whose disorderous heart moveth his lips to murmur against good counsel] shall be beaten. [uz. for his rash hasty and murmuring speeches.] Vers. 9 He that walketh [i. leadeth the course of his life] uprightly, [uz. towards God and man, having a care that he stray not] walketh boldly: [uz. because he is assured of God's good will towards him, walking faithfully in his calling] but he that perverteth his ways [uz. from the rules of righteousness and truth, which God hath set him] shall be known. [uz. at the last, how close or secret soever it be for a time.] Vers. 10. He that winketh with the eye, [i. he that secretly deviseth or worketh mischief, he putteth the sign for the thing itself: see Chapt. 6.13.] worketh sorrow [uz., both to others, and himself also in the end] and he that is foolish in talk, [i. such a one as never feareth to utter his wickedness] shall be beaten. [see verse 8. of this Chap. He compareth the evil which is done dissemblingly, and as it were with the winking of the eye, with that which is done openly, & with the manifest railing of the tongue.] Vers. 11. The mouth of a righteous man [i. the words which he uttereth and speaketh] is a wellspring of life: [i. bring with them all manner of plenty and continuance of good things] but iniquity covereth the mouth of the wicked. see verse 6. of this very chapter. Vers. 12. Hatred [uz. once conceived and settled in the mind] stirreth up [uz. very forcibly and quickly] contentions: [uz. both in word and deed amongst men, and that many times for small causes or none at all: understanding also by contentions, both backbitings, and quarrelous upbraid one of another with the offences and sins which they have committed, which is very far off from the duty of humanity or charity] but love [uz. if it be unfeigned, of one of us towards another] covereth [uz. from other men's sight, hearing and knowledge] all trespasses. [uz. committed one of us against another. This taketh not away brotherly admonition, or the Church discipline, but speaketh of private injuries and offences against ourselves, which holy love doth keep close, if in a good faith and holy conscience they may be kept close, dissembling them as it were, or else doth in tender pity and compassion labour the amendment of them: levit. 19.17.] Vers. 13. In the lips of him that hath understanding [i. in the speech and words of a wise man: he putteth one instrument wherewith words be uttered for the words themselves] wisdom is found, [i. a man shall easily espy and perceive great wisdom] and a rod [i. punishment and correction, even as it were with a rod] shall be [uz. sent from God, yea and many times from men also] for the back of him [i. upon his back [that is destitute of wisdom. [uz. and yet notwithstanding will speak hand overhead whatsoever cometh into his mouth.] Vers. 14. Wise men [i. they that are indeed truly wise] lay up knowledge: [uz. of good things, meaning by laying of it up, hiding it as it were within themselves, as chap. 2.1. and Chapt. 7.1. Yet so, that when need shall require, and occasion be offered, they may bring it forth and use it: see Math. 12.35. Also Math 13.52.] but the mouth of a fool [i. the words which a fool or wicked person uttereth with his mouth] is a present destruction. [i. bring with them even destruction, not only to the party uttering, but many times to some person hearing: q.d. the wicked man's folly and want of knowledge is so great, that he can scarce begin to speak, but he will utter words tending either to his own destruction, or the great hurt of others.] Vers. 15. The rich man's goods [i. the land, money, and whatsoever else he hath] are his strong city: [i. are as sure an aid and defence unto him, as he supposeth, as if he were in a walled town] but the fear of the needy is their poverty. [i. their poverty maketh them to fear this and that, and least one inconvenience or other should fall upon them.] Vers. 16. The labour of the righteous [i. those things which good people labour for and get by their labour: see labour so used, Chapter 5.10.] tendeth to life [i.: to the maintenance and upholding of his own life, and other men's too in this life, see Ephes. 4.28.] but the revenues of the wicked [i. all the increase how great or little so ever it be that the wicked hath] to sin. [i. serveth not for his need, but for pleasure, and the satisfying of his wicked affections, one while in oppression, another while in whoredom, etc.] Vers. 17. He that regardeth [uz. diligently and attentively] instruction, [uz. whether it be from God, or men as his means and instruments] is in the way of life: [i. is entered into that course that will bring him, not only to goodness in this life, but in the end to eternal life also] but he that refuseth correction, [uz. as though he were a disobedient and rebellious child] goeth out of the way. [uz. which leadeth to true blessedness either in this life, or in the life to come.] Vers. 18. He that dissembleth hatred [i. the corrupt affection of his heart] with lying lips, [i. with feigned words, which indeed are but lies, making as though he bore a man good will, whereas indeed he hateth him cruelly, and that unto death] and he that inventeth slander, [i. slanderous and false reports against another man] is a fool. [i. a very wicked person. He noteth here two kind of persons, which regard not instruction, to wit, hypocrites, and obstinate fellows: see before verse 10. of this Chapter.] Vers. 19 In many words [uz. spoken rashly and unadvisedly] there cannot want iniquity: [i. it cannot be avoided, but that there is great sin] but he that refraineth his lips [uz. from rash and hasty speech, see Psalm 34.13. is wise [i.. is truly wise indeed. He meaneth that a wise man is spare in his speech, and uttereth nothing rashly, but doth before hand well ponder the same: otherwise it is a hard matter, but that amongst such as rashly, and without choice speak many things, there shall be much sin in their speeches. Neither mindeth he here to condemn abundance of words which tend to edification and doctrine.] Vers. 20. The tongue of a just man [i. the words and speeches which he uttereth with his tongue, as before verse 11. The mouth of a righteous man] is as fined silver [i.: is as precious and excellent, as the most fine silver: see Chapter 8.19. Meaning by this manner of speech, that they are most excellent and therefore to be embraced] but the heart of the wicked is little worth. [i. is worth little or nothing at all. Now, if the heart, from whence the speech first cometh be of no regard, then much less to be esteemed are the words themselves: so that he understandeth by heart, the words also, which do manifest the same, for out of the abundance of the heart the mouth speaketh: see Math. 12.34.] Vers. 21. The lips of the righteous [i. his good and holy words, as verse 13. of this Chapter] do feed many, [uz. with good things, as with the gift of knowledge, judgement, utterance and such like] but fools shall die for want of wisdom. [q.d. so far off is it, that they can feed many or any by their word and speech, that for want of sound judgement and knowledge, they shall pull destruction upon themselves.] Vers. 22. The blessing of the Lord, [uz. only, or alone] it [uz. indeed and nothing but it] maketh rich, [i. maketh men rich, as verse 4. of this Chapter. And how true this is, we have it daily confirmed by experience, and find it written also Psalm 127.1, 2, etc.] and he doth add no sorrows with it. [i. God doth most perfectly make men rich, and setteth his far off from all griefs, that the wicked have with their riches.] Vers. 23. It is a pastime to a fool to do wickedly: [i. he taketh great delight and pleasure in the same, as men do in their sports or pastimes] but wisdom is understanding to a man. [i. it bringeth him to great judgement and understanding, both of God's matters and men's.] Vers. 24. That [uz. evil and punishment] which the wicked feareth, [uz. to be powered forth upon him] shall come upon him: [uz. both suddenly and certainly: see Chapter 1.26, 27.] but God will grant [uz. in great mercy] the desire of the righteous. [i. such good things as godly men wish and pray for according to his will.] Vers. 25. As the whirl wind passeth, [uz. away, and that with great vehemency and suddenness] so is the wicked no more: [uz. to be seen, but he passeth from his place with as great swiftness: see Psalm 37.37. but the righteous is as an everlasting foundation [i.. shall remain steadfast for ever and ever, as a foundation that cannot be removed.] Vers. 26. As vinegar is [uz. hurtful] to the teeth, [uz. of a man, because the power and force of it, specially if it be taken in any great quantity, doth dull the teeth] and as smoke [uz. is hurtful] to the eyes, [uz. of men, because it doth not only trouble them much many times, but also in some is a mean to draw humours down too fast] so is the slothful [i. idle or negligent person] to them that send him. [uz. about any affairs, either public or private. He exhorteth men from using heavy and sluggish persons, in performance of any their businesses, because they can get nothing by such but trouble and grief.] Vers. 27. The fear of the Lord [i. an unfeigned reverence of God in men's hearts] increaseth the days [uz. of man's life, he meaneth by this speech, that it is a mean to bring them with greater peace and prosperity to the years which they should live by God's appointment, or by their own nature, or by the constitution of their bodies] but the years of the wicked [i. of their life] shall be diminished. [uz. very much: And as David saith in one of his Psalms, the ungodly shall not live out half his days.] Vers. 28. The patient abiding [uz. for the execution and performance of God's will] of the righteous [i. which the righteous have and use] shall be gladness: [i. shall certainly in the end be recompensed with abundance of joy, for he speaketh of the plural number: and this must be understood, not only because they hope they shall enjoy gladness, but also because their hope shall end in gladness, and they obtain that which they hoped for, and so be made thoroughly glad] but the hope of the wicked [i. both the things which he hoped for, and the hope he had to receive them] shall perish. [i. come to nought, and so he shall be overwhelmed with sorrow, because he is frustrate of his hope.] Vers. 29. The way of the Lord [i. both the things which he commandeth, and the knowledge which good men have of his providence and government] is strength to the upright man: [i. matter of great strength and boldness against all evil and sorrow whatsoever] but fear [i. great sorrow and grief, and continual trembling] shall be for the workers of iniquity. [or to them, when they shall look upon God's ways and government: see Hosea 14. vers. 9 And touching these words, workers of iniquity, see Psalm 6.8.] Vers. 30. The righteous shall never be removed: [uz. from the hope and feeling of good things, even in this life] but the wicked shall not dwell [uz. long] in the land. [uz. but shall shortly be rooted out of it, and cut from it.] Vers. 31. The mouth of the just shall be fruitful in wisdom: [i. he shall most pleasantly and plentifully utter wise and holy things, even as fruit yieldeth abundance, whereupon words are called the fruits of the lips. Isaiah 57.19.] but the tongue of the froward shall be cut out. [i. he that giveth himself to speak frowardly and perversely, shall be deprived of his speech, because the mean thereof shall be taken from him.] Vers. 32. The lips of the righteous know what is acceptable: [i. they know and can speak those things, which will procure favour, both before GOD and men] but the mouth of the wicked speaketh froward things. [i. the ungodly spare not to speak such things as may displease both God and men.   

Do.  
Vers. 1. Teacheth parents to rejoice in the gifts that God bestoweth upon their children: & it teacheth children to strive to obtain such things, that they may indeed make glad their parents hearts. Vers. 2. Teacheth men to take heed how they get their goods: uz. that they do it uprightly and not deceitfully. Vers. 3. Doth comfortably express the great care that God hath over his children, and his great judgements against the wicked. Vers. 4. Teacheth every man to walk faithfully and diligently in his calling avoiding idleness. Vers. 5. Teacheth us, to use the opportunities, that GOD in mercy giveth us, for the performance of any good thing. Vers. 6. Teacheth, that God endueth the godly with all manner of blessings, but utterly confoundeth the wicked and ungodly. Vers. 7. Teacheth us, that nothing that the wicked hath, is of any great continuance. Vers. 8. Teacheth us two things: first patiently to bear the words of admonition and reproof: secondly, to beware of rash and hasty speech. Vers. 9 Teacheth us, that there is no wickedness so secret, but God will at some one time or other bring it to light. Vers. 10. Teacheth us, to beware of hypocrisy on the one side, and of open workings of evil on the other side. Vers. 11. Teacheth us, that a good man out of the good treasure of his heart, bringeth forth good things. Vers. 12. Teacheth us to fly hatred, and earnestly to embrace sound and sincere love. Vers. 13. Teacheth us, that men's words are many times means to manifest either the wisdom or the folly of him that speaketh. Vers. 14. Teacheth us, how dangerous and hurtful rash and hasty speeches are. Vers. 15. Teacheth us, that the wicked many times repose trust and affiance in the multitude of their riches. Vers. 16. showeth, both what contentedness the godly have, when it pleaseth God to bless their labours, and how the wicked abuse even their riches, and all things they have, to the increase of judgement against their own souls. Vers. 17. Teacheth us, how dangerous a thing it is to refuse good counsel. Vers. 18. Teacheth us to fly from dissimulation, lying and slandering. Vers. 19 Teacheth us to shun vain babbling, and multitude of words. Vers. 20. Teacheth us, that the words of such as are truly wise be very precious, but the imaginations and devices of the ungodly are of no account. Vers. 21. Teacheth us, that we ought to refer our wisdom and knowledge to the good of others. Vers. 22. Teacheth us, that it is not man's wit or labour, but the blessing of the Lord only that maketh men rich. Vers. 23. Teacheth us, that the wicked rejoice, and take pleasure in the performance of their wickedness. Vers. 24. Teacheth us, that the ungodly shall have the self same punishments fall upon them that they fear: also that God will graciously grant the requests of his servants. Vers. 25. Teacheth us, that the ungodly shall be destroyed, but the godly shall flourish continually. Vers. 26. Teacheth us, what hurt a sluggish person doth, both to himself, and them that employ him in any service. Vers. 27. Teacheth us, that long years shall be to the godly, but short and few days to the wicked. Vers. 28. Teacheth us, not only patiently to tarry the Lords leisure, but showeth us, that if we do so, we shall have a joyful issue and end thereof. Vers. 29. Teacheth us, that God's providence is a great comfort to those that are his, and his judgements terrible to the wicked. Vers. 30. Teacheth us, what difference there is between the estates of the good and the bad. Vers. 31. Teacheth us, that a godly wise man's words, tend both to his own commendation, and also to the good and profit of others. Vers. 32. showeth, that it is a great grace to speak in place and time convenient. Also it teacheth, that the wicked give their tongues liberty to utter whatsoever evil their froward hearts can imagine.    

CHAP. 11.  

Co.  
IN the other Chapter, specially in the last verse of it, he had taught men to use good and gracious words, and to avoid all evil and corrupt speeches. Now in this Chapter, and specially in the first verse of it, he teacheth men to look to their dealings and actions, and so proceedeth on to other instructions.   

Di.  
Di. 1 THis Chapter may be divided into three parts. In the first he speaketh against false weights, pride, the frowardness of the wicked, trust in uncertain riches, and against the wicked themselves, exhorting men on the other side to strive to all upright dealing, true humility, and other good fruits, annexing a promise thereto for the better fructifying of his doctrine, Di. 2 and this reacheth from verse 1. to the end of the 9 In the second, he entreateth of the blessings which come by good and wise governors, of the hurt that pride, slandering and idleness yield, and by the contrary he showeth, what inconveniences ensue for want of good governors, etc. from vers. 10. Di. 3 to the end of the 21. In the third, he dealeth against foolish women, niggardliness, covetousness, trust in riches, contention, and such like: and on the other side, commendeth liberality, care for obeying of good things, and for winning of men to God, etc. And this reacheth from verse 22. to the end of the Chapter.   

Se.  
Vers. 1. FAlse balances [uz. used in buying and selling, he putteth the balance for all thereto appertaining] are an abomination unto the Lord: [i. are such things as the Lord abhorreth and condemneth by the Law: see Leuit. 19.35, 36. Deuter. 25.13, 14, 15, 16. And under this he condemneth all fraudulent dealing in buying and selling whatsoever] but a perfect weight [i. an upright and just weight: In the Hebrew text it is stone, because they were wont to weigh with stones] pleaseth him. [uz. greatly or much.] Vers. 2. When pride cometh, [uz. upon any man, i. when any man beginneth to wax proud against or above others] then cometh [uz. unto him] shame: [uz. amongst and before men. He meaneth, that contempt is the companion of pride: see Proverb. 16.18.] but with the lowly [uz. in heart, as well as in outward show] is wisdom. [i. true wisdom, which lowliness and wisdom joined together do truly exalt a man: see Proverb. 15.33. Also 18.12.] Vers. 3. The uprightness of the just [i. their upright and just dealings towards God and men] shall guide them: [uz. even whether they would come, or else it shall keep them safe and sound for ever, and lead them thorough out the whole course of their life, till they come to the haven of safety here, and of heaven in the life to come, as may appear by the verses following] but the frowardness of the transgressors [i. of such as transgress God's law: meaning by perverseness or frowardness, not only that which is in themselves, but also that wherewith they do, either on the one side oppress others, or on the other side pervert, or make them like nought unto themselves] shall destroy. [i. shall be a forcible mean to pull upon them from God a just destruction.] Vers. 4. Riches [uz. whether they be gotten justly or unjustly, that is not the matter] avail not [uz. any whit at all] in the day of wrath: [i. at any time when God showeth himself angry: q.d. such as trust, when God layeth any either public or private calamity upon them, to be delivered through their riches, they are much deceived: see Ezech. 7.16. Zepha. 1.18.] but righteousness delivereth from death. [i. the righteous are delivered either from bodily punishments in this life, or else altogether from eternal death: see this expounded before, Chapt. 10.2.] Vers. 5. The righteousness [i. the good conscience and faithful dealing] of the upright [uz. in heart as well as in word, for both must concur] shall direct his way: [i. keepeth him upright in this life, and ordereth the whole course of the same, so that he hath good success in all things, and falleth not, because he laboureth continually to follow God's will] but the wicked shall fall [uz. certainly and assuredly] in his own wickedness. [i. either as he is walking in his own wicked and crooked ways, or else in that wickedness that he hath devised against others, he shall be snared: but I rather like of the first sense.] Ver. 6. The righteousness of the just [see before verse 5. of this Chapter] shall deliver them: [uz. from eternal death, and all hurtful dangers in this life, as verse 4. of this Chapt.] but the transgressors [uz. of God's law] shall be taken [uz. certainly and suddenly] in their own wickedness. [i. in that which they had devised against others, and indeed laid upon them: see Psalm 7.15. or else expound it as verse 5. of this Chapter.] Vers. 7. When a wicked man dieth, [uz. here amongst men] his hope [i. both the hope he himself had to oppress others, and the hope that other men had in him] perisheth, [uz. utterly, and cometh to nothing] and the hope of the unjust shall perish. [q.d. be assured of this, that his hope shall take no effect: and he repeateth the thing for the more certainty of it: I know other men read it and expound it otherwise, but me thinketh this is plain.] Vers. 8. The righteous escapeth [uz. thorough the goodness and mercy of God] out of trouble, [i. out of sundry and manifold troubles: see Psalm 34.19.] and the wicked shall come in his stead. [uz. into affliction and troubles: q.d. we do oftentimes see it fall out, that the wicked man cometh into the place of the righteous man being delivered from trouble, even as it were a redemption for him.] Vers. 9 An hypocrite [i. he that thinketh one thing with his heart, and speaketh another thing with his mouth] with his mouth [i. with his false & counterfeit words: mouth, put for words uttered with the mouth, as sundry times before] hurteth his neighbour: [uz. either while he bringeth men to the state of dissimulation that he himself is in, or else, while he seemeth friendly in words, yet in heart wishing him evil, he laboureth to destroy him and his substance] but the righteous shall be delivered [uz. through God's grace and goodness, from such hypocrites and dissemblers] by knowledge. [uz. of their falsehood and hypocrisy, and by a wise foresight shall deliver himself and others from their corruption.] Vers. 10. In the prosperity of the righteous [i. when good men prosper, flourish, and are exalted] the city [i. the people of the city, if they be godly wise, and endued with understanding: and this must not only be referred to cities, but to kingdoms, he putting a part of a kingdom for the whole] rejoiceth, [uz. exceedingly, and as it were with singing and shouting; for so much I suppose the Hebrew word and text will yield] and when the wicked perish, [uz. from amongst men, meaning when they die] there is joy. [uz. yea great joy, amongst the people of the kingdom or city: they rejoice in the one, because of the good they receive from them, and rejoice at the departure of the other, because of the evils they endured under them.] Ver. 11. By the blessing of the righteous, [i. by the good deeds and good words of godly men, which are called blessings, because that by them God doth after a sort power blessings upon the people] the city is exalted: [uz. very much, that is, it hath a great name, and flourisheth mightily] but it is subverted [i. quite and clean destroyed] by the mouth of the wicked. [i. by wicked words and counsels that the ungodly utter and give, see verse 9 of this Chapter.] Vers. 12. He that despiseth [uz. either in countenance, word, or deed] his neighbour, [i. any man that is any manner of way joined unto him] is destitute of wisdom: [i. bewrayeth himself to be a very foolish man] but a man of understanding [i. he that is truly wise indeed] will keep silence [i. will temper himself, and abstain from showing contempt any manner of way against another.] Vers. 13. He that goeth about as a slanderer, [uz. of other men. It seemeth to be a metaphor taken from peddlers, who mingle sundry sorts of ware together, and go from place to place to utter those things which they have received of others: so slanderers tell that to one, which they have heard of another, and go hither and thither to gather up tales to tell to other men, and yet many times tell them otherwise than they heard them] discovereth a secret: [which is a wicked thing, specially if it be committed to a man: this gadding from place to place with tales, is forbidden by God. Leuit. 19.16.] but he that is of a faithful heart, [uz. towards God and his brethren] conceileth [i. keepeth close] a matter. [uz. committed unto him: meaning it of such matters as aught to be kept close.] Vers. 14 Where no counsel is [i., In what place soever, there is not holy and right counsel: for otherwise there is no state so corrupt but hath a counsel: whereby we see, that a wicked counsel is as no counsel before God] the people fall: [uz. by sundry means into sundry mischiefs, that cannot be avoided] but where many counsellors are, [i. where there is store of grave, wise, and holy men, to give good counsel, and their counsel be accepted and regarded] there is health. [uz. to the people and subjects: meaning by health, all outward blessings, as prosperity, peace abroad, quietness at home, and a great number of such like. The Rabbins refer this to war; but I take it to be such a sentence as verse 11. of this Chapter is, and to be general, stretching itself to the right government of Magistrates, and their wholesome counsels.] Vers. 15. He shall be sore vexed, [uz. amongst men, and even in himself] that is surety [uz. to another man] for a stranger, [i. for one whom he knoweth not] and he that hateth suretyship, [uz. unless he have good cause to enter into the same] is sure. [uz. from danger, grief and vexation. How this must be understood, see Chapt. 6. vers. 1, etc.] Vers. 16. A gracious woman [i. such a one as is endued with a right reverence of God, and decked with that hidden man of the heart, which consisteth in a meek and quiet spirit, which spirit also is acceptable before God, & obtaineth favour amongst men. 1. Pet. 3.4.] attaineth honour, [uz. amongst men, by her good and virtuous demeans, and so consequently praise and commendation, as Pro. 31.30.] and and [I suppose this would rather be turned as] the strong men [in Hebrew it is violent, meaning such as being terrible, and fearful to others, get riches by all manner of means, whether lawful or unlawful, it skilleth not] attain riches. [uz. amongst men.] Vers. 17. He that is merciful [uz. towards others, specially when they are distressed and needy] rewardeth his own soul: [i. doth good unto himself, also as well as unto others; for so it pleaseth God to reward the good works of his servants] but he [uz. whosoever he be] that troubleth [uz. unjustly and without cause, by what means so ever it be, either in word or deed] his own flesh, [i. his neighbour, or other men: as Isaiah 58.7.] is cruel. [uz. not only to them, but even against himself also. Some read it thus] but the cruel man [i. he that is hard hearted and cruelly bend against others] troubleth his own flesh, [i. hurteth himself, while he casteth from him all laws of nature and courtesy. Indeed I confess that the Antithesis or opposition of this verse, more plainly appeareth so, and yet I see no reason why the other sense may not as well stand.] Vers. 18. The wicked worketh a deceitful work: [uz. both to himself, and against others: to himself, because he is deceived of that which he thought to obtain as a reward, many times getting a clean contrary thing, as misery for prosperity: and against the good, because he seeketh by deceitful means to destroy them] but he that soweth righteousness, [i. is plentiful in upright and well doing: see Galath. 6.7, 8, etc.] shall receive [uz. from the Lord, yea and many times from men also] a sure reward. [i. a reward that shall not deceive him, neither whereof he shall be deceived.] Vers. 19 As righteousness leadeth to life: [uz. both here and in the world to come: understanding by righteousness the sound fruits of a holy conversation, both towards God and men] so he that followeth evil, [i. fostereth and feedeth the same within him, and seeketh the performance thereof] seeketh his own death. [uz. both of body and soul, without unfeigned repentance and amendment of life.] Vers. 20. They that are of a froward heart, [uz. either against God or men: meaning such as are never pleased with any thing] are abomination to the Lord: [i. are such as the Lord abhorreth and cannot abide: see verse 1. of this Chapter] but they that are upright in their way, [i. have care of a holy and just conversation towards God and man: see Psalm 119.1.] are his delight. [i. are such as he much delighteth in.] Vers. 21. Though hand join in hand, [i. though the wicked endeavour by all the strengths, subtleties, and aids that they have or can procure] the wicked shall not be unpunished: [q.d. for all that they cannot escape Gods punishments: see Chapter 16.5.] but the seed of the righteous [i. even his posterity] shall escape. [uz. judgements and punishments sent from God, though sometimes it pleaseth him to correct them to their amendment: q.d. not only the godly, but their posterity shall be delivered; whereas the ungodly, though he get many to take his part shall not escape, when as the godly shall deliver both himself and others.] Vers. 22. As a jewel of gold [uz. is an unseemly thing] in a swine's snout, [uz. because the swine will defile it with dirt and mire] so is a fair woman, [i. so is it unseemly for one to be endued with beauty, which indeed is a good gift from God] which lacketh discretion. [uz. to govern herself modestly, soberly, and in the fear of God: q.d. beauty doth as little become a mad or foolish woman, as a precious jewel doth become a sow.] Vers. 23. The desire of the righteous is only good, [i. they desire nothing but that which is good, for that word only is an exclusive particle, shutting out evil things. Not meaning, that they never wish evil, but rather that for the most part they desire good] but the hope of the wicked [i. the wicked may hope or look for nothing else] but indignation. [i. vengeance from God, or else such things as shall vex and grieve them, and make them angry.] Vers. 24. There is [uz. a man, putting it also for a certain number of men] that scattereth, [i. liberally bestoweth the goods and possessions, which God hath blessed him with all: see Psalm 112.9.] and is more increased: [uz. in riches and abundance, through the special blessing of God, and the right use of these things] but he that spareth more [uz. either from himself or others, which is the common fault of covetous persons and niggards] then is right, [i. than he may and aught to do] surely cometh to poverty. [uz. notwithstanding all his pinching and sparing: q.d. so far off is it, that the niggardly man shall increase and wax rich, as the liberal doth, that he shall have every day less than other, and become more needy.] Vers. 25. The liberal person [uz. towards others, but specially towards the godly poor] shall have plenty: [uz. given him from the Lord] and he that watereth, [uz. others with his store] shall also have rain. [uz. given him from the Lord, that he may more and more do good unto others. The metaphors of watering, and having rain, would be considered, and mark that this verse differeth not much from the next before going.] Vers. 26. He [uz. whosoever he be] that withdraweth the corn, [uz. from the market, where it should be sold, keep●●● 〈◊〉 against a dear time] the people will curse him: [i. speak, as justly they have occasion, all manner of evil of him, as that he is covetous, miserable, etc. see for this fault Amos 8.5, 6, etc.] but blessing shall be upon the head of him [i. he himself shall be blessed and well spoken of amongst men, whosoever he be, see Chapter 10.6.] that selleth corn [uz.. plentifully and good cheap, so that the poor may be provided for: understanding by corn in this verse, all manner of victual and provision.] Vers. 27. He that seeketh [uz. carefully and diligently: for so much doth the Hebrew word import] good things [uz. not only for himself, but for other men also] getteth favour: [uz. thereby, and that both before God and men] but he that seeketh evil, [uz. either against himself or others, whether it be of ignorance or of knowledge, see verse 19 of this Chapter, where he turneth it by following evil] it shall come to him. [uz. certainly and assuredly, and that many times before he think of it, or be aware of it.] Vers. 28. He that trusteth [uz. any whit at all, yea though it be never so little] in his riches, [i. in the riches which GOD hath given him, or he hath gotten] shall fall: [uz. as a withered leaf, or rotten bow, falleth from the tree: see the truth of this Luke 12.15, 16, etc.] but the righteous shall flourish [uz. exceedingly, or very much: meaning by flourishing, prospering] as a leaf. [uz. which shall not fall or fade, as Psalm 1.3. The word turned here a leaf, signifieth also a branch, as Nehem. 8.15.] Vers. 29. He that troubleth his own house, [uz. by unwise government of the things which God hath given him, either prodigally consuming them on the one side, or miserably sparing them on the other: understanding by these words his own house, all the things that God hath blessed him withal, as patrimony, goods, etc.] shall inherit the wind, [i. shall bring to pass, that his possession shall go into the wind as it were, and he have nothing left him: q.d. he shall be brought to such extremity, that he shall have nothing left him but the air] and the fool [i. the wicked man brought into such want] shall be servant. [i. shall be glad to be a servant] to the wise in heart. [i. to him that is truly wise in God.] Vers. 30. The fruit of the righteous [i. the commodities and fruits which men may receive from a righteous person] is as a tree of life, [i. as a tree that giveth life: see before Chapt. 3.18. He meaneth, that the righteous man is lively in his doctrines and precepts] and he that winneth souls, [i. gaineth and getteth men to God, and bringeth them to the sound knowledge and worship of his Majesty: see for this phrase james 5.20.] is wise. [i. is right wise, or wise in God, using his knowledge and talon, not only to his own good, but to the good of others.] Vers. 31. Behold, [q.d. I speak a strange and wonderful thing, therefore mark it well] the righteous shall be recompensed [uz. with judgements from God, for his transgressions] in the earth: [i. while he liveth here upon the earth] how much more than the wicked and the sinner. [q.d. how much more shall they feel Gods heavy justice upon them. By wicked and sinner he understandeth men notoriously evil, as Psalm. 1.1, 6. And for the true meaning of this place see. 1. Peter 4.17, 18. etc.   

Do.  
Verse 1. Teacheth us to avoid falsehood, and to practise truth in all our dealings. Vers. 2. teacheth us to avoid pride, and to embrace true humility of mind. Vers. 3. Teacheth us, to follow upright dealing, and to shun all perverseness, and frowardness. Vers. 4. Teacheth us, that riches, cannot put back from us, God's justice for our sins, and that we should carefully strive to holy conversation. Vers. 5. Teacheth us, that upright dealing shall never want a blessing, and that the wicked, rather than he should not be punished, shall be overtaken with his own sin. Verse 6. Delivereth the self same doctrines. Vers. 7. showeth that death sent from God shall prevent the wicked, from enjoying those things they hoped for. Verse 8. Setteth out God's mercy towards the good, and his justice upon the wicked. Vers. 9 Teacheth us, to fly from hypocrisy, and to avoid also all words that may hurt any. It teacheth also that the knowledge which God giveth his children, is very profitable, both for themselves and others. Vers. 10, 11. Teacheth, that it is a great blessing from the Lord to have godly and wise Magistrates: and that it is a curse, where the Magistrates be wicked and foolish: also that the people may rejoice, as in the prosperous estate of the good, so in the ruin and decay of the wicked. Vers. 12. Teacheth us, to avoid all manner of contempt of others, and to learn holy silence, unless great occasion be offered of speech. Vers. 13. Teacheth us, two things, first to avoid slandering and the disclosing of secrets: secondly to be faithful in such matters, as be committed to our credit. Vers. 14. Teacheth us, how necessary it is, for men admitted to government, to be furnished, with wisdom, experience and many other good graces: as also what good effects and holy blessings do flow and follow thereupon. Vers. 15. Teacheth us, to take heed and beware of suretyship. Vers. 16. showeth, that modesty in women, is a notable mean to bring them to credit. Verse 17. Teacheth us, both to take heed of cruelty and hard heartedness, and also to excercise the deeds of pity and mercy. Verse 18. Teacheth us, what great odds there is, both between the works, and therewardes, of the godly and ungodly. Vers. 19 Setteth out the unlikely reward of good and evil dealing. Vers. 20. Teacheth us, to avoid frowardness of heart, and to labour to a sincere life and conversation. Vers. 21. Teacheth us, first that no strength and policy, can prevent or drive away God's vengeance that shall light upon the wicked: also that God is gracious, to the faithful and their seed. Vers. 22. Teacheth, that outward proportion and comeliness of body without holy qualities of the mind, is not only nothing worth, but a great disgrace also, to the party that hath it. Vers. 23. Teacheth us, to wish and desire good things only. Vers. 24. Teacheth us, to practise liberality, and to abhor niggardliness. The same doth also, vers. 25, 26. teach us, that if God have blessed us with store we should provide, that other might be plenteously relieved, and not covetously to hoard up against the day of dearth. Verse 27. Teacheth us, to procure good, both to ourselves and others, as much as in us lieth. Vers. 28. Teacheth us, to cast away from us, vain trust and confidence in worldly riches. Vers. 29. Teacheth us, for fear of afterclaps to beware of prodigality on the one side, and of miserable pinching on the other side. Verse 30. Teacheth us, to have a care, for the conversion and winning of others to God. Verse 31. Teacheth us, that abundance of plagues, shall fall even in this life, upon the impenitent sinners.    

CHAP. 12.  

Co.  
THis Chapter hangeth upon the former thus; In the last verse of the other he showeth what great judgements from God are prepared for the wicked even in this life, and in the first verse of this Chapter, he showeth one good mean, whereby those punishments may be avoided, to wit, in reverent hearing of holy counsel, and in labouring to profit by the corrections, which God layeth upon men.   

Di.  
I Suppose this chapter, as the former may be divided into three parts: the first reacheth from verse 1. to the end of the 8. Wherein he entreateth of Di. 1 obedience to good counsel, and Gods corrections, of God's favour towards the good, and his justice towards the bad, of the stability of the righteous, and the fleeting estate of the wicked, of a good and evil woman, of the thoughts, words, and counsels of the good and bad. The second part reacheth, Di. 2 from verse 9 to the end of the 16. wherein he dealeth against the vainglorious, the cruel, the idle, the proud, and the wrathful persons, commending on the other side, the contented mind, pitifulness of heart, diligence in labour, true humility, and the bridling of hate or anger. The third reacheth from vers. 17. to the end of the Chapter, wherein he speaketh Di. 3 against bitter words, lying speeches, deceit, idleness, etc. And contrariwise entreateth of truth, quietness in words, diligence in travail, and of the unlikely reward of the good and bad.   

Se.  
Vers. 1. HE [uz. who soever he be] that loveth [uz. indeed and unfeignedly] instruction, [uz. either from God by his word, or from men as his Ministers] loveth knowledge: [i. sound and fincere judgement: and the reason hereof is, because that by instruction men come to knowledge: q.d. he that loveth and liketh of a good mean whereby a good thing is obtained, doth love and like of the good thing itself] but he that hateth correction [uz. either from God or man] is a fool [i. a wicked person. He meaneth, that the righteous, who yieldeth to the instructions and corrections of the Lord, doth not only thankfully receive the same, but is provoked thereby, more and more to grow up in heavenly wisdom: see Psalm. 94.12.] Vers. 2. A good man [i. he that hath care and conscience, both to know, and to perform good things] getteth favour of the Lord [i. is accepted and well liked of the Lord: and yet he maketh mention of getting, because we must by prayer and other holy means seek it, though we know it is by God special gift, that so we may be provoked to pray, and exercise our faith] but the man of wicked imaginations [i. he who thinketh nothing else but evil against other, yea and himself also in the end] will he condemn. [i. the Lord will pronounce him guilty of wickedness] Vers. 3. A man cannot be established [uz. long to continue upon the earth] by wickedness [i. by devising and performing evil things: q.d. let the wicked think by their wickedness to make their state strong, yet is it a matter impossible, that they should long continue and endure,] but the root of the righteous [i. the righteous himself and all things whatsoever appertaining to him] shall not be moved. [uz. for ever: it seemeth to be the same in other words which is expressed before chap. 10.25. And he maketh mention of the root, because if the root be sound and prosper, the body and branches cannot choose but do well.] Vers. 4. A virtuous woman [uz. such a one, as is described afterwards in this book. chap. 31.10, 11. etc.] is the crown of her husband [i. is a great glory, honour, and credit unto him: see Philip. 4.1. 1. Thessal. 2.19. also 1. Corinth. 11.7.] but she that maketh him ashamed [uz. by her evil manners, folly, or wicked life, meaning also, by making him ashamed, bringing of him into contempt amongst men] is as corruptions in his bones [i. as grievous and painful unto him, and almost as incurable, as grievous diseases, that have not only eaten the flesh, but entered into the bones.] Vers. 5. The thoughts of the just are right [i. they think upon just, right, and holy things] but the counsels of the wicked [i. their conspiracies, and practices] are deceitful [i. full of craft and subtlety: he opposeth to the godly, the wicked, and to their thoughts, the subtleties and crafts of the ungodly.] Vers. 6. The talking of the wicked [i. all their words and speech is to lie in wait for blood [i. tendeth all to this end, to spoil men and to take their lives from them:] but the mouth of the righteous [i. good men's words and speeches: see chap. 10.31.] will deliver [uz. from danger and destruction] them. [i. those, for whose life, the wicked lie in wait.] Vers. 7. God overthroweth the wicked [uz. thorough his just judgement against them for their sins: or it may be turned thus,] the wicked overthrow themselves [uz. thorough their own ungodliness] and they are not: [uz. to be found amongst men alive, but die and decay: see jerem. 31.15. and Matth. 2.18.] but the house of the righteous [i. he and all whatsoever appertaineth unto him] shall stand. [uz. firm and sure and not be shaken: see chap. 10.25. chap. 11.21.] Vers. 8. A man [uz. of what state or condition so ever he be] shall be commended [uz. amongst men] for his wisdom: [i. for his wise, and sincere handling of matters: it may be understood also, as though he should be commended, according to the measure and proportion that he hath received of it] but the froward of heart [i. he that doth things rashly and frowardly] shall be despised. [uz. both of God and men.] Vers. 9 He that is despised [uz. of other men] and is his own servant, [q.d. and yet notwithstanding, is sufficient of himself, doing his own business, wheresoever it be] is better [i. is in a better case, and that by many degrees] then he that boasteth himself [uz. of his great honour, riches, etc.] and lacketh bread. [i. suffereth want, and hath little or nothing to maintain himself with all. For bread here is put for all manner of maintenance.] Vers. 10. A righteous man [i. a good and faithful dealing person] regardeth the life of his beast, [i. hath a good eye to preserve it, meaning by this speech that he is merciful, if to beasts, much more to men: q.d. he is so gentle and courteous, that he neglecteth not his own cattle, but giveth them their meat, attendance, and all other things necessary in due time, how much more than doth he care for his household and needy persons] but the mercies of the wicked [uz. if he have any at all, which also may be doubted of] are cruel [i. tend even to cruelty, and have cruelty mingled with them. Some read it thus,] but the mercies of the wicked, are the mercies of a cruel man [i. they have no more mercies, than a cruel and outrageous person hath.] Vers. 11. He that tilleth his land [i. is faithful and painful in his calling, for he putteth one sort, uz. husbandry for all] shallbe satisfied with bread [i. shall not only have sufficient maintenance, but fullness of it, he useth the word bread, for meat, drink, cloth, and all things necessary, for the maintenance of man's life,] but he that followeth [uz. as an example in his dealings and behaviour, and trade of life] the idle [i. idle headed fellows, and such as giving themselves to vanity, would not follow any honest trade, or occupation. The same word, is turned judges 9.4. vain. One referreth it rather to the things than to the persons, and indeed I suppose the Antithesis or comparison would better stand so] is destitute of understanding [i. of right understanding, how wise so ever he seem notwithstanding in his own eyes.] Vers. 12. The wicked desireth, [uz. very greatly and earnestly] the net of evils [i. all manner of means, whereby he may cast others into many evils and mischiefs, and so hurt and grieve them. Some turn it thus] the net of evil [uz. men: q.d. he wisheth to use the same deceits to oppress good and innocent people with all, that the wicked use. Some turn it thus] the wicked desireth the aid of evils [i. aid and defence against them: q.d. he hath an earnest desire to be established and defended from all evils, but his desire is in vain, as vers. 3. of this chap. and this I rather like of] but the root of the righteous [see before vers. 3. of this chap.] giveth fruit. [I would rather read giveth it, [uz. defence against evil and mischief.] Vers. 13. The evil man is snared [uz. fast, and caught very sure] by the wickedness of his lips, [i. by his wicked words uttered with his lips: q.d. the naughty man, by his own lewd words, bringeth all manner of grief and destruction upon himself] but the just shall come out of adversity [uz. by the wisdom of his words and speech, he shall escape great affliction, and manifold dangers, meaning, that either by the wise weighing of his words, he taketh heed of distress, or if he fall into any trouble, doth thereby deliver himself from the same.] Vers. 14. A man [i. a good and wise man] shall be satiate with good things [i. shall obtain plenty and abundance of good things] by the fruit of his mouth, [i. by the good, wise, and holy words which he uttereth with his mouth, as thanks giving is called the fruit of the lips, Heb. 13.15: q.d. every good man shall receive most large and excellent fruit of his speech, when he shall speak learned, right, and holy things] and the recompense of a man's hands, shall God give unto him [i. God will recompense him, meaning every man according to the works done in this flesh: and so in this part of the verse, he passeth from words to deeds.] Vers. 15. The way of a fool [i. the trade of life and conversation which he affecteth, yea whatsoever thing he liketh, understanding by fool, a perverse wicked man] is right in his own eyes: [i. seemeth so to be in his own judgement, how crooked & froward soever it be before God and good men] but he that heareth counsel [i. good and holy counsel, meaning also by hearing of it, practising and obeying of it] is wise. [uz. in deed: q.d. whatsoever a fool doth, he doth it without advise or counsel of other men, why so? Because he is carried away, with an overweeving of his own devices, whereas the wise man useth other men's counsels, and trusteth not to himself.] Vers. 16. A fool in a day [i. very quickly and soon, yea even in that day and at that present, wherein he shall be provoked to wrath, shall be known to be a fool, because he cannot suppress his raging wrath] shall be known by his anger: [uz. against others: q.d. he cannot put off or defer his wrath, but by and by manifesteth it, and so withal bewrayeth his folly] but he that covereth shame [uz. offered unto him, by some injury or outrage: he meaneth not here to allow of hypocrisy and dissimulation, but that whosoever he is, which can patiently put up wrongs, offered or done him, and stirreth up no brawls or contentions, but rather will suffer than revenge, or declare his rage and fury unto men, (which thing also after a sort, might purchase shame to himself) he I say, that thus can do] is wise [uz. indeed, or truly wise.] Verse 17. He that speaketh [uz. from his heart, and that plainly and openly] truth, [i. true things] will show righteousness: [i. will not be either afraid or ashamed to declare too, and before others his upright dealing] but a false witness useth deceit. [i. all manner of deceit both in heart and word, that he may the more cunningly cover his craft.] Vers. 18. There is [uz. a man, meaning thereby great numbers in the world: see Chapt. 11.24. Also Chapt. 13.7.] that speaketh words like the pricking of a sword: [I would rather turn it,] like the persing or thrustings in, or through with a sword, [that is, that speaketh such sharp, bitter, and pernicious words, which pierce a man as much as grievous thrusts with a swords point, whether it be by false witness bearing, or otherwise by the evil speech and deadly poison of the tongue] but the tongue [i. the words and speeches, because they are uttered by the tongue] of wise men [i. of men which are truly wise indeed] is health. [i. healthful and profitable both to themselves and others.] Vers. 19 The lip of truth [i. not only true speeches, but specially and chief the persons uttering them] shall be stable for ever: [i. shall not only last and continue, but be always like unto themselves, not varying in tales or speeches] but a lying tongue [i. lies and liars] varieth incontinently. [i. are not only variable in the matters they deal withal, but vanish away quickly, because they are of no longer continuance but a moment.] Vers. 20. Deceit is in the heart of them that imagine evil: [uz. against others, meaning that they perform their mischiefs against others by craft and deceit: but I rather allow his reading who turneth it thus] deceit falleth into the heart of such as imagine evil: [i. the wicked are many times destroyed by their own subtlety and craft, the consideration whereof bringeth unto them most grievous sadness] but to the counsellors of peace [i. to such as shall persuade and counsel men to good things] shall be joy. [uz. both of heart and body, and so the Antithesis agreeth very aptly.] Vers. 21. There shall none iniquity [i. no grievous punishment for sin or iniquity committed, for he doth not mind to exempt good men from sinning in this life] come [uz. from the Lord] to the just: [i. to the good and holy man: q.d. whatsoever judgements fall upon him for sin, he shall not live long in the same, as though he were an abject: see vers. 13. of this Chap. but the wicked are full of evil. [uz. both of transgression, and of punishment for it, committed against God.] Vers. 22. The lying lips [i. both lies and liars] are abomination to the Lord: [i. the Lord cannot abide them: see Chapter 6.17. Also Chapter 11.1.] but they that deal truly [uz. both in word and deed] are his delight. [i. are such as he taketh delight and pleasure in: see Chapt. 11.20.] Vers. 23. A wise man conceileth knowledge: [i. the knowledge that he hath, not that he keepeth it close altogether, but having it in him as it were in a treasure house, doth utter it in fit time and place, and as may bring greatest grace to the hearers] but the heart of the fools publisheth foolishness. [i. as they have conceived foolishness in their hearts, so they spare not shamelessly as it w●re to utter it: see Eccles. 10.3.] Vers. 24. The hand of the diligent [i. such as be laborious and painful in their callings: he putteth a part for the whole] shall bear rule: [uz. over others, Chapter 10. verse 4. He saith, maketh rich: and here he useth another word, because that through riches they obtain power, and so get rule over others] but the idle shall be under tribute. [uz. of others, meaning hereby that they shall be in slavery and very poor estate.] Vers. 25. Heaviness [uz. of heart, specially if it be once deeply rooted and settled in the same] in the heart of man [uz. of what calling or state soever he be] doth bring it down: [i. doth through sorrow depress and keep it under, meaning the heart: for we know that sadness doth no whit at all profit men, but rather cast them many times into deadly and grievous diseases] but a good word [i. even one word of comfort spoken cheerfully] rejoiceth it. [i. many times maketh it glad again: the plain proof of this is every man's own particular experience.] Vers. 26. The righteous is more excellent [uz. by many degrees, and in every respect] than his neighbour: [uz. who careth not for righteousness and goodness: and this he speaketh, because the world and common sort of people think the just men to be abjects] but the way of the wicked [i. the order of life and conversation wherein they walk] will deceive them. [uz. at the last, howsoever they flourish in the pleasures of sin, which last but a while, as the Apostle saith to the Hebrews.] Vers. 27. The deceitful man [i. he that giveth himself to deceit] roasteth not [i. hath neither pleasure nor profit of that] that he took in hunting: [i. of that which he achieved, either by intolerable pains taking, as hunters do, or else by stealth and indirect means, such as hunters use many times: the reason is, because that between his mouth and the morsel he hath many discommodities and lets, so that he cannot enjoy that which he hath gotten] but the riches of the diligent man [i. of him that travaileth faithfully and painfully] are precious. [i. excellent and very good. One readeth it thus] but the diligent person enjoyeth the precious substance of a man. [i. is made owner and possessor of precious and excellent things, belonging many times to a wicked person.] Vers. 28. Life [uz. both true life in this world, and eternal life in the world to come] is in the way of righteousness, [i. is to be found and obtained by a righteous and holy conversation] and in that pathway [uz. of a good and holy life] there is no death. [uz. which is eternal, though the bodily death apprehend the good as well as the bad, as appeareth by many examples.   

Do.  
Verse 1. Teacheth us, that he that hearkeneth to good counsel, and profiteth by the Lords corrections, is in a blessed estate: as on the other side, he must needs be miserable that thriveth not by the one or the other. Vers. 2. Teacheth us, that God loveth the good and hateth the evil, also that evil thoughts and imaginations are sin before God. Verse 3. Teacheth us, that wickedness hath no certainty or assurance, but that godliness shall continue and abide for ever and ever. Verse 4. Teacheth us, what a blessing it is to have a good wife, and what a curse it is to have an ill wife. Verse 5. showeth, what great difference there is between the thoughts of the wicked, and the devices of the godly. Vers. 6. showeth, that the very words of the wicked savour of cruelty, and the speeches of the godly tend to mercy. Vers. 7. Setteth out God's judgements against the wicked, and his mercy towards the good. Verse 8. Teacheth us, that wisdom is praise worthy, and folly and frowardness shall be despised. Verse 9 Teacheth us, that the poor man in his poverty is better, than the vainglorious boaster that hath nothing. Verse 10. Teacheth us, that we should have care for the preservation of those things which God giveth us, much more for reasonable creatures: it teacheth us also that the wicked have no bowels of compassion at all. Verse 11. Teacheth us, to follow the calling wherein God hath placed us with all diligence, and to avoid idleness. Verse 12. Teacheth us, that no aid that the wicked hath or can desire will help them against God's judgements. Verse 13. Teacheth us, that evil words are hurtful to the party using them, and good words profitable to the party using them, and to others also. Verse 14. Teacheth us, that God rendereth unto every one according to his words and deeds. Vers. 15. Teacheth us, not to be wise in our own eyes: also to hearken to the grave counsel of others. Vers. 16. Teacheth us, that wrath and rage of men bewrayeth their folly, and patient bearing of revenge argueth great godliness. Verse 17. Teacheth us to speak truth, and to avoid false witness bearing. Verse 18. Teacheth us to abstain from sharp and bitter words, and to give ourselves to charitable and profitable speeches. Verse 19 Teacheth us, that as godly men are constant in their speeches, so the wicked, and such as give themselves to lying, vary always in their talk. Verse 20. Teacheth us, to persuade and counsel men to good things. Verse 21. Teacheth us, that in the midst of all punishments upon the wicked, God will either fatherly correct, or else altogether deliver his children. Vers. 22. Teacheth us to abhor lying, & to speak the truth from the bottom of our hearts. Vers. 23. Teacheth us, to take heed that we do not bewray the folly of our hearts by much babbling: also that we direct our speech in such sort to such persons, and at such time, as may bring most grace to the hearers. Verse 24. Teacheth to use diligence in our callings, & to avoid idleness. Vers. 25. Teacheth us, to speak good & comfortable words to the heavy hearted & sorrowful. Verse 26. Teacheth us, that the godly are better, than the wicked of the world account of them: also that sin is deceitful. Verse 27. Teacheth us, that the wicked, thorough God's just judgement upon them, have not the use of those things which they enjoy and possess. Verse 28. Teacheth us to follow the way of godliness, because it doth not only deliver us from eternal death, but bring us to everlasting life.    

CHAP. 13.  

Co.  
IN the 28. verse of the last Chapter, he earnestly commended a holy conversation. And in the first verse of this Chapter, he showeth by what means this may be attained, uz. by diligence both in hearing and obeying of all holy instructions.   

Di.  
THe Chapter may be divided into three parts: the first reacheth from Di. 1 verse 1. to the end of the 8. wherein he teacheth the right use of the ears and mouth, commendeth diligence and dispraiseth idleness, and speaketh against lying, slandering, hypocrisy, & other manner of wickednesses. In Di. 2 the second, he speaketh against pride, contention, vain riches, contempt of the word, and folly: commending on the other side, the righteous, the wise, the diligent, the obedient person, and such as unfeignedly fear God, Di. 3 from verse 9 to the end of the 16. In the third part he dealeth against unfaithful messengers, contempt of instruction, wicked company, etc. and commendeth faithfulness, obedience, choice of company, God's favour towards his children, and the good which cometh by moderate correction: from verse 17. to the end of the Chapter.   

Se.  
Vers. 1. A Wise son [i. child, whether it be son or daughter] will obey [uz. in deed and truth] the instruction of his father: [i. which his father shall give him: understanding by the name father, parents, as by the name son before, child] but a scorner [i. such a one as doth despise the doctrines of wisdom] will hear no rebuke. [uz. from other men for his amendment: meaning by hearing, regarding: for this word scorner, see Chapt. 9 7, 8, 12.] Vers. 2. A man [i. a good and wise man] shall eat good things [i. shall find and enjoy them] by the fruit of his mouth: [i. by his good and wise words: see Chapt. 12.14.] but the soul of the trespassers [i. the trespassers themselves both in body and soul: and yet he maketh mention of the soul, because it is the principal part] shall suffer violence. [uz. from God, and many times from men, as Genes. 6.11.] Vers. 3. He that keepeth his mouth, [uz. from idle or evil speech: meaning hereby, such a one as hath a care, not in words to pass the bounds of his calling, or godliness] keepeth his life: [uz. in peace, quietness and prosperity] but he that openeth his lips, [uz. to lewd and wicked speeches: in the word opening is a metaphor taken from harlots, as appeareth Ezech. 16.25.] destruction shall be to him. [i. he shall be destroyed by his lewd words and speeches.] Vers. 4. The sluggard lusteth, [i. he hath a desire or wishing only, and nothing else] but his soul [i. he himself] hath nought [uz. besides his bare wishes: q.d. the slothful desire many things, and feed themselves with bare wishes, but in the mean while, because they labour not, they obtain nothing of the things which they desire] but the soul of the diligent [i. the diligent and laborious person himself] shall have plenty. [uz. of all good things, yea more many times than they wish or desire: see Chapt. 11.25. Vers. 5. A righteous man hateth [uz. unfeignedlie, and even as it were a filthy and stinking thing] lying words: [i. lies, and all things thereto appertaining] but the wicked causeth slander and shame. [uz. to himself and others by his lying speeches: meaning also, that he doth so much love and embrace falsehood, that he will be contented to be counted a filthy person, and hated of all good men, rather than departed from it.] Vers. 6. Righteousness [i. faithful and holy dealing] preserveth [uz. before God and even in this life] the upright of life: [i. such as lead an upright and blessed life] but wickedness [uz. against God and men] overthroweth [uz. through God's just judgement] the sinner. [i. the notorious evil men: see Chapt. 1.10.] Vers. 7. There is [uz. a man, that is sundry men: see Chap. 12.18.] that maketh himself rich [uz., by his boasting words, and so would be accounted by the pomp he beareth amongst men] and hath nothing: [q.d. and yet for all that, he is worth little or nothing] and [uz. there is another man, or another sort of people] that maketh himself poor, [i. would seem so to be before men] having [uz. notwithstanding that] great riches. [i. great abundance of riches. Most interpreters agree, that the first part of the sentence is spoken against vainglorious boasters, amongst whom little or nothing is to be had: and the latter to be understood of such as have contented minds: the former I like well, but the latter I like not, because the comparison is not so fit, and therefore I would have it to be understood as before, uz. of feigning poverty, when they have great abundance.] Vers. 8. A man [i. every man that hath wit and understanding] will give [uz. frankly and freely] his riches [i. all the riches that he hath] for the ransom of his life: [i. for the redemption of it, or to redeem it, if he be in danger to lose it: see Psalm 48.7, 8.] but the poor [uz. man] cannot hear [uz. as to redress it] the reproach. [uz. uttered against him. His meaning, I think, cometh to this much in effect, that riches and poverty have both their commodities and their discommodities: for as to rich men their riches are profitable for the maintenance and pomp of this life, and poverty is discommodious to the poor; so riches are sundry times discommodious to the rich, because they procure many dangers to the owners thereof, and yet poverty is commodious at the least in this respect, because men's hearts are free from the fear of envious persons, who would ensnare them, and they have not so ready an occasion to revenge themselves as otherwise.] Vers. 9 The light of the righteous [i. the great blessings and good things which in great plenty shall be powered forth upon them. It is usual in the Scripture, by light to understand all good and prosperous things: and I take it to be a metaphorical speech borrowed from the light of the Sun, which first rising, and afterwards increasing in brightness, seemeth itself to rejoice, whilst lightening all things, and even the whole face of the earth it maketh them glad] rejoiceth: [i. maketh glad both themselves, and other that behold it: q.d. the righteous shall continually enjoy felicity, glory, life, gladness, etc. see Psalm 97.11.] but the candle of the wicked shall be put out. [i. that little estate of felicity and prosperity which they seem to have in this life, shall suddenly vanish away: q.d. there is as great difference between the joys of the good and the bad, both in respect of the greatness and continuance thereof, as is between the Sun and a candle, and their several lights and continuance: see Chapt. 4.18, 19] Vers. 10. Only by pride [i. through pride of heart: meaning under the word only, that pride is not the only cause of contention, but one of the chiefest: for many times men brawl even of perverseness and of fond emulation and envy against other] doth man [i. do men, for he speaketh of them all, as though they were but one] make contention: [i. stir up strife one of them with another] but with the well advised [i. with such as both can give good counsel, and will humbly hearken to other men's good speeches] is wisdom. [uz. to take heed that they kindle not strife, or foster contention.] Vers. 11. The riches of vanity [i. after some, vain riches, which are so called, because they vanish away; but I suppose that he meaneth such riches as are gotten by any vain, false, or ungodly way whatsoever] shall diminish: [uz. certainly, meaning that indeed they should be brought to nothing and consumed] but he that gathereth [uz. riches and goods] with the hand, [i. with the labour of his own hands] shall increase them. [uz. through God's especial blessing, for otherwise it cannot be: see Chapt. 10.2, 4. Also Chapt. 12.24. His purpose is to commend diligence, and to teach men to avoid idleness, craft, and whatsoever else.] Vers. 12. The hope that is deferred, [i. the thing hoped for, if it be put off from time to time, and not quickly performed] is the fainting of the heart: [i. it maketh a man's mind to faint and quail] but when the desire [i. the thing desired, wished, and looked for] cometh [uz. unto men, i. is granted them] it is as a tree of life. [i. it is a most sweet and pleasant thing, and as a man would say, a very proper and healthful medicine for a mind that languisheth in lusting and desiring: see Chapt. 3.18.] Vers. 13. He that despiseth the word, [uz. of almighty God, or the good word of exhortation drawn from the same] he shall be destroyed: [uz. certainly, and assuredly, through the just judgement and vengeance of GOD upon him] but he that feareth the commandment, [uz. of GOD, understanding by fear, an humble reverence and love, and by one commandment all commandments of God whatsoever, yea even the whole law] he shall be rewarded. [uz. from the Lord: neither can the Papists gather, neither need any man fear out of this, merits; because there is a great difference betwixt desert, and reward.] Vers. 14. The instruction of a wise man [i. such holy and wise instructions as he giveth] is as the wellspring of life [i. is not only plentiful of good things but also bringeth with it, both to himself, and those whom he instructeth life in this life, and afterwards eternal life: see chap. 10. vers. 11.] to turn away [uz. men: q.d. it serveth also to this end, for this is added, for the more plain and full declaration of the matter] from the snares of death [i. from such snares, as if men be caught therewith, kill them: he meaneth specially sins, which bring with them eternal death.] Vers. 15. Good understanding [uz. of such things as God hath manifested unto us in his word, understanding also hereby good wit, holy wisdom, and the gift wisely and learnedly to utter good things] maketh [uz. men that have it] acceptable [uz. both before God and men: see chap. 3.4.] but the way of the disobedient [i. their order of life, and course of conversation] is hated. [uz. both of God, and also of good men.] Vers. 16. Every wise man [i. every one that is truly wise] will work [uz. the things that he doth] by knowledge [i. sound and right knowledge: q.d. whatsoever he doth, he will do it with wisdom and judgement, and not rashly] but a fool will spread abroad [i. bewray and publish] folly [i. his own folly: see chap. 12.23.] Vers. 17. A wicked messenger [i. an unfaithful one, and such a one as doth not truly execute his message or charge] falleth [uz. many times thorough Gods just judgements, and that or ever he thinketh of it] into evil: [i. into affliction, sorrow, grief, and punishment, and so hurting himself also, smarteth justly, for his unfaithfulness] but a faithful Ambassador [i. he that faithfully performeth his charge] is preservation [uz. to himself, to him or them that send him, and to those also, for whose cause he is sent.] Vers. 18. poverty and shame [uz. from God, but yet in the presence of men] is to him [uz. whosoever he be] that refuseth instruction: [uz. of goodness: q.d. he that will not regard good and holy counsel, shall fall into beggary, and be made a shame amongst men] but he that regardeth correction [uz. to follow it, and to become the better by it] shall be honoured [i. he shall flourish with riches and honour, and be accepted both of God and men.] Vers. 19 A desire [i. the thing desired, as vers. 12. of this chap.] accomplished [uz. by good and holy means, for here he speaketh of the desiring of good things, and the lawful accomplishment thereof] delighteth [uz. very greatly] the soul: [i. the party wishing or desiring the same: one part put for the whole, and yet he doth not without cause make mention of the soul, because in it is the quality or faculty of desiring] but it is an abomination unto fools [i. a loathsome and tedious thing, yea such a matter as their affection doth utterly abhor] to depart from evil, [i. from that evil whereunto they are naturally given, and which they foster and feed in themselves, thorough a vain pleasure and delight in the same.] Vers. 20. He that walketh with the wise: [i. is conversant and familiarly acquainted with wise persons] shall be wise [i. thorough God's blessing shall become wise by means of wise speeches and talks, that shall pass from them] but a companion of fools [i. he that joineth himself in society and fellowship with the wicked] shall be afflicted. [uz. even as they themselves, either because he committeth sin with them, or consenteth to evil: as Rom. 1.13.] Vers. 21. Affliction [i. punishment and vengeance sent from the Lord] followeth [uz. even as the shadow doth the body, meaning also, that it doth even pursue them so eagerly, that it leaveth them not, till they be utterly destroyed] sinners [i. perverse and obstinate sinners: see chap. 11.31.] but unto the righteous, God will recompense [uz. of his large liberality and goodness] good, [i. all good things for this life, and the life to come.] Vers. 22. The good man shall give [i. leave behind him] inheritance [i. goods and lands to be inherited] unto his children's children [i. unto his posterity for many generations: see Psalm. 128.6. he meaneth, that the Lord will in mercy show such favour to good men, that not only they themselves shall enjoy their lands and living, but even their issue after them, unto many generations.] and the riches of the sinner [i. the goods and lands that he possesseth] is laid up [uz. safe and sure] for the just. [uz. that they may possess and enjoy them. He meaneth that neither the wicked themselves, nor their ungodly seed and posterity after them shall enjoy them, but the good shall have them. How true this is, see job. 27.16, 17. see also Ester. 8.7, 11.] Vers. 23. Much food [i. much grain and corn meet for food: so is the word taken Gen. 42.2.] is in the field [uz. that is well tilled and manured, though perhaps the soil itself be somewhat barren] of the poor: [i. of that man, who though he be poor, yet notwithstanding is diligent in his labour] but the field is destroyed without discretion. [he meaneth, that the corn in the field, can come to little or no profit, where there is not good husbandry, and good government. One readeth it thus:] But there is [uz. a man] who consumeth himself [i. both himself and all that he hath] thorough sluggishness [or else unskilfulness, for the word importeth both, and is set here against the knowledge and diligence of the poor labouring man: q.d. by idleness and want of skill he cometh to nothing, and is utterly consumed.] Ver. 24. He that spareth [i. withholdeth from the correction and chastising of his child,] his rod, [i. the rod of correction, which God hath committed into his hands] hateth his son: [i. his child, as ver. 1. of this chap. meaning that he is even as though he did hate him, because that not correcting him, he is a cause, that he falleth into evil, by means whereof, he doth at the length, pull upon him his own destruction] but he that loveth him, [uz. unfeignedly, and with the love of a godly father] chasteneth him [uz. measurably: and according to the offence committed] betime. [i. in good season, and while that he is tender and young, least growing in years, he grow in strength and courage, and so either little regard, or utterly refuse, all fatherly correction.] Vers. 25. The righteous eateth, [uz. of the gifts and blessings which God hath bestowed upon him,] to the contentation of his mind: [i. to the satisfying of himself, for he noteth under that word, not only contentedness, but abundance also] but the belly of the wicked [i. the wicked himself, a part for the whole, putting also belly, for the stomach, wherein resteth appetite] shall want [uz. many times great store of God's blessings: he meaneth that good men, have always sufficient and abundance, but the wicked never: see Psal. 34.10. also Psalm 37.16.   

Do.  
Verse 1. Teacheth children their duty, uz. to obey the good instructions of their parents: it teacheth us also, to beware of scorning, and of contempt of admonition. Vers. 2. Teacheth us, that the good words of good men are profitable both to themselves and others: also that the wicked shall not escape judgement. Vers. 3. Teacheth us, to be wary and circumspect in our words, and to avoid babbling and much speech. Vers. 4. Teacheth us, to avoid sluggishness, and to be painful and faithful in our callings. Vers. 5. Teacheth us, to abhor lying. Vers. 6. Setteth out the unlikely reward of righteousness and wickedness. Vers. 7. Teacheth to beware, as of vain boasting on the one side, so of counterfeiting poverty on the other side. Vers. 8. Teacheth us, that riches and poverty have either of them, their profit, and their disprofits. Vers. 9 Teacheth us, God's favour towards the good, and his judgements upon the wicked. Vers. 10. Teacheth us, that pride is the mother of strife: but they that are humble, will yield to good counsel and peace. Vers. 11. Teacheth us, that evil gotten goods shall come to nothing: also that diligence and labour is a mean to get and increase riches. Vers. 12. Teacheth us, to do good quickly and in good season, lest otherwise the gift either come too late, or be not so acceptable. Vers. 13. Teacheth us, that the contempt of God's word, shall never escape unpunished. Vers. 14. Teacheth us, that good counsel is a good mean, to make men to avoid the snares of sin. Vers. 15. Teacheth us, that God's gifts in any must be reverenced, and sin and iniquity abhorred. Vers. 16. Teacheth us, to do all things according to judgement and discretion: and to take heed, that either by word or deed we bewray not the folly of our hearts. Vers. 17. Teacheth us, to deal faithfully in the charges wherein we are placed, both that we may thereby avoid evil and also procure good unto ourselves and others. Vers. 18. Teacheth us, that contempt of good counsel is a mean of beggary and shame: as on the other side obedience to good speeches, is the high way to honour and estimation before GOD and men. Vers. 19 Teacheth us, that we may rejoice, when lawful and holy things are done for us; also that it is a very hard matter, to draw the ungodly from sin. Vers. 20. Teacheth us, to make choice of our company, cleaving to such as are good, and flying from the evil. Vers. 21. Setteth out, the unlikely reward of the good and the bad from God. Vers. 22. Teacheth us, that good men thorough God's blessing, leave their goods and lands to their posterity, even many ages together one after another: also that God in his justice doth many times deprive the wicked of their wealth, and giveth it to the good. Vers. 23. Teacheth us, that labour is a mean to make men rich: also that for want of labour and good government, many things are consumed. Vers. 24. Teacheth parents, to correct their children, but yet so, that they do it in measure, and in such sort, and at such a time, as it may do the parties corrected most good, not only for the time present, but also for the time to come. Vers. 25. Setteth out God's favour towards the good, and his justice towards the wicked and ungodly.    

CHAPT. 14.  

Co.  
IN the latter end of the other chapter, he had spoken of Parents and children, and now he beginneth this chapter, with a treaty of women, passing on from thence, to describe general duties, appertaining to all states, ages, and sexes whatsoever.   

Di.  
Di. 1 THis chapter may be divided into four parts. In the first he entreateth, of a wife and foolish woman, of the fear and contempt of God, of pride, and humility, of labour, and husbandry, of a faithful and lying witness, of the scorner and wise person: of the foolish, and the prudent or righteous Di. 2 man, from vers. 1. to the end of the 9 In the second he entreateth of the heart or conscience, of the wicked and the Godly, of an upright way, of heaviness of heart, of a wicked heart, of easiness to believe every tale, and of the foolish and the wise man: from vers. 10. to the end of the 18. In the Di. 3 third he speaketh of the evil persons, of the poor and rich, of the proud, and the merciful, of evil thinkers and good men, of painful labour and wicked words, of riches and folly, of a faithful and lying witness, and of the reverence and fear of the Lord: from vers. 19 to the end of the 27. In the Di. 4 fourth part, he speaketh of kings and their power, of bridling anger, of envy, of oppression and pity, of the ends of the wicked and the godly, of wisdom, justice, and the favour or displeasure of a Prince, and this reacheth from vers. 28. to the end of the chapter.   

Se.  
Vers. 1. A Wise woman [i. every woman that is truly wise, fearing God, and regarding their household affairs in holiness and modesty,] buildeth her house [uz. not so much with outward furniture and show, as while that by her labour, and the right government of her household, she doth by all means keep, defend, and increase the same] but the foolish [uz. woman, who is set against the wise woman mentioned before] destroyeth it [i. her house and family] with her own hands [i. whilst that unheedely, by her naughty deeds, negligence, and evil government, she suffereth all things to go to wrack.] Vers. 2. He that walketh in his righteousness, [i. leadeth an upright life void of hypocrisy: and it is called his righteousness, not because he hath it of himself but because God in great mercy hath communicated the same unto him] feareth the Lord [uz. unfeignedly] but he that is lewd in his ways, [i. leadeth a lewd and loose life] despiseth him [i. offereth as much as in him lieth despite and contempt against the Lord, because he despiseth his law: q.d. by the order of a man's life, even as it were by certain fruits, may a man be known, whether he be godly or wicked.] Vers. 3. In the mouth of the foolish [i. in wicked men's words uttered with their mouth] is the rod of pride: [i. is there great and wonderful pride, wherewith in the height of his mind, he doth not only strike sometimes and hurt other men, but giveth other men standing by and hearing, staves, and clubs as it were, to strike himself,] but the lips of the wise [i. words uttered with their lips, as sundry times before] preserve [uz. from hurt and danger,] them [i. both the wise themselves, and others that depend upon them: the reason is, because they observe a measure, and wisdom in their speeches, that they neither hurt themselves nor others: see chap. 12.6.] Vers. 4. Where none Oxen are, [uz. such as can work and go to plough, being accustomed to the yoke and tillage. Understanding hereby all workmen, and whatsoever appertaineth to husbandry] there the crib is empty: [i. there is nothing, no not for the beasts to eat, much less is there any thing in the barns or storehouses: for under one he understandeth all the rest] but much increase cometh [uz. to the good husbandman,] by the strength of the Ox, [uz. that laboureth in tillage, meaning thereby, all husbandry and tillage, with all things thereto appertaining whatsoever.] Vers. 5. A faithful witness, [i. a faithful man being called forth to witness any thing] will not lie: [uz. for any cause whether it be for favour, fear, flattery, or otherwise,] but a false record [uz. against men] will speak lies. [uz. for every cause and in every place: meaning that he that hath falsified his faith in public justice, will not spare to strain it in private speeches: see chap. 6.19.] Vers. 6. A scorner [i. he that scoffeth and scorneth at all good things, see chap. 1.22.] seeketh [i. maketh as though he would seek for, or else indeed seeketh for it, but not to a right end] wisdom, [i. God's heavenly wisdom] and findeth it not: [q.d. for all that he findeth it not: the reason is because he seeketh it not as he should, that is diligently and earnestly, and to a right end, that is God's glory, and the comfort of his children,] but knowledge [uz. of God and his mysteries] is easy to him that will understand [i. that hath a mind, and laboureth to attain it: and he saith it is easy, meaning to be found, because she offereth herself unto all: as chap. 1.20. And Chapter 8.1.] Vers. 7. Departed [uz. quickly and with haste] from the foolish man, [i. from the wicked man, that hath his heart seized and possessed, with all manner of folly and evil] When thou perceivest not in him [i. so soon, as thou findest that he hath not] the lips of knowledge. [i. words that savour of sound knowledge, judgement and wisdom.] Vers. 8. The wisdom of the prudent [i. the wisdom, that he hath] is [i. consisteth specially in this] to understand [i. to have a diligent and watchful eye to] his way: [i. his whole life, and the course thereof whether he employ it, in words, deeds, or both: q.d. this is his duty, and herein his wisdom appeareth, diligently and with judgement to weigh whatsoever he attempteth, avoiding always rashness,] but the foolishness of the fools is deceit [i. tendeth wholly and altogether to deceit: q.d. the fools in their folly, regard this thing specially to deceive others. Vers. 9 The fool [i. all foolish and wicked persons, as appeareth because the word is of the plural number in the Hebrew text] maketh a mock of sin, [i. maketh no more account of it, than of a matter of sport or play: see Chapter 10.23.] but among the righteous there is favour [i.. unfeigned good will one of them towards another. Some readeth it far otherwise, and maketh another sense of it, which also I rather allow of, thus] Sin [uz. which the wicked and ungodly men commit, and they know one by another,] maketh fools to agree [uz. one of them with another: q.d. their partaking in wickedness, joineth the wickeds minds one of them towards another,] but among the righteous: [i. the good and holy people] that which is acceptable [uz. before God & good men,] maketh agreement, [uz. among themselves: q.d. good things only tie good men's minds together.] Vers. 10. The heart [uz. only] knoweth [uz. perfectly and thoroughly] the bitterness of his soul, [i. the heaviness and grief that the soul endureth] and the stranger [i. whatsoever is without] shall not meddle with his joy. [i. with the joy of the heart or soul. For the inward joy which we have in the heart, none knoweth so well as we ourselves, neither are we able by any outward signs to express the greatness of the inward joy. In the mean while we learn, not to give ourselves too much over to sadness or joy, but to keep the golden rule of measure or mediocrity in both.] Ver. 11. The house of the wicked [i. he, and all that he hath] shall be destroyed: [uz. through God's just judgement] but the tabernacle of the righteous [i. he himself, and all that appertaineth to him] shall flourish. [uz. through the favour and goodness of God: against a large and fair house in outward show, he setteth a weak and low tabernacle.] Vers. 12 There is a way [i. there is an order and course of life] which seemeth right to a man: [uz. in his own judgement] but the issues [uz. or ends] thereof [i. of that way] are the ways of death. [i. lead the high and ready way to death and destruction: because we are easily deceived with the show of right, he counseleth us not to stand to our own imaginations, but to try both our manners and opinions by the rule of God's word.] Vers. 13. Even in laughing [i. while men laugh] the heart is sorrowful, [i. their hearts are possessed with great sorrow, though many times they would cover the same, and shake it off with laughter] and the end of that mirth [uz. which is made so from the teeth outward] is heaviness. [i. great and much sorrow, specially of heart: q.d. It falleth out many times, that while a man laugheth, and laboureth either to ease or shake off the grief of his heart, that he returneth notwithstanding to sorrow and heaviness.] Vers. 14. The heart [i. the man himself, and yet he speaketh of the heart, because there is the fountain and beginning of evil] that declineth [i. turneth aside, either to the right hand or to the left, from the law and word of God] shall be satiate with his own ways: [i. shall walk so long in the wickedness that his own heart hath devised, that he shall be filled as it were with wickedness, and at the length be overtaken with God's judgements for the same: see Chapter 1.31.] but a good man shall departed [uz. quickly, and with as much speed as he may for fear of afterclappes] from him. [uz. that starteth a side from the obedience of God's commandments.] Vers. 15. The foolish will believe [uz. very easily, and without any great persuasion] every thing: [uz. which is told them] but the prudent will consider [uz. deeply and earnestly] his steps. [i. the ways wherein he shall walk, and the things which he shall do: q.d. he will do nothing rashly, but diligently will examine and weigh whether he ought to believe or do it: see before vers. 8. of this Chapter.] Vers. 16. A wise man [i. a godly wise man] feareth, [uz. the evil that is for to come, meaning corporal punishments in this life, and eternal in the life to come] and departeth from evil: [i. sin and transgression, which is a mean to draw both temporal and eternal punishments upon us,] but a fool [i. a wicked man] rageth, [uz. very sore, both against God and men] and is careless. [uz. of that which is to come: q.d. he boldly runneth headlong into rage, and in his fury desperately committeth all manner of evils whatsoever, for he feareth not God's judgement, or any punishments to come, and therefore casteth himself headlong into the same.] Vers. 17. He that is hasty to anger, [i. he that hath no stay of himself, but suffereth his anger against others speedily to break out] committeth folly, [i. not only bewrayeth the foolishness of his heart, but is making post hast to great and grievous sins] and a busy body [uz. such a one as is a continual meddler in other men's causes and affairs] is hated. [i. purchaseth hatred to himself, both from God and man. The word which is here turned busy body, is in Hebrew, the man of imaginations, which phrase sundry men take diversly: some in evil part, as though he should mean such a one, as is not hasty to wrath, but thinketh long upon the mischief he will do, and so he should compare two contrary vices: the one is headlongnesse to anger: & the other is, malice long meditated and thought upon. Other some take it in the good part, meaning by a man of thoughts, a man circumspect and wary in his words and deeds, and then it is read thus: He that is hasty to anger committeth folly, [yea he is hateful to a circumspect or wise man: and this I take to be the best, the holy Ghost minding to note the discommodities, that hastiness to wrath bringeth with it.] Vers. 18. The foolish do inherit folly: [he meaneth not only that folly is borne with them, and is as it were their inheritance, but also, that in process of time, they do receive the fruit of their folly also,] but the prudent are crowned with knowledge. [he meaneth that knowledge which they have to perform good things by, is as it were a crown upon their heads, and that they shall in the end receive also, a most glorious fruit of the same.] Vers. 19 The wicked shall bow, [uz. in token of reverence and submission] before the good, [i. such as God maketh good:] and the wicked [uz. shall stand waiting thorough need of one thing or other,] at the gates of the righteous. [i. before their doors. Thus it pleaseth the Lord, to make things some times fall out in this life, for the comfort of the godly, and the example of the wicked.] Vers. 20. The poor [i. he that cometh by any means into poverty] is hated, [i. loathed, and despised,] even of his own neighbour, [i. even of him that in all reason and duty, should most tender and pity his case:] but the friends of the rich are many, [i. such as have riches and store have abundance of friends, for the world will love his own.] Vers. 21. The sinner [i. the notorious wicked man: as sundry times before] despiseth his neighbour: [uz. because he is poor] but he that hath mercy upon the poor [i. pitieth them, and provideth for them. Psalm. 41.1.] is blessed [uz. of God, or else by blessed, he meaneth, is praised and commended amongst men. Some read it thus.] This sinner [uz. which hateth the poor man, and esteemeth the rich] shall be despised of his neighbour: [uz. for that his sin: q.d. God will bring this judgement upon him, that he which despiseth others, shall of others be despised himself] but, O blessed is he [q.d. certainly of what state or condition so ever he be, he is blessed] that showeth favour [uz. either in countenance, word, or deed] to the poor [i. to them that are in need.] Vers. 22. Do not they err [uz. from the right way, which God hath prescribed unto them] that imagine evil [uz. against others. This demanding noteth a more certain and assured affirming of the matter: q.d. without doubt they go astray, and therefore must of necessity miserably perish,] but to them that think [uz. earnestly and deeply] on good things, [uz. towards God and man] to do the same,] shall be mercy and truth: [uz. from the Lord bestowed upon them, yea and men also shall deal mercifully and truly with them: q.d. God will faithfully perform his promises, in the accomplishment whereof, is manifested both his mercy and truth, and he will move men also in truth and mercy to deal with them.] Vers. 23. In all labour, [uz. which a man taketh upon him, in his ordinary calling, understanding by labour, diligent and faithful employing of a man's self in his own function] there is abundance, [uz. of good things and blessings, meaning that he which giveth himself painfully to follow labour in his calling, shall thrive and prosper,] but the talk of the lips, [i. bare and vain words, as when a man will labour with his tongue, and let the rest of his members be idle,] bringeth only want: [i. bringeth nothing with it but poverty: that word only I would refer, rather to the first words, reading it thus, but the talk of the lips only, [q.d. where there is no more but labour in the mouth, and no performance of it in deed, there must of necessity be beggary & poverty. Ve. 24. The crown of the wise is their riches [i. the riches which wise men thorough God's goodness possess, and have them annexed unto their wisdom, they are a singular ornament unto them: this word crown, is sundry times so used before] and the folly of fools is foolishness, [q d. though fools have never so great riches they avail them nothing, to remove their folly, but their folly is mere folly notwithstanding all that, yea they are so far of from adorning them, that they rather serve to stain them, because they are instruments and arguments, to cause them more and more to bewray their folly.] Vers. 25. A faithful witness [i. he that being called to witness a matter, speaketh faithfully and truly] delivereth [uz. from danger and distress] soul's: [i. men, or persons: see Exod. 1.5. meaning such as were ready to be destroyed and were oppressed thorough evil reports] but a deceiver, [i. a deceitful and false witness] speaketh lies: [uz. against men, by which he endeavoureth to bring men to death and destruction: he setteth deceit against truth, and speaketh of lies against deliverance, because that lies many times bring men to great danger and destruction.] Vers. 26. In the fear of the Lord is an assured strength [i. he that hath a right and reverent fear of God's Majesty planted in his heart, need not fear any thing, for the Lord will be an assured strength and defence unto him] and his children, [i. God's children, whom he hath in Christ begotten unto himself, by the incorruptible seed of his word, that they might walk in his reverence and fear: for I had rather refer it unto them, than to the posterity and children of good people, (though I know that sense also may stand) because good fathers many times, have evil children,] shall have hope. [i. an assured hope in the Lord, which shall not make them ashamed, as Roman. 5.5.] Vers. 27. The fear of the Lord [i. the right and reverent fear of his Majesty, planted in men's hearts] is as a wellspring of life, [i. blessedness in this life, and eternal life in the world to come, doth abundantly proceed from it: see Proverb. 13.14. also chap. 10.11.] to avoid [i. to teach men to avoid and shun] the snares of death: [i. such snares, as in which if men be caught and escape not from them, there is no way, but death both of body and soul: see chap. 13, 14.] Vers. 28. In the multitude of the people, is the honour of a king [i. it is a great honour and credit for a king, to have many people willingly subject unto him, and ready to perform his will: and therefore for the increase of the same he ought to use equity and clemency, and not tyranny and cruelty to lessen them,] and for the want of people cometh the destruction of the Prince. [uz. because his countries and territories, are easily subdued to the power of his enemies, because he hath not forces sufficient wherewithal to resist and so are the borders of his government diminished. Vers. 29. He that is slow to wrath [uz. against other men, labouring to master the rage of his affections: see james 1.19.] is of great wisdom: [i. declareth thereby, that God hath blessed him with abundance of wisdom, while he can refrain his rage, and do nothing rashly] but he that is of an hasty mind: [uz. against others, meaning such a one as is furious, and soon stirred up:] exalteth folly, [i. doth openly commit it, as though he would lift it up that all men might see it: see vers. 17. of this chap.] Vers. 30. A sound heart [i. a heart free from vicious affections, specially from evil will, and despite against others] is the life of the flesh: [i. bringeth health and soundness to the whole man that hath it: he putteth a part for the whole] but envy [uz. once conceived in the heart against other men] is the rotting of the bones: [i. will quickly consume a man, and bring him to his end, as the diseases, which lie in the bones, and eat them up: see chap. 12.4. q.d. he that is of a courteous, gentle, and free heart, shall have a sound body, and pass away his days in quietness rejoicing other men also: but the trouble which envy bringeth with it, leaveth not the strongest parts of the body sound, but infecteth and corrupteth them, and maketh the whole man, in all men's judgement filthy, and stinking.] Vers. 31. He [uz. of what state or calling so ever he be] that oppresseth [uz. by fraud, force, slander, or other wise, for the word is general, and reacheth to any kind of oppression,] the poor, [i. the needy, and he that is not able to make his part good against him] reproveth, [uz. by his wicked and lewd dealing,] him that made him: [i. God, who appointed that he should be poor, and this he speaketh, because the wicked man thinketh, that God either cannot, or will not deliver him out of his hands: it may be taken also thus, that whosoever relieveth not the poor, despiseth God: [see Matt. 25.35. etc.] but he honoureth him: [i. the Lord, and why doth he honour him? Because he doth a work appointed by God in his law] that hath mercy on the poor. [i. showeth him pity and compassion: see vers. 21. of this Chap.] Vers. 32. The wicked shall be cast away [uz. from the Lord, and from the enjoying of his gracious presence, which the godly always behold] for his malice: [1. for the evil and naughtiness which he hath committed against God and man,] but the righteous hath hope [uz. of God's favour and goodness towards him, and of his own deliverance] in his death, [i. either when he dieth, or else is set in most grievous distresses, the greatest whereof is death: q d. though he should die, yet he would not doubt of God's goodness towards him. Psalm 23.4. for even death itself should be for his good.] Vers. 33. Wisdom [i. holy and heavenly wisdom from God,] resteth [uz. as it were in his own house or dwelling place] in the heart [i. in the soul and mind] of him that hath understanding: [i. of all that delight in wisdom and understanding,] and is known [i. wisdom is made manifest] in the midst of fools [i. openly and in their sight, so that they can pretend no ignorance. A worthy man readeth this latter part by reason of some supply of words, far better in my judgement thus,] but the foolishness which is in the foolish: [i. their own folly and want of wit] offereth itself to be known. [i. it cannot long be dissembled, for they will presently manifest, and bewray the same: see Chap. 12.23. Chap. 13.16. and also vers. 29. of this Chap.] Vers. 34. Justice, [i. the execution of justice uprightly, without any favour, fear, or hatred] exalteth a nation: [i. maketh it famous, not only for the time present, but also establisheth the same in lastingness for the time to come: see Chap. 16.12.] but sin [uz. either against GOD or man] is a shame to the people: [i. is an effectual instrument, to bring the people to shame and confusion.] Vers. 35. The pleasure of a king is [i. every good and wise king, taketh great pleasure and delight] in a wise servant: [i. a héedie, circumspect, and diligent officer] but his wrath [i. the King's great displeasure] shall be towards him [i. shall justly fall upon him] that is lewd. [uz. in his dealing and behaviour, by which he worketh shame, and discredit to his Prince: and indeed so much doth the Hebrew text yield.   

Do.  
Vers. 1. Teacheth us, what great difference there is between a godly wise woman, and a foolish wicked woman. Vers. 2. Teacheth us, to have care and conscience of a holy life before men: also, that we cannot offer greater contempt against God, than to follow a lewd and profane life. Vers. 3. Teacheth us, the discommodity of rash and foolish speeches: also what benefit cometh by wise words. Vers. 4. Containeth a singular commendation of husbandry, and painful labour in several callings. Vers. 5. Setteth out the great difference between a lying and a false witness. Vers. 6. Teacheth us, that God's holy wisdom cannot dwell in a scorning or scoffing spirit: also that God's word and will, through the light that he giveth us, is easy, though the Papists, by accusing it of hardness, would fear men from it. Vers. 7. Teacheth us, to shun the company of the wicked and ungodly, after we have had trial of them. Vers. 8. showeth, that holy wisdom teacheth men which embrace her, to direct their whole conversation. Verse. 9 Teacheth us, in what little account ungodly men have sin and wickedness. Vers. 10. Teacheth us, not to give ourselves too much to mirth or joy, but to keep a good measure and proportion therein. Vers. 11. Setteth out the unlikely reward of the good and the bad. Vers. 12. Teacheth us, not to follow whatsoever seemeth good in our own eyes, but always, and in all things to ask counsel of the Lord in his word: it is also a strong place to overthrow good intents. Vers. 13. Teacheth us, to avoid hypocrisy, both in our mirth and sadness, and to be that indeed which we would seem to be. Vers. 14. Teacheth us, that the sin and disobedience of the wicked, shall never escape unpunished. Vers. 15. Teacheth us, first not to be too light to believe every report that is brought us: secondly, deeply and duly to consider all our thoughts, words and deeds. Vers. 16. Teacheth us, that a reverent fear of God's Majesty in good men's hearts, is a notable mean to make them to avoid sin: also it doth lively paint out the nature of the desperate transgressors. Vers. 17. Teacheth us, to withstand the unbridledness of our own affections, and to beware of being over busy in other men's affairs. Vers. 18. Teacheth us, that knowledge is a mean of great credit and estimation, even before men. Vers. 19 Teacheth us, that God many times in this life, for the manifestation of his mercy and justice, exalteth his own children, and casteth down the wicked. Vers. 20. Doth lively paint out the nature of the world, which doth easily despise poor men, though never so good, and readily embrace wealthy men, though never so bad. Vers. 21. Teacheth us, not to despise any, but even for our own good to show pity and compassion to all. Vers. 22. Teacheth us, that evil thoughts are sin before God: also that the Lord will be merciful towards his own. Vers. 23. Teacheth us, faithfully and painfully to labour in our callings: and to take heed that we labour not with the lips only, and give the other parts of our bodies to idleness. Vers. 24. Teacheth us, that every thing to the godly is a credit and glory, whereas all things to the wicked tend to their shame. Vers. 25. Teacheth us, in matters of controversy to speak the truth, and to abhor all lies. Vers. 26. showeth us, what a sure staff to stay upon they have that do rightly fear the lord Vers. 27. Teacheth us, what commodities come by the reverent fear of GOD planted in our hearts. Vers. 28. Teacheth Kings as to use all holy means whereby to increase their people: so to take heed, that they trust not in them at any hand. Vers. 29. Teacheth us, to be slow to wrath, and to beware of hastiness of heart or word. Vers. 30. Teacheth us, lovingly to do whatsoever we do, and to fly from envy and hatred. Vers. 31. Teacheth us, that oppression of the poor is a grievous offence against God. Vers. 32. Propoundeth the miserable end of the wicked, and the joyful end of the godly. Vers. 33. showeth, that the heart is indeed the seat of wisdom. Vers. 34. showeth, what good cometh by justice, and what hurt by injustice, and that not only to the parties executing the same, but also to their people and subjects. Vers. 35. Teacheth us, that wisdom is a mean to make men delight in us.    

CHAP. 15.  

Co.  
IN the last verse of the other Chapter he showed, that frowardness and ill demeanour was a mean to provoke wrath against us: and now in the first verse of this Chapter he showeth us how we may quench it, if it be once kindled, and so proceedeth in instructing men, to have an eye to their speeches and words.   

Di.  
Di. 1 THe Chapter may be divided into three parts. In the first he giveth instructions concerning men's words and speeches, concerning the sight, and knowledge of God, and concerning the wise and the foolish, the good and the bad, etc. and this reacheth from verse 1. to the end of the 11. In the Di. 2 second, he entreateth of scorners, of joy and sorrow of the heart, of the wise and foolish, of quietness, and contentedness with the portion which God giveth us, of anger, slothfulness, folly, and good counsel: and this reacheth Di. 3 from verse 12. to the end of the 22. In the third, he speaketh of good words, of the way of life, of proud persons, and of the widow of wicked men's thoughts, of gain and gifts, of babbling, of God's favour upon the good, and his punishment upon the wicked, of receiving and refusing good counsel, and of the fear of the Lord, from verse 23. to the end of the Chapter.   

Se.  
Vers. 1. A Soft answer [i. gentle, quiet, and meek words] putteth away wrath: [uz. of another man, either conceived or expressed against us: see Chapt. 25.15.] but grievous words [i. words that work grief in the party against whom we speak] stir up anger. [uz. against us: and here he teacheth what things follow men's speech; to wit, peace followeth upon quiet words, and trouble upon bitter and hasty speeches.] Vers. 2. The tongue of the wise [i. the wise man himself: a part for the whole, and yet he nameth the tongue, because wisdom and knowledge is expressed therewith] useth knowledge aright: [i. doth aptly and profitably, and seasonably utter it, and maketh it more acceptable, using it in time and place] but the mouth of fools [i. fools themselves: and yet he nameth the mouth, because they do especially by that means bewray it] babbleth out [uz. rashly, and without any regard] foolishness. [i. their own folly: see verse 28. of this Chapter. In this verse he teacheth men to frame their speeches with knowledge, or according to knowledge.] Vers. 3. The eyes of the Lord [i. his certain sight and knowledge. He speaketh of God according to man, not that God hath eyes, but because we do most assuredly know those things which we see] in every place [uz. wheresoever it be] behold [uz. plainly and manifestly, for nothing can be hid from his sight: Hebrew. 4.13.] the evil [uz. men] and the good. [uz. men, meaning also every word and deed that cometh from them: q.d. seeing the Lord looketh upon you, look that your words be uttered in the reverence and fear of his Majesty.] Vers. 4. A wholesome tongue [i. a tongue that speaketh wholesome & profitable things, and uttereth whatsoever it uttereth in wisdom and knowledge, with equity and uprightness, and that to other men's profit] is as a tree of life: [i. bringeth both to himself speaking, and to others that hear him, life: for this phrase see before Chapt. 3.18. Also Chapt. 13.12.] but the frowardness thereof [i. of the tongue: of which see james 3. almost throughout: meaning by frowardness, the froward things also uttered thereby] is the breaking of the mind. [i. is great grief and sorrow unto the heart. One readeth it thus, and better in my mind:] but the frowardness which cometh by it, is as a breach made by the wind. [meaning of the Eastern wind, which is most vehement and forcible: q.d. He that is of a perverse and froward speech, shall fall into most grievous hurt and danger, and shall pull upon himself most sudden and violent calamities.] Vers. 5. A fool [i. a wicked and ungodly child] despiseth [i. little or no whit at all regardeth] his father's instruction: [i. the instruction and counsel that his father and parents give him: q.d. he is foolish whatsoever he be that regardeth not his parents advise or good counsel] but he that regardeth [uz. rightly and reverently] correction, [uz. in words or deeds, from whom soever it come] is prudent. [i. is rightly wise, or wise indeed.] Vers. 6. The house of the righteous hath much treasure: [i. the righteous man's house is well stored and filled with good things, meaning also thereby, that he hath both the use and possession of them] but in the revenues of the wicked [i. in that which the wicked have, how much or little soever it be] is trouble. [i. great and exceeding trouble: uz. for the keeping of it, if it be much, and for the spending of it, if it be little.] Vers. 7. The lips of the wise [i. their words uttered with their lips, or you may take it simply: because the lips are the instruments of speech] do spread abroad knowledge: [uz. wheresoever they can, or do come, for they have a desire to make men partakers of their gifts] but the heart of the foolish doth not so [uz. because it is void of knowledge and judgement, and so cannot utter wisdom, but bewray folly rather, as Chapt. 13.16.] Vers. 8. The sacrifice of the wicked [i. which they themselves bring, or offer unto the Lord, understanding by sacrifice, all ceremonies and outward things whatsoever, though they were done never so solemnly and sumptuously in God's service: and against these he setteth the bare and simple prayer of the righteous only] is abomination to the Lord: [i. he loatheth and abhorreth it: see Chapt. 11.1. all sacrifices are rejected, where godliness is not annexed] but the prayer of the righteous [i. such supplications as proceed from his heart] is acceptable unto him. [i. unto the Lord, but that is in the only mediation of Christ, for otherwise all things coming from us, are abominable likewise.] Vers. 9 The way of the wicked [i. his order & course of life] is an abomination to the Lord: [see verse 8. of this Chapter: he meaneth that the Lord abhorreth whatsoever cometh from the wicked, either in thought, word or deed, because it all tendeth to the evil and hurt of others] but he loveth [uz. with an unfeigned and perpetual love] him [uz. whosoever he be] that followeth [uz. earnestly and eagerly, see Psalm 34.14.] righteousness. [i. holy life and good dealing.] Vers. 10. Instruction [uz. given by any] is evil [i. it seemeth so to be in his judgement, upon whom it is bestowed, or else he meaneth, that it is unprofitable, for evil is not put here, as directly contrary unto GOD, because instruction is always good] to him that forsaketh the way, [uz. which GOD hath prescribed in his word] and he that hateth [i. cannot away withal or abide, but abhorreth as an evil thing] correction, [see verse 5. of this Chap. shall die. [uz. certainly and suddenly, or else eternally, for it may be taken both ways.] Vers. 11. Hell and destruction are before the Lord: [i. there is nothing so deep or secret, but the Lord doth most thoroughly know it: see verse 3. of this Chapter] how much more [uz. easily and plainly doth he know] the hearts of the sons of men? [i. whatsoever men and their whole posterity can imagine, think, or devise: and in this respect is it that God is so often called in the Scripture the knower of the heart, and the searcher of the heart and reins.] Vers. 12. Ascorner [i. he that not only refuseth, but scoffeth at counsel and admonition: see Chapt. 1.22. Also Chapt. 3.34.] loveth not him [uz. any whit at all, but hateth him rather] that rebuketh him, [uz. justly or wisely for his evil and naughtiness] neither will he go unto the wise. [i. he will not keep company with them, because he knoweth they will reprove him: q.d. The scorner hateth both the doctrine of God, and those that should teach him also, and that even for the doctrines sake.] Vers. 13. A joyful heart [i. a glad and merry mind] maketh a cheerful countenance: [i. maketh the whole man merry; and yet he speaketh of the countenance, because that is one of the means whereby the mirth of the mind and heart is manifested; for there can hardly be a merry countenance where there is a heavy heart, unless that should fall out which was said before: Chapter 14.13.] but by the sorrow of the heart [i. by means of that grief and sorrow, which seizeth and possesseth many times a man's heart] the mind [uz. of a man] is heavy. [i. is made or become heavy and sad: some read, and the Hebrew text also seemeth to import so much] the spirit is broken [i. the man sigheth often, and draweth his breath very hard: q.d. his life is almost at an end.] Vers. 14. The heart of him [i. he himself, a part for the whole, and yet he speaketh of the heart, because if the heart or mind be not set upon it, we shall hardly obtain it] that hath understanding, [i. that through God's goodness hath obtained some measure of it] seeketh [uz. carefully and diligently] knowledge: [i. increase of knowledge: q.d. he hath care to be every day more skilful than other] but the mouth of the fool [i. the fool himself: and yet because meat is first received into the mouth before it go into the stomach, and so become nutritive, he maketh mention of it] is fed [uz. continually, meaning that the fool taketh as great delight in the same, as in all manner of dainties] with foolishness. [i. with his own folly, and other men's also, who frame themselves to his humour.] Vers. 15. All the days [uz. of the life of a man, from the time his affliction and grief beginneth, till it have an end] of the afflicted [i. of any which is afflicted & troubled in mind, because his state and condition in this life is no better: meaning it of a poor man that is not content with his own portion, as may appear by the verses following] are evil: [i. grievous, tedious, and bitter, specially to flesh and blood] but a good conscience [i. he that hath in himself peace towards God, quietness before men, and contentedness in his own soul] is a continual feast. [i. breedeth as great pleasure and delight to him that hath it, as if he were daily fed with most fine dainties.] Vers. 16. Better is a little [uz. which a man hath of his own through God's blessing] with the fear of the Lord, [i. having a reverence of God's Majesty in his heart, both quieting his mind, and teaching him the right use of it] than great treasure [uz. howsoever it be obtained] and trouble therewith. [uz. to the owner thereof, and in his mind which wavereth, and is unquiet, either for the sure keeping of it, or for the sudden foregoing of it.] Vers. 17. Better is a dinner of green herbs [i. a very mean & slender dinner] where love is, [uz. towards the parties bidden, and among the parties themselves, because there all things shall be well accepted] than a stalled ox [uz. prepared for a dinner or banquet: meaning also thereby a most sumptuous feast] and hatred therewith. [i. an evil affection either towards the parties bidden, or one of them towards another.] Vers. 18. An angry man [i one given much to anger] stirreth up strife: [uz. in every company wheresoever he cometh, yea many times amongst them where there is great peace and quietness: see Chap. 29.22.] but he that is slow to wrath [i., will hardly, or not at all be moved thereto, see Chapt. 14.29.] appeaseth [uz. by all the means he can he endeavoureth to quiet and pacify] strife. [uz. kindled, and stirred up before, so far off is he from provoking men thereto.] Vers. 19 The way [i. the order and course of his life] of a slothful man [i. of him that sluggishly and slothfully goeth about his duty] is as an hedge of thorns: [i. is so slow and hard, as if it were all beset with thorns & briars, meaning, that so it seemeth also unto himself; and therefore he ever findeth some let or stay that he dare not go forward: see Chapt. 26.13.] but the way of the righteous [i. the order and course of life which he taketh] is plain. [i. most easy and commodious, so that he findeth nothing to hinder him to walk on cheerfully therein.] Vers. 20. A wise son rejoiceth the father: [i. maketh the father to rejoice and be glad: see Chap. 10.1.] but a foolish man [i. a wicked disobedient and ungodly child] despiseth [i. setteth little by, or regardeth not at all] his mother. [i. neither her person, nor any good thing that cometh from her.] Vers. 21. Foolishness [i. wickedness and sin] is joy [i. is a matter of mirth and delight] to him that is destitute of understanding: [i. to a wicked and ungodly man, which knoweth nothing of heavenly wisdom. I take it to be the same almost that is said, Chapt. 14.9, 24.] but a man of understanding [i. a godly and wise man] walketh uprightly. [i. ordereth all his actions, and frameth his manners to that which is good and right, never straying from the right way.] Vers. 22. Without counsel [i. without right, holy, and good counsel] thoughts [i. all things thought upon and devised] come to nought: [i. to no effect and purpose: q d. it is not enough to think upon things, but there must be counsel taken how to perform the same] but in the multitude of counsellors [i. of good and faithful counsellors] there is steadfastness. [uz. both of purpose and performance, if the thing be good: see Proverb. 11.14.] Vers. 23. A joy cometh to a man [i. there is a man which hath great and singular joy] by the answer of his mouth: [i. by the words and speeches which he uttereth with his mouth, whether he answer things demanded, or speak otherwise: q.d. when a man speaketh wisely to any person in any place, he hath great occasion and matter of joy given him] and how good [q.d. it is a hard thing to express how sweet and profitable: so have you the word good used, Psalm 133.1.] is a word [uz. spoken or uttered] in due season? [i. in fit and convenient time, see Psalm 1.3. All is as much: q.d. a wise man is much refreshed, and greatly rejoiceth when he seethe his counsels to fall well out, and things to come to pass as he said.] Vers. 24. The way of life [i. the way that leadeth unto life, yea the very true life itself] is on high to the prudent, [i. is in heaven, and therefore he thinketh of heavenly things, and tendeth thitherward, Philip. 3.20. Coloss. 3.2.] to avoid [i. that walking in the same he may avoid] from hell beneath. [i. both from death and destruction, which the desire of earthly things bringeth with it, and also from the place of eternal torment.] Vers. 25. The Lord [uz. himself in his just judgement] will destroy [uz. utterly, and as it were pull up by the roots] the house of the proud men: [i. them themselves, their seed, race, substance, and whatsoever belongeth unto them; for so large I take the signification of the word house to be] but he will establish [uz. firm and sure] the borders of the widow. [i. all that doth appertain to the poor and abject persons as it were. He setteth against proud persons, poor widows, than who, none are commonly more injured amongst men.] Vers. 26. The thoughts of the wicked [i. wicked men's thoughts, and the things they think upon] are an abomination to the Lord: [i. are such things as he cannot abide] but the pure [uz. in heart and conversation] have pleasant words, [i. speak such things as are good and acceptable before God, and profitable to the hearers.] Vers. 27. He [uz. of what calling or condition soever he be, specially if he be a Magistrate] that is greedy of gain, [i. that gapeth after it, and careth not by what means he come by it, so he have it: see Chapt. 1.19.] troubleth his own house [i.: whereas he thought to get peace thereby, and to enlarge his substance, purchaseth trouble, and many times the decrease of his family: see Chapt. 11.29.] but he that hateth gifts [uz., offered him to pervert justice, or to perform ill causes: see precise commandments against gifts taking Exod. 23.8. Deut. 16.19.] shall live. [uz. well and plentifully in this life, notwithstanding his refusal of the same, but specially in eternal life.] Ver. 28. The heart of the righteous studieth to answer: [uz. not only when he is demanded, but also to speak, for so doth the Scripture use that word of answering: see Math. 11.25. He meaneth, that the good man speaketh nothing but that which he hath long meditated of before, lest his tongue should run before his wit: and therefore he commonly speaketh right and good things] but the wicked man's mouth babbleth [i. rashly and hastily poureth out] evil things. [uz. against other, and such as in the end turn to his own hurt and destruction: see verse 2. of this Chapter.] Vers. 29. The Lord is far of from the wicked: [i. from helping them, or hearing their voice: for otherwise God is in every place, and nigh to all things: he meaneth that God will not hear them, no more than men hear them that are very far of calling unto them] but he heareth [i. graciously granteth] the prayer of the righteous. [i. the things that the righteous prayed for: see ver. 8. of this chap. Also Psalm 145.18.] Vers. 30. The light of the eyes [i. for a man to see with the eyes, and to have the use of them] rejoiceth the heart, [uz. of a man; that is, maketh man and his heart glad] and a good name [i. good fame, and report amongst men] maketh the bones fat. [i. even rejoiceth and strengtheneth all the inward parts: so have you the word bones used before, chapt. 12.4. Also chapt. 14.30. Some read it as though it were a similitude thus] as the light of the eyes rejoiceth the heart: so a good name maketh the bones fat. [i. as the eye by the beholding of good things, maketh the whole man merry: so doth the ear by hearing good & wholesome things, of which he speaketh in the next verse following.] Vers. 31. The ear that hearkeneth [uz. diligently and attentively] to the correction of life, [i. to such correction, reproof, and admonition as leadeth to life] shall lodge among the wise. [i. shall not only dwell with them, and be accounted as they are, but shall have the self same blessing from God that they have, both in this life and in the life to come. And this he speaketh, not of an outward hearing only, but of such as yield sincere obedience to the things heard.] Vers. 32. He that refuseth [uz. by withdrawing himself from it] instruction, [uz. of good things, being tendered and offered unto him] despiseth his own soul: [i. maketh little account of his life, specially in respect of the life to come] but he that obeyeth correction, getteth understanding. [uz. how in this life to behave himself towards God and man, so as he may, after the days of this wearisome pilgrimage are finished, come to eternal life.] Ver. 33. The fear of the Lord [uz. rightly planted in men's hearts] is the instruction of wisdom: [i. is such an instruction or doctrine as bringeth men to holy wisdom. One in my mind readeth it better thus] The instruction of wisdom goeth before the fear of the Lord, [i. before a man can obtain wisdom, and be led with the reverence of God and his fear, which is the beginning of wisdom, Chapt. 1.7. Also Chapt. 9.10. He must of necessity be taught and learn the precepts of wisdom] and before honour [uz. from God] goeth humility. [i. true and unfeigned humbling of his children: q.d. there is the same order of the fruits which come from the instruction and fear of God, as is of the things themselves: for to learning, there is joined casting down of men and humility: and to the reverence and fear of God, there is joined excellent honour, which God bestoweth upon them that fear him.   

Do.  
Vers. 1. Teacheth us, to avoid bitter words, and to use soft and gentle speeches. Vers. 2. showeth what great difference there is between the words of the wise, and the words of the foolish. Vers. 3. Teacheth us, that GOD knoweth and seethe all things every where. Vers. 4. Teacheth us, what profits and disprofites arise of a good and of an evil tongue. Vers. 5. Teacheth us, reverently to regard good counsel. Vers. 6. Teacheth us, that the good have plenty of blessings, and enjoy them with quietness, whereas the wicked have great trouble and vexation with the same. Vers. 7. Teacheth us to use knowledge in our callings, to the benefit and good of others. Vers. 8. Teacheth us, that nothing proceeding from a wicked person can please the Lord: also that God in Christ regardeth the prayers of his servants. Vers. 9 Setteth out the great love of God towards his servants, and his disliking of the wicked. Vers. 10. Teacheth us, that malicious wicked persons will seldom or never regard good counsel: also what danger there is, in contemning the words of godly admonition. Vers. 11. Teacheth us, that GOD knoweth all things, yea even the very depths of men's hearts. Vers. 12. Teacheth us, that wicked men, shun the company and speech of good men. Vers. 13. Declareth the profits and disprofits of a glad and sorrowful heart. Vers. 14. Teacheth us, that we must carefully and continually seek for wisdom. Vers. 15. Setteth out the commodities of a good conscience, and contented mind. Vers. 16. Teacheth us, that man's blessing consisteth not specially in the multitude of his riches. Vers. 17. Commendeth unfeigned love, and dispraiseth hatred. Vers. 18. Teacheth us, to bridle wrath, and to beat down contentions amongst men, what we may. Vers. 19 Teacheth us, to avoid slothfulness, and idleness. Vers. 20. showeth what benefit or blessing it is, to have good children, and on the other side what a punishment it is, to have wicked children. Vers. 21. Teacheth us, that the wicked rejoice in sin, and that there is no godly conversation indeed without the light of God's holy word. Ver. 22. Teacheth us, to pursue good thoughts, by good counsel, and to labour to bring them to good effect. Vers. 23. Teacheth us, that we may rejoice in God's gifts, bestowed upon us: also, that in our speeches, we should have regard of time, place, persons &c. Vers. 24. Teacheth us, to study and seek for heavenly things. Vers. 25. Declareth God's great judgement against proud persons, and his singular love, towards the poor and afflicted. Vers. 26. Teacheth us, that wicked thoughts are sin before the Lord: also that our words & speeches should bring grace to the hearers. Vers. 27. Teacheth us, to avoid greedy gaping after gain, and hasty or ready receiving of rewards. Vers. 28. Teacheth us, to beware of rash and hasty speech, and always to speak with as great advisement, as possible we can. Vers. 29. Declareth God's justice upon the wicked, and his singular favour towards the good. Vers. 30. Teacheth us, that it is a good blessing to have the sight of our eyes: also that we should strive, to be of good name and report. Vers. 31. showeth what good men shall get, by observing wise and good counsel. Verse 32. Declareth, what evil shall come upon them that regard it not. Verse 33. Teacheth us, two things, first that no man can rightly fear God, but he that hath been some what trained up in wisdoms school: secondly that we cannot come to true honour before God and men, till the Lord have effectually humbled us under his almighty hand.    

CHAPT. 16.  

Co.  
IN the latter end of the other Chapter, the holy Ghost had showed, that we could not tell how use our ears a right, but by grace from God: and now he showeth us, in the beginning of this Chapter, that we know not how to guide our tongues, except the Lord assist us: and direct us in the same.   

Di.  
Di. 1 I Would divide this chapter into four parts. In the first he showeth that we cannot think or speak rightly without God, that the Lord seethe all things, that his blessing giveth good success to all our attempts, that he doth what pleaseth him; he speaketh against the proud, commendeth the mercy, truth and fear of the Lord, setteth out his love towards his children, and speaketh of contentedness of mind, from ver. 1. to the end of the 9 Di. 2 In the second he speaketh of good rulers, true weights, and the excellency of wisdom, showing also, what a dangerous thing it is, to purchase the Di. 3 king's wrath and displeasure, from vers. 10. to the end of the 17. In the third he entreateth of pride and humility, of trust in the Lord, of wise men and wisdom, of gentle words, and of an upright way: from vers. 18. to the end of the 25. In the last part he speaketh of the painful person, also of wicked; froward, and ungodly men, of good old age, of bridling anger, and of Di. 4 the providence of God from vers. 26. to the end of the Chapter.   

Se.  
Vers. 1. THe preparations of the heart are in man: [i. a man hath power to prepare his heart, and wit to direct, how and in what order he will speak or do any thing. And this he speaketh not, as though it were so, but by the way of concession for if he cannot speak, surely he cannot think or devise without God, but it is: q.d. be it that man have innumerable thoughts in his heart, and in his head deviseth this and that,] but the answer of the tongue [i. yet the words which he shall speak and utter] is of the Lord [i. cometh from him, because without him he cannot so much as wag his tongue.] Verse 2. All the ways of a man [i. every thing that a man thinketh, speaketh or doth,] are clean [i. seem so to be unto him] in his own eyes: [i. in his own judgement: putting eyes for judgement, because we take those things to be most sure and sufficient which we see] but the Lord pondereth [i. diligently weigheth and deeply considereth] the spirits, [uz. of men, meaning thereby, all their imaginations, words, and works, because they have their beginning, in the spirit or understanding of a man, and proceed from the same: q.d. God, even as it were by number and weight, that is, most certainly searcheth whether that be pure and right that men think so to be, and knoweth it by many degrees better than they.] Verse 3. Commit [uz. in a steadfast faith] thy works [i. all thy affairs whatsoever] unto the Lord [q.d. in all things depend upon him for a good success and blessing,] and thy thoughts shall be directed: [uz. thorough his providence and power, to a good end, understanding by thoughts, (which are the beginning of all actions,) even the very deeds themselves also. This sentence entreateth of God's power and providence, teaching us to refer all things thereto: see the like Psal. 37.5. also Psal. 55.22.] Vers. 4. The Lord [uz. of Heaven and earth] hath made [uz. by his almighty power,] all things, [i. all creatures whatsoever] for his own sake, [i. to this end, that his glory might appear in them:] yea even the wicked [uz. man, meaning thereby all the ungodly] for the day of evil: [i. not only against the time of affliction in this life, but for eternal torments in the life to come: not that God is the author of any wickedness, but because he not only suffereth, but also hath aforehand decreed, that the wicked shall oppress the good, the Lord reserving them for it against the day of judgement, wherein he will show his power and justice, by which he is glorified: q.d. the chief end of the creation of all things, is God's glory, which glory of his most plainly appeareth and is declared, both in the eternal salvation of the vessels of mercy, and also in the destruction of the vessels of wrath, appointed beforehand to that destruction: see Roman. 9.22.23. jude. vers. 4.] Vers. 5. All that are proud in heart [i. all proud persons of what estate or condition so ever they be. He maketh mention of the heart, because there is the first beginning of pride, and from thence it floweth. Mark 7.22.] are an abomination to the Lord: [i. the Lord doth loath them and cannot abide them: we have had this phrase oftentimes, as Chap. 11.1. also Chap. 12.22. chap. 15.26. etc.] though hand join in hand, [i. though they join power and forces together to avoid God's judgements,] he [i. the proud man, or the proud persons, by one understanding all] shall not be unpunished. [i. escape unpunished from the Lord, howsoever he doth for a while defer his judgements: see Chap. 11.21.] Vers. 6. By mercy [uz. from God] and truth, [i. God's faithful accomplishment of his promises, he making his children by the zeal of his spirit to feel the same: see Psalm 85.10. I know, some understand by mercy and truth, the duties of charity and upright dealing one man with an other, and I deny not though they see it not, that mercy is so used. Matth. 12.7. but I approve rather the other sense] iniquity [i. sin itself, and the punishment deserved for it] shall be forgiven, [uz. before the Lord, meaning that the Lord freely, even for his own mercy and truth sake, will forgive the sins of his people,] and by the fear of the Lord [uz. rightly and sincerely planted in the hearts of his children, understanding by fear, a reverence of his Majesty joined with love] they depart [uz. speedily] from evil [i. from naughty conversation, and all things, that may pull on to the same: see 1. Thessalo. 5.22.] Vers. 7. When the ways of a man [i. his purposes, deeds, and the whole course of his life] pleaseth the Lord, [i. be such, as he accepteth and alloweth of, which is, when they are framed according to the rule of his word,] he [i. God the Lord] will make [uz. by his mighty power and working] his enemies at peace with him: [i. so far off shall it be, that they that never hated him shall attempt any evil against him, that even his very foes and adversaries, shall procure all manner of good for him, for so much I suppose he understandeth by the name of peace.] Vers. 8. Better is a little [uz. gotten and achieved] with righteousness, [i. with upright and just dealing,] then great revenues [uz. though they come yearly, monthly, or daily in] without equity, [i. gotten with the injury and oppression of other men: see Chap. 15.16.] Vers. 9 The heart of man purposeth his way: [i. he weigheth and thinketh upon the things which he hath to do, tossing them too and fro in his thought and imagination,] but the Lord [uz. alone] doth direct [vz always by his power, and providence,] his steps. [i. every thing that he taketh in hand, for the sense of this place, see vers. 1. of this Chap. also jerem. 10.23. and Prou. 19.28.] Vers. 10. A divine sentence [i. a true and certain judgement, even as it were from God himself. I know that the word signifieth, divination, or foretelling, such as Soothsayers, Astrologers, etc. use. But he meaneth it not thereof, for it is forbidden, Deuteron. 18.10, 11. etc. but rather noteth, that the word of the king, is and aught to be a most sure word, as those things which they foretell, seem at the least, to the parties themselves, and those that credit them to be] shall be [uz. or aught to be, prescribing as it were his duties, which word I suppose might be better added here] in the lips of the king [i. in his words and speeches uttered with his lips: putting the word king, for all Magistrates whatsoever] his mouth shall not transgress in judgement, [i. while he sitteth in judgement, he should not pronounce or award unjust sentences, but deal uprightly in all causes, as may appear by the verses following.] Vers. 11. A true weight and balance [i. upright and faithful dealing in every respect: and this seemeth to be a reason of the former rule: q.d. the judgement and uprightness which Magistrates and other men faithfully execute, is not from men themselves, but of God: see Deuteron. 1.17. 2. Chronic. 19.6. and he meaneth most exact observation of judgement and justice, by weight and balance,] are of the Lord [i. are ordained of him, and commanded by him: see Deuteron. 25.13, 14, 15. also Chap. 11.1.] all the weights [uz. how great or how little so ever they be,] of the bag [i. which men put into the bag, for the better and more safe keeping of them: he alludeth to Deuteron. 25.13. meaning it also of just and equal weights] are his word, [i. the Lord hath made and ordained the same to be used, as appeareth by the place before alleged.] Vers. 12. It is [uz. or else it ought to be,] an abomination [i. a horrible and loathsome thing] to kings [i. to great and mighty men, or to Magistrates of what degree or calling soever they be,] to commit [uz. in thought, word, or deed,] wickedness, [i. any manner of wickedness, either against God or man: and this he speaketh specially because of their great callings, and high places wherein they are set] for the throne [uz. of the king or kingdom, meaning thereby the kingdom itself, a part for the whole, as sundry times in the psalms, and namely Psalm 93.2. also Psalm 132.12.] is established. [i. is made firm and sure, with great likelihood of continuance] by justice, [uz. by faithful and diligent executing of justice and equity.] Vers. 13. Righteous lips are the delight of kings [i. kings and Magistrates, should take specially delight and pleasure in such persons, as speaketh righteous and good things: a part put for the whole person, and one instrument wherewith the voice is framed, put for the words themselves] and the King [i. all rulers and magistrates] loveth [i. aught tenderly to affect] him [i. those whosoever they be] that speaketh right things. [uz. unto them. This he speaketh, because Princes do many times more delight and savour flatterers, than plain dealers.] Vers. 14. The wrath of a King [i. that indignation and displeasure, which a great man beareth against another] is as messengers of death: [i. is at it were deadly to him with whom he is angry, and bringeth as it were present death, every thing then threatening death as it were, which we see by daily experience. And he saith messengers in the plural number, that it might have the greater force] but a wise man will pacify it. [uz. in time, and by all the lawful means he can he will endeavour the quenching of it, for fear of inconveniences and mischiefs that may ensue thereon.] Vers. 15. In the light of the King's countenance [i. in his favourable countenance: q.d. when it pleaseth the King with a pleasant and merry countenance to show that he favoureth men] is life: [i. there is hope of all manner of prosperity and flourishing] and his favour [uz. so expressed and declared towards other men] is as a cloud [uz. which is full, and therefore poureth down rain: see Eccle. 11.13.] of the latter rain. [uz. which falleth somewhat before harvest, before the corn ripe, and maketh the yield of fruit to be great: see Deutero. 11.14. james 5.7.] Vers. 16. How much better is it [q.d. It can hardly be told, or a man is not able to express what great odds and difference there is] to get [uz. by industry and pains taking] wisdom [i. heavenly wisdom, and knowledge of Gods will revealed in his word] than gold? [yea, than fine and precious gold; for so much the word importeth] and to get understanding [uz. of God's word and truth. The Rabbins refer wisdom to spiritual and divine things, and understanding to worldly and human; but me thinketh the other sense is plain] is more to be desired [uz. by many degrees, and to be sought for] than silver. [i. than chosen or fined silver: see Chapt. 3.14. Also Chapt. 8.10. Meaning that holy wisdom is to be preferred before all things.] Vers. 17. The path of the righteous [uz. wherein he walketh] is to decline from evil, [i. the righteous man hath a great care and conscience, in all his conversation and actions to abstain from sin and iniquity, and all that may allure thereto: see verse 6. of this Chapt.] and he keepeth his soul, [uz. from destruction: meaning also by soul, himself, a part for the whole] that keepeth his way. [uz. upright in the obedience of God's commandments: understanding by way, the whole orders and affairs of his life.] Vers. 18. Pride [uz. both of mind and body] goeth before destruction, [uz. of the party that is possessed with it: he meaneth, that ruin and shame is the inseparable companion of pride] and an high mind before the fall. [uz. of the party that hath it: q.d. Such as exalt themselves, are very nigh to ruin and destruction: see chapped. 11.2.] Vers. 19 Better [uz. by many degrees] it is [uz. in the eyes and judgement of all that be sound taught of God] to be of an humble mind [i. to have true humility indeed, both inward and outward] with the lowly, [i. as they are, and to enjoy their company] then to divide the spoils [i. than to get great riches, and so by that means to come to honour] with the proud. [uz. as they do, and to be in their company.] Vers. 20. He that is wise in his business, [i. he that wisely and faithfully can dispatch the things he hath to do] shall find good: [i. shall, through God's blessing, increase in riches and substance by that means] and he that trusteth in the Lord, [uz. unfeignedly and with all his heart, waiting for blessings from him] he is blessed. [uz. indeed: q.d. he may be as sure of blessing, as though he had it: see Psal. 125. This verse is read otherwise of some, but me thinketh this sense is plain enough, and this reading good.] Vers. 21. The wise in heart [i. he that is truly wise indeed, and he maketh mention of the heart, because it is the seat of all affections] shall be called prudent: [uz. of other men, and so esteemed and taken of them, not only because they say so, but also because he is so] and the sweetness of the lips [i. the sweet words of doctrine and comfort that he shall speak to others] shall increase doctrine. [uz. both in himself, because speech is a mean to increase judgement, and in those that hear him.] Vers. 22. Understanding [uz. of Gods will revealed in his word] is a wellspring of life [i. yieldeth life plentifully: see prover. 10.11. Also chap. 13.14.] unto them that have it [i.: unto them, upon whom it pleaseth God to bestow it, and unto others also by their means] and the instruction of fools [uz. which they give and bestow upon others] is folly. [i. not only without sense and wit, but also very wickedness and sin itself, the reward whereof is death, Roman. 6.23.] Vers. 23. The heart of the wise [uz. man: he speaketh of the heart, because it is the fountain & wellspring of all deeds and words] guideth his mouth [uz. to speak] wisely, [i. aptly, well, and with advise or judgement: q.d. The wise man's heart so directeth his mouth, and teacheth his tongue, that he speaketh nothing rashly, or unadvisedly] and addeth doctrine [i. continually ministereth new occasion of good speech and good counsel] to his lips. [i. to himself, a part for the whole; and yet he speaketh of the lips, because they are instruments of speech unto others.] Ver. 24. Fair words [i. gentle, soft, and sweet speeches, he calleth them Chap. 15.26. pleasant words] are as an honey comb [i., sweet and profitable, uz. to the party, to whom they are spoken] sweetness to the soul, [i. they bring sweetness to the inward part] and health to the bones. [by health he meaneth all outward blessings, and by bones, the whole body: a part for the whole, see chap. 12.4. Also 14.30. He meaneth that God and godly speeches are pleasant, profitable, and necessary, both to soul and body, that is, to the whole man, as honey is sweet to the taste, and profitable to mitigate the griefs of sundry members.] Vers. 25. This whole verse is the same in words and sense, with verse 12. of the 14. Chapter. He meaneth, that no man must either in manners or opinions follow that which seemeth good to himself; but God's word must in all things be the only rule unto us.] Vers. 26. The person that travaileth, [uz. in his ordinary and lawful vocation] travaileth for himself: [under this word himself, he comprehendeth both his own person, and those that depend upon him: see 1. Tim. 5.8.] for his mouth craveth it of him. [i. after a sort doth demand it: for if meat be not by the mouth conveyed into the stomach, the body will perish. And that word craving, doth not only import the earnestness of it, but the manner also, even as though it were with bowing and humbling itself, it did beseech him. Some read it otherwise, and give another sense, but I freely confess, that for mine own part, I see no reason of it.] Vers. 27. A wicked man [i. a unjust, violent, and perverse fellow] diggeth up [i. not only deviseth, but also seeketh by all means to perform] evil, [both against others, and himself also in the end] and in his lips [i. in the words which he uttereth with his lips] is like burning fire. [i. there is somewhat in them that will consume both himself and others, as fire doth wood and stubble. He meaneth, that though the thoughts of the wicked be hurtful, yet they hurt not so much, as when they burst forth into words and deeds, for than they hurt as much as burning and flaming fire doth, whereas, while it is kept under the ashes, it lieth as it were hidden.] Vers. 28. A froward person [or as it is in the Hebrew text, a man of frowardnesses, i. such a one as given altogether to frowardness] soweth strife: [uz. between man and man, meaning that he is a batemaker] and a tale teller [i. he that heareth, and whistereth to the hurt of another man] maketh division [i. doth what he can to set strife] among Princess. [i. amongst great and excellent personages. I would rather turn this latter part thus] divideth [uz. from his friend] the prince [uz. of friendship, meaning thereby a chief friend: and so have you the word used Chapt. 17.9. Also Psal. 15.13. though there it be turned guide, and Micah. 7.5. where the same word is turned a friend.] Vers. 29. A wicked man [i. a violent and injurious person, or as it is in Hebrew, a man of violence, that is, one that is altogether given to do injury to another] deceiveth [uz. one while by fraud, another while by force] his neighbour, [i. him, whom he should do all manner of good too] and leadeth him [i. some other of his neighbours, and that by his flattering & enticing words; for so much I think the Hebrew word importeth: see Chapt. 1.10.] into the way that is not good [i.. into a disorderous course and evil trade of his life: so have we had the word way sundry times used.] Vers. 30. He [i. the wicked man] shutteth his eyes [uz. that he may the better think upon the mischief he will do, because that when the eyes are open, the inward senses are drawn hither and thither] to devise [i. that he may the more earnestly think upon] wickedness: [uz. against others, meaning by wickedness, mischief: see Chapter 10.10.] he moveth his lips [i., he doth but as it were begin to speak] and bringeth evil to pass. [i. he presently performeth mischief against other men.] Vers. 31. Age [i. old age: he useth a word, which signifieth grey hears, putting the sign of old age for old age it self] is a crown of glory, [i. is a glorious crown, meaning, that it bringeth even as great glory to a godly old man, as a crown to a King: concerning this word crown, see before Chapt. 4.9. Also Chapt. 14.24. and in other places] when it is found [uz. to be passed over and spent] in the way of righteousness. [i. in a holy and righteous life, meaning it of such old age, as spendeth the time of life, godly & justly, and not of all old age without exception.] Vers. 32. He that is slow unto anger, [i. seldom or not at all bursteth into it, howsoever he be provoked thereto: see chap. 14.29. chap. 15.28.] is better [uz. by many degrees] than the mighty man: [uz. in bodily strength and power: by how much the power of the soul is better than the strength of the body, the soul itself being better than the body] and he that ruleth his own mind, [i. that subdueth and keepeth under the raging affections thereof] is better [uz. by much] then he that winneth [i. conquereth or getteth] a city. [uz. either by power or policy. The reason of this speech is, because that the war that a man hath with himself, and with his own mind, and which is made against wrath and other affections of it, is more grievous and hard, than that which is attempted against others: and therefore he is better that conquereth himself, than he that conquereth others. Besides, he that overcometh himself, doth it to this end, to profit himself and to hurt none, yea to do good unto others thereby, whereas a mighty man that overcometh others, and subdueth cities, can hardly perform it, without bloodshed and great danger of other men.] Vers. 33. The lot [uz. for the trial of any thing in controversy. This was much in use amongst the people of God in dividing lands: Numb. 26.55. and in other causes, as Leuit. 16.8. Acts 1.26. and in other places] is cast into the lap: [i. into some secret and close place, putting one for many others, as into hats, pots, caps, boxes, etc.] but the whole disposition thereof [i. the ordering, guiding, and government of it] is of the Lord▪ [uz. only: q.d. nothing seemeth more subject to fortune in men's judgement than lots, and yet that falleth not out by fortune or chance, for there is no such thing, but God by his infinite providence and wisdom, doth both generally and particularly guide and govern the same, according to his good pleasure.   

Do.  
Vers. 1. Teacheth, that both the thoughts of man's heart, and the words of man's mouth are governed of the Lord. Vers. 2. Teacheth us, that neither we ourselves, nor the things that we do, are such, as we esteem of them, but are so to be taken as God alloweth of them. Vers. 3. Teacheth us, in all our thoughts, words, and works, to depend upon the Lord for his special blessing. Ver. 4. Teacheth us, that God's glory appeareth in all things, yea even in the destruction of the wicked and ungodly. Vers. 5. Teacheth us, to avoid pride of heart: secondly, that there is no wisdom nor power against the Lord. Vers. 6. showeth us, that there is no other cause of the forgiveness of sin, than Gods own mercy & truth: also, that there is no better bridle to stay men from wickedness, than to have a reverent fear of God's majesty settled in our hearts. Ver. 7. Teacheth us, that a holy conversation commendeth us, both to God & men, also that God hath men's hearts in his hands to turn them as pleaseth him. Vers. 8. Teacheth men, to get that which they have, how little or much soever it be, by good and just dealing. Vers. 9 Teacheth us, that in all, both our imaginations, and actions, we are governed by God, because, that in him, we live, move, and have our being. Vers. 10. Teacheth Magistrates and rulers, to pronounce just and true sentences. Vers. 11. Teacheth us, to use uprightness in all our dealings: and that they which use false weights, measures, etc. sin not only against men, but against the Lord also. Vers. 12. Teacheth kings, even for example sake, to abstain from all manner of evil, specially from injustice and wrong doing. Vers. 13. Teacheth kings, to abhor flatterers and flattery, and to delight in such, as will speak the truth fully and boldly. Vers. 14. Teacheth wise men, in time to labour to quiet the just rage of a Prince, lest otherwise, there fall out great mischiefs. Vers. 15. Teacheth us, to purchase and delight in the favour of Princes and Potentates: always provided, that we do it, by lawful and holy means. Vers. 16. Teacheth us to prefer heavenly wisdom, before all earthly things whatsoever. Vers. 17. Teacheth us, first that none can be counted good, but such as have an unfeigned care to shun things that be nought, secondly that a holy life is very profitable both for soul and body. Vers. 18. Teacheth us, to avoid pride, least continuing in it, we be overthrown. Vers. 19 Teacheth us to embrace true humility and lowliness of mind. Vers. 20. Teacheth us, to be careful in the doing of our affairs: also continually to trust in the Lord, and the truth of his promises. Vers. 21. Teacheth us, to give a just commendation, to the gifts and graces of God in any: also to use profitable, comfortable, and good speeches to others. Vers. 22. Teacheth us, to have a care, to obtain spiritual understanding and knowledge. Vers. 23. To beware of rash speech, and to think well of our words, before we utter them. Vers. 24. Teacheth us, to use gentle, soft and good speeches. Vers. 25. Teacheth us, not to hang upon our own judgements, but upon the rule of God's word only. Vers. 26. Commendeth unto us, painful travail, in our several callings. Vers. 27. Teacheth us, to avoid, both imagining and doing evil against any. Vers. 28. Teacheth us, to take heed, that we be not authors of strife or tale carriers Vers. 29. Teacheth us, to beware of offering any man any injury, or enticing any man, to those things that are evil. Vers. 30. Teacheth, that we must neither by word nor countenance, practice or perform evil against others. Vers. 31. Teacheth us, that godly old age, is greatly to be reverenced and esteemed. Vers. 32. Teacheth us to employ all our forces, to the subduing of the rage of our own affections. Vers. 33. Teacheth us, that nothing falleth out by fortune or chance, but is wholly and altogether directed, by the infinite and eternal providence of almighty God.    

CHAP. 17.  

Co.  
THis Chapter dependeth upon the former thus: he had showed before, that all things were guided according to the determinate counsel and purpose of God, which ought to teach us contentedness with whatsoever it shall please God either of our own, or of other men's to bestow upon us, which I take to be the meaning of the first verse.   

Di.  
Di. 1 THe Chapter may be divided into three parts. In the first he entreateth of contentedness of mind, of a good servant, of the assured knowledge which God hath, of wicked and lying persons, of scorners at other men's miseries, of Children and posterity, of a proud fool, and a lying Prince, of rewards, and of love and contention, from vers. 1. to the end of the 9 In Di. 2 the second, he speaketh of reproof, of seditious persons, of the rage of fools, of wrath not prevented in time, of recompensing evil for good, of the rich man that is a fool, of friends and brethren and of suretyship: from vers. 10. Di. 3 to the end of the 18. In the third he dealeth with proud and contentious persons, with froward and evil tongued people, foolish parents, and ill children, also he speaketh of the sorrow and joyfulness of the heart, of bribes and gifts, of the wise man and fool, of evil children, of upright judgement, of few words: from vers. 19 to the end of the chapter.   

Se.  
Vers. 1. BEtter [uz. by much] is a dry morsel [uz. of bread, meaning a morsel of dry bread without drink, or any other thing with it] if peace be with it: [i. if men have it in peace and quietness, and with unfeigned good will one of them towards another] than an house full [i. very great store and plenty] of sacrifices [i. meat left of free-will offerings, which are called sacrifices because they are part of that which was sacrificed: see Chap. 7.14.] with strife [uz. one of them against another, such a like sentence we had before, Chap. 15.17.] Vers. 2. A discreet servant, [i. a faithful, painful, and wise servant, he calleth such a one Chap. 10.5. the son of wisdom: and Chap. 14.35. a wise servant,] shall have rule over a lewd son [i. shall be preferred before him, yea so, that many times he shall rule and govern him: this fellow is called the son of confusion, Chap. 10.5.] and he shall divide the heritage [uz. thorough God's ordinance and the father's appointment, as it were by will,] among the brethren. [It was a common matter, to have goods, possessions, and lands, divided to the sons or daughters, amongst the people of the jews, see Numbers 36.2. also, Luke. 12.13. his meaning is, that wisdom exalteth the basest, and folly casteth down them that are very high.] Vers. 3. As is the fining pot for silver, and the furnace for gold, [i. as the fining pot and the furnace, serve to try good silver and gold from dross and corruption:] so the Lord trieth [uz. by many means and ways] the hearts [uz. of men: meaning thereby also, all the thoughts, affections, and imaginations thereof, yea the whole man himself, both inward and outward: q.d. as men by their art try all things, which is well done; so God is he alone, that searcheth the hearts and rains: see jerem. 17.9, 10.] Vers. 4. The wicked [i. he that selleth himself over to work wickedness,] giveth heed [uz. very attentively and diligently] to false lips, [i. to false words uttered with the lips against other men, or to false accusing persons, a part for the whole,] and a liar [i. he that is a liar himself] hearkeneth [uz. heedily] to the naughty tongue. [uz. of an other man, who is like to himself: meaning th●t one wicked man, will regard and esteem another, even in those things which be evil and wicked, and whereof in deed they ought to be ashamed.] Vers. 5. He that mocketh [uz. either by word or deed] the poor [i. he that is any manner of way afflicted and cast down,] reproacheth him that made him [i. God: q.d. he doth after a sort, scorn and scoff at God: see a like sentence, Chap. 14.31.] and he that rejoiceth at destruction [i., at the hurt or hindrance of another man, or at any evil whatsoever that falleth upon him] shall not be unpunished: [i. shall be certainly punished, and by no means escape it: see Chap. 11.21. and Chap. 16.5.] Vers. 6. children's children, [i. properly nephews, but the holy Ghost meaneth hereby a long race and posterity, as Psalm 128.6.] are the crown, [i. are the glory renown and decking: see Chap. 12.4. also Chap. 16.31.] of the elders [i. of their grandfathers, great grandfathers, etc. This he speaketh of good, holy, and obedient children] all the glory of the children, [i. a singular mean whereby the children, come to glory and renown] are their fathers. [i. their wise and godly Parents.] Ver. 7. High talk [i., talk of high and great matters, as of virtue, wisdom, etc.] becometh not a fool, [i. is not seemly in his mouth, because howsoever he can babble of the things, yet he hath them not in effect:] much less lying talk a Prince, [q.d. much less doth it beseem a great parsonage, to be overtaken with lying, or any other evil, either in word or deed. One readeth it otherwise, and giveth another sense of it; but I like this as well, if not better.] Vers. 8. A reward [uz. given to a mighty man, or Magistrate] is as a stone pleasant, [i. is like a precious and pleasant stone, meaning that it is of great regard and estimation] in the eyes [i. in the judgement and opinion] of them that have it [uz. given them by others] it prospereth [i. taketh good success,] whether soever it turneth [i. to what end soever it be applied: his purposes is, to describe the great corruption of bribes and gifts: q.d. a corrupt reward is with covetous judges very forcible to pervert just judgement, and therefore whosoever giveth it, the Magistrate receiving it, great likelihood there is, that his cause, whether it be good or bad, shall be preferred.] Vers. 9 He that covereth [uz. by all lawful means, and what he may, or as much as in him lieth] a transgression [uz. committed against another man] seeketh love: [i. endeavoureth thereby to maintain and uphold love between them. He meaneth, that he that keepeth close, offences committed by one against another, and blazeth them not abroad to any, is a very good preserver and increaser of true friendship: see Proverb. 10.12. also Chap. 16.28.] but he that repeateth a matter [uz., done long before against another, meaning by repeating of it, reporting of it in speech,] separateth the Prince. [see this expounded Chap. 16.28. meaning hereby the chief friends, and the alienating, and turning of their minds and affections one of them from another.] Vers. 10. A reproof [uz. alone uttered in bare words, but yet wisely and charitably expressed] entereth more into him [i. taketh deep root, and bringeth forth more profit in him] that hath understanding, [i. that is truly wise indeed] than an hundred stripes into a fool [i. than great correction bestowed upon a fool and wicked person: q.d. a wise man will be more built up in goodness by a bare word, than a fool by thousands of words or blows.] Vers. 11. A seditious person [i. a man given to disquietness and trouble] seeketh only evil [i. studieth nothing else, but how he may perform mischief, but he shall gain nothing thereby, as appeareth by that which followeth] and a cruel messenger, [i. either a tormentor, or some other who shall execute the judgement of God, and the Magistrates against him, not repenting] shall be sent [uz. from God, or man, or both] against him, [uz. to punish him according to the grievousness of his offences.] Vers. 12. It is better, [i. there is less danger in it] for a man [uz. that is himself alone unprepared, or unarmed,] to meet [uz. in the wilderness, or else where] a bear [the word is of the Masculine gender, and signifieth notwithstanding the Female also or she bear] rob of her whelps, [i. whose young ones have been taken from her, by some one means, or other. The bears when they have lost their whelps, are very fierce and cruel, specially the she bears, as whose affection seemeth to be greater towards them: concerning the greatness of the danger, which may befall men by bears. see 2. Samuel. 17.8. 2. king. 2.24. Hoseah. 13.8.] than a fool in his folly. [i. than a wicked man in the extremity of his wickedness and rage: q.d. it were less evil to fall into the power of the one, than of the other.] Vers. 13. He [uz. whosoever he be,] that rewardeth, [i. rendereth and yieldeth unto another man,] evil [i. mischief and hurt] for good, [i. for the good and profit, that he hath received by him,] evil [i. plagues and punishments from God, and many times displeasure from men also.] shall not departed from his house [i. from him, or from his wicked posterity. It is a sin against all law, yea even against nature, to requite good with evil: see it forbidden. Roman. 12.17. where we are forbidden to recompense evil for evil, much less to recompense good with evil.] Vers. 14. The beginning of strife, [i. the beginner of strife, he putteth the thing for the persons: q.d. he that is the worker of the beginning of strife] is as one that openeth the waters: [uz. which were shut up in standing pools or ponds, which being once let out, they overflow, and carry away every thing that standeth before them, and cannot again be shut up and enclosed: q.d. the hole or since, by which they are let forth, at the first seemeth narrow, but afterwards by the rage of the waters, it is made greater; and so is it with strife and contention] therefore or the contention be meddled with, [i. before it be any whit at all begun] leave of. [uz. from it. He would have us to withstand and quench the beginning of strife.] Ver. 15. He that justifieth [i. declareth either by word or deed as just: so have you the word oftentimes used both in the old & new Testament Exod. 23.7. Isaiah 5.23. Math. 11.19. 1. Tim. 3.17.] the wicked [uz. man] and he that condemneth [i. either by word or deed pronounceth sentence of condemnation against] the just, [i. the upright & innocent person] even they both [uz. of what state, condition or calling soever they be] are an abomination to the lord [i. loathed, & disliked of him: see chapt. 11.1. for this phrase, and for the matter & words almost, see the like sentence Chapt. 24.24.] Ve. 16. Wherefore [i. to what end & purpose] is there a price [i. means as riches, or money, whereby a thing prized may be bought] in the hand [i. in the power, as sundry times in the scripture] of the fool [i. of the wicked & ungodly man] to get wisdom, [uz. by it] & he hath none heart? [uz. to obtain it: meaning, that he hath no affection or pleasure thereto: q.d. It availeth the fool nothing, yea rather it is a miserable thing unto him to have full hands, or great power, & no heart or will at all to obtain good things. For he is unworthy of good things that disdaineth wisdom, yea those very good things shall tend to his greater judgement.] Ver. 17. A friend [i. he that is a faithful & trusty friend] loveth [uz. unfeignedly & with a good heart, his familiar friend or acquaintance] at all times: [uz. both of adversity and prosperity, for nothing can turn away his mind] and a brother [i. a natural and dear friend, for I suppose he speaketh not of natural brethren only] is borne [i. is brought forth as it were into the world, and so made manifest] for adversity. [i. even against the days of troubles and trials come: q.d. then doth the force of natural friendship appear, which before in prosperity lay as it were hidden.] Vers. 18. A man destitute of understanding [i. an unwise and foolish man] toucheth the hand, [uz. of another, giving him his hand and word, as it were, for the payment and performance of some thing: see Chapt. 6.1.] and becometh surety [uz. by that means] for his neighbour. [i. his familiar friend and acquaintance: see chap. 1.1, 2, etc. Also chap. 11.15.] Vers. 19 He loveth transgression, that loveth strife: [uz. either between himself and some others, or else between other men, though he himself be none of the parties striving, He meaneth, that the author of contention loveth all manner of evil, because there is almost none evil, but it ariseth and is increased by contention] and he that exalteth [i. setteth on high] his gate [i. the gate or door of his house, meaning in an allegory hereby, he that despising others, lifteth up himself, which is fitly shadowed out by this speech, because it sometime falleth out, that they that set their doors high, fall backward from thence, and so bruise, hurt, and wound themselves] seeketh destruction. [i. his own hurt and danger.] Vers. 20. The froward heart [i. the man given to frowardness: a part for the whole, and yet he nameth the heart, because it is the seat of affections, from whence also they flow] findeth no good: [i. obtaineth no good thing, either before God or man, but much evil and hurt rather] and he that hath a naughty tongue, [i. he that useth his tongue to speak either lewdly and filthily, or else untruly or falsely against any] shall fall into evil. [i. shall be overtaken with God's judgements for the same, and have those things light upon him, that his tongue hath pronounced against other men.] Vers. 21. He that begetteth a fool, [i. the parents of a foolish child. He putteth the first part of procreation for the whole, and the education thereof also; because in the first generation no man knoweth what his son or child shallbe: and of the habit, which the child afterwards getteth, either by the parent's negligence, or evil bringing up: or though he have been well instructed, yet notwithstanding he hath an evil heart or mind] getteth himself sorrow, [uz. through the folly of his child] and the father of a fool [i. his parents] can have no joy. [uz. in their foolish children, and so long as they continue such: see Proverb. 10.1. Also 15.20. And also verse 25. of this Chapter.] Vers. 22. A joyful heart [i. a heart that is truly touched with joy: for he doth not speak of a dissembled or counterfeited joy] causeth good health: [uz. to the whole man: understanding also by the word health, all good things] but a sorrowful mind [i. the mind which is wounded and oppressed with sorrow] drieth the bones. [i. corrupteth and consumeth the whole man, yea his most inward parts: see Chapt. 14.13.] Vers. 23. A wicked man [i. a man given to wickedness: and this may be understood either of the man giving the bride, or of the judge receiving it] taketh a gift [uz. either which he had prepared to give the judge, or the judge knew he had brought] out of the bosom, [i. closely and privily, as men are wont to do things which they take out of their bosoms] to wrest [i. to pervert and turn upside down: q.d. the one giveth it, and the other receiveth it, to that end] the ways of judgement. [i. just and upright matters, in which, as in broad and high ways, the judge should walk without all partiality.] Vers. 24. Wisdom is in the face of him that hath understanding: [i. the very stayed and pleasant countenance of a wise man, is sufficient to set out the wisdom that is in him] but the eyes of a fool are in the corners of the world. [i. wander h●ther and thither, which is sufficient enough to bewray the unstaidness of his mind, and the folly of his heart. He meaneth, that even by the countenance, men may many times judge of wisdom and folly.] Vers. 25. A foolish son [i. a wicked, lewd, and disobedient child, whether he be son or daughter] is a grief [uz. of heart, that is a great grief] unto his father, [uz. that begot him, if he live to see, behold, or hear of his wickedness] and a heaviness [uz. of heart also] to her that bore him. [i. to his or her mother: see Chapter 10.1. For no greater grief can come to parents in this life, than to know or hear of the ill demeanour of their children.] Vers. 26. Surely it is not good [i. it is a very hurtful and evil thing] to condemn the just, [uz. any manner of way: see verse 15. of this Chapter: and this appertaineth to Magistrates, putting them in mind of their duties, to execute justice, & to minister right] nor [uz. is it good, but evil and hurtful] that the princes [i. the Magistrates and rulers] should smite [i. any manner of way punish] such [i. just persons] for equity. [i. for their upright and good dealing: withal, he putteth Princes in mind to beware of tyranny.] Vers. 27. He that hath knowledge [i. he that is indeed wise, and endued with sound knowledge] spareth his words, [i. oftentimes refraineth his speeches, he doth not rashly power out by his words the thoughts of his heart, no though they be good things, but observeth time, place, etc. see Chapt. 15.23, 28. Also Chapt. 29.11.] and a man of understanding [i one endued with right understanding and knowledge] is of an excellent spirit. [Some read,] is precious in spirit [i. is of a rare spirit, for the excellency of it, as the word of God is said to be precious, 1. Sam. 3.1. Others read, cold in spirit: meaning, that he is moderate and well stayed, and easily bursteth not forth into anger, but doth diligently take heed of the heat of his heart: the senses do not much differ.] Vers. 28. Even a fool [q.d. so great is the commendation of silence, that if unwise people hold their tongues, they may be deemed and taken for wise many times] when he holdeth his peace [i. speaketh not to the bewraying of his folly] is counted wise, [uz. many times, because wise men judge not but by words and deeds] and he that stoppeth his lips, [uz. from speaking] prudent. [i. is counted, or may be counted prudent and wise.   

Do.  
Vers. 1. Teacheth us, how good a thing peace is, and how hurtful strife and contention is. Vers. 2. Teacheth servants to strive to diligence, faithfulness, and wisdom in all their master's affairs. Vers. 3. Teacheth us, that God knoweth all things, either within man, or without him, and many times trieth him by many means to make him pure unto himself. Vers. 4. Teacheth us, not to lend our ears to false accusations, or lying tales. Vers. 5. Teacheth, that we ought not to rejoice at any man's poverty, affliction, or hurt whatsoever. Vers. 6. Teacheth us, that to have posterity, is a good blessing from the Lord, and that it is a great grace to have good fathers. Vers. 7. Teacheth us, that wicked men should not talk of good things, nor great personages give themselves to lying and injury. Vers. 8. Setteth out, what great hurt cometh by giving and taking of rewards or bribes. Vers. 9 Teacheth us, to cover such matters as may break and hinder growth in love. Vers. 10. Teacheth us, that reproofs are profitable to God's children, and that nothing will amend the wicked and ungodly. Vers. 11. Setteth out the nature of seditious people, and the judgement that they shall receive from God and men. Vers. 12. Setteth out the great rage and madness of the wicked and ungodly. Vers. 13. Teacheth us, not to recompense evil with evil, as worldly men do, much less to requite good with evil, but to do good for good, and to overcome evil with well doing. Vers. 14. Teacheth us, to withstand the beginnings, as of all evil generally, so particularly of strife and contention. Vers. 15. Teacheth us, to beware what we utter, either with or against men. Vers. 16. Teacheth us, that neither wealth, nor any outward things can attain heavenly wisdom. Vers. 17. Teacheth us, that amongst God's children there should be at all times a steadfast bond of love, specially in the days of adversity. Vers. 18. Teacheth men to beware of suretyship. Vers. 19 Teacheth us, to beware of contention with others, and also of pride or lifting up ourselves above others. Vers. 20. Teacheth us, to fly from frowardness of heart, and naughtiness of speech. Vers. 21. Teacheth us, that lewd and ill children are great grief unto their parents. Vers. 22. Setteth out what commodities joy of heart bringeth with it, and also the discommodities of a sorrowful heart. Vers. 23. Declareth what great mischief bribes and rewards given and taken do work. Vers. 24. Teacheth us, that men's countenances many times bewray, either their wisdom or their folly. Vers. 25. Teacheth us, that evil children are matters of great grief to their parents. Vers. 26. Teacheth Magistrates justly to execute justice, and to punish no man for well doing. Vers. 27. Teacheth us to avoid multitude of words and babbling, for where there are many words, there is much sin. Vers. 28. Teacheth us, that there seldom or never cometh any hurt by silence, but rather credit sundry times.    

CHAP. 18.  

Co.  
IN the latter end of the other Chapter, he spoke of a prudent or wise man: now in the beginning of this he showeth, that such a man will spare no cost nor labour, to the end he may have his desire satisfied in obtaining holy and heavenly wisdom.   

Di.  
Di. 1 THis Chapter may be divided into three parts. The first reacheth from vers. 1. to the end of the 8. wherein he speaketh of the desire of wisdom, of the foolish and wicked man, of wise words, of respect of persons, of the words of fools and tale bearers, and the hurt which cometh by them Di. 2 both. The second reacheth from verse 9 to the end of the 16. wherein he speaketh of the slothful person, of God's power, of riches of pride, and humility, of hasty answers, of the grief of body and soul, of pains to get Di. 3 wisdom, and of the power and force of gifts or rewards. The third reacheth from verse 17. to the end of the Chapter, wherein he speaketh of the first complainer, of the use of the lot, of the wrath of brethren, of good words and speeches, of a good wife, of the poor and rich, and of a true friend or brother.   

Se.  
Vers. 1. FOr the desire thereof, [i. for the earnest affection that he hath to obtain holy and heavenly wisdom] he, [i. a good man] will separate himself [uz. from all that he hath, that may let him] to seek it, [i. to the end he may seek and find it: see Matth. 13.44, 45, 46.] and occupy himself: [i. he will carefully employ himself, and diligently also,] in all wisdom, [i. in wisdom itself, and in all the means whereby he may grow and increase in the same: others I know read it otherwise, and give anosense, but me thinketh this is plain enough.] Vers. 2.] A fool hath no delight [uz. at all] in understanding, [i. either in the thing itself, or in the means, whereby it may be obtained] but [uz. his delight is] that his heart, [i. the things that be in his heart] may be discovered. [uz. to other men, and that by his vain babbling and speaking of every thing that cometh into his mind: q.d. he is only delighted with his own folly, which he laboureth to publish and make known to all men.] Verse 3. When the wicked cometh [i., wheresoever there is a wicked man,] then cometh [uz. with him, i. there is] contempt [uz. of other men, he meaneth that this is proper to the wicked, and is as it were his inseparable companion, to despise others,] and with the vile man, [uz. there is always] reproach, [i. disdainful uttering of reproaches against others. I deny not, but that this verse may be taken, as though God should punish the wicked and vile men, with contempt and reproach, but the other sense in my judgement, is more simple and plain.] Vers. 4. The words of a man's mouth, [i. such words and speeches, as proceed from a wise man's mouth] are like deep waters, [uz. which cannot be drawn empty, neither can a man come to the bottom of them: so the wisdom and learning of a wise man, never ceaseth, but the more he uttereth, the more he may,] and the wellspring of wisdom [i. the great plenty and abundance he hath of it, meaning hereby also, the wise man's mouth pouring it out, and largely communicating it to others] is like a flowing river. [i. is like to a river that floweth continually: he meaneth by these Metaphors and similitudes, that there is never scarcity of wisdom in him.] Vers. 5. It is not good: [i. it is very evil and hurtful, as chap. 17.26.] to accept [i. to regard or look upon] the person of the wicked: [i. any thing in him at all, as his authority, wit, words, gifts, &c: see this forbidden, Deutero. 1.17.] to cause [uz. thereby] the righteous to fall [i. to be overthrown] in judgement. [i. where judgement is to be pronounced. This belongeth to judges, and Magistrates, who are many times so moved, with the power, etc. of the wicked, that the just and poorer sort come to ruin thereby, which fault should be corrected.] Vers. 6. A fools lips [i. the words which a fool uttereth with his lips] cometh with strife, [i. have always strife annexed unto them, as an inseparable companion, and are mingled altogether with contentions,] and his mouth [i. the words which he speaketh with his mouth] calleth for stripes. [uz. to be laid upon him for his folly, meaning that his own words are means to hurt himself.] Verse 7. A fools mouth, [i. words spoken with his mouth] is his own destruction, [i. bring hurt and destruction unto himself] and his lips, [i. speeches uttered with his lips] are a snare for his soul: [i. are instruments and means, to bring him within the danger of the loss of his life: see chap. 10.14. also chap. 13.3.] Vers. 8. The words of a talebearer [uz. which he uttereth to some against other some] are as flatterings, [i. they seem pleasant and sweet, yea to be more gentle than oil or butter: see Psal. 55.21.] and [i. but for all that, or else thus: and uz. yet notwithstanding] they go down into the bowels of the belly, [i. into the bowels which are within the belly, meaning that they wound even the very entrails, which being once perished, there is no hope of life, and therefore it is as much: q.d. they wound men most grievously, yea deadly.] Vers. 9 He also [uz. as well as the talebearer, is to be misliked] that is slothful, [i. given to idleness and loitering] in his work: [i. in doing the thing he is set about, and should indeed perform] is even the brother of him that is a great waster [uz. of the things which he hath: he meaneth that he is cousin german as it were, with the prodigal person, because look what the one looseth by superfluity and riot, the other foregoeth thorough sloth and idleness.] Vers. 10. The name of the Lord [i. his Majesty, goodness and power, as sundry times in the Psalms, and namely Psalm 20.1.] is a strong tower [uz. to all such as steadfastly trust therein, meaning by strong tower, a mighty defence to shield him, and to keep him safe, from all the dangers, of such as would annoy him: see Psal. 61.3.] the righteous [uz. at all times, but specially in the days of his distress] runneth [uz. with all possible haste and speed] unto it [i. to this assured tower of God's strength, might, power, goodness, etc.] and is exalted, [i. lifted up, uz. into a high place, where he shall be safe and sound, from the attempts of all his enemies.] Vers. 11. The rich man's riches [i. the riches which he presently possesseth,] are his strong city [i. he maketh them unto himself a defence against all attempts and assaults made against him: see before Chap. 10.15.] and as an high wall in his imagination [i.. he fondly imagineth, that they are sufficiently able, not only to keep him from the violence of men, but also to shield him and cover him so, that neither God nor man shall behold his lewdness.] Vers. 12. Before destruction [i. before the calamity, fall, or hurt of any man come] the heart of a man is haughty [i. a man himself is proud and lofty: a part for the whole, and yet he mentioneth the heart, because from thence pride groweth, and floweth: see Chap. 11.2. also 16.18.] and before glory [i., before a man come to glory and estimation amongst men] goeth lowliness [uz. of heart and body: q.d. humility is a mean to come to glory: see chap. 15.33. as pride is a mean to come to contempt.] Vers. 13. He [uz. whosoever he be] that answereth a matter, [i. that taketh upon him to shape an answer to a thing] before he heareth it [uz. thoroughly out, or else thus] before he hear it, [i. before he understand it,] it [i. that manner of dealing, and his answer also] is folly and shame unto him, [i. bewrayeth his own folly, and purchaseth him great discredit, because he will be so rash and hasty.] Vers. 14. The spirit of a man, [i. a man, that hath a bold spirit and good courage, specially given him from God,] will sustain. [i. endure and bear, and that with great patience and constancy] his infirmity: [i. all outward griefs and discommodities whatsoever,] but a wounded spirit, [i. a man stricken with the wrath of God, and wounded in conscience, for his sins, or other great causes: see Psal. 51.17.] who can bear it? [i. who is able to endure it long, without great and gracious assistance from God: q.d. there is no man, nor any thing else: for as for the body, it cannot do it, because it is not his office to rule the spirit and mind, but rather the mind and soul itself, although it be carried about in the body, to rule, guide and govern it: see Proverb. 15.13. and the note of the Geneva bible, is very good also.] Vers. 15. A wise heart [i. he that hath obtained some measure of wisdom already] getteth [uz. daily more and more,] knowledge, [uz. of Gods will revealed in his word] and the ear of the wise, [i. the wise man himself by attentive hearkening] seeketh learning, [i. seeketh daily increase of the same, he joineth the heart, and the ear together, though under either of them he understand the whole man, because that from a heart desirous of knowledge, proceedeth the attentive ear, which is apt to learn, and earnestly seeketh after it.] Vers. 16. A man's gift [uz. which he giveth, or bestoweth upon another,] enlargeth him, [i. delivereth him from distress] and leadeth him before great men: [i. bringeth him into their presence, so that he may tell his own tale, and speak for himself. And here he teacheth what men are wont to do, and not what may be done, though sometimes a man may give gifts to be delivered from danger, when otherwise he cannot: but he must beware with all, that he be not thereby injurious to any other] Vers. 17. He that is first [uz. before the judge or magistrate] in his own cause, [i. in laying out his own cause, and the things appertaining thereto] is just, [i. so seemeth to be, meaning that he seemeth to have a just and good cause,] then [i. afterwards] cometh [uz. before the judge] his neighbour [i. he between him and whomthere is some controversy,] and [uz. the judge, upon his appearance and speech] maketh inquiry of him, [i. inquireth of either of them, how the case standeth, labouring by demands and questions to get the certainty thereof: q.d. he that first bringeth his cause to the judges, seemeth to plead a right cause, till his adversary be heard, and the judge understand the truth of the matter.] Vers. 18. The lot [uz. whose direction is from the Lord, as Chap. 16.33.] causeth [i. aught to cause] contentions to cease, [uz. amongst men, unless they will after the manner of giants, fight against God and his decree,] and maketh a partition, [uz. justly and uprightly,] among the mighty. [i. yea even among them, that are at great dissension, and by reason of their strength and power might hurt one another very much. join this, with the other verse thus. If the matters between men, be so hard and doubtful, that the truth of them cannot be known then let the lot, decide the controversy.] Vers. 19 A brother offended [i. grieved and that with his brother, for some one cause or other] is harder to win, [i. it is a harder matter to win him to reconciliation] than a strong city, [i. than a city well defenred: so hard a matter is it, to master men's affections: see Chap. 16.32.] and their contentions [i. the strifes between them] are like the bar of a palace, [which must of necessity be strong & sure, to keep the gates of such a great and sumptuous building, wherein also many times, things of great price, are laid up: he meaneth, that the angers of brethren one of them towards another, are so sharp and vehement, that they can no more easilier be subdued, than strong defenced towns conquered, or easilier broken, then most strong bars.] Vers. 20. With the fruit of a man's mouth [i. with his words, which are called the fruit of his mouth, because they come from it, as fruit from a tree,] shall his belly be satisfied, [i. he shall have enough of it,] and with the increase of his lips, [i. with the abundance of words that his lips shall utter, and the increase that shall come thereof,] shall he be filled. [i. he shall have plenty and abundance, he meaneth that every man shall receive the fruit of his own speech, either good or evil, even as he hath spoken either well or evil, and these Metaphors, of the belly, satisfying, and so forth, serve but to note the abundance that he shall have either the one way, or the other: see before Chap. 12, 13, 14. also Chap. 13.2, 3.] Ver. 21. Death and life, [i. all manner of evil and good, all prosperity and adversity] are in the power of the tongue: [i. in the tongue itself, rightly used or abused] and they that love it [i. to use it, either the one way, or the other] shall eat the fruit thereof. [uz. accordingly; meaning that they shall receive according to the goodness, or illness of their speech, see Matth. 12.37. It is of the same sense and meaning, that the other verse before going is. Thus we see, that such as speak well, do themselves and others good, and they that speak evil, hurt both themselves and others.] Vers. 22. He that findeth [uz. by the special appointment of God] a wife, [i. a good, diligent and wise wife] findeth a good thing: [i. a profitable and pleasant thing,] and receiveth [uz. even in that] favour of the lord [i. a sure testimony and token of God's favour towards him: see Chap. 19.14. he meaneth that a good and godly wife, is a singular blessing from the Lord,] Vers. 23. The poor [uz. man or men, putting one for many] speaketh [uz. unto others] with prayers: [i. humbly and beseechingly as a man may say,] but the rich [uz. man, or persons] answereth [uz. when he is demanded any thing, or else answering here is put for speaking, as before chap. 15.1, 28. Also chap. 16.1.] roughly [i.. bitterly and sharply: we see the truth both of the one and the other by experience.] Vers. 24. A man that hath friends, [i. he that through God's blessing, & his own good dealing hath gotten friends] aught to show himself friendly: [uz. towards them and others also] for a friend [i. a faithful and unfeigned friend] is nearer [uz. unto us, in fast and sound love many times] than a brother. [i. than a natural brother or kinsman: q.d. there are many friends found that will show in words and countenances, and perform in deeds and truth more steadfast friendship and love, than brethren: see to this purpose before Chap. 17.17.   

Do.  
Vers. 1. Teacheth us, that nothing should be so dear unto us, as Gods heavenly wisdom. Vers. 2. showeth, that fools delight in the disclosing of their own folly. Vers. 3. Teacheth us, that we can look for nothing from wicked men, but contempt and reproach of others. Vers. 4. Setteth out the excellency of a wise man and of his words. Vers. 5. Teacheth Magistrates, to banish far from them all respect of persons. Vers. 6. Teacheth us, that wicked men, out of the abundance of their wicked heart, speak wicked things. Vers. 7. Teacheth us, that the wicked many times speak such things as do greatly endanger themselves. Vers. 8. Teacheth us, to avoid tale carrying and flattery: also, that though it be pleasant at the first to hear tale tellers, yet the end is dangerous and deadly. Vers. 9 Teacheth men to beware of idleness on the one side, and prodigality on the other. Vers. 10. Teacheth us, continually to trust in the goodness and power of God. Vers. 11. Teacheth us, to avoid trust and confidence in riches, for they are not such sure things as the world maketh account of. Vers. 12. Teacheth us to avoid pride, and to embrace humility. Vers. 13. Teacheth us, that rash and hasty speeches bewrayeth the folly of him that useth them, and procureth his shame. Vers. 14. showeth, what an unbeareable burden the affliction of the soul and spirit is. Vers. 15. Teacheth us, to apply our hearts and ears, and all the parts and members of our bodies and minds to attain heavenly wisdom. Vers. 16. Setteth out what great power gifts and rewards have. Vers. 17. Teacheth Magistrates not to believe any one party, but to examine both. Vers. 18. Setteth out the right use of the lot. Vers. 19 Teacheth us, that there is no strife matchable to the strife amongst brethren. Verse 20. Teacheth us, that we shall receive the profit of our words, either good or evil as they were. Vers. 21. Delivereth the same doctrine. Vers. 22. Teacheth us, that if any man hath received a good wife from the Lord, he hath received also therewith a good testimony of his favour. Vers. 23. Declareth what great difference there is between the rich and the poor, and the words of either. Vers. 24. Teacheth men to show themselves friendly towards such, as from whom they have received friendship, and to prefer a faithful friend before a natural brother.    

CHAP. 19  

Co.  
Having in the latter end of the other Chapter spoken of a faithful and sure friend, he doth in the beginning of this Chapter show, that sound friendship consisteth not in the lips only, nor in abundance of riches, but in uprightness and sincerity of heart, though the party be poor that professeth it.   

Di.  
Di. 1 THe Chapter may be divided into the three parts. In the first he entreateth of a sound and counterfeit friend, of knowledge, of the perverseness of the heart, of riches and poverty, of false witness bearing and lies, of the Prince and liberal person, of the decayed man, of the wise person, of fools and servants, Di. 2 from verse 1. to the end of the 10. In the second, he teacheth men to bridle wrath, and speaketh of the favour and displeasure of Princes, of evil children, and brawling wives, of a good wife, of idleness and deceit, of obedience, and contempt of the word, of pity upon the poor, of due correction, of wrath, and of good counsel: from vers. 11. to the end of the 20. In Di. 3 the third he speaketh of man's devices and Gods purposes, of poor men and liars, and of the fear of God, and the fruits thereof, of the idle person, of scorners, also of foolish and wise men, of disobedient children, of avoiding ill counsel, of false witnesses, and of punishment for the wicked and ungodly, from vers. 21. till you come to the end of the Chapter.   

Se.  
Vers. 1. BEtter [uz. by much or many degrees, as sundry times before] is the poor [uz. man, or friend] that walketh in his uprightness, [i. that walketh uprightly both in word & deed towards them, with whom he is joined in friendship,] then he that abuseth his lips, [uz. by pretending great good will in words, and yet hath nothing in effect] and is a fool. [i. and so bewrayeth his folly: other read it otherwise, and give another sense of it, but me thinketh this is plain: for the first part of this verse see Chap. 28.6.] Vers. 2. For without knowledge [i. sound and sincere judgement] the mind [i. the affection and good will] is not good, [i. is not right and sound, but hurtful, both to the one party and the other: for this phrase, it is not good, see Chapter 17.26. Also Chap. 18.5.] and he that hasteth with his feet [i., he that runneth hastily to evil] sinneth. [uz. against God and his own soul: q.d. as he hath little regard of himself that looketh not to his feet, that he may discern good ways from bad, yea is in great danger of continual falling; so he that hastily and without great deliberation runneth to this and to that, it is very likely he shall fall into transgression before he be aware.] Vers. 3. The foolishness of a man perverteth his way. [q.d. men must ascribe it to their own folly that things go not well with them, for here he toucheth them that would accuse GOD of the evil success of their things] and [uz. yet for all that] his heart fretteth against the lord [i. he is impatient, and after a sort ascribeth his evil hap, as we say, to God, and not to himself.] Vers. 4. Riches [i. rich men: he putteth the thing for the person, and yet we may notwithstanding understand it simply of riches] gathereth many friends: [uz. to him that hath them] but the poor [uz. man or person] is separated [uz. in friendship & familiarity] from his neighbour. [uz. for the want of his riches: for the word separating: see Chap. 17.9. And for the whole verse, see Chap. 14.20. q.d. all men will be friends with rich persons, but even such as were before friendly to the poor person, depart from him for his poverty sake.] Vers. 5. A false witness [i. he that beareth false witness] shall not be unpunished: [uz. either before God or man: see Deut. 19.19. and in many other places of this book: as Chap. 6.19. Also verse 9 of this Chap.] and he that speaketh lies, shall not escape. [uz. the judgement and punishment of almighty God.] Vers. 6. Many [uz. men] reverence the face of the Prince, [i. doth greatly esteem the person of a great man: for this word face, see Deut. 1.17.] and every man is friend to him that giveth gifts. [uz. unto other men: meaning that the liberal person hath many friends.] Vers. 7. All the brethren [i. all the kinsfolks, how nigh or far off so ever they be, if they be alive, and be richer than he] of the poor [uz. man, that is fallen into decay] do hate him: [i. do despise him, or little regard and set by him] how much more [uz. soon or easily] will his friends [i. his counterfeit and feigned friends: for of his faithful ones he had said the contrary before] Chap. 17.17.] depart far from him [uz.? in the time of his affliction and distress] though he [uz. so afflicted and brought into poverty] be instant with words, [i. do earnestly and hearty entreat them for some comfort, relief or favour] yet they will not. [uz. stand fast by him, or minister unto his need.] Vers. 8. He that possesseth [i. keepeth sure and fast] understanding, [i. heavenly wisdom] loveth his own soul, [i. himself: a part for the whole, or else provideth well for himself. The word in Hebrew is heart, which he useth, because understanding & wisdom hath his proper seat in the heart] and keepeth wisdom [which he hath obtained and gotten] to find goodness. [i. that thereby he may come to that goodness which never shall decay.] Vers. 9 is the same both in words and sense, with verse 5. of this Chapter, saving that there it was said, he shall not escape, and here it is said, he shall perish: q.d. he shall certainly come to nought.] Vers. 10. Pleasure [uz. in the use of all God's blessings] is not comely for a fool, [uz. because he knoweth not how to use it] much less [uz. comely is it] for a servant [uz. that is bound to another man] to have rule over Princes. [i. to rule such as should rule others: he meaneth, that fools should rather have stripes, as Chapter 10.13. and servants, service or bondage, and not abundance of pleasures and delights, or rule over others, because they know not how to use them well.] Vers. 11. The discretion of a man [i. the wisdom and understanding that a man hath, through God's especial gift] deferreth [i. is a very good mean to make him to put off, yea to remove and put away] his anger: [uz. conceived, or ready to be expressed towards others] and his glory is [i. it maketh much for his glory and credit] to pass by [uz. without any great regard: meaning by this manner of speech, easily to forget and to forgive] an offence. [uz. committed against him.] Vers. 12. The King's wrath [uz. against any of his subjects] is like the roaring of a lion: [i. fearful and terrible, and threatening as it were present death. The Hebrew word signifieth a young lion, which hath more courage, & roareth much more strongly, which serveth also to aggravate the danger: see Hosea 3.4, 8. q.d. as the lion feareth men and beasts by roaring: so doth the Prince's wrath terrify men, but specially his subjects: see Chap. 16.14.] but his favour [uz. towards any] is like the dew upon the grass. [i. both comfortable to cool it after some great heat, & profitable to make it grow: meaning that the favour of great men is profitable for their people, and gladdeth their hearts: see chap. 16.15.] Vers. 13. A foolish son [i. a wicked child, whether it be son or daughter; but yet it more grieveth a man, when he in whom the hope of his name is left, shall be dissolute] is the calamity of his father, [i. bringeth grievous and intolerable misery upon his parents: see Prou. 10.1. Also Chap. 15.20. Chap. 17.25.] and the contentions of a wife [i. such as proceed from a wife, or else a contentious woman or wife herself] are like a continual dropping. [uz. or rain or water upon stone or timber, which eateth into it or rotteth it: meaning, that they do even consume a man & his household, see Chap. 21.9. Also Chap. 27.15.] Vers. 14. House [i. land's] and riches [i. goods and wealth whatsoever] are the inheritance of the fathers: [i. are such inheritances as fathers leave to their children] but a prudent wife [i. a godly, virtuous, and wise wife] cometh of the lord [uz. only as a special gift and blessing from him, see Chap. 18.22. He meaneth not that inheritances come not from the Lord, but because they come by the mean of the parents, they seem in our judgement further off from God, than a good wife; and yet neither of them fall out but according to his will, though it appear more immediately in match of marriage, than in inheritances or possessions.] Vers. 15. Slothfulness causeth [uz. men in whom it reigneth] to fall a sleep, [i. to be careless and negligent of their affairs] and a deceitful person [i. he that giveth himself over to deceive others] shall be affamished. [uz. for lack of food: meaning, he should fall into great poverty and extremity: he joineth deceit and slothfulness together, because they are companions that can hardly be sundered, showing that both the sluggards, which cease from doing of their duty, and the deceitful, that live against all charity, shall be punished from God.] Vers. 16. He that keepeth [uz. unfeignedly, & with all his heart] the commandment, [uz. of the Lord, meaning thereby his holy law, which consisteth in commandments, one being put for all, because the law giver is but one, & obedience to the whole tendeth but chief to one end, that is God's glory, though indeed eternal salvation be annexed thereto] keepeth his own soul [i. he himself: a part for the whole, meaning that thorough obedience he doth deliver himself from danger of eternal death & destruction] but he that despiseth his ways [i. maketh no account, how or after what sort he doth live, nor hath care to frame his life according to the prescript rule of God's word] shall die. [i. shall certainly perish specially in the World to come. Vers. 17. He that hath mercy [i. showeth pity and compassion, either by word or deed, or both] upon the poor, [i. upon such as be distressed, and are not able to help themselves] dareth unto the Lord [uz. all that whatsoever he doth which he bestoweth upon the poor: the reason is because the Lord maketh account of the godly poor, and things done to them, as of himself, and performed to him: see Matth. 25.40.] and the Lord will recompense him [uz. to the full, yea in the largeness of his mercy, give him a thousand times more] that which he hath given. [uz. willingly, and cheerfully to the poor. 2. Corinth. 9.7. and that in his name, Mark 9.41. He shooteth at this mark in this one verse: that is to teach them tenderheartedness towards the afflicted, which that he may the better persuade them too, he setteth before them both a plentiful, and also an assured reward from God.] Vers. 18. Chasten [uz. moderately, and with good discretion] thy son, [i. thy child, as sundry times before] while there is hope, [uz. that thy correction will amend him, and do him good: meaning while he is young, for if he grow to a head of stubbornness, it will be a hard matter to reform him] and let not thy soul [i. thy fatherly affection and pity, which are called the soul, because they have their seat in the soul] spare [uz. him, or correcting of him, so it be done as before is prescribed] for his murmuring. [uz. against thee: q.d. though he murmur and grudge, yet forbear not to correct him, when he deserveth the same.] Vers. 19 A man of much anger, [i. he that is oftentimes angry] shall suffer punishment [uz. either publicly or privately, for the transgressions, which his wrath causeth him to commit,] and though thou [i. any man] deliver him [uz. by good persuasion from committing evil, or by entreaty and suit set him free from the hand of the Magistrate] yet will his anger come again, [q.d. he will be little or no whit at all the better, but fall to his rage & wrath again. Other men read it otherwise, and give other senses, but me thinketh this is plain.] Vers. 20. Hear [uz. diligently and carefully] counsel, [i. good counsel given thee] and receive whilst thou mayest have it,] instructions [uz. in the ways and truth of the Lord,] that thou mayst be wise. [i. attain wisdom] in thy latter end. [uz. when thou art ready to depart from the world, and go to GOD, not but that he would have him to be wise before also, but to note that then heavenly wisdom shall stand him in best steed, when he is to wrestle with death.] Vers. 21. Many devices are in a man's heart: [i. many men toss many matters too and fro in their imaginations, and yet bring them to no effect or issue,] but the counsel of the Lord [i. whatsoever he hath determined in his counsel] shall stand [uz. steadfast and sure, both in the purpose, and in the performance thereof, he mindeth to note the difference between God's ways and works, and man's.] Vers. 22. That that is to be desired [i. the thing that a man ought specially to desire and wish in this life] is his goodness [i. that he deal religiously towards God, and uprightly towards men,] and [it may be turned for, or but, without any injury to the text,] a poor man, [uz. though he be never so poor, if he be godly] is better [uz. by many degrees, both before God, and also in the judgement of all goodmen, not meaning hereby that a liar being poor is good] than a liar. [i. than one that giveth himself to lying, though he be never so rich.] Vers. 23. The fear of the Lord, [i. a reverence of his Majesty, joined with an unfeigned love thereof settled in men's hearts] leadeth to life, [i. to a blessed life in this world, and to eternal life in the world to come,] and he that is filled therewith, [i. he that hath received it freely and plentifully from the Lord, every one according to his measure] shall continue [uz. safe, sound, and steadfast,] and shall not be visited with evil [uz. to his hurt and destruction; for his purpose is not here to exempt God's children from chastisements and corrections.] Vers. 24. The slothful [uz. man or person,] hideth his hand in his bosom [uz. in the time of some great cold] and will not put it to his mouth again, [uz. that thereby he might feed himself: q.d. he is so given to idleness and sloth, that even when great need and occasion requireth his labour for himself and his own good, he will not do it, much less would he perform it for others, see Chap. 26.15.] Vers. 25. Smite [i. correct and chastise, either by words or stripes: see Chap. 17.26.] a scorner [i, one of whom there is no hope of amendment, for a scorner is in the highest degree of transgression. Psal. 1.1.] and the foolish [i. such as thorough simplicity and ignorance, are carried forward to evil] will beware: [uz. of the like fault, for which thou smitest the scorner,] and reprove the prudent [uz. for some thing, wherein he hath said or done amiss] and he [i. the simple ignorant person] will [uz. in process of time,] understand: [i. attain to understand by that means] knowledge. [uz. of a better trade and course of life. He showeth that there are two ways to instruct simple ones: the one is sharp correction of the obstinate, and the other is loving reproof of the godly.] Vers. 26. He that destroyeth his father [uz. by bringing him to great losses and hindrances on the one side, or by grieving him thorough lewdness on the other side,] or chaseth away his mother,] either out of the house wherein she dwelleth, or from his presence with his froward speech] is a lewd and shameful child, [i. is a very wicked fellow, and must look for shame to fall upon him, and all manner of confusion. Others read it otherwise, but the sense is all one, uz. that wicked children waste many times thorough their lewdness their father's goods, and so turn away their minds from them, that they are glad when they are out of their sight.] Vers. 27. My son [see Chap. 1.10. and other places] hear no more [i. be so far of from obeying, that see thou hear not any longer] the instruction that causeth to err from the words of knowledge, [i. such instruction as carrieth thee away from the right way of holy wisdom: q.d. apply thyself altogether to holy doctrine, and therefore withdraw thy mind and thy thought from the use or custom both of evil words and evil deeds.] Vers. 28. A wicked witness, [i. a corrupt and false witness] mocketh at judgement, [i. maketh no more account, either of right causes themselves, or of Magistrates that are placed to execute justice, or of God himself that will punish false witnesses, for so largely I suppose, the word judgement may be taken, than of a jest, or thing to be laughed at,] and the mouth of the wicked: [i. the wicked and ungodly person himself, and yet he mentioneth the mouth, because of the Metaphor swalloweth up following] swalloweth up [uz. with great delight and pleasure, as drunkards do strong wine, and gluttons delicate meats: meaning also thereby the abundance of iniquity, which the ungodly commit] iniquity [uz. against God and men. One readeth it thus:] so iniquity swalloweth up the mouth of the wicked. [q.d. in that wicked witnesses, do scorn judgement, they do it even of obstinacy and malice, which doth wholly possess them, & even swallow up as it were all their words, so that they can speak or utter nothing but iniquity. another sense also may be given, as when our text saith, swallow up iniquity: it meaneth thereby, hiding and covering of the same, as meats and drinks devoured and swallowed up, are not seen: q.d. with the colour of their words, and show of their reasons, they endeavour to cover their iniquity.] Vers. 29. But [q.d. but for all their scorning and cunning speeches,] judgements, [i. punishments: and the plural number noteth the variety and multitude of them] are prepared [i. not only appointed, but even in a readiness to be executed, either by the Magistrate, or else by the Lord himself, either in this life, or in the life to come, or both] for the scorners, [i. for such as scorn at God, and all goodness,] and stripes for the back of fools. [he meaneth that which he spoke before, expressing it under other terms, understanding hereby not only bodily punishments in this life,] but also eternal in the life to come.   

Do.  
Vers. 1. Teacheth us, that the godly poor estate, is not the worst: also, 
Do.  that we should not give our lips leave to run at random. Vers. 2. Teacheth us, that sound knowledge is the informer of the mind, also that we should bridle the parts and members of our bodies from wickedness. Vers. 3. Teacheth us, that lack of sound judgement, is the very mother of all the corruptions, which we commit against God or man. Verse. 4. Teacheth us, that we should not regard a man for his riches only, nor despise him for his poverty, but respect rather his good, or his evil dealing towards God and men. Vers. 5. Teacheth us, to abhor false witness bearing, and and lying. Vers. 6. Teacheth us, rightly to esteem great personages, and to practise liberality, as a virtue which doth much commend us to GOD and men. Vers. 7. Teacheth us, that poverty, doth many times estrange the hearts of friends and kinsfolks, from such as fall into it. Vers. 8. Teacheth us, that heavenly wisdom, is the mean to preserve us, both in this life, and in the life to come. Vers. 9 Teacheth us, to flee from false witness bearing and lying. Ver. 10. Teacheth us, that things uncomely are not to be allowed of. Ver. 11. Teacheth us, to bridle the rage of our angry affections, and to be ready to forgive offences committed against us. Vers. 12. showeth what great difference there is between the grace and displeasure of Princes and mighty men. Vers. 13. Setteth out the miseries that come by evil children, and wicked wives. Vers. 14. showeth what a great blessing, and that from the Lord, a good wife is. Vers. 15. Teacheth us, to avoid idleness on the one side, and deceit on the other side. Vers. 16. Setteth out the good that cometh by obedience of God's law, and the misery that ensueth upon carelessness of holy conversation. Vers. 17. Teacheth us, pity and liberality towards the poor. Vers. 18. Teacheth parents, to give moderate and due correction to their offending children or servants. Vers. 19 Setteth out the great misery, that cometh, by giving our anger the reins, Vers. 20. Teacheth us, always to receive good counsel. Vers. 21. showeth, as the variety of man's mind, and the inconstancy of all his devices, so the assuredness of the lords purposes. Verse 22. Teacheth us, that this is the especial mark, we should shoot at in this life, even goodness and well doing, and never to refuse a man, for his poverty, but for his lying. Vers. 23. Setteth out the effects and fruits of the fear of God. Vers. 24. Teacheth us, to shun idleness. Vers. 25. Teacheth us, that reproofs can never be uttered in vain, but that it shall do good, though perhaps not to the party reproved, yet to others which are by. Vers. 26. Teacheth men to avoid all unnaturalness towards their parents. Vers. 27. Teacheth us, not to give ear towards that will provoke to sin. Vers. 28. Doth lively paint out the nature of the wicked and ungodly. Vers. 29. Teacheth us, that they shall not escape unpunished for the same.    

CHAP. 20.  

Co.  
IN the other Chapter, and last end thereof, he taught men, for fear of punishment to take heed how they gave themselves over to any wickedness, and namely to false witness bearing. And now in the beginning of this Chapter, he willeth them, for the inconvenience that may ensue thereof, to beware of drunkenness and the means of that vice, and so proceedeth to deliver other doctrines and exhortations.   

Di.  
Di. 1 THe Chapter may be divided into three parts. The first reacheth from vers. 1. to the end of the 10. Wherein he entreateth of drunkenness, of a king's wrath, of contention, of idleness, of the depth of man's heart, of boasting, of fond dealing, of a good King and his duty, of natural corruption, and of false weights and measures. The second reacheth from verse 11. to Di. 2 the end of the 20. wherein he speaketh of good or evil works, of the right use of the eye and ear, of sleeping or idleness, of craft and deceit, of the excellency of knowledge, of sureties and their estate, of advice or counsel, of slandering and flattery, of unnaturalness towards parents. The third reacheth Di. 3 from verse 1. to the end of the Chapter, wherein he speaketh of ill gotten goods, of patience, of false weights, of God's providence, of the right use of holy things, of a good King or Prince, of the power and force of God's word, of mercy and justice the two props of all kingdoms, of young men and old persons, and of corrections.   

Se.  
Vers. 1. WIne [uz. taken and received immoderately] is a mocker, [i. a deceiver of him that so useth it; for where as he vainly supposed, that it was sweet and pleasant unto him, it is become hurtful] and strong drink [the Hebrew word importeth every drink that may make men drunken] is raging: [i. it carrieth those men that excessively use it, into outrage and violence against others] and whosoever [uz. of what state or condition soever he be] is deceived thereby, [i. is overtaken therewith] is not wise. [i. showeth thereby, that he hath not as yet tasted of the heavenly wisdom. I allow not the note in the Geneva bible, which referreth it to the persons.] Vers. 2. The fear of the King [uz. being once angry against a man: meaning by fear, that terror with his wrath or anger striketh into men with whom he is offended] is like the roaring of a lion: [i. is very fearful and terrible: see Chap. 19.12. Also Chap. 16.14.] he [uz. how great soever he be] that provoketh [uz. by his ill demeanour] him [i. the King] to anger, [uz. against himself] sinneth against his own soul. [i. putteth his life in very great danger, for the King's wrath shall be towards him that is lewd, Chap. 14.35.] Vers. 3. It is a man's honour [i. it is a glorious and very honourable thing for a man: see Chap. 19.11.] to cease [uz. what in him lieth, and as much as is possible] from strife: [uz. with all other men: see Rom. 12.18.] but every fool [i. every one that is foolish, & not rightly taught of God] will be meddling. [uz. busily with other men and their matters, which is indeed the mother and nurse of all contention.] Vers. 4. The slothful [uz. man or person] will not blow, [i. diligently and faithfully follow his calling: for by one, which is as it were the principal, Chap. 14.4. he understandeth all the rest] because of winter: [i. because of the cold of winter: meaning, that every little blast is as a mean strong enough to make him idle] therefore [i. for his idleness sake] shall he beg [uz. of others] in summer, [i. in harvest time] but have nothing. [uz. given him: he meaneth, that the slothful person shall fall to extreme poverty, and though he beg to get his living, yet the bowels of compassion shall be shut up against him.] Vers. 5. The counsel in the heart of man [i. the devices & purposes that a man thinketh upon, and tosseth too and fro in his understanding] is like deep waters: [i. can either very hardly, or not at all be attained unto: q.d. man's thoughts are so deep, that no man knoweth them, but the spirit of man which is in him, 1. Cor. 2.11.] but a man that hath understanding [i. he that is lightened from God by his word and spirit] will draw it out. [uz. by one mean or other, as by demanding questions, by observing diligently his gestures and behaviours, etc.] Vers. 6. Many men [uz. that are in the world] will boast, [uz. vaingloriously, meaning that he will to his own glory, tell and set abroad] every one [uz. of them] of his own goodness: [i. either of the good things that be in him himself, or of the kindness and benefits that he hath performed towards others. I incline to this latter] but who [uz. for all this boasting of theirs] can find [uz. amongst them all] a faithful man? [i. such a one, as either will perform the things he braggeth of, or else do it without boasting. And his propounding of it in the way of a question doth note, how rare such men are to be found.] Vers. 7. He that walketh [i. leadeth a good and a holy life] in his integrity, [i. in the soundness and uprightness that the Lord hath given him, which is called his; not because he hath it of himself, but it is by God bestowed upon him] is just: [uz. before God & men: before God, because he is so accepted: and before men, because his conversation is such, as they cannot justly reprove it] and blessed [uz. from the Lord] shall his children [i. his posterity] be after him.] He meaneth, that it shall not only go well with him himself whilst he liveth, but with his posterity also, which is a common thing in Scripture to promise blessings to the just and to their seed, Exod. 20.6.] Vers. 8. A King [under the chief he meaneth not him only, but all inferior Magistrates] that sitteth [uz. carefully and continually] in the throne of judgement, [i. in that place from whence justice & judgement is pronounced: meaning also hereby, the execution of justice and right] chaseth away [uz. quickly and easily] all evil [i. all manner of vice and corruption whatsoever] with his eyes. [i. while he himself looketh into causes, taketh knowledge thereof, and giveth sentence according to right.] Vers. 9 Who [uz. amongst all men] can say, [uz. justly and truly] I have made mine heart clean, [uz. from unholy and unhonest affections: he beginneth with the heart, because it is the fountain from whence corruption floweth: meaning by this interrogation, that no man neither hath in himself power so to do, neither can rightly so say] I am clean from sin? [uz. committed either in thought, word, or deed against God and men, see 1. King. 8.46.] Ver. 10. divers weights [uz. to buy and sell by, as to buy by the more heavy, and to sell by the more light] and divers measures, [uz. as one great and another little] both these [yea and all such kind of crafty and covetous dealing, for under these two he comprehendeth all of the same sort: see before Chap. 11. 1. Also Chap. 16.11. where you shall find a reason why the Lord hateth them, because he hath made them to be just and upright.] Vers. 11. A child also [It would be better turned thus, even a child, for otherwise that word also, maketh it dark, as though it were referred to somewhat before going] is known [uz. of men] by his doings, [i. by the things he doth commit] whether his work [i. the things that he doth: one part for many] be pure and right. [uz. before God and man: q.d. young children do by the manners and feats of their childhood, many times bewray what course they will take afterwards in the rest of their life to come.] Ver. 12. The Lord [uz. himself] hath made [uz. by his secret and almighty power] both these, [uz. excellent parts and members of our bodies] even the ear to hear, [uz. his holy word and law] and the eye to see. [uz. his great and wonderful works: q.d. it behoveth us therefore rightly and well to use them.] Ver. 13. Love not sleep [uz. over much: q.d. give not thyself to over much sleep. His meaning is to turn men from slothfulness, which commonly causeth men to fall a sleep Chap. 19 verse. 15. Also Chap. 6.9.10.] least thou come unto poverty [uz.: thereby. A reason why he would not have men to be idle, because idleness begetteth and bringeth forth beggary] open thine eyes, [uz. to labour: q.d. be watchful, and diligently and carefully apply thy business] and thou shalt be satisfied with bread. [under this phrase he meaneth, that it shall go well with him, and he shall have plenty and abundance of all things necessary for the maintenance of his life: see Chap. 12.11.] Ver. 14. It is nought, it is nought, [i. it is stark nought, or worth very little or nothing: for so much doth the doubling of the word import, as I take it] saith the buyer: [uz. of any ware or merchandise] but when he is gone a part, [uz. from him of whom he bought it] he boasteth. [uz. of his good pennyworths, and what a good thing he hath bought: q.d. the buyer, that he may get his ware good cheap, defileth his tongue with lying, saying this and that in the dispraise thereof, but when he hath bought it, he commendeth it greatly, committing as it were an offence on both sides.] Vers. 15. There is gold, [i. great store of gold, and it is much desired of men] and [uz. besides that there is] a multitude [i. an infinite number] of precious stones: [uz. in the world] but the lips of knowledge [i. a godly wise man, who hath sound and holy knowledge in his heart, and can utter it with his mouth, yea that very knowledge itself] are [uz. indeed] a precious jewel. [i. more precious than the things before named, and therefore more to be accounted of.] Vers. 16. Take his garment, [uz. as a pledge or pawn for the assurance of the money] that is surety [uz. rashly, and without good advice] for a stranger, [uz. either to thee, or to himself: see Chap. 11. 15.] and a pledge of him [uz. that is become surety unto thee] for a stranger. [Expound this as before: q.d. fear not to demand a pawn or pledge of him that will easily thrust himself into other men's businesses, and rashly for another give his word; for if he be rash and unadvised in his own matters, he will not be wise in thine. Neither is this against God's commandment, Exod. 22.26. for there he speaketh of the poor brother, who for the need of their household were constrained to lay pawns or gauges; but here of rash and lavish sureties: see Chap. 22.20. Also Chap. 27.13.] Ver. 17. The bread of deceit [i. all manner of maintenance craftily compassed & gotten] is sweet [i. so seemeth to be at the first] to a man: [i. to a worldly minded man] but afterwards his mouth shall be filled with gravel. [i. money and goods so gotten shall be full of hurt and destruction to him, see Chap. 9.17.18.] Vers. 18. Establish the thoughts [uz. of thy heart and head] by counsel, [i. by holy counsel and good advice: q.d. that thing is sure and steadfast, which is not attempted rashly, but with good advice] and by counsel [i. by good and deliberate counsel] make war. [uz. against thine enemies: understanding by this one particular, the attempting of all the like: q.d. do nothing at all but devise of it well before.] Vers. 19 He that goeth about [uz. from place to place, and from house to house] as a slanderer, [uz. of other men] discovereth [uz. at some one time or other, either for favour, fear, or flattery] secrets: [uz. committed unto him to keep: see before Chap. 11.13.] therefore meddle not [uz. at any hand, that is to say, have nothing to do, much less communicate any close matter to such a one as followeth] with him that flattereth with his lips. [i. a flatterer and a fawner upon other men.] Ver. 20. He [uz. whosoever he be] that curseth [i. notoriously disobeyeth, and with reviling and cursing speeches speaketh unto] his father and his mother, [i. his parents] his light shall be put out in obscure darkness. [i. his name and memory shall be utterly taken away, yea he shall be deprived of all prosperity and blessing, and shall be accursed both in this life & in the life to come: see Exod. 21.17. levit. 20.9. Deut. 21.18. etc.] Vers. 21. An heritage [i. any thing whatsoever, as goods, lands, and such like] is [uz. many times] hastily gotten [yea, and that by indirect and unlawful means] at the beginning, [i. at the first achieving and getting thereof] but the end thereof [i. of that heritage or possession so hastily and unlawfully gotten] shall not be blessed. [uz. from the Lord: the reason is, because goods hastily gotten, are commonly gotten by injury and deceit.] Vers. 22. Say not thou, [uz. either in thy heart, or with thy words] I will recompense evil: [uz. done against me: q.d. abstain from all revenge and requiting of injury, either in word or deed, yea abstain from the very affection of revenging] but wait [uz. with patience] upon the Lord, [uz. to whom vengeance doth belong, Deut. 32.35. Psalm. 94.1. and for the execution of his judgements] and he [uz. alone] shall save thee. [i. keep thee safe & sound from the rage of all thine enemies, & all hurts whatsoever.] Vers. 23. divers weights [see verse 10. of this chap.] are an abomination unto the Lord, [see chap. 11.1.] and deceitful balances [i. weights & balances, by which & with which deceit is practised, for otherwise balances are hardly deceitful of themselves] are not good. [i. are much hurtful & evil: see Chap. 17.26. Also Chap. 18.5.] Vers. 24. The steps of man [i. all the actions and affairs of man, specially concerning good things] are ruled [uz. even every one of them wholly and altogether] by the Lord [i. by God himself, and by his almighty power and providence,] how can a man then [uz. as he is a man] understand [uz. rightly to dispose, and know the effect and issue of] his own way, [i. his thoughts, words, and purposes: see Psalm. 37.23. Proverb. 16.9. jerem. 10.23.] Vers. 25. It is a destruction, [i. it bringeth destruction with it to the party committing the offence afterwards expressed] for a man [uz. of what state or calling so ever he be] to devour that, which is sanctified: [uz. to the Lord, and to holy uses, as it were in sacrifices: to eat the Lords part: q.d. he purchaseth death unto himself whosoever he be, who either taketh away from God any thing, that is offered unto him, or holdeth back, that which is due unto him] and after the vows, [i. the things vowed to the Lord, and offered to him, to take them away from him, and the uses he hath appointed them too,] to inquire. [uz. whether they may do so, yea or no: q.d. when sin is committed it is to late to inquire of it. Vers. 26. A wise King [i. a good and a godly Magistrate] scattereth [uz. by his upright and good government] the wicked, [uz. people of his land and country: we had a like sentence before in this Chapter. vers. 8. saving that that is spoken of evil things especially, and this of wicked persons,] and causeth the wheel to turn over them. [i. sharply, and severely punisheth them: putting one kind thereof for all. He meaneth, that good princes, cannot away with wicked persons Psalm. 101.7, 8. but rooteth them out as a good husband man doth the chaff from the Wheat, under the word wheel, he alludeth to the manner of threshing, used among the jews, whereof see Isaiah. 28.27.28.] Vers. 27. I would restore this whole verse out of a worthy interpreter thus,] Man's soul [uz. wherein is placed the gift of reason and understanding] is as it were the Lords light [i. is such an excellent part, as into which God hath powered great light, and wherein also his glory doth wonderfully appear] which [uz. soul and understanding of man,] searcheth [uz. out and thoroughly] all the bowels of the belly. [i. all the most secret and inward things q.d. GOD hath put into man's soul a light, by which he searcheth out the most deep and secret things, I take it to be the same in meaning, though not in words, with vers. 6. of this Chapter.] Vers. 28. Mercy, [i. pity and compassion towards such as are oppressed] and truth [i. ministering of justice, truly and uprightly] preserve [uz. from all violence and danger,] the King, [i. both his person and state: understanding also there by the name of King, all Magistrates, both superior and inferior: see Psalm. 101.1.] for his throne [i. he and his kingdom, a part of princelike pomp, put for the whole] shall be established [uz. assuredly to continue and abide for ever] with mercy. [i. with practising pity and compassion as before in this verse.] Vers. 29. The beauty of young men [i. that which maketh young men beautiful and glorious amongst others] is their strength, [i. the strength, agility, and good gifts of the body that God hath endued them withal, specially if they use them to the good of the country and common wealth wherein they live,] and the glory of the aged, [i. that which bringeth glory and credit to the old folks] is the grey head, [i. experience, wisdom, counsel, and other gifts, which in length and process of time, they have attained too: see Chap. 16.31.] Vers. 30. The blueness of the wound [uz. which ariseth by sharp and severe punishments: putting the thing following punishment, for hard and sharp punishment itself] serveth to purge the evil: [uz. that resteth and remaineth in wicked persons] and the stripes, within the bowels of the belly [uz. serve to the same end, meaning by stripes within the bowels of the belly, sharp and cutting corrections, which pierce as it were even to the entrails, he meaneth that wicked people cannot be reform, but by sharp and vehement corrections, no more than dangerous diseases can be cured, without biting and piercing medicines.   

Do.  
Verse 1. Teacheth us to beware of drunkenness, and whatsoever may draw us on thereto. Vers. 2. Teacheth us to take heed, how we provoke any Magistrate against us, specially the chiefest. Vers. 3. Teacheth us, to beware of contention, and to take heed, that we be not busy bodies in other men's matters. Vers. 4. Teacheth us, to avoid idleness for fear of poverty, that will ensue thereof. Vers. 5. Teacheth us, that man's heart, is a froward, and unsearchable evil: also that the wise notwithstanding the depth thereof, can perceive many things therein. Vers. 6. Teacheth us, to shun vainglorious boasting, also that the number of trusty men is small. Vers. 7. Commendeth unto us upright walking and conversation. Vers. 8. Setteth out the great profit, that cometh by good Magistrates. Vers. 9 Teacheth us, that none is free from sin. Vers. 10. Teacheth faithful dealing in all trades. Vers. 11. Teacheth us, that words and deeds do many times bewray great corruption of the heart. Vers. 12. Teacheth us, rightly to use the ear, the eye, and all the parts and members of our bodies. Vers. 13. Teacheth us, to avoid idleness, and whatsoever may provoke thereto, and diligently to employ ourselves in our callings. Vers. 14. Teacheth us, both in buying and selling, to avoid all craft and subtlety. Vers. 15. Teacheth us, that the knowledge of God and his truth, is better worth than all precious things whatsoever. Ver. 16. Teacheth men to deal sharply with such, as rashly take upon them suretyship. Vers. 17. Teacheth us, that deceit and craft, cannot long prosper. Vers. 18. Teacheth us, to do or think nothing rashly, but with very good advise. Vers. 19 Teacheth us to shun, first slandering of others, secondly, disclosing of other men's sins, and thirdly, flattery. Vers. 20. Teacheth us, that disobedient children shall not prosper. Vers. 21. Teacheth us, that goods quickly gotten, are not only suspicious amongst men, but also accursed before God. Verse 22. Teacheth us, not to render evil for evil unto any, it teacheth us also, in patience to wait for the Lords work, either towards ourselves, or others. Vers. 23. Teacheth us, to deal uprightly and faithfully, in our weights and measures. Vers. 24. Teacheth us, that men can neither think nor do any thing without the Lord. Vers. 25. Teacheth us, at no hand to meddle with any thing that appertaineth to the Lord. Vers. 26. Teacheth princes and Magistrates their duty, to wit, that they sharply punish wicked men. Vers. 27. Describeth, the excellency of that immortal part of man his soul. Vers. 28. Setteth out the duties of Magistrates and judges. Vers. 29. Teacheth us, to refer all that we have, to the glory of God, and the good of the Common wealth wherein we live. Vers. 30. Teacheth, that the Magistrate should use sharp and severe punishment against such, as will not otherwise be reform.    

CHAP. 21.  

Co.  
IN the other Chapter and the last verse thereof, he spoke of correction that magistrates should execute against the obstinate wicked, and now in the first verse of this Chapter, he showeth, that they cannot do, neither that, nor any thing else, but by special motion and grace from God, who both in them and others worketh all in all.   

Di.  
I Would divide this Chapter into four parts. The first reacheth from Di. 1 vers. 1. to the end of the eight, wherein he entreateth, of the providence and knowledge of God, of uprightness towards men, of pride, of diligence, and speaketh against rashness, deceit, thievery, etc. The second reacheth from vers. 9 to the 16. Wherein he speaketh of a contentious woman, of the cruelty of the wicked, of chastisement, of God's judgement against the wicked, of hard heartedness against the poor, of gifts, and of the punishment of the wicked, and the blessing of the good. The third reacheth from vers. 17. to the end of 24. Wherein he dealeth against excess in pleasure, wine, etc. and the contentious woman, and commendeth the wise, and the righteous person, speaking also of the bridling of the tongue, and against pride and wrath. The fourth reacheth from ver. 25. to the end of the chapter wherein he speaketh against the slothful and covetous person, and the offering of wicked men, also against false witness bearing, hard heartedness in sin, and trust in any thing, save in the Lord only.   

Se.  
Vers. 1. THe King's heart [uz. and the disposition thereof] is in the hand of the Lord [i. in his power, to be ruled, as he will,] as the rivers of waters [uz. are in men's powers, to be drawn hither and thither through their labour, as they shall think meet,] he [i. God] turneth it [i. the King's heart and affection] whether soever it pleaseth him, [q.d. as gardeners and others, for the watering of their gardens and grounds, or for trade of merchandise bring rivers of water, sometimes to one place, sometimes to another: so doth the Lord guide Kings hearts: not but that he governeth other men also, but because this seemeth a more hard matter, to dispose of Kings and their affairs.] Vers. 2. Every way of a man [i. every matter that a man attempteth, either in thought word, or deed] is right, [i. seemeth so to be] in his own eyes: [i. in his own judgement: he putteth one, yea the surest of his senses, such as the eye or sight is, for judgement and understanding] but the Lord pondereth [uz. uprightly and justly] the hearts [uz. of men, that is not only their outward actions, but their affections also, see chap. 16.2.] Vers. 3. To do justice and judgement [i. for one man to deal uprightly and justly with another: see Micah. 6.8.] is more acceptable [i. is better liked of, and that by many degrees] to the Lord, [uz. who alone knoweth what is right and good] than sacrifice, [i. than any or many sacrifices, yea though GOD himself have prescribed them, without justice and judgement: he meaneth that God preferreth obedience, yea and that to the moral law, before sacrifice: see 1. Samuel. 15.22. Isaiah. 1.10, 11, etc. Hosea. 6.6. Micah. 6.6, 7, etc.] Vers. 4. A haughty look [i. even the very show of pride manifested in the countenance or eyes, see Chap. 6.17.] and a proud heart [i., a heart given to pride] which is the light of the wicked: [i. which the wicked taketh to be his glory, estimation and credit] is sin [uz. against God, and is so reputed and esteemed also before men.] Vers. 5. The thoughts of the diligent [uz. person meaning such a one as doth diligently and faithfully follow his calling, doing all things wisely in time, place, etc. do surely bring abundance: [uz. of profit and good things with them: see Chap. 10.4. also Chap. 13.4.] but who soever is hasty [i., rash in his purposes and deeds] cometh surely to poverty. [i. cannot choose but be a poor man at the last, for that is one of the punishments, which God hath laid upon hastiness or rashness.] Vers. 6. The gathering of treasures by a deceitful tongue, [i. goods and treasures gotten thorough lying and deceit] is vanity [i. like to a vain thing, or a thing of no weight or importance, as chaff, dust, etc.] tossed too and fro [uz. by the wind] of them that seek death: [he meaneth that it is the vain delight of fond and foolish men, to seek to get riches unlawfully, which is a matter of no more importance than dust: or else he setteth out a double discommodity of riches wickedly, gotten; to wit, that they perish quickly, and bring with them destruction, see Chap. 10.2. also Chap. 13.11. One readeth it thus. Treasures gathered together with the tongue of falsehood, [i. riches and goods gotten by any false means whatsoever] are tossed too and fro like vanity: [i. they are not durable, or last not long with the parties or their posterity so gathering them] they that seek them [i. those riches, or to be rich by such means] seek death. [i. destruction unto themselves: q.d. evil gotten goods are many times ill consumed, and destroy them that have them, as appeareth in the next verse.] Vers. 7. The robbery of the wicked [i. that the every which the wicked commit against other, and the goods gotten thereby] shall [uz. certainly, and assuredly] destroy them, [i. the wicked themselves] for they have refused [i. they have stubbornly and wilfully denied] to execute judgement. [i. to deal justly and uprightly, if we refer it to the common sort; but if we refer it to judges and rulers, than it importeth in judgement to yield to every man his right.] Vers. 8. The way of some [i. the life and conversation of many] is perverted [uz. from all equity and right] and strange: [uz. from the order that God himself hath prescribed in his word, and his children allow and like of] but of the pure man, [i. of him that dealeth uprightly, and with a single heart] his work [i. the things that he doth] is right. [i. just, plain, and good.] Vers. 9 It is better [i. it shall be more ease and quiet for a man] to dwell [uz. even alone, and without company] in a corner of the house top, [i. in a most inconvenient place, yea though it do not only want necessary room, but also be subject to the heat of summer, the coldness of winter, the force of the wind, the beating of the rain, etc.] then with a contentious woman [i. with a woman given to brawling and chiding] in a wide house. [i. in a very large, pleasant, and profitable room to dwell in: see Chap. 25.24. And concerning a contentious woman, see Chap. 19.13. Also Chap. 27.15.] Vers. 10. The soul [i. the very heart and affection] of the wicked [uz. man] wisheth [uz. continually] evil: [i. hurt and mischief to all but himself, he is so kindled with envy] and his neighbour [i. he that dwelleth by him: meaning also thereby any other; for he that doth not good to those that be about him, is hardly drawn to profit others] hath no favour in his eyes. [i. findeth no friendship at his hands, yea he is so far of from doing him good, that he will not yield him a good countenance. He declareth the great readiness that is in the wicked to hurt others, who is so far off from benefiting others, that he will not pleasure his friends and companions.] Vers. 11. When the scorner is punished, [uz. by the Magistrate and men in authority] the foolish is wise: [i. becometh wise, or learneth wisdom thereby to avoid wickedness. By scorner, he understandeth him that is as it were desperately set upon all wickedness; and by foolish, such a simple one as is of ignorance deceived: see Chap. 19.25.] and when one instructeth [uz. rightly and sound] the wise, [i. he whose heart is inclined to wisdom] he will receive knowledge. [uz. by that instruction and exhortation.] Ver. 12. The righteous teacheth [uz. both by word and example, and all to draw on to goodness] the house of the wicked: [i. the ungodly man, and all that belong unto him] but [uz. for all that] God [uz. himself in his justice and judgement] overthroweth the wicked [uz. because they will by no means be bettered, but despise admonition, reproof, etc.] for their evil. [i. for their sin committed against him and men. I know there are other reading and senses of this verse, but me thinketh this is plain.] Vers. 13. He [uz. whosoever he be] that stoppeth his ear [uz. that he may not hear: meaning hereby also, he that useth any mean to turn away himself, and his compassion from the poor] at the crying of the poor, [i. when the poor and needy crieth unto him for relief and succour] he shall also cry [i. earnestly call upon or entreat, either God or man, or both] and not be heard. [i. be never a whit the better for it, for it is a just thing with God, yea and with good men also many times, so to punish unmercifulness.] Vers. 14. A gift [uz. both given and received also to any, either high or low offended with thee] in secret [i. closely and secretly given] pacifieth anger, [uz. conceived against a man] and a gift in the bosom [i. carried in the bosom, and so given to another man] great wrath. [i. pacifieth and stilleth mighty and raging wrath: see prover. 17.8. Also Chapt. 18.16.] Vers. 15. It is joy to the just [i. the just man taketh great delight and pleasure] to do judgement: [i. to deal uprightly and justly with every man, see verse 3. of this Chap.] but destruction shall be to the workers of iniquity. [i. all unjust and ungodly persons shall be destroyed: for workers of iniquity see Psalm. 5.5. Also Psalm 6.8.] Vers. 16. A man [uz. whosoever he be] that wandereth [uz. either of ignorance, or malice, or both, if he continue in the same] out of the way of wisdom, [i. out of the course that God's wisdom revealed in his word prescribeth] shall remain [uz. for ever] in the congregation of the dead. [i. amongst that great number of people, that either are dead already both in body and soul, or else through their wickedness make haste unto the same.] Vers. 17. He that loveth pastime, [i. to satisfy his delight and pleasure in all things] shall be a poor man [uz. though he were never so rich before] and he that loveth wine and oil [i. he that giveth himself to riot, excess, and all kind of pleasures] shall not be rich. [uz. very long, for the following of these things will consume his wealth.] Vers. 18. The wicked shall be [uz. as it were] a ransom for the just, [i. when the righteous shall be delivered from distress, the other shall fall into it] and the transgressor for the righteous. [it is the same which he spoke before in other words, see Chap. 11.8.] Vers. 19 It is better to dwell [see verse 9 of this Chap.] in the wilderness, [i. in a most rude, and wanting place] then with a contentious and angry woman. [uz. though the place wherein they should dwell together, were never so large and fair: see chap. 19.13. Also chap. 25.24. Also 27.15.] Vers. 20. In the house of the wise [i. in his storehouse or treasury] is a pleasant treasure and oil: [i. there is to be found plenty of things that are to be desired: and he nameth specially oil, because it is a notable thing: see judges 9.9.] but a foolish man devoureth it. [uz. even that which he himself, or others for him, as his parents or friends have laid up in store: q.d. A wise man doth abundantly get unto himself goods and ornaments, and keepeth them that are provided for him, which the wicked man doth consume and waste.] Vers. 21. He that followeth after [i. doth earnestly pursue, and carefully practise or perform: see Hebrew. 12.14. Also Psalm. 34.14.] righteousness [i. good and faithful dealing, yielding to every man his right] and mercy, [uz. towards such as be afflicted and in distress] shall [uz. certainly and assuredly] find [uz. both before God and man, for the Lord will bring to pass that no man shall be injurious unto him, but every where yield him his right] life, [i. all manner of blessings in this life] righteousness, [i. upright and faithful dealing towards him] and glory. [uz. both here, and in the life to come.] Vers. 22. A wise man [i. he that is truly wise indeed] goeth up [uz. through his wisdom, and that as a conqueror, in peace without any resistance] into the city of the mighty, [i. into a city that mighty men possess and keep] and casteth down [uz. through his excellent wisdom] the strength of the confidence thereof. [i. the walls and bulwarks of it wherein they much trusted, thinking themselves thereby to be safe: he meaneth, that wisdom is more excellent than strength: see Eccle. 9.16.] Vers. 23. He that keepeth [uz. through the grace and assistance of God bestowed upon him] his mouth and his tongue, [uz. from uttering evil things] keepeth his soul [i. his life, and he himself] from afflictions. [i. from manifold both outward and inward troubles. The reason is, because that death & life are in the power of the tongue, Chap. 18.21.] Vers. 24. Proud, haughty, and scornful [uz. both before God and men] is his name [i. is he himself, and the glorious report that goeth of him] that worketh [uz. against other men] in his arrogancy [i. in the pride of his heart] wrath. [uz. how much, or how little soever it be: q.d. the proud and angry person shall be contemned both of God and man.] Vers. 25. The desire of the slothful [i. the thing that the slothful desireth, being delayed, and not performed towards him] slayeth him: [i. killeth him, or grieveth him at his heart] for his hands refuse to work. [uz. thereby to get his living, and to maintain himself: q.d. he doth nothing but wish, and useth not the means to obtain, and therefore he must needs perish: see Chap. 13.4.] Vers. 26. He [i. the slothful person or the wicked] coveteth greedily, [uz. another man's goods to satisfy his need withal, & yet hath never a whit the more] but the righteous giveth [uz. unto such as are in distress, God hath blessed him with such abundance] and spareth not. [uz. to give frankly and freely, according to the portion which he hath received: see Psalm 37.25.26.] Vers. 27. The sacrifice of the wicked [i. that service whatsoever it be, which the wicked perform to God] is an abomination: [i. an abominable thing to the Lord, and such as he cannot like of: see Chap. 15.8.] how much more [uz. is it abominable] when he bringeth it [uz. into the Lord's presence or into his temple to be offered there] with a wicked mind? [i. when his heart is seized with wickedness, rendering it, thinking thereby the better to perform some wickedness, as Balaam and Balaak did: Num. 23. or else by wicked and unlawful means, as Malach. 1. q.d. It is always evil, but then most wicked indeed, see Isaiah 1.13.] Vers. 28. A false witness [i. he that beareth false witness, telling lies for truth, and babbling out uncertain matters, which he himself knoweth not of, howsoever he have heard them] shall perish: [i. shall certainly come to nought and be punished: see Chap. 19.5.] but he that heareth [uz., the truth of matters, knowing also the same, and is as it were an eye witness: he putteth one sense for sundry] speaketh [uz. the truth, and nothing but it] continually. [i. always and in all places when he is called thereto: q.d. he may boldly speak, because he uttereth nothing but certain and known things.] Vers. 29. A wicked man hardeneth his face: [i. boldly and impudently, without fear of God or shame of men, goeth on to perform the wickedness he purposed] but the just, [uz. man] he [q.d. he indeed] will direct [uz. according to the truth of God's word, and all equity] his way. [i. all his ways, words, thoughts and deeds, and the whole course of his life: q.d. the ungodly doth obstinately respect his lust, and not his duty, and casteth from him all shamefastness; whereas on the other side, the godly diligently and wisely pursueth the things he hath to do.] Vers. 30. There is no wisdom, [uz. in man] neither understanding, nor counsel [by these particulars he meaneth, that there is nothing in man, either wit, will, or power, that can infringe or let the Lord in his purposes and works, which thing he declareth also by a particular example in the next verse following] against the lord [i. that is able to withstand him and his purposes.] Vers. 31. The horse is prepared [i. not only made ready, but also furnished] against the day of battle: [i. against the time that men go to fight with their enemies: q.d. men make ready all things necessary & meet for their own defence. For I suppose that we may understand by this one particular of the horse, all outward aids whatsoever: see Psalm 33.16, 17.] but salvation [i. deliverance from danger and distress] is of the lord [uz. only: see Psalm 3.8. where the word salvation is likewise used also.   

Do.  
Vers. 1. Teacheth us, that God by his power and providence governeth all things whatsoever, both general and particular. Vers. 2. Teacheth us, not to stand upon our own imaginations, but upon the approbation of the Lord. Vers. 3. Teacheth us to deal uprightly and faithfully with all. Vers. 4. Teacheth us to avoid pride both in heart and countenance. Vers. 5. Teacheth us, advisedly and diligently to perform the things we are to do, and to beware of hastiness and rashness. Vers. 6. Teacheth us, that evil gotten goods shall not long prosper. Vers. 7. Teacheth us, that the wicked shall not carry their robbery away unpunished. Vers. 8. Teacheth us to fly from evil, and to do good, and that the one is a note of goodness, and the other of evil. Vers. 9 Teacheth us, what a hurtful thing a disquiet life is between a man and his wife. Vers. 10. showeth the nature of the wicked, who are given to wish and do evil against other men. Verse 11. Teacheth us, that punishments laid upon some, profit other some to goodness. Ver. 12. Teacheth us, to have a care to instruct one another, yea even the very ungodly: it setteth out also the judgement of God against the wicked and their ungodly race. Vers. 13. giveth us to understand, what a great sin hard heartedness, & the want of compassion is. Vers. 14. Declareth what power and force gifts secretly given have. Vers. 15. Teacheth us, what joy and consolation the godly should take in well doing: also what judgement the wicked must look for. Vers. 16. Teacheth us, what danger it is to stray from the word of God. Vers. 17. Teacheth us, to beware that we have not our hearts carried away, even in the use of lawful things. Vers. 18. Setteth out God's favour towards the good, & his punishment of the wicked. Ver. 19 Teacheth the discommodity of a brawling and chiding wife. Ver. 20. Teacheth us, that godliness is crowned with abundance: and wickedness with want. Vers. 21. Teacheth that good doing shall never be left unrewarded. Vers. 22. Teacheth us, that godly wisdom is better than strength. Vers. 23. Teacheth us, to bridle our tongue and speech. Vers. 24. Teacheth us to beware both of pride and anger. Vers. 25. Teacheth us, to beware of idleness. Vers. 26. Teacheth us to shun covetousness, and to embrace true liberality. Vers. 27. Teacheth us, that nothing that the wicked do, is acceptable before God. Vers. 28. Teacheth us, to avoid false witness bearing, and to speak nothing, but that whereof we have the certain knowledge. Vers. 29. Teacheth us, to beware of hard heartedness and impudency in sin: and to order all our actions, according to truth. Verse. 30. Teacheth us, that nothing within man, or without man, can hinder God's purposes. Vers. 31. Teacheth us, that howsoever means be used, yet there can be no deliverance, but by the Lord's grace and working.    

CHAP. 22.  

Co.  
IN the end of the other Chapter, he entreateth of matters concerning God, to wit of his power and goodness, saving men from danger and distresses: and now he passeth from them in the beginning of this Chapter, and dealeth with some things which directly concern men, as a good name, favour, wise dealing, etc.   

Di.  
I Would divide this Chapter into three parts. In the first he speaketh of Di. 1 good report and favour, of the rich and poor, of the wise and foolish, of humility and the fear of God, of a froward and circumspect person, of children's bringing up, of the borrower and the lender, of the wicked and the liberal man, and of the scorner and contentious person, from vers. 1. to the end of the 10. In the second he entreateth of pureness of heart, of God's savour Di. 2 and justice, of the idle man, of a whore, of foolishness and correction, of oppression of the poor, of obedience to the word, and the fruits that shall come thereby, from vers. 11. to the end of the 21. In the third, he speaketh against Di. 3 oppression of the poor, acquaintance with angriemen, rash and unadvised suretyship, removing of ancient bounds, and exhorteth to diligence, from vers. 22. to the end of the Chapter.   

Se.  
Vers. 1. A Good name [uz. amongst men: meaning hereby a good report] is to be chosen [uz. by such as love and fear the Lord, and the fellowship of his saints] above great riches, [i. more than any riches a man can attain too in this life: see Ecclesiast. 7.3.] and a loving favour [uz. from good men, obtained also, by good dealing: and he speaketh here of the favour and good will of men, because it is a common companion of good report, and is no more sundered from it, than the shadow from the body] is [uz. more worth, or more to be desired, or as he said before, to be chosen] above silver and above gold. [i. above all the rich and precious treasures of this world whatsoever: see for this phrase Psalm. 19.10.] Vers. 2. The rich [uz. men of the world,] and the poor [uz. people also] meet together, [uz. many and sundry times, even as it were wayfaring men, the Lord thereby sensibly preaching as it were unto them, that riches and poverty are not natural, but laid upon them according to his good pleasure] the Lord [uz. alone,] is the maker of them all, [i. he maketh one rich and another poor: see Chapter. 14.31. also Chap. 17.5. for making of the poor. And in this, God hath showed his singular providence and wisdom, for if all were rich, no man would labour, and if all were poor, they could not aid and succour one another, see Chap. 29.13.] Vers. 3. A prudent man, [i. he that hath learned holy and heavenly wisdom] seethe [uz. by the eye of faith] the plague [uz. coming: understanding by plague, any evil or danger whatsoever,] and hideth himself, [i. laboureth by all lawful means to escape the same: or else committeth himself to the providence of God until those dangers be overpast, as David saith in one of his Psalms] but the foolish, [i. the wicked and ungodly] go on still [uz. in their iniquity and transgression, and are even rashly, and impudently carried, whether so ever their mind leadeth them,] and are punished [uz. from God, and that justly, by reason of their sins committed against God and their brethren.] Vers. 4. The reward [uz. both from God and men] of humility, [i. that true humbleness of mind hath] and the fear of God [i. the reward, which the fear of God bringeth with it,] is [uz. certainly and assuredly] riches and glory and life: [i. all good things both in this life, and in the life to come.] Vers. 5. Thorns and snares, [i. most grievous calamities and punishments] are [uz. to be found] in the way of the froward, [i. in those ways and courses which he taketh: q.d. for his wicked and froward behaviour, such and such calamities hang over his head: and so it is set, as it were against the other verse] but he that regardeth his soul [i. hath care and consideration of his own salvation: a part put for the whole,] will depart [uz. with all possible and convenient speed] far from them, [i. either from the men themselves, or from such miseries as hang over their heads, or from such misdemeanours, as have pulled such judgements upon them.] Vers. 6. Teach a child, [i. every child, for the commandment is general] in the trade of his way, [i. in the order and course of his life, meaning thereby, virtuous and good education: in holy and good things,] and when he is old, [i. grown to more age] he shall not depart from it, [i. he shall very hardly, or not at all depart from that good course: q.d. Instruct him, to pass his life godly, justly, honestly and lawfully, in all the things, which concern God's worship, or holy fellowship amongst men.] Vers. 7. The rich [uz. man] ruleth the poor, [i. is preferred before him, and exerciseth an authority over him, many times unjustly] and the borrower is servant to the man that dareth: [uz. unto him, in the time of his need: q.d. it commonly so falleth out amongst men, that the rich rule the poor, and that the debtors are servants to their creditors, whether this be done rightly or wrongfully he expresseth not, but only teacheth, what is usually done.] Vers. 8. He that soweth iniquity, [i. he that giveth himself over with greediness to commit sin] shall reap affliction, [i. punishment and calamity, specially from God: see job. 4.8. also Galath. 6.7, 8.] and the rod [i. the power, and force, the sign of a thing, put for the power thereof,] of his anger [uz. towards others,] shall fail. [uz. in such sort, that he shall not be able to accomplish any mischief.] Vers. 9 He that hath a good eye, [i. he that is merciful and liberal towards others, as an evil eye, is put for an envious or evil affection, see Matth. 20.15.] He shall be blessed: [uz. mightily, and that from the Lord] for he giveth [uz. freely and liberally] of his bread: [i. part of his food and sustenance] unto the poor. [uz. that wanteth the same, and is in need thereof.] Vers. 10. Cast out [uz. of thy company, country, common wealth, City, or house, wherein thou dwellest] the scorner, [i. him that giveth himself to scoffing and deriding, specially at good men and matters,] and strife [uz. between him and others well affected] shall go out [uz. from amongst you, and that immediately: q.d. there is no way to avoid contention with scorners, but by thrusting them out of company, for while they give themselves to scoffing, and take a certain pride and pleasure therein, they do nothing but provoke brawling and quarrels,] so [i. by that means, of throwing them out] contention [uz. amongst men, whilst many times there is partaking,] and reproach, [i. shame, following such contention] shall cease [uz. both quickly and assuredly; he meaneth, that the scorner being present, strifes are stirred up, and from strife, shame, and reproach, but if he be once absent, all those things cease.] Vers. 11. He that loveth [i. maketh much of, and fostereth] pureness of heart, [i. soundness, sincerity, and uprightness in the inward man] for the grace of his lips [i. because he uttereth also gracious and grateful things, & not such as tickle the ears, but proceed from the soundness of the inward man: q.d. he that is endued with these two holy gifts, uprightness of heart, and wisdom of speech,] the king shall be his friend. [i. he shall be well and friendly used of great personages, for the king either will, or should delight in such persons.] Vers. 12. The eyes of the Lord [i. his gracious mercy and great providence: for he speaketh of God according to the manner and capacity of men,] preserve [uz. safe and sound, from all hurt and danger,] knowledge [i. men endued with true knowledge and wisdom, the gifts and qualities of the mind being put for the persons endued therewith,] but he overthroweth [uz. utterly, and that in his great judgement] the words [i. the thoughts, words, and deeds, for under this speech, he comprehendeth them all] of the transgressor. [i. of all such, as transgress his holy commandments, by one meaning all of the like.] Vers. 13. The slothful man, [i. he that is given to sloth and idleness,] saith [uz. openly even in the hearing of many, specially of those that are to employ him:] a Lion is without [uz. in the way, that he should go,] I shall be slain in the street: [i. he bringeth in the idle person, who shunning labour, imagineth many dangers and difficulties, where either there are none at all, or else very smallones, see Chap. 15.19.] Vers. 14. The mouth, [i. the fair speeches, and flattering words, uttered with the mouth] of strange women: [i. of harlots, or whores,] is as a deep pit, [i. full of great danger, into which if a man fall, he can hardly get out again: see Chap. 2.16. also Chap. 7.25, 26, etc.] he with whom the Lord is angry [uz. for his grievous sins and transgressions committed against him,] shall fall therein. [uz. as a punishment for his iniquity and transgression.] Vers. 15. Foolishness [i. wantonness and wickedness] is bound [uz. very fast, because he hath it by nature] in the heart [he toucheth this part because it is the seat of affections] of a child, [i. of every child, as vers. 6. of this Chap.] but the rod of correction [i. a rod used to correct, or else correction with a rod] shall drive it away from him, [i. shall be a very good mean to remove it: q.d. folly, though it be fast fixed in youth, may yet notwithstanding by correction be removed, and therefore, the father must not spare to correct the child while he is young: see Chapter. 19.18.] Vers. 16. He, that oppresseth [uz. by any means, either by fraud, force: or otherwise, for so much I suppose the word importeth] the poor [i. the needy and such as be in want] to increase himself: [i. to make himself more rich and mighty thereby] and giveth [uz. gifts and bribes] unto the rich, [uz. that thereby he may purchase and procure his favour, specially in wrong causes] shall surely come to poverty, [uz. for the indirect and unlawful means, which he useth to uphold himself by: q.d. they sin alike, and therefore shall have alike punishment, that gather their gain, by the hurt of the poor, and bestow upon the rich, that which they should give to the needy.] Vers. 17. Incline thine care [uz. unto the good things that I shall propound] and hear [uz. with thy heart and understanding] the words of the wise: [i. such excellent matters, as the godly wise shall utter] and apply thine hand, [i. bend all the parts and powers of thine outward and inward man] unto my knowledge. [i. unto the knowledge that I shall teach thee, it is a grave exhortation, to receive the Doctrines, both going before, and following after.] Vers. 18. For it [i. the doctrine that I shall truly and sound propound] shall be pleasant, [uz. unto thee: meaning by pleasant, sweet and comfortable: and this is one argument that he useth to persuade men to the embracing of his doctrine] if thou keep them [uz. safe and sure] in thy belly, [i. in thy mind or heart: and here is a metonomy, the thing containing for the thing contained, which also is usual amongst the hebrews] and if they be directed together in thy lips [i.. if together with thy knowledge inwardly, thou join the expressing of them by words outwardly.] Vers. 19 That thy confidence [i. thy hope and trust] may be [uz. firmly and steadfastly fixed] in the Lord, [i. upon him, and the truth of his word and promises] I have showed thee [uz. openly and plainly, even the will and word of God] this day: [i. all this while, as Psalm 95.7. And so he showeth what is the end of God's word, uz. to strengthen our faith in God] thou therefore take heed. [uz. to the things that I speak: q.d. It standeth thee in hand so to do; for what art thou without hope and trust in God, which thou canst never attain without his word.] Vers. 20. Have I not written unto thee [uz. excellent and notable things: understanding also by writing, all the means of publishing the same] three times [i. sundry and many times, as 2. Corinth. 12.18.] in counsels and knowledge, [i. such things as consist in knowledge and counsels: q d. I have, for to that end serveth the demand.] Vers. 21. That I might show thee [uz. plainly and manifestly] the assurance of the words of the truth, [i. the great certainty that these words contain] to answer [i. that thou also mayest thereby be instructed to answer] the words of truth [i. true and sound words] to them that send to thee? [uz. to the end they may know the same, and be instructed by thee therein. And this is another commendation of his doctrine taken from the excellency and profit thereof.] Vers. 22. Rob not [uz. by any means] the poor, [uz. man or person] because he is poor, [and therefore not able to put back injury offered] neither oppress [uz. any manner of way] the afflicted [i. he that is already in misery] in judgement. [i. under the pretence and show of justice and judgement. In Hebrew it is in the gate, putting the place where judgement was executed, for judgement and justice itself. He toucheth two faults: the one oppression of the poor, because great men may the more easily do it: and the other is spoiling of them, under pretence of justice and equity. And mark here, that the sentences following from this place, even to the five and twenty Chapter, be for the most part comprised in two or three verses together, one hanging upon another, and are as it were the causes, effects, or events of the same.] Vers. 23. For the Lord [uz. himself, if men should neglect it] will defend their cause, [i. the right of the poor: see Chapter 23.11.] and spoil the soul [i. take away from them, sometimes by one means, sometimes by another] of those that spoil them. [i. of all such as take any thing by any wicked way from them. And this is a reason why they should surcease from wickedness.] Vers. 24. Make no friendship [i. seek not to be acquainted or familiar] with an angry man, [i. with one that cannot rule and subdue his outrageous and angry affections] neither go [uz. in the way, as though thou wert familiarly acquainted] with the furious man, [i. with him that is wholly given to heat and fury: see Proverb. 15.18.] Vers. 25. Lest thou learn [uz. by keeping company with him] his ways, [i. to be like unto him in his fury, rage, and unbridled affections] and receive [uz. either from God or men, yet so that thou hast by thy misdemeanour, pulled it upon thy head] destruction to thy soul. [i. to thyself, a part put for the whole, and here is contained a double reason why men should avoid furious persons company.] Vers. 26. Be not thou of them [i. be not thou like them, or take heed that thou be not reckoned in the number of them] that touch the hand, [uz. of another man: meaning thereby, striking of hands, or making of a bargain] nor among them [i. of that sort and number] that are surety [uz. to other men] for debts. [uz. of other men: q.d. shun suretyship, lest thou hazard thine own goods, and at lengeth be brought to necessity, for that I take to be the meaning of the next verse: see Chapter 6.1, etc. Also Chapter 11.15.] Vers. 27. If thou hast nothing to pay, [i. if thou be not able to perform that which thou hast promised] why causest thou [uz. through thy negligence and rashness] that he [uz. to whom thou hast given thy hand and word] should take thy bed [uz. whereupon thou liest] from under thee? [uz. as thou liest upon it: a reason against rash suretyship: q d. Why dost thou through thine own folly commit, that if thou be not able to pay that which thou art become surety for, thy bed, if thou hast nothing else to give, should with thy great loss and shame be taken from thee, and so thou have nothing to lie on: see Chapter 20.16.] Vers. 28. Thou shalt not remove [uz. either by force or fraud, openly or secretly, in the day or in the night] the ancient bounds [uz. of lands or grounds, labouring thereby to enlarge thine own, and to pull from other] which thy father's [i. thy ancestors many years before thee] have made. [i. have set: q.d. If they had no right, how canst thou pretend any? see Deuteronomie 19.14] Vers. 29. Thou seest [q.d. thine own experience and knowledge teacheth thee] that a diligent man in his business [i. he that faithfully and painfully occupieth himself in his vocation, and in the things he hath to do] standeth before Kings, [i. is much in great personages presence, and they use them much in the accomplishment of their affairs] and standeth not before the base sort. [i. is not much conversant with the common people, nor much regarded of them: the reason is, because he is more highly called and preferred, for otherwise all would be glad of him: all is as much, q.d. seeing diligence advanceth men, embrace and practise the same.   

Do.  
Vers. 1. Teacheth us, to esteem and make much of good report amongst good men and their favour. Verse 2. Teacheth us, that riches, and poverty, and all come from the Lord. Verse 3. Teacheth us, in a holy wisdom, not only to foresee, but also to prevent what we may, dangers hanging over our head. Verse 4. Teacheth us, to strive to attain true humbleness of mind, and a right and reverent fear of God's Majesty in our hearts. Verse 5. Teacheth us to avoid, both the ways and companies of froward and perverse men. Verse 6. Teacheth parents, in time to train up their children in the nurture and information of the Lord. Verse 7. showeth, how that man in the corruption of his heart, abuseth many times those things, to the maintenance of his pride and tyranny, that God hath given him for the good of others. Verse 8. Teacheth us, that the ungodly shall reap a just reward of that wickedness which they sow. Vers. 9 Teacheth us, unfeignedly to embrace liberality. Verse 10. Teacheth us, to avoid the scorners company, showing us what good shall ensue thereof. Vers. 11. Teacheth us, to embrace uprightness and soundness of heart. Vers. 12. Teacheth us, that God is gracious to his children, but a sharp punisher of the words and works of the wicked. Vers. 13. Teacheth us, to avoid sloth and idleness. Verse 14. Teacheth us, to avoid whores and whoredom. Verse 15. Teacheth us, that moderate and ordinary correction, is a good mean to reform things amiss in children. Verse 16. Teacheth us to fly from oppression and bribery. Verse 17. Teacheth us, to hearken to good counsel. Verse 18. Setteth out the sweetness and pleasure of the word of God. Verse 19 Teacheth us, that the word is published to begin and to confirm faith in us. Verse 20. Teacheth us, that a good lesson may be often times delivered unto us. Verse 21. Setteth out both the certainty of God's word, and also what effect it worketh in them that embrace it, to wit, it maketh them able to answer all things demanded of them. Verse 22. Teacheth us, to beware of oppression, whether it be committed by force, the party being not able to resist, or by fraud, and namely under the pretence of justice. Verse 23. Setteth out God's favour towards the afflicted, & his judgements against them that afflict. Vers. 24. Teacheth us, to avoid anger, and wrath, and all the means whereby we may be provoked thereto. Vers. 25. Teacheth us, how hurtful and dangerous a thing it is to keep company with the ungodly. Vers. 26. Teacheth us to beware of rash and hasty suretyship. Vers. 27. Teacheth us to take heed, that by our own unadvisedness, we be not the authors of our common woe and misery. Verse 28. Teacheth us, not to encroach upon any, but to be content with the portion which the Lord hath given us from our ancestors. Verse 29. Teacheth us, to be diligent, painful, and faithful in all our actions and affairs.    

CHAP. 23.  

Co.  
THe holy Ghost declared in the last verse of the 22. Chapter, that diligence advanceth men to the presence and speech of great personages, and now in the beginning of this Chapter he showeth how they should behave themselves when they come before them, specially when they sit to eat with them.   

Di.  
Di. 1 THis Chapter may be divided into three parts: The first reacheth from verse 1. to the end of the 11. wherein he teacheth men to bridle their appetite, he showeth the uncertainty of riches, he speaketh against the niggardly and covetous person, also against contemners of exhortation, and extortioners, Di. 2 and oppressors of the poor and needy. The second reacheth from verse 12. to the end of the 25. wherein is contained an exhortation to embrace wisdom, to correct children, he speaketh of the joy that parents have by good children, he teacheth men to fear the Lord continually, to avoid evil company, to obey parents, to get the knowledge of truth, Di. 3 wisdom, etc. The third reacheth from verse 26. to the end of the Chapter, wherein he speaketh against whores and whoredom, and against drunkards and drunkenness, setting out most largely and plentifully the sour fruits that come thereof.   

Se.  
Vers. 1. WHen thou sittest [uz. at the table] to eat [uz. meat] with a ruler, [i. with a great parsonage or governor of the people] consider diligently [i. carefully think upon and weigh] what is before thee, [i. what things are set before thee, least, through variety of dishes, thou knowing not where to begin, thou bewray want of good manners, or else over charge thy stomach.] Vers. 2. And put the knife [uz. that thou hast in thy hand, or is upon the table for thee to use] to thy throat, [He meaneth by this manner of speech, that men should use all means they could to bridle their greedy desire and eating of dainties] if thou be a man given to the appetite. [uz. of such dainty and sweet things.] Vers. 3. Be not desirous of his dainty meats: [i. of the fine, sweet, & pleasant cates of a King, or great person. The Hebrew word importeth such things as savour well to the taste, & are sweet & pleasant] for it is a deceitful meat. [i. it will easily draw men on by dainties to gluttony: or it may be called deceitful, because it will not last long: or else because the mighty suppose thereby to work some craft & deceit against the other. In these three verses I think he specially shooteth at these two points: the one is to teach us to use judgement & wisdom, & to bridle our affections when we are to deal with great personages in any thing, which he expresseth by one particular, that is, sitting at the table with them. The other is, to take heed that we be not not overtaken with dainty and sweet delicates, thereby bewraying, that there is not that wisdom in us, that hath been supposed or reported.] Vers. 4. Travail not too much to be rich, [q.d. think not, by great and tedious travail, thou shalt be rich whether God will yea or no, for riches are God's gift: Psalm. 127.2. neither is this contrary to many sentences already rehearsed, wherein men are exhorted, to be laborious and diligent: but he forbiddeth, first immoderate toiling & care, whereunto our saviour seemeth to allude, Matt. 6.25. and secondly a desire, to wax suddenly rich, which is also condemned by God's word,] but cease [uz. utterly and as much as in thee lieth] from thy wisdom, [i. from that same worldly wisdom of thine own, which indeed may rather be called distrust in God, or covetousness, as when a man is violently carried away, with a desire to be rich, than wisdom.] Vers. 5. Wilt thou cast thine eyes [i. wilt thou set thine heart and affections] upon it, [i. upon riches] which is nothing [i. which is as it were nothing, or a matter of no great importance, and this is one reason why men should not so greedily gape after riches, because when they have attained them, they have gotten, as much as a thing of nothing. And another reason he addeth in the second part of this verse taken from the uncertainty,] for riches taketh her to her wings [i. flieth swiftly and fastly away,] as an Eagle [uz. doth,] and flieth into the heaven, [i. goeth so far as it is an impossible and hard matter to attain the same: q.d. set not thy affections upon riches, for they suddenly vanish away, and when thou hast gotten them, there is an hundred ways to forego them, as fire, water, evil debtors, etc. and that in a moment.] Vers. 6. Eat thou not the bread [i. any manner of sustenance, as bread, meat, drink, etc. but because bread is the principal he nameth it] of him that hath an evil eye: [i. of the covetous, hard hearted, and niggardly minded man: see the contrary of this, Chap. 22.9.] neither desire his dainty meats [q.d.: be so far off, from eating them, that thou have no affection or appetite that way, see vers. 3. of this Chap.] Vers. 7. For as though he thought it in his heart [uz. when indeed he doth it not,] so will he say unto thee, [uz. when thou eatest of such things, as he hath prepared,] eat and drink: [uz. of such as we have: or as we say, you are welcome, I am sorry I have no better cheer, etc.] but his heart is not with thee. [i. standeth not uprightly affected towards thee: he giveth a reason, why men should not eat such men's meats, because they are hollow hearted and full of hypocrisy, pretending in words liberality, whereas they foster niggardliness in their soul.] Vers. 8. Thou shalt vomit [uz. even for very grief and sorrow,] thy morsels which thou hast eaten, [i. all that thou hast eaten of his: q.d. because thou hast eaten of his meat, & perceived his niggardly mind, thou shalt wish all vomited up whatsoeve it be, it shall grieve the so much,] and thou shalt lose thy sweet words. [i. the good communication and speech, which in the time of eating thou hast used shall be as it were labour lost. One readeth this and the former verse also otherwise, and giveth another sense, but me thinketh this is plain enough.] Vers. 9 Speak not [uz. grave wise, and good things] in the ears of fools, [i. in the hearing of a very wicked and ungodly man,] for he will despise the wisdom of thy words, [i. he will little or nothing esteem such things, as thou shalt wisely and learnedly utter. I take it to be the same in sense, which our Saviour speaketh in other words, Matth. 7.6.] Vers. 10. Remove not the ancient bounds [see for this, Chap. 22.28.] and enter not [uz. either by fraud, or force, or otherwise, to take any thing away from thence, that is not thine] into the fields, [i. into the grounds, houses, lands, or possessions] of the fatherless, [i. of any that are weaker than thyself, and not able to resist: for the word used here, signifieth such once, as thorrowe want of age, are not able to defend themselves, nor to put back injury: whose father, the Lord is called, Psalm. 68.5.] Vers. 11. For [this verse containeth a reason, why men should not oppress the poor,] he that redeemeth them [uz. from danger and distress, meaning also, thereby that he will redeem them, and yet to the end the godly might be rightly persuaded, of the continual care of the almighty toward them, he speaketh in the present tense,] is mighty, [uz. so mighty, as no one man, no not all the creatures in the world, are able to withstand the least part of his power: q.d. though thou now oppress them, because they cannot resist thee, know yet, that the Lord, who is mightier and greater than all, will redeem and defend them,] he will defend their causes against thee. [see this expounded before, Chap. 22.23.] Vers. 12. Apply thine heart to instruction, [i. bend all the powers and senses of thy mind, to receive it,] and thine ears to the words of knowledge. [i. apply all the parts and powers of thy body also, to embrace such things, as are not only skilfully propounded unto thee, but also may build thee up in knowledge and judgement: he useth a part of the inward, and a part of the outward, for the whole man, both inward and outward, see Chap. 22. vers. 17.] Vers. 13. Withhold not [uz. at any hand] correction, [i. moderate and due punishment, such as the party punished is able to bear, and his fault requireth] from the child: [uz. that by any means deserveth the same,] if thou smite him [i. chastise and correct him] with the rood [uz. of correction,] he shall not die. [i. either thou shalt not kill him, or hurt him, or else by that means, thou shalt withdraw him from many evils, that would lead to the death both of body and soul: see for correction cha. 13.24. also 19.18. also 22.15.] Ver. 14. Thou shalt smite him with the rod, [this is expounded ver. 13.] and shalt deliver [uz. by that means] his soul [i. him himself: a part for the whole] from hell. [i. from danger and death, both of body and soul.] Vers. 15. My son, [see before chap. 1.8, 10.] if thine heart be wise, [i. if it be inclined to embrace wisdom, and thrive and grow therein,] my heart shall rejoice [uz. very much or greatly:] and I also, [uz. myself, in my whole man, shall take wonderful delight and pleasure therein.] Vers. 16. And my reins shall rejoice [i. even from the inward affection of my mind, I will be glad, for the scripture attributeth, the seat of will and affections to be in the reins, as where it saith, God is the searcher of the heart and reins,] when thy lips speak righteous things. [i. when thou shalt utter good, holy and wise things, he putteth lips for speech, because they be helping instruments to utter the voice by.] Verse 17. Let not thine heart be envious against sinners [uz., because thou seest them prosper or flourish. Many of God's children have been sore assaulted with this temptation: as David Psalm 37.1. jeremiah, and others, and therefore it is not without cause, that this commandment is so often put down,] but let it be [uz. fast fixed, set, and grounded] in the fear of the Lord [i. in a sincere reverence of his Majesty] continually [i. at all times, both in prosperity and adversity, etc.] Vers. 18. For [this verse containeth a reason, why they should cease from emulating at the wicked, and fix their hearts continually upon the fear of GOD,] surely [i. without all doubt: and this affirmation serveth for the certainty and truth of the thing] there is an end, [uz. not only of the wickeds prosperity and flourishing, how great or much so ever it be, but also of thine own patience and hope] and thy hope shall not be cut off. [i. made frustrate, or deceived, but thou shalt in good time have the thing that thou didst hope for.] Vers. 19 O thou my son [under this term, he meaneth every particular one, that is apt and ready to hear or learn, see vers. 15. of this Chap.] hear [uz. diligently and attentively, both with the ears of the body, and the mind] and be wise [i. learn wisdom by hearing good and holy things] and guide thine heart [i. frame and fashion, the affections of thy soul, yea labour to rule them in such sort, that thou mayst walk] in the way [uz. which I shall show thee, that is in the right way of God's commandments: see Psalm. 32.8.] Vers. 20. Keep not company [uz. at any hand: this he addeth, both because youth are greatly delighted in eatings and drinkings, and also because that thereby, they are many times drawn from the way of virtue and well doing, with drunkards [in Hebrew, it is bibbers of wine, meaning thereby such as would quaff of cup after cup, and never be satisfied, such a one the jews did falsely accuse our Saviour Christ to be. Matth. 11.19.] nor with gluttons [i. such as over charge their stomachs with meat: q.d. haunt not such men's company, nor have any familiarity with them.] Vers. 21. For [this verse containeth a reason why they should not haunt their company, because beggary and poverty is the end thereof.] the drunkards and gluttons shall be poor: [i. fall into poverty though they be very rich, for what vanity more consusumeth men's substance? We see that apparel, and building remaineth: but if a man have gulled in, of all dainties, even as much as his paunch will hold, yet with in six, eight, ten or twelve hours, he hath appetite again] and the sleeper [i. the idle and slothful person, who is called a sleeper, because idleness provoketh to sleep, Chapter 19.15.] shall be clothed with rags [i. with ragged and torn apparel meaning also, that he should fall into beggary and poverty, even as the other.] Vers. 22. Obey thy father [uz. in the Lord, as Ephes. 6.1.] that hath begotten thee [i. that hath been a mean of thy being, & it may be used, as it were a reason to induce obedience] and despise not [uz. at any hand, but reverence very much] thy mother when she is old, [uz. and not able as it were to help herself, see chap. 1.8.] Vers. 23. Buy [uz. even by departing, from all the pleasures and profits that thou hast] the truth [i. the knowledge of God's truth, meaning, that they should by all means seek to obtain it, when they want it] but sell it not: [uz. at any hand: q.d. when thou hast gotten wisdom bargain it not away, that is depart not from it for any price, or for any cause,] likewise, [uz. buy and sell not] wisdom, and instruction, and understanding, [these words have been expounded before, Chap. 1.2, 3.] I take this to be the same with that which our Saviour sayeth. Matth. 13.44, 45, 46.] Vers. 24. The father of the righteous [i. he that begetteth a good and a godly child] shall greatly rejoice [uz. in that his child] and he that begetteth a wise child, [i one that is given to holy wisdom] shall have joy of him, [i. shall receive great joy and pleasure in him and by him: the contrary of this sentence, see before Chap. 17.21.] Vers. 25. Thy father and thy mother, [i. thy parents, kinsfolks, and friends,] shall be glad [uz. in and of thee, if thou be given to godliness, and well disposed] and she that bore thee [i. thy mother] shall rejoice [uz. greatly in thy well doing: I take it to be used as an argument, to provoke children to well doing.] Vers. 26. My son [see vers. 15. of this chap, also vers. 19,] give me thine heart [i., apply thyself wholly to my precepts: and this he speaketh in the person of the heavenly wisdom] and let thine eyes delight [i. take thou thyself singular pleasure] in my ways: [i. in those ways, which I show and teach thee: the word which we turn here delight, being a compound word of another word, that signifieth to be willing, and to keep, doth not only note the great delight we should have in good ways, but also expresseth the care and diligence that should be in them to observe the same.] Vers. 27. For a whore [the holy ghost showeth a reason here, why men should cleave to holy wisdom, and avoid all evil, under one comprehending all sorts of naughtiness,] is as a deep ditch, [uz. out of which a man can hardly get: see Chapter 22.14.] and a strange woman [i. an harlot: this word hath been expounded sundry times before,] is as a narrow pit. [uz. wherein a man cannot stir himself, to deliver himself out of danger he is so shut in on every side: q.d. a man may easily fall into whoredom, but when they are once gotten into that same bottomless pit, and narrow hole, they can hardly or not at all come out again, see Chap. 2.19.] Vers. 28. Also she lieth in wait [uz. secretly and closely] as for a pray [i. as it were to catch a pray: see Chap. 7.10.] and she increaseth [uz. by her enticing and wickedness] the transgressors [i. the number of transgressors] among men. [uz. upon earth: q.d. although without whoredom there were infinite wicked persons upon the earth, yet whores, by enticements, make thousands wicked also, and unfaithful to GOD and man.] Vers. 29. To whom is woe? to whom is sorrow? [the words here turned woe and sorrow, are in the Hebrew tongue particles, or interjections of mourning and exclamation: q.d. who have cause to mourn, complain and cry out? even drunkards] to whom is strife? to whom is murmuring? [i. who is a contentious, brabbling, and repining or murmuring person? even a drunkard. For drunken men raise up strifes and brawlings: see Chapter 20.1.] to whom are wounds without cause? [who abound in stripes, and are much beaten and hurt? even drunkards: and that speech without cause, may be interpreted thus, either that they have them not in warfare, and fight with others, but because they many times fall & so hurt themselves: or else, whilst that without any cause, rashly pouring out contentious words against other persons, they do slander & reproach them, and so receive stripes and wounds for the same] and to whom is the redness of the eyes? [i. abundance of hot humours in the eyes: q.d. who by their very countenances bewray themselves to be great drinkers of wine and strong drink, but drunkards? And in this verse is comprehended the question: the answer followeth in the next.] Vers. 30. Even to them that tarry long at the wine, [i. to such as sit drinking and swilling, wasting that time, which they should employ in their ordinary affairs in quaffing] to them [uz. also [that go [uz. from their own houses to other places, and troth as it were up and down from house to house] and seek [uz. carefully, and curiously enough I warrant you] mixed wine. [He speaketh this according to the custom of the countries of the East, which are hot, where they did not drink wine, but well mingled and allayed: meaning thereby, that they satisfied their pleasure greatly in the same.] Vers. 31. Look not thou upon the wine when it is red, [i. take heed thou be not deceived with the pleasant colour of the wine: and withstand evil in the beginning] and when it showeth his colour [uz. gloriously and fair to the eye] in the cup, [i. when it is put into the goblet, glass, etc.] or goeth down [uz. through thy throat into thy stomach] pleasantly. [i. sweetly, and with delight to thee that art the drinker: q.d. withstand even the very beginnings & provocations to drunkenness, and all the means whereby thou mayest be provoked thereto.] Vers. 32. In the end thereof [I take this verse to be a reason why drunkenness is to be avoided, because it bringeth with it many griefs and sorrows: and it is as much, q.d. thy wine may be pleasant for a while, but at the length it will sting thee and bite thee in the head, stomach, and whole body] it will bite [uz. thee] like a serpent, [he meaneth by this speech, very sore, yea so grievously, that it will infect thee] and hurt [uz. thee thyself] as a cockatrice. [I had rather read with some, a viper, which yieldeth forth her young ones with the destruction of herself: meaning by these two similitudes the great grief and hurt that drunkards through their own folly draw unto themselves.] Vers. 33. Thine eyes shall look upon strange women, [i. thou shalt become shameless and unchaste, if thou give thyself to drunkenness: understanding by strange women, harlots, as sundry times heretofore: and this is another reason why drunkenness is to be avoided, because unchasteness is joined with it, as an inseparable companion] and thine heart [i. thou, out of the abundance of thy heart, Matth. 12.32. for otherwise the heart speaketh not] shall speak [uz. openly and in the presence of others] lewd things. [i. filthy and unseemly things. Another reason why drunkenness is to be avoided, because of the evil speech that is joined with it.] Vers. 34. And thou shalt be [uz. when thou art so drunk] as one that sleepeth in the midst of the sea, [that is, it will make thee careless and secure, as the sleepy man is [and as he that sleepeth in the top of the mast. [i. as one that is in great and continual danger, ready (through the rage and violence of the sea) to be cast out of the mast into the main sea. Here is two reasons contained: the one, because it maketh men careless: the other, because they are in wonderful great danger, though perhaps they themselves feel it not.] Vers. 35. They [i. sundry men] have stricken me, [uz. grievously and very hard] shalt thou [uz. O drunkard] say, [uz. when thou art waked out of the dead sleep of thy drunkenness] but I was not sick: [i. I was not grieved or pained for all their blows] they have beaten me, [uz. very much] but I knew not [uz. that they had so dealt with me, for drunkenness taketh away almost all the senses] when I awoke: [uz. out of the sleep of my drunkenness, till such time as other made me know it by some one mean or other] therefore will I seek [uz. diligently and carefully] it [i. strong and pleasant wine: meaning thereby, that he would pursue drunkenness, notwithstanding all these inconveniences] yet still. [i. somewhat longer: q.d. drunkenness will make thee so much the more miserable, by how much thou shalt glory of the dullness of thy body and mind, yea, which is worse by many degrees, thou shalt of purpose provoke thyself to continue and increase in thine old excess, riot, and drunkenness: a horrible thing no doubt.   

Do.  
Verse 1. Teacheth us, to have regard of time, place, persons, etc. Vers. 2. Teacheth us, that it is a hard matter to bridle appetite, and also that we must deal earnestly in the subduing thereof. Verse 3. Teacheth us, that we may easily be overtaken with dainty fare, unless we take good heed to ourselves. Vers. 4. Teacheth us to avoid covetousness, and trusting too much in our own wit. Verse 5. Setteth out the incertainty of riches, and the vanity thereof. Verse 6. Teacheth us, to avoid the company of niggardly minded men. Verse 7. Setteth out the hypocrisy of the niggard, speaking one thing and meaning another. Verse 8. Teacheth us, that there is not only no good gotten, but much hurt done, both to ourselves and others, by resorting to niggards tables and feasts. Ver. 9 Teacheth us, to take heed that we despise not good counsel. Verse 10. Teacheth us, not to encroach upon any, but to be content with our own. Verse 11. Setteth out God's favour and love towards the poor afflicted. Verse 12. Teacheth us to employ and lend all our forces to obtain heavenly wisdom. Vers. 13. Teacheth us, moderately and in good order, to correct such as GOD hath committed to our bringing up. Verse 14. Declareth what good cometh by reasonable correction. Verse 15. and 16. Teach us, that good and wise children rejoice continually the hearts of their parents and friends. Vers. 17. Teacheth two things: first, that we should not be envious at the wickeds prosperity: secondly, that we should continually meditate and think upon the reverence and fear of God's Majesty. Verse 18. Teacheth us, not only in patience to wait for good things, but to be assured also, that we shall in good time obtain them. Verse 19 Teacheth us, that God's word should be a continual direction of the affections of our hearts. Verse 20. Teacheth us to shun evil company. Verse 21. Setteth out the inconveniences of gluttony and idleness. Verse 22. Teacheth obedience to superiors, and others whom God hath placed over us. Verse 23. Teacheth us, not only to use all means to get knowledge in God's truth, but when we have obtained it, to make much of it. Verse 24. Teacheth us, that good children are matters of great joy to their parents. Vers. 25. Teacheth the same thing. Vers. 26. Teacheth us diligently to hearken to the good counsel of our parents and friends. Vers. 27. Setteth out the dangers of whoredom. Vers. 28. Describeth the qualities and properties of harlots. Verse 29. Declareth the great miseries and mischiefs that ensue upon drunkenness. Verse 30. Teacheth us to beware that we be not overtaken even with the use of lawful things. Verse 31. Teacheth us, to withstand the beginnings, and to avoid the occasions of drunkenness. Verse 32. Setteth out the hurts that follow upon it. Verse 33. Teacheth us, that drunkenness hath either whoredom, or enticements to whoredom annexed with it. Verse 24. Teacheth us, that drunkenness thrusteth men headlong into most dangerous dangers. Verse 35. Teacheth us, that it bereaveth men even of their senses for the time: and instructeth us further, in time to cease from evil, least going on in the same, an unavoidable judgement overtake us.    

CHAP. 24.  

Co.  
THe holy Ghost having before lively painted out wicked men, and namely dronkurds, knowing also our readiness to embrace such vices, beginneth this Chapter with an admonition to avoid such company, which thing also he expressed before Chap. 23. vers. 17, 20. so that it seemeth to be as it were a continuance of the same doctrine.   

Di.  
I Would divide this Chapter into three especial parts. In the first, he teacheth Di. 1 men to avoid evil company, & commendeth wisdom, knowledge, understanding, and counsel: he speaketh also against such as imagine mischief, and scorn at others, and instructeth patiently to bear adversity, and to defend and maintain the innocent, from verse 1. to the end of the Di. 2 12. In the second he setteth out the excellency of wisdom, exhorteth the wicked to leave off their wickedness, and not to rejoice at the fall of any, he teacheth men not to be grieved at the wickeds prosperity, to yield obedience to God and Magistrates, and to beware of seditious persons, for fear of punishments that shall fall upon them, from vers. 13. to the end of the Di. 3 22. In the third, he willeth men to beware of having respect of persons, and of justifying the ungodly, and teacheth them to speak good things, and to deal wisely and providently in all their affairs, to beware of false witness bearing, and of recompensing evil for evil, and of idleness, which bringeth nothing with it but beggary and poverty, from verse 23. to the end of the Chapter.   

Se.  
Vers. 1. BE not thou envious against evil men, [it is the same in meaning that we had before, Chap. 23.17. though it differ somewhat in words] neither desire [i. have not so much as an affection] to be with them. [uz. in company, or acquainted with them: and hereof he showeth a reason in the next verse.] Vers. 2. For their heart imagineth [i. they themselves do nothing else but imagine and devise] destruction, [i. hurt and harm against other men: and mark how he saith their heart, meaning, that the wicked have but as it were one mind, specially in working mischief] and their lips speak [i. they with their lips boldly utter] mischief. [uz. against other men: q.d. they fear not with their mouths to speak the mischief that they have devised.] Vers. 3. Through wisdom [He meaneth this of heavenly wisdom and knowledge] is a house builded [He speaketh not only of the outward framing of a house, but of the increase also of a man's family, and the attaining of things necessary for the same] and with understanding [uz. of Gods will revealed in his word] it is established. [uz. firm and sure, so that it cannot be moved: see Matth. 7.24, 25.] Vers. 4. And by knowledge [i. right skill to govern the things wherewith God hath blessed men] shall the chambers [i. all the parts and pieces of the house: yet he maketh special mention of the chambers, because men commonly lay up things in them] Bee filled [uz. plentifully and abundantly] with all precious and pleasant riches. [He meaneth no doubt specially outward and earthly riches, yet so that under them he comprehendeth the true and right riches: q.d. he that shall skilfully govern his house, shall obtain all sorts of blessings.] Vers. 5. A wise man is strong [he still commendeth wisdom, showing that it hath other excellent qualities adjoined to it] for [I would rather read it, and] a man of understanding, [i. he that is endued with right knowledge and wisdom] increaseth his strength. [i. is indeed very mighty, and many times doth that by his wisdom, which the strong cannot do by their strength: and therefore is to be preferred: see Eccles. 9.13, 14, etc. also Chap. 21.22.] Vers. 6. For with counsel, [i. with right and holy counsel] thou shalt enterprise thy war: [i. the war that thou shalt make against other men,] and in the multitude of them [i. where there are many, or great store is,] that can give counsel [i. good and right counsel, as before] is health. [i. great store and abundance of all manner of blessings: see Proverb. 11.14. also 15.22. also 20.18. and this is a reason why wisdom is to be preferred, because of the good success it giveth.] Vers. 7. Wisdom [i. holy and heavenly wisdom] is high to a fool, [i. to a wicked and ungodly man: q.d. A fool cannot attain wisdom, but a wise man easily getteth it, see Chap 14.6.] therefore [i. because it is such an excellent thing, and not obtained by him,] he [i. the fool or wicked man] cannot open his mouth [i. speak, see Matth. 5.2. also Acts. 10.34. the beginning of speech put for speech itself, for a man must open his mouth before he can speak] in the gate, [i. the place of public assemblies: see Chapter 1.21. and other places: in which meetings, wisdom should most especially be manifested.] Vers. 8. He that imagineth [uz. in his heart: see vers. 2. of this Chap.] to do evil: [i. hurt and mischief against other men,] men [i. many men, specially good men] shall call him [uz. justly, and thorough his own wicked demerits,] an author of wickedness. [i. a most wicked and ungodly person, as he that is the author of any evil is counted the most notorious amongst them all.] Vers. 9 The wicked thought of a fool, [i. the wicked man, which thinketh nothing but wicked things, yea even his wicked thoughts] is sin: [uz. before God, though perhaps men deem not so] and the scorner [i. he that derideth all matters appertaining either to God or men] is an abomination unto men. [i. is loathed and abhorred of them, specially of the good people.] Vers. 10. If thou be faintt [uz. hearted] in the day of adversity: [i. in the time of trouble, whether it lie upon thyself or others] thy strength [i. the force and power that seemed to be in thee] is small. [i. will then appear to be nothing when calamity shall set upon thee.] Vers. 11. Deliver [uz. what in thee lieth, and by all the means thou canst,] them that are drawn to death: [i. them that are unjustly oppressed by what means, danger, or extremity soever it be, Psal. 79. they are called the children of death,] and wilt thou not [uz. what in thee lieth,] preserve [uz. by thy power] them that are led to be slain? [uz. by others: q.d. If thou dost it not, it shall be thy great sin.] Vers. 12. If thou say, [q.d. If thou wouldst lay for an excuse] behold we knew not of it, [uz. that he was ignorant: q.d. though thou wouldst pretend ignorance of the man or the matter, or both,] he that pondreth the hearts [i. God, for this is a Periphrasis of him, because to him only it belongeth to search the hearts and reins,] doth not he understand it [uz. both his just cause and thy neglect of his defence: q.d. certainly he doth, and will take the matter into his own hands, as followeth in this verse,] and he that keepeth thy soul [i. defendeth thee thyself from danger and distress, whereinto thy neighbour is fallen, and that to this end that thou shouldest help the oppressed: see Esther. 4.13, 14.] knoweth he it not? [q.d. it cannot be, but that he doth know it, and will revenge it, for in both places the interrogation or demand importeth so much,] will not he also recompense [uz. uprightly, and justly, and to the full,] every man [uz. of what state or calling soever he be] according to his work [uz. which he hath wrought: see Psalm. 62.13. Roman. 2.6.] Vers. 13. My son [see before Chap. 1.8, 10.] eat honey, for it is good, [i. healthful, and profitable to the body,] and the honey comb, for it is sweet unto thy mouth, [i. pleasant and delectable to thy taste: q.d. there is two commodities come by it, uz. profit, and pleasure: see Psal. 19.10.] Vers. 14. So [i. both profitable and pleasant] shall the knowledge of wisdom, [i. the understanding, feeling, and practise of God's word, for so large is the word knowledge in this place in my mind] be unto thy soul, [i. unto thee thyself: and yet he doth not without cause name the soul, because therein consisteth both the beginning and continuance of all these things,] if thou find it, [q.d. if thou once rightly and truly find it, and lay hold of it: and this he speaketh, because he would not have men go away, in an idle imagination of the thing, not having the thing itself,] and there shall be an end [uz. of thy study and labour, meaning such an end, as he himself could well wish and desire] and thy hope shall not be cut off. [see Chap. 23.18.]. These two verses may be resolved by a similitude thus, as honey is both profitable and pleasant to them that have it and use it, so is heavenly wisdom, though perhaps it seem not so at the first.] Vers. 15. Lay not wait [i. deal not subtly nor craftily] O wicked man [uz. whosoever thou art] against the house of the righteous [i. against himself, or any thing appertaining unto him] and spoil not, [uz. by might and cruelty] his resting place: [i. the things that appertain unto him: one, that is, his house, being put for all. So he forbiddeth two means whereby the wicked molest the good, the one is fraud or craft, the other is force or might.] Vers. 16. For [this is a reason, why he should ceafe from working injury] a just man falleth [uz. into dangers and distresses, and that many times by means that wicked men procure against them] seven times, [i. many and sundry times: a number certain for an uncertain, Psalm. 119.164.] and riseth [uz. thorough the aid, strength and favour of God] again. [uz. out of those dangers and evils: q.d. though thou mayst be encouraged to tread him down, thorough his often calamities, yet know that the Lord will raise him up, for which see Psalm. 34.19. And for the number of seven: see job. 5.19.] Vers. 17. Be not thou glad [uz. in thy heart: neither yet declare any such thing, by any outward show,] when thine enemy falleth [uz. into calamity and misery, as vers. 16. of this Chap.] and let not thine heart rejoice [i. be not so much as inwardly joyful] when he stumbleth [uz. at any thing, or any manner of way, and so cometh into misery: he forbiddeth men to rejoice at the distress of their foes, yea though that they justly suffer or have deserved the same, by some one means or other.] Vers. 18. Least [this is not spoken as though he doubted whether God saw it or no, but here he speaketh of GOD according to the manner of men: see for the same word, Malach. 4.6. and it is rather a particle of threatening here, and there also, than of doubting] the Lord see it [i. thy hard heartedness and wickedness,] and it displease him [uz. greatly, yea so much that] & he turn his wrath from him [uz. that is afflicted and distressed, and power it forth upon thee. And this is a reason why men should not rejoice in other men's miseries, because it is the next way to pull misery upon themselves.] Vers. 19 Fret not thyself, [i. be not angry or grieved in thyself] because of the malicious [uz. men, that is because they either flourish and prosper, or else in the malice of their hearts attempt hard things against thee,] neither be envious at the wicked. [see before Chap. 23.17. also vers. 1. of this Chap.] Vers. 20. For there shall be no end of plagues to the wicked man: [i. he shall be, as it were by one plague in another's neck punished in this life, and if he escape them yet shall he be punished eternally in the life to come,] and the light of the wicked shall be put ott [i. both his felicity and whole life, shall be void of all glorious remembrance: see Chap. 13.9.] Vers. 21. My son: [see Chap. 1.8, 10.] fear [uz. withal thine heart, and that with the reverence and fear of children] the Lord [uz. thy God, who is just and powerful] and the King [uz. who is his substitute and deputy, he setteth God before magistrates, because in God and for God, they must be feared and obeyed: see 1. Peter 2.17.] and meddle out [uz. at any hand: q.d. have nothing at all to do,] with them that are seditious: [the word signifieth such as vary, uz. from the commandments of God, and the king's commandments agreeing therewith.] Vers. 22. For [a reason of the premises taken from the sudden and continual evil that shall fall upon such people,] their destruction [i. destruction laid upon them from the Lord] shall rise [uz. up against them] suddenly, [i. when they think least of it. 1. Thessal. 5.3.] and who [uz. amongst men] knoweth the ruin [i. the great and horrible destruction: for so much I suppose, the manner of propounding it in a demand importeth] of them both? [i. that shall fall upon those two sorts of men mentioned vers. 19.20, 21. of this Chapter.] Vers. 23. Also these things [uz. either following or going before, or both of them] pertain to the wise, [uz. to know and understand them.] It is not good, [i. it is evil and hurtful, as sundry times before, and namely Chapter 17.26. Chap. 18.5. to have respect of any person [uz., of what state or condition soever he be, whether poor or rich, good or bad] in judgement, [i. in the place of public judgement, or in pronouncing of sentence: see Chap. 18.5. also Deutero. 1.17. q.d. it is a very evil thing to look upon any man's person: the thing that is to be regarded is the matter and not the man, and accordingly must the magistrate proceed either in justifying or condemming.] Vers. 24. He [uz. whosoever he be] that sayeth [uz. in good earnest] to the wicked [uz. man,] thou art righteous, [i. thou art a good man, & mainteynest a good cause:] him shall the people curse [i. either they have a good cause so to do, or else in the frowardness of their own hearts shall do it, not allowing hereby cursing of others, which is condemned, Rom. 12.14. but showing, that such men's wicked dealings, provoketh other men to great extremity also,] and the multitude [uz. of men and people,] shall abhor him. [i. loath and detest him as a lewd and evil man: see Proverb 17.15. also Isaiah. 5.20, 23.] Vers. 25. But to them [uz. whether they be private men or magistrates, but specially magistrates, for of them he seemeth to speak in this place] that rebuke [uz. sharply, and according to the notoriousness of the fault,] him, [i. the wicked, and the ungodly person] shall be pleasure [i. great store & abundance, of pleasant and good things, yea even from the Lord,] and upon them shall come [uz. without all fail and most assuredly] the blessings of goodness. [i. good and gracious blessings. Some understand it thus, as though all good men should bless, that is not only speak well of, but pray for, and wish all good things to be bestowed upon them.] Vers. 26. They [i. the people] shall kiss the lips of him [i. both love and reverence him: he putteth the sign for the thing itself: see 1 Samuel. 10.1. 1. King. 19.18. Psalm. 2.12. and Hosea. 13.2.] that answereth [i. speaketh: as Matt. 11.25.] upright words. [uz. in judgement, meaning also hereby judging justly.] Vers. 27. Prepare thy work without [i. have an eye to those things of thine that are abroad, as corn, cattle, etc.] and make ready [uz. with what speed conveniently thou mayest] thy things in the field, [i. such things as thou hast abroad,] and after [i. when thou hast performed these things] build thine house. [i. do that that thou art to do for thine own good, and the good of thy people, and furnish so thy whole house with things necessary; to which purpose, thou must of necessity get in such things as are abroad, whereupon thou mayest live within doors. This may be a good sense: and yet I take this rather to be his meaning: that before he attempt any thing, he should be furnished with all the means whereby he might perform it, whether things in his own ground or in other men's possessions.] Vers. 28. Be not a witness [uz. in any matter, nor for any man's cause] against thy neighbour [i. against any, specially against him that dwelleth nigh unto thee] without cause: [i. falsely: for otherwise he doth not forbid to bear witness in a truth:] for wilt thou deceive [uz. other men] with thy lips? [i. with thy words which thy lips shall utter: a reason why men should not use false witness bearing, because there is joined with it deceit.] Vers. 29. Say not [i. neither think nor speak, for if it be unlawful to speak, it is unlawful to think,] I will [if I live or be able] do to him [uz. that hath done me injury] as he hath done to me, [i. do him injury or wrong] I will recompense every man [uz. that dealeth injuriously with me] according to his work. [uz. which he hath practised or performed against me: see Chap. 20.22.] Vers. 30. I [uz. travailing] passed by the field of the slothful, [i. ground appertaining to an idle and sluggish person] and by the vineyard of a man destitute of understanding. [i. by a negligent and careless man's vineyard, whom he saith to be destitute of understanding: or as it is in the Hebrew, void of a heart, because he seldom or never thinketh upon his business or affairs.] Vers. 31. And lo, it was all grown over with thorns, [i. lying untilled and unhusbanded, it was barren and unfruitful, for thorny ground is not good: see Matth. 13.7.] and nettles had covered the face thereof, [i. the upper or outward part of it: he noteth thereby, the barrenness and unfruitfulness of it] and the stone wall thereof [i. that which was made for the defence of it] was broken down. [uz. so that it lay as it were a waist or common plot, ready to be spoiled: see Isaiah 5.5. Also Psalm 80.12. He noteth in this verse the confusion that idleness worketh.] Vers. 32. Then I beheld [uz. both the ground, and the discommodities which followed of idleness] and I considered it well: [i. I weighed it deeply in my mind: and he speaketh of them both together, as it were of one thing, because they follow one another, as the shadow doth the body] I looked upon it, [uz. attentively and diligently] and received instruction. [uz. thereby, that I might learn by his example to beware of idleness and sloth.] Vers. 33. Yet a little sleep, [These be the words of the idle person, who though he have slept never so much, yet desireth more] a little slumber, [q.d. beside that I have had, counting notwithstanding even a great deal but a little] a little folding of the hands to sleep. [see Chapter 6.10. And also Chapter 19.15. where it is said, that slothfulness causeth sleep.] Vers. 34. So [uz. as is before expressed, by means of thy idleness and slothfulness] thy poverty [i. the need and want that thou must endure] cometh [uz. upon thee and thine] as one that travaileth by the way, [i. very suddenly and speedily, as the wayfaring man will not stay long or much till such time as he come to his journeys' end] and thy necessity [i. that necessity and want, which through idleness shall fall upon thee and pinch thee] like an armed man [i. with great force and violence, so that thou shalt not be able to resist or withstand it: see Chap. 6.11.]  
Verse 1. Teacheth us, to shun fellowship and society with the wicked. 
Do.  Verse 2. Doth not only teach the disposition of the wicked and ungodly, but instructeth good men also to labour the reformation of their thoughts and words. Vers. 3. Teacheth us, that wisdom is able to bring great and hard things to pass. Verse 4. Teacheth us, that wisdom is many times crowned with great store of pleasure and profit. Vers. 5. Teacheth us, that wisdom is better than strength. Verse 6. Setteth out not only the commodities that come by wisdom, but also teacheth us to attempt nothing, but in a wise consideration of the same before hand. Vers. 7. Teacheth us, that wicked and worldly minded men cannot attain heavenly wisdom. Vers. 8. Teacheth us, to bridle our hearts from imagining evil. Verse 9 Teacheth us, that wicked thoughts are sin, also to avoid scorning and scoffing. Verse 10. Teacheth us, in the days of affliction to strive to be of good courage. Verse 11. Teacheth us, to use all the power and lawful means that GOD hath endued us withal, to deliver the innocent being oppressed. Verse 12. Teacheth us, that ignorance of any matter, will be no excuse before God: it setteth out also the knowledge and providence of God, and manifesteth God's great and eternal justice. Vers. 13. Teacheth us, with moderation and thanks giving to receive and use the blessings of God. Verse 14. Teacheth us, to embrace holy and heavenly wisdom, for the fruits and effects that it will work in us. Verse 15. Teacheth us, to do no injury to any, but specially to the good people. Verse 16. Teacheth us, that many are the miseries of the righteous, but the Lord delivereth them out of all. Verse 17. Teacheth us, not to rejoice at the misery, hurt or hindrance of any. Verse 18. Teacheth us, first that God seethe all things: secondly, that for the sin of hard heartedness he punisheth very sharply. Verse 19 Teacheth us, that the prosperity of the wicked should not make us either to murmur against God, or to be malicious against the ungodly themselves. Verse 20. Teacheth us, that the prosperous and flourishing estate of the wicked shall soon come to an end. Vers. 21. Teacheth us, to obey first God, and then in and for God, the Magistrate: also to beware of seditious and rebellious people. Verse 22. Doth teach us, not only what great judgement shall overtake the wicked, but also how suddenly it shall come upon them. Vers. 23. Teacheth us, to cast from us all respect of persons. Vers. 24. Teacheth us, not to flatter or commend the ungodly in their sin. Verse 25. Teacheth us, to rebuke plainly, according to the notoriousness of the offence, any offending party. Verse 26. Teacheth us, that upright and faithful dealing both in words and deeds, is the way to obtain both reverence and love. Verse 27. Teacheth men in wisdom, to be sure of the means to perform a thing by before they attempt the same. Vers. 28. Teacheth us, to beware of unjust of false witness bearing. Verse 29. Teacheth us, that we should not recompense evil with evil, but rather overcome evil with well-doing. Verse 30, 31, 32, 33, 34. Tend all to the dispraise of idleness and sloth, showing what effects it bringeth forth: as first, unfruitfulness and barrenness of ground. Verse 31. secondarily, speedy and unavoidable beggary. Vers. 34, 32. Teacheth us further this doctrine, even by the hurt of others, to learn to make our own good and profit: as when we see any given to any vice, to learn in the beginning of it in them to shun it in ourselves.    

CHAP. 25.  

Co.  
THis Chapter dependeth upon the other thus, that the holy Ghost proceedeth still in delivering unto us more of salomon's proverbs and sentences, which may appear by the word also, vers. 1. q.d. not only these that you have heard already were salomon's, but these that follow unto the end of the book.   

Di.  
THis Chapter may be divided into three parts. In the first, he speaketh Di. 1 generally of Kings and Magistrates: also he dealeth against proud boasters and vainglorious persons, and against contentious men, and willeth men not to discover secrets, from verse 1. to the end of the 10. In the second, Di. 2 he speaketh of seasonableness of speech, of good reproofs, of faithful messengers, of false boasting, of gentle words, of moderate use of pleasure, and dealeth against over much boldness, against false witnesses, unfaithful men, and oppressors, from verse 11. to the end of the 20. In the third, he teacheth Di. 3 men to overcome evil with well-doing, to beware of receiving reports, and showeth the discommodities of a brawling woman: he speaketh of good tidings, of the state of the godly under tyrants, of seeking men's own glory and praise, and of not bridling the appetite, from verse 21. to the end of the Chapter.   

Se.  
Vers. 1. THese [uz. following, as well as those that go before] are also parables of Solomon, [i. such as he himself spoke and writ, and seem to be contained amongst those three thousand mentioned 1. King. 4.32. Concerning the word parables, see chap. 1.1.] which the men of Hezekiah [i. the servants of King Hezekiah] king of judah [of him you may read, and of his acts, 2. King. chap. 18, 19, 20.] copied out. [uz. of sundry writings or books, and made as it were but one body or matter of them.] Vers. 2. The glory of God is to conceal a thing secret: [i. because God's judgements are unsearchable, and his ways past finding out, as Rom. 11.33. his glory is so much the more great and excellent] but the King's honour is [i. it is a very honourable and glorious matter for him] to search out [uz. very diligently, and when he hath found it, to manifest the same unto others] a thing. [i. every thing or matter that he may set out: q.d. on the other side, nothing is so honourable for a king, as to look thoroughly into all matters, and to know every thing, and to make manifest every thing that appertaineth to kingly dignity, and may get credit thereto.] Vers. 3. The heavens in height, [uz. do exceed man's knowledge and skill] and the earth in deepness [uz. goeth beyond all the reach of his understanding and reason] and the King's heart [i. the imaginations, devices, and actions that he thinketh upon, and performeth. Here he putteth the heart for them all, because it is the fountain from whence they proceed] can no man [uz. how wise or cunning so ever he be] search out. [uz. by any means: q.d. as the height of the heavens and the depth of the earth cannot certainly be comprehended of man, so can no man search the affections of a King, no not of any other, as to have a certain knowledge thereof: see 1. Cor. 2.11.] Vers. 4. Take [i. let a man take] the dross from the silver, [uz. after it is fined] and there shall proceed [uz. from the silver so fined] a vessel [i. a good and a profitable vessel] for the finer. [. either for his use or sake that fineth it.] Vers. 5. Take away the wicked [i. let the ungodly be removed] from the King, [i. from the Magistrates presence, house, court, or kingdom] and his throne [i. his whole kingdom shall by that means] be established [uz. very certainly and surely] in righteousness. [i. in upright and just dealing: see Chap. 20.8. I would join these two verses together, and read them as a similitude: q.d. as when the dross is removed from the silver, there remaineth nothing but good and pure matter for the finer to frame a good vessel: so the way to have his kingdom established in peace and prosperity, is to take away the wicked: for he resembleth the wicked to dross, the King to the finer, and his kingdom to fined silver, or a vessel made thereof.] Ver. 6. Boast not thyself [i. make no glorious show of the things thou hast, either in words, countenance, apparel, etc.] before the King, [i. in his presence, court, or kingdom] and stand not [uz. either over long, or else gloriously] in the place of great men. [i. either in their palaces, or in such places as do properly appertain to them: q.d. be content with thine own place and calling, He meaneth, to draw men from ambition, and to teach them, not to affect places or callings that are too high for them.] Vers. 7. For it is better, [uz. by much or many degrees] that it be said unto thee, [uz. openly and before others, & that by them that are the rulers and governors of the house] come up hither, [uz. higher, and so shouldest be exalted] then thou to be put lower [uz. for lifting up thyself too high, and that to thy great shame] in the presence of the prince [i. before some great or noble parsonage] whom thine eyes hath seen. [i. to whom thou hast drawn nigh, that thou mightest very familiarly look upon him as it were: see Luke 14.7, 8, 9, 10.] Vers. 8. Go not forth [uz. at any time, out of thine own house, land, or limits] hastily [i. rashly, unadvisedly, or without cause] to strife, [uz. against thy neighbour or any man] lest [uz. thou be thereby brought to such extremity, that] thou know not what to do [uz. against thine adversary, or in thine own defence: and this he speaketh, not only because rashness maketh men rush into unlawful things, but depriveth them as it were for a time of all their senses] in the end of thereof [i. at the end of that strife and contention] when thy neighbour, [i. he that dealeth against thee, or against whom thou hast dealt] hath put thee [uz. by the sober and wise handling of his matters, and thorough thine own rashness and hastiness] to shame. [uz. before men.] Vers. 9 Debate, [q.d. confer rather quietly between thee and him] thy matter [i. the cause that thou hast] with thy neighbour, [i. with him whom thou hast to deal: our Saviour seemeth to give the same counsel and to allude thereto Matth. 5.25, 26. Matth. 18.15.] and discover not [uz. at any hand] the secret [uz. of another man, which is committed to thee,] to another. [uz. that is not acquainted with that cause.] Vers. 10. Lest he that heareth it [uz. from thy mouth thou blabbing abroad, another man's secret,] put thee to shame: [uz. not only by calling thee a blab, but also by blazing it about, to the discredit of the party whom it toucheth, and thine own discredit also that cannot better keep counsel] and thine infamy [i. that infamy, that thou shalt endure and suffer] do not cease [uz. amongst men: we may see by that, that there ariseth a double, yea a triple discommodity, of blazing abroad secrets, first the man uttering them may be justly counted a blab, or babbler, and unfaithful; secondly, the party whom it toucheth, may by that means, be brought to such a dislike, as friendship will never grow between them afterwards; thirdly both the parties shall incur, an unavoideable report, the one of untrustiness, the other of his evil committed.] Vers. 11. A word [i. a speech which may give sense and understanding to the mind: he putteth one part for the whole,] spoken in his place [i. fitly, and when there is regard and consideration had to time, place, persons, manner of doing, etc.] is like appels of gold [i. like golden apples, i gold cast or made in the form of appels,] with pictures of silver, [i. which golden apples also have pictures of silver set about them, or graven in them, whatsoever it is, the holy Ghost meaning under these two terms, is nothing else, but to note, that such speeches are most precious and pleasant, even as things made of silver and Gold, which are either cunningly graven, or else have pictures, figures and shapes set about them.] Vers. 12. He that reproveth [uz. discreetly,] the wise [uz. man, or men,] and the obedient care [i. such a one, as will attentively hearken to good counsel] is as a golden ear-ring, and an ornament of fine gold [i. is to be esteemed, as a most comely and precious thing, as who is not only decked himself, but also endeavoureth to adorn others with good things. And though this be a good sense, yet I rather allow, both his text and sense: that turneth it thus.] A wise reprover, [i one that can in holy wisdom and discretion reprove another] is to an obedient ear, [i. to one that will hearken unto him] as an ouch or colour of silver, and as an ornament of fine gold, [i. is unto him a singular ornament, because the one laboureth to reform, and the other yieldeth consent to amendment, which is also his grace and glory: see Proverb. 1.9.] Vers. 13. As the cold of the snow [i. even as great cold, uz. is pleasant and profitable to travailers and workmen for their refreshing: for he meaneth not, that it did snow in the summer time] in the time of harvest, [i. in a very hot season or time is, as was said before comfortable and profitable unto them] so is [uz. both pleasant and profitable:] a faithful messenger [i one that faithfully delivereth the errands committed to him, and dealeth trustily in the same with as speedy a return as may be,] to them [vz whosoever they be] that send him: [uz. about any business whatsoever,] for he refresheth the soul of his Masters, [i. of such as employ him in any service: by soul he meaneth the whole man, who during the time of his absence because he did greedily desire to hear an answer, was sometimes in fear and doubt almost half dead, but when he was returned took as it were his spirits again unto him, by reason of the good message which he brought him, see Chap. 13.17. also vers. 25. of this Chap.] Vers. 14. A man [uz. who soever he be] that boasteth [uz. in his words,] of false liberality: [i. of a liberality, which he hath not done: or else thus, he that promiseth mountains of gold, and yet performeth little or nothing] is as clouds and wind without rain, [i. have a show of some what in words, and yet in deed and effect have nothing at all: see jude. vers. 12.] Vers. 15. A Prince, [i. a great parsonage] is pacified [uz. many times meaning that he is sometimes let & hindered from his outrageous purposes] by staying of anger: [i. by seeking some means, to turn away his wrath: which how grievous and fearful a thing it is, see Chap. 16.14. which cannot be better performed, than by gentleness and long suffefering] and a soft tongue, [i. soft & gentle words, uttered with the tongue] breaketh the bones, [i. most hard things, meaning thereby that it putteth back the greatest rage and anger, see before chap. 15.1. and examples thereof. judges 8.2, 3. 1. Samuel. 2.23, 24, etc.] Vers. 16. If thou [uz. of what calling so ever thou be,] have found [i. attained and gotten] honey: [i. any manner of sweet or dainty thing] eat that is sufficient for thee, [uz. and no more:] least thou be over-full [uz. by eating over much,] and vomit it [uz. to the hurt of thy stomach, and shame of thine own person, for that thou couldst not bridle thine appetite. This may be understood, either particularly of honey, which because it is sweet may easily be immoderately taken, and because it is hot being taken immoderately doth provoke vomit: or else it may be understood of all pleasures and delicates, putting a particular one for all.] Vers. 17. Withdraw, [i. be careful to withdraw and hold back] thy foot [uz. from often going,] from thy neighbour's house, [he meaneth not to forbid fellowship or friendship, but willeth us to take heed, lest by over much boldness, we make not the party weary of us] lest he be weary of thee [uz. and of thine acquaintance also,] and hate thee. [i. loath and dislike thee, in steed of his former love and friendship, for things that be common breed loathsomeness, whereas such things as are rare, are far more acceptable.] Vers. 18. A man that beareth false witness, [i. a false witness bearer against any, but specially] against his neighbour [for this circumstance aggravateth the offence] is like a hammer and a sword, and a sharp arrow: [q.d. he useth all the means he can to destroy him, and is by all manner of means most deadly and dangerous unto him: see Psalm. 120.3, 4. Proverb. 12.18. 1. King. 21.13.] Vers. 19 Confidence, [i. trust and affiance reposed] in an unfaithful man [i. in one that dealeth not faithfully] in time of trouble [i. when a man is in trouble and distress] is like a broken tooth [uz. which is unprofitable to chew meat withal] and a sliding foot [uz. which is ready to fall, and not able to go when a man hath need: q.d. there is no more trust to be had in an unfaithful friend, than in a broken tooth or sliding foot.] Vers. 20. He that taketh away [uz. from another man, or withholdeth from himself] the garment, [uz. which he should we are] in the cold season [uz. of the year, as in the winter, etc.] is like vinegar powered upon niter: [i. a consumer and devourer of others, for vinegar doth waste and dissolve niter which is a matter or substance much like salt, but is not salt, and is of colour light ruddy, with holes like a sponge: it is of some corruptibly taken for salt peeter,] or like him that singeth songs to a heavy heart: [uz. who is so far off from being comforted thereby, that he rather hath his grief increased. This may be a sense, but I approve his text and sense rather that readeth it thus:] as he that putteth upon him a garment in the time of cold [uz. doth thereby depel and put back cold,] or vinegar upon niter: [uz. doth thereby dissolve and waste it, and that very easily because it is most cold, for that this is the nature of niter, (which is a certain workmanship of the earth, made thick, by a dry heat) as Aristotle showeth. lib. 4. Meteoro. cap. 6, 7.] so is he that singeth songs [uz. of mirth and joy,] to a heavy heart, [i. to one that is distressed and oppressed with heaviness: q d. as garments put back the force of cold, and vinegar dissolve niter: so doth music or singing put away sadness and heaviness of heart: see examples hereof in Saul 1. Samuel 16.23. in Elisha. 2. King. 3.14, 15. in Darius Daniel 6.18.] Vers. 21. If he that hate thee be hungry, [i. be distressed any manner of way, he putteth one kind of distress for all,] give him bread to eat, [i. relieve him and succour him] and if he be thirsty, [i. distressed any manner of way, as before in the word hungry:] give him water to drink, [i. relieve and comfort him what in thee lieth: by hunger and thirst, he meaneth any misery whatsoever: by bread and water, he understandeth all kind of victual, yea every good turn whereby a man may help another q.d.: do good to them that hate and persecute you. Matt. 5.44. see also Rom. 12.20. Exod. 23.4, 5.] Ver. 22. For [this verse containeth a double reason why we should do good to our enemies, the one taken from their persons, the other from God's large liberality,] thou shalt lay coals upon his head, [i. by that means, thou shalt so move him, that laying down his hatred he shall become thy friend, for thy benefits bestowed upon him shall be even as light burning coals, showing the earnestness of thine affection towards him:] and the lord shall recompense thee. [uz. that kindness that thou hast done unto him: q.d. though he should be ungrateful, and would not acknowledge thy love, yet the Lord will requite that unto thee that thou hast bestowed upon him.] Vers. 23. As the north wind driveth away the rain, [uz. out of that quarter especially: not meaning that it doth always so, but sometimes it doth,] so doth an angry countenance, [uz. either of a man or magistrate, into whose presence slanderers and backbiters come: putting also the sign of displeasure, for displeasure itself:] the slandering tongue. [i. him that with his tongue is given to slander and backbite other: the reason is, because that when he seethe his tales are not regarded, he will be quickly trudging.] Vers. 24. It is better [vz by many degrees,] to dwell [uz. solitary and alone,] in a corner of the house top, [i. in a very narrow, strait, and incommodious place,] then with a contentious woman [i one given to brawling and chiding,] in a wide house, [i. in a most large, and commodious house, see before chap. 19.13. yea the very same sentence and words chap. 21.9.] Vers. 25. As are the cold waters, [i. as cold waters are pleasant and profitable] to a weary soul: [i. to a person or man wearied with labour, and by that means also waxed dry, for so much I think the word will bear properly signifying weary, and yet because drought cleaveth to them that are weary, including them also,] so is good news [uz. brought] from a far country: [uz. either concerning any thing he hath there, or any friend of his: not meaning also but that good news brought from a more nigh place is profitable also.] Vers. 26. A righteous man falling down [i. humbling himself, or otherwise cast down thorough afflictions,] before the wicked [uz. or ungodly man,] is like a troubled well, [i. is disgraced and defaced: as the clearness and sweetness of the well, is by the gravel or other things in it when they are stirred up,] and a corrupt spring. [i. like a spring of water, which of itself is good, yet by the access of other hurtful waters, is marred: he meaneth hereby, not only that it is against all right and reason, that the wicked trouble the good, but also that the good themselves, are by such means much disturbed, yea and many times unless God wonderfully keep them greatly corrupted.] Vers. 27. It is not good, [i. it is hurtful: see Chap. 18.5. also Chap. 24.23.] to eat much honey [vz, lest thou surfeit through the sweetness thereof, and be driven to vomit thereby: see vers. 16. of this Chap.] so [uz. for men, or for any man,] to search their own glory, [i. to seek praise, glory, & commendation unto themselves] is not glory [uz. but shame and confusion rather, yea a dishonest and wicked thing, see john 5.44.] Vers. 28. A man that refraineth not his appetite: [uz. even by all the means that possibly he can, of which see before chap. 23.2.] is like a city which is broken down [uz. by the enemies, that besieged it, or else by inward factions and stirs in itself: meaning that he is in a dangerous and desperate case,] and without walls, [and therefore the enemy may more easily enter, meaning thereby, that he hath not only, been once conquered, but that he is subject daily and hourly even at the will of the enemy, to a new spoil.   

Do.  
Vers. 1. Teacheth us, to have a care to reserve monuments and copies of good things. Verse 2. Teacheth us, what is the duty of good Princes, uz. to search into all causes. Verse 3. Doth not only confute the Astronomers, that will measure the height of the sky, but showeth that the imaginations of men's hearts cannot be searched out. Verse 4, 5. Teach kings and princes this, that they are to remove from about them wicked and ungodly persons. Verse 6. Teacheth us, to beware of pride, vainglory, and boasting. Verse 7. Teacheth, that humility is the way to come to honour. Verse 8. Teacheth us, quickly to cut off the occasions of strife and contentions. Verse 9 Teacheth us two things: first, in matters of controversy to use charitable conference one of us with another: secondly, faithfully to conceal matters committed to our credit. Verse 10. Teacheth us, to labour to prevent and put away shame and ignominy amongst men. Vers. 11, 12, 13, 14. Do by excellent similitudes teach us, first to speak wisely and seasonably: secondly, to reprove others charitably and discreetly: thirdly, to deal faithfully in the matters or messages committed unto us: and lastly, to beware of boasting when we have no cause. Verse 15. Teacheth us, to repress wrath, and to use courteous and gentle words. Verse 16. Teacheth us, to beware of surfeiting, specially in those things that are sweet and pleasant, and draw us on to eating. Verse 17. Teacheth us, to beware that we do not by overmuch resorting to our friends make them weary of us. Verse 18. Teacheth us, to fly false witness bearing. Verse 19 Teacheth us, to take heed that we trust not untrusty persons. Verse 20. Teacheth us, that honest and good mirth is a mean to put away heaviness of heart. Verse 21. Teacheth us, not only to love, but also to do good unto our enemies. Verse 22. Teacheth us, that God will leave nothing unrecompensed that we do in his fear. Verse 23. Teacheth us, to declare our disliking of slanderers, both by word, deed, and countenance. Vers. 24. Setteth out the discommodity that doth arise by brawling and contentious women. Verse 25. showeth us, that good news are delectable to the party whom they concern. Verse 26. showeth, that the godly in the hands of the wicked are in a poor case. Verse 27. Teacheth men not to seek their own glory. Verse 28. Teacheth men to bridle their appetites, for fear of afterclappes and mischiefs that may otherwise ensue.    

CHAP. 26.  

Co.  
IN the latter end of the other Chapter he showed that men should not seek for honour and glory: and now in the beginning of this Chapter he showeth to whom it doth not belong, and by the contrary to whom it doth appertain.   

Di.  
I Would divide this Chapter into two parts only. In the first, he dealeth Di. 1 chief and principally against such as are destitute of the heavenly wisdom, whom he calleth fools, not so much, because they wanted wit, as Di. 2 because they were destitute of the heavenly light: and this reacheth from verse 1. to the end of the 12. In the second, he dealeth more particular against idle and slothful persons, against busy bodies, against deceitful persons, against tale-bearers and contentions people, and against such persons as will craftily colour the hatred of their heart with glorious and glozing speeches, from verse 13. to the end of the Chapter.   

Se.  
Vers. 1. AS the snow in the summer, and as the rain in the harvest are not meet, [i. as snow and rain do not agree to those seasons, & therefore it is counted as a miracle to have rain in wheat harvest, 1. Sam. 12.17. And jeremy writeth, that while he was in judea he never saw rain there in june and julie, yea he affirmeth it to be an impossible thing that any should fall there then] so is honour unseemly for a fool. [i. titles and places of honour appertain not to him, either because he knoweth not how to use them, or else abuseth them to the oppression of others, and his own hurt.] Vers. 2. As the sparrow by flying, [uz. from place to place escapeth danger] and the swallow by flying escape [uz. from hurt or snares] so the curse that is causeless, [i. the curse that one man doth without cause or reason with to fall upon another] shall not come. [uz. upon him whom he did without cause curse, but shall pass away into the air as those birds do.] Vers. 3. Unto the horse belongeth a whip, [uz. to make him go apace, and courageously] to the ass a bridle, [uz. to rule and direct him in the way. He speaketh this according to the custom of that country, who did use horses in war, as Psalm. 20.7. Psalm. 76.6. Proverb. 21.31. and asses to travail withal. Genes. 22.3.] and a rod to the fools back. [i. chastisements & correction appertaineth to fools: see Proverb. 10.13. Also Chapter 17.10.] Vers. 4. Answer not a fool according to his foolishness, [i. in talk and speech between thee and him deal not with him with bitter and cursed words, as he doth with thee] least thou also be like him. [uz. in that behalf, following his foolish vein: q.d. use wisdom in thy talk with fools, and mark diligently what, when, where, and how thou speakest] Vers. 5. Answer a fool according to his foolishness, [i. in speeches between you, deal with him according to the naughtiness he doth bewray or commit] least [uz. thou not reproving him] he be wise in his own conceit. [i. he take an occasion thereby to think better of himself, than there is any cause why. And so these contrary sentences are reconciled, not in respect of being silent in the first and speaking in the last, as some have thought, but by answering in both, having notwithstanding always regard to the circumstances of time, place, persons, manner of doing, etc.] Vers. 6. He [uz. whosoever he be] that sendeth a message [uz. into any place, or to any person] by the hand of a fool [i. by a fool himself, or unwise man; a part, that is the hand wherein consisteth power, put for the whole: q.d. he that committeth any thing, either message, or matter to a foolish fellow to do] is [uz. as unwise in that behalf] as he that cutteth off the feet, [uz. of the messenger whom he sendeth: meaning, that he doth deprive himself of the means whereby his purposes should be performed: for as one that lacketh his legs is not fit to go on errands; so a fool is as unfit to be employed about any thing, because he wanteth wisdom, diligence, etc.] and drinketh iniquity. [i. taketh that unto him that will hurt him: meaning, the conceit and good opinion that he hath of a fool, which is also iniquity, for he that justifieth the wicked, and condemneth the righteous, sinneth both alike against the Lord. One giveth another sense and readeth it otherwise thus] As though a man did cut off a messengers feet, so shall he drink up the punishment of violence that sendeth messages by a fool. [i. he doth as much injury to himself that sendeth a fool to be his messenger, as he that cutteth off his own messengers feet: for neither can the fool perform things enjoined him, neither he that hath his feet or legs cut off dispatch his journey or message.] Vers. 7. As they [uz. loose their labour and do an unseemly thing] that lift up the legs of the lame [uz. thinking thereby to make a lame man go of himself without the aid & help of another] so [uz. unprofitable and unseemly] is a parable [i. a wise sentence] in a fools mouth. [i. uttered by a foolish and wicked man. Some read it otherwise, & give it another sense, but me thinketh this is plain enough.] Vers. 8. As the closing up of a precious stone in an heap of stones, [i. amongst other common and contemptible stones: q.d. it is a very unseemly and fond thing for a man to place a precious jewel even amongst stones of the street, both because it shall be trodden upon, and that is not the place for it] so is he [uz. fond and unwise, that is to say, he is so to be accounted] that giveth glory to a fool. [he meaneth it of more glory than belongeth unto him.] Vers. 9 As a thorn standing up in the hand of a drunkard, [uz. is many times hurtful both to himself and others] so is a parable in the mouth of fools. [see verse 7. of this Chapter. q.d. A fool doth not better use words, than a drunken man doth thorns or briars, who (the strength of wine carrying away his mind] woundeth both himself and all that he meeteth.] Vers. 10. The excellent [i. God, who is called great and excellent, because he excelleth all other] that form [i. made and fashioned, and that of nothing] all things, [uz. both in heaven and earth] both rewardeth the fool [i. punisheth him for his want of wisdom] and rewardeth the transgressors. [i. punisheth all other manner of offenders whatsoever. Others read it otherwise, and make other senses of it, but I like this well enough.] Vers. 11. As a dog turneth again to his own vomit, [i. to eat up that which he had vomited before, so filthy a beast he is] so a fool turneth to his foolishness. [i. in like sort the wicked do often repeat and commit one and the self same thing which they have observed to be hurtful unto them: see 2. Pet. 2.22.] Vers. 12. Seest thou [i. dost thou know by familiar acquaintance] a man wise in his own conceit? [i. one that in his own judgement thinketh highly of himself, and liketh all things that cometh from himself] more hope is [uz. there, of the conversion and winning] of a fool [i one that hath no wisdom at all] then of him. [uz. that standeth so high in his own imagination.] Vers. 13. The slothful man saith, [uz. because he would not do the things he should do] a lion is in the way, a lion is in the streets. [i. he putteth many difficulties and doubts which either are not indeed, or else maketh them greater than they are: see Chap. 22.13.] Vers. 14. As the door [uz. or gate of a house] turneth upon his hinges, [i. upon the hinges and hooks whereupon it is set, and yet is not removed from the place] so doth the slothful man upon his bed. [i. he turneth him often, and yet will not lift up himself, or be removed or raised there from.] Vers. 15. The slothful [uz. man or person] hideth his hand in his bosom, [uz. and will not pull it out to work or labour: see Chap. 19.24.] and it grieveth him [uz. very much] to put it again [uz. when he hath taken it away, so sluggish and slothful is he] to his mouth. [uz. to feed and nourish himself: q.d. he will not only not labour for his sustenance, but when he hath meat he is so idle that he will scarce eat it.] Vers. 16. The sluggard is wiser in his own conceit, [i. as he himself thinketh of himself, or he seemeth so to himself, and in his own mind, and not that he is so indeed] than seven men [i. than a great number: a number certain, for an uncertain] that can render a reason. [uz. of the things they do or speak: he meaneth hereby very wise men. One readeth it thus] than seven calling him back unto reason. [i. than many wise men, labouring in their wisdom to reclaim him from his folly.] Vers. 17. He that passeth by [uz. the way when men are striving together] and meddleth with the strife that belongeth not unto him, [i. is angry, or beginneth to chide and brawl for another man's cause that appertaineth not unto him] is as one that taketh a dog by the ears. [uz. without any cause, thereby stirring him up, and provoking him to bite him: he meaneth hereby, that he pulleth by so doing danger & hurt unto himself that meddleth with other men's jars when he may abstain there from.] Vers. 18. As he that feigneth himself mad, [i. either is mad indeed, or so feigneth himself] casteth [uz. abroad & at other men, if he can get to them] fire brands, arrows, and mortal things, [i. all manner of things that come to his hands, which may hurt others.] Vers. 19 So dealeth the deceitful man with his friend [i. a deceitful person & one that circumventeth his friend, yea though he do it as he saith afterward, under the pretence of jest & sport, is no better to be regarded than a mad man] and saith, [i. and yet in the way of excuse or colour he saith] am I not in sport? [i. did I not jest or dally with you? q.d. you may see I did so.] Vers. 20. Without wood, the fire is quenched: [i. If there be not a new supply made of wood, the fire will go out, for wood is the matter of fire,] and without a talebearer strife ceaseth: [i. if there be not some that carry tales between man and man, strife will die quickly, for a tale carrier fostereth strife, he spoke the same before, Chapter 22.10. of a scorner: and sure it may well be, for commonly a scorner, is a tale carrier also.] Vers. 21. As the coal [uz. unkindled, for so much difference I take to be in the hebrew and latin word, between this word and the word following] maketh burning coals, [i. is apt and fit, not only to be kindled itself, but to kindle and burn itself, and others also,] and would a fire: [i. is apt and meet to make a fire with all,] so the contentious man, is apt [i. is very meet, prone, and ready] to kindle strife. [uz. not only in himself, but in and between others also.] Vers. 22. The words of a talebearer, [i. such words and speeches, as he speaketh against other men] are as flatterings, [i. are as sweet and pleasant to the party that heareth them & delighteth therein, as if he were flattered:] and they go down [uz. smoothly, sweetly, and pleasantly] into the bowels of the belly. [i. into the most secret place: meaning hereby, that they are not only readily received, but earnestly laid up, and deeply remembered: see before chap. 18.8. the same sentence and words.] Vers. 23. As silver dross over laid upon a potsherd, [uz. is but a base and contemptible thing: for what is a potsherd, and what is dross, though perhaps the unwise may be deceived therewith?] so are burning lips, [i. hot and great words of friendship and love,] and an evil heart: [i. a heart that thinketh otherwise than the words make show of. q d. an enemy in heart, making outward show of a dutiful friend, is no better than a potsherd, covered over with the dross of silver.] Vers. 24. He that hateth [uz. another man, and that without cause] will counterfeit with his lips, [i. will speak fair in words,] but in his heart he layeth up deceit, [i. he doth not only imagine mischief, but also waiteth his opportunity and time to perform it: see examples hereof in Cain, joab, judas, and others.] Vers. 25. Though he [uz. that hateth thee,] speak favourably, [uz. either for thee, or to thee,] believe him not [uz. for all that, for many have done so, and yet performed mischief:] for there are seven [i. a wonderful number: see vers. 16. of this chap.] abominations [i. things to be abhorred, as mischiefs, hurts, and such like:] in his heart [uz. he thinking upon them to perform them in convenient time.] Vers. 26. Hatred [uz. conceived in the heart of a man] may be covered [uz. for a season] by deceit: [uz. of the party whom it possesseth, as by glorious words, fair countenances, and such like hypocritical dealings] but the malice thereof [i. the chief mischief that it devised, and the extremity and rigour of the same] shall be discovered [uz. in good time, and that many times without the hurt of him to whom mischief is pretended] in the congregation. [i. before the people, q.d. openly and plainly.] Ver. 27. He that diggeth a pit [uz. for to take another man in it, or to hurt him] shall fall therein: [i. thorough God's just judgement shall be taken in the same snare: see Psalm. 7.15. also Ecclesiastes. 10.8.] and he that rolleth a stone [uz. upwards, and as it were towards the top of an hill] it shall return [uz. with violence,] unto him. [i. upon him, and to his own hurt.] Vers. 28. A false tongue [i. a man, that useth his tongue to falsehood and lying, howsoever he flatter with his words for a time, yet he] hateth [uz. in heart and deed] the afflicted [i. him that is in poverty and misery:] and a flattering mouth [i. the party that useth his mouth, to flattery,] causeth [i. worketh and that by his flattery,] ruin. [i. hurt and destruction, and that to another man, whilst believing his fair words, he thinketh to be in good estate, when indeed he is nigh to danger and hurt.]   

Do.  
Vers. 1. Teacheth us, that godly and wise men should be advanced to titles and places of honour. Vers. 2. Teacheth us, that we should not fear rash curses, and such as are uttered without cause and advise. Vers. 3. Teacheth us, that correction is a good mean to amend men that go astray. Vers. 4. Teacheth us to beware, that we fall not into the fury or folly of the unwise. Vers. 5. Teacheth us, according to the notoriousness of an offence committed in word to reprove it. Vers. 6. Teacheth us, to make special choice of them, whom we will employ about our affairs. Vers. 7. Teacheth us, that wise and grave speeches are unseemly in the mouths of foolish persons. Vers. 8. Teacheth us, not to give glory to any, but to them to whom indeed it doth appertain. Vers. 9 Teacheth us, that wise words in a fools mouth, are very hurtful things. Vers. 10. Setteth out the justice and judgement of God against the wicked. Vers. 11. Teacheth us, that the ungodly perform with greediness all naughtiness, and are hardly, or not at all reclaimed from the same. Vers. 12. Teacheth us, to beware of trusting in our own wit and wisdom. Vers. 13. Teacheth us, that the slothful feigneth many excuses, because he would not be employed in labour. Vers. 14. Teacheth us, that the sluggish person loveth his bed well. Vers. 15. Teacheth us, what fruits idleness bringeth forth, uz. neglect and contempt even of a man's self. Vers. 16. Teacheth us, that commonly the slothful man standeth high in his own judgement, and contemneth other men in respect of himself. Vers. 17. Teacheth us, to beware of busying ourselves in other men's matters. Vers. 18, 19 Teacheth us, neither to use deceitful dealings with our friends, neither to cloak it with any colourable words. Vers. 20. Teacheth us, to beware of tale carrying. Vers. 21. Teacheth us, to shun the fostering of contention, either in ourselves or others. Vers. 22. Teacheth us, not to believe every tale that is told us, though they seem pleasant and profitable unto us. Vers. 23. Teacheth us, that a friend in words only, and not in deed and truth, is not to be much regarded. Vers. 24. Teacheth us, that with hatred, there is commonly joined hypocrisy, the better thereby to perform wickedness pretended. Vers. 25. Teacheth us, not by and by to trust every fair and fawning word. Vers. 26. Teacheth us, that howsoever hatred lie lurking a while, yet God will discover it in the end. Vers. 27. Setteth out God's justice against the imaginers, devisers, and performers of wicked things. Vers. 28. Teacheth us, to beware of false speeches, and flattering words.    

CHAP. 27.  

Co.  
IN the last verse of the other Chapter, he spoke against such persons as abused their tongues in lying and flattery. And now because such men are puffed up into pride and boasting, persuading themselves that with their tongues they will prevail and do great things, he beginneth this Chapter, and willeth men to take heed of vain glorious boasting, saying we will do this, and we will do that, etc.   

Di.  
I Would divide this Chapter into three parts. The first reacheth from Di. 1 vers. 1. to the end of the 10. Wherein he speaketh against boasters, and vainglorious persons, and against anger and envy, he speaketh also of rebukes, of full and hungry persons, of inconstant men, and of the pleasure and profit, that cometh by old and faithful friends. The second reacheth Di. 2 from vers. 11. unto the end of the 19 Wherein he setteth out the duty of parents, and provident persons, teacheth men to beware of suretyship, and flattery, and speaketh against contentious women, and haste to wrath, and provoketh men to diligence in their calling. The third reacheth from vers. Di. 3 20. to the end of the Chapter, wherein he speaketh of man's eyes, of magistracy or government, of foolish persons, of provident, painful, and rich men, and of the bodily gifts of this life, which we receive from the Lord, and of the sole and right use thereof.   

Se.  
Vers. 1. BOast not thyself [uz. of any thing thou wilt do,] to morrow: [i. against to morrow, as though thou wouldst do this and that, see james 4.13, etc.] for thou knowest not [uz. at any hand] what a day may bring forth. [i. what things may fall out in a days space: q.d. In a days space some things may fall out which may hinder thee from the performance of that thou didst boast thou wouldst do the day following.] Vers. 2. Let another man praise thee [uz. for well doing,] and not thine own mouth, [i. thou thyself, for it is not seemly for a man to praise himself,] a stranger, [i one that knoweth thee not] and not thine own lips. [i. thine own words uttered with thy lips: qd. let another man praise thee, rather than thou thyself.] Vers. 3. A stone is heavy [as may appear, by that it is carried downward,] and the sand weighty: [uz. specially by reason of moisture in it,] but a fools wrath [uz. conceived or uttered against another,] is heavier [i. more intolerable and hard to be borne] than them both, [i. than stones or sand.] Vers. 4. Anger [uz. conceived against another man] is cruel, [i. never leaveth off or is satisfied, till it have committed cruelty,] and wrath is raging [i. full of rage and fury, see job. 5.2.] but who can stand [uz. fast and sound without hurt] before envy? [i. before an envious person: q.d. envy is more dangerous, by much than anger or wrath.] Vers. 5. Open rebuke [uz. for a fault committed,] is better [uz. by many degrees,] then secret love. [i. love kept close and not manifested by word or deed, showing itself when need is.] Ver. 6. The wounds [i. the grave and sharp reprehensions, which seem for the time even as it were to wound] of a lover, [i. of one that doth unfeignedly love, and bear good affection] are faithful: [i. such as a man may trust, because they proceed from a loving and faithful heart,] but the kisses of an enemy [i. the fair and flattering countenances or behaviour of one that hateth a man. In the word kisses, he alludeth to the manner used in the Eastern countries, who did use to kiss one another,] are pleasant. [i. seem to be so, but indeed are bitter, and therefore to be shunned: look in joabs example 2. Samuel. 3.27. also 2. Samuel. 20.9. And for reproof: see Psal. 14.4, 5.] Vers. 7. The person that is full, [i. hath meat and drink at his will, and that in all abundance,] despiseth a honey comb, [i. all delicate and sweet meats.] but unto the hungry soul, [i. to him that is indeed pinched with hunger and wants] every bitter thing is sweet. [i. he alloweth and liketh of most mean and base fare.] Vers. 8. As a bird [uz. is in great danger,] that wandereth [uz. without good cause] from her nest: [uz. wherein her young ones are, or she herself resteth,] so is a man [uz. in great danger] that wandereth from his own place. [i. that strayeth from the standing or place wherein God hath placed him: q.d. he that rashly changeth his dwelling place, and stayeth not in the state wherein God hath set him, but enterpriseth new things, and that not being well assured of God's will, and his own calling, is no wiser or better stayed than a bird, that fluttereth hither and thither.] Vers. 9 As ointment [uz. applied outwardly to the body,] and perfume [uz. being put into the fire, by their sweet savour and smell] rejoice the heart: [i. even affect and pierce the inward parts, and that to their great good and delight,] so doth the sweetness of a man's friend [uz. much delight and rejoice him, specially when it is declared] by hearty counsel. [i. by sound and sincere advise in every thing, and by mutual conference and communication specially of the best matters: see Psal. 55.14.] Vers. 10. Thine own friend, [i. one whom thou haste had trial of to be friendly to thee,] and thy father's friend [i. he that hath continued friendship to thy father also:] forsake not, [i. cast him not off at any hand, nor break not friendship with him: he willeth men to continue friendship with those whom they have had good trial of. In which respect one saith well, forsake not an old friend, for the new shall not be like him: a new friend is as new wine, when it is old thou shalt drink it with pleasure] neither enter into thy brother's house [i. think to have as little succour from thy brother and the things that he hath as may be, for all the brethren of the poor hate him, Chapter 19.7.] in the day of thy calamity [i.: when thou art distressed and in poverty] for better [i. more comfortable and profitable] is a neighbour [i. any friend or acquaintance whatsoever] that is near. [uz. not only in respect of place, but good will: the reason of this is, because a friend loveth always: Chap. 17.17. see also 18.24.] Vers. 11. My son, [see Chap. 1.8, 10.] be wise, [i. strive by all the means thou canst to obtain and get wisdom] and rejoice mine heart, [i. make me glad by thy wisdom, and by thy godly conversation as a fruit of the same: by which things indeed parents are made glad, as Chap. 10.1. also Chap. 23.24, 25.] that I may answer [uz. boldly and truly] him [i. any man] that reproacheth me. [uz. either for lack of doing my duty towards thee, or for thy evil behaviour, or for any other cause: q.d. let thy life and conversation approve how faithfully I have performed the duty of a good parent: see Psal. 127.3, 4, 5.] Vers. 12. A prudent man [i one that is enlightened with holy and heavenly wisdom] seethe the plague, [uz. approaching or drawing near: understanding by plague, calamities and afflictions of all sorts sent from God] and hideth himself: [uz. from it: meaning, that he laboureth by all means to put it from him, and to escape it] but the foolish [i. the wicked and ungodly] go on still, [uz. forward in their sin and naughtiness] and are punished. [uz. justly for the same: q.d. God doth justly afflict them, seeing they will not be reclaimed: see this very sentence Chap. 22.3. [Vers. 13. Take his garment etc. [This verse is also word for word put down before Chap. 20.16. where you may see it also wholly expounded.] Vers. 14. He [uz. whosoever he be] that praiseth his friend [uz. with a flattering mind, and fawning words. I suppose the Hebrew word would better stand here itself, and the sense also be more plain thus.] He that blesseth his friend [i. wisheth well unto him in words only & not in heart, and that to this end that he may be seen of men] with a loud voice, [i. so that he may be heard of others, and by that lewd means purchase favour from the party] rising early in the morning, [uz. for to do it, and that before others] it shall be counted to him as a curse. [i. it shall be so far off, this kind of dealing of his, from being esteemed as a blessing or good wishing, that it shall be taken rather as a certain kind of cursing, because it savoureth of flattery: not that he forbiddeth us, either to salute or to commend our friends justly, but always to have an eye to avoid flattery and ostentation in the same: q.d. the false flatterer which maketh a show as though he did at all times his duty, is rather cursed of God and men than well liked of.] Vers. 15. A continual dropping [uz. into a man's house, or upon the goods in the same] in the day of rain, [i. when it raineth much] and a contentious woman [i. a woman given either altogether or very much to brawling and chiding] are a like [uz. both dangerous and discommodious: for as the rain rotteth the things it falleth upon, and consumeth in time the same, so doth contentions and brawlings a man and his family: see Chap. 19.13. Also Chap. 21.9.] Vers. 16. He that hideth her, [i. he that laboureth to keep close her brawlings and jars] hideth the wind, [i. laboureth as much in vain, as if he would go about to cover, keep, close, or shut up in a place the wind itself] she is the oil in his right hand that uttereth itself. [uz. by the smell and savour thereof, though perhaps it may not be seen, by reason it is kept close, or hidden in some vessel: q.d. her rage can be restrained by no means, no not by shame amongst people, but spread abroad it will be; for a man may sooner keep the wind in his hand, or repress the savour of ointment that other should not smell it, than stop her in her course, or keep back the flander that she pulleth upon herself.] Vers. 17. Iron sharpeneth iron, [i. as man by one iron maketh sharp another, which we may see to be true by daily experience by whetting one knife upon another] so doth a man sharpen the face of his friend. [i. so doth one man stir up and provoke another: which I refer not to wrath and anger, as the Geneva note doth, but to the partaking of studies, counsels, conferences, etc. One readeth this whole verse more plainly, and giveth a better sense of it thus.] As a man sharpeneth iron by iron: so doth the face of his friend sharpen a man. [i. a friend, by the friendship and presence of his friend is instructed, doth increase, and is as it were whet on to good things.] Vers. 18. He that keepeth [uz. diligently and carefully, trimming and dressing it, that it may yield fruit] the fig tree, [i. his own fig tree which God hath given him: meaning hereby, he that looketh to the things wherein God hath blessed him] shall [uz. in good time] eat the fruit thereof: [uz. through God's especial blessing] so he that waiteth [uz. diligently and painfully] upon his master, [uz. whom the Lord hath placed over him] shall come to honour. [i. shall be highly esteemed both of his master and other, and in the end also be much advanced. And here he maketh mention of fig trees, because judea was full of them, and beareth as we know a most sweet fruit: beside, as one of their own Rabbins doth note, the fruit of it is not all at one time ripe together, but as it were one after another, whereupon a man doth by the diligent keeping thereof, receive a continual profit as it were: and so shall he that faithfully and diligently obeyeth his master.] Vers. 19 As in water face answereth to face, [i. as a man may in water see the face of another man that is there with him, and looketh into the water as he doth] so the heart of man [uz. is seen and known] to man. [i. to another man. True it is that man's heart is secret, and God only is the searcher thereof, yet it is many times declared by outward show, as the semblance & proportion of the face in the water: see Chap. 20.5.] Vers. 20. The grave, [uz. receiving dead corpses] and destruction [i. death that bringeth them thither] can never be full, [i. are never satisfied, but always receive though a man bring daily new: see Chap. 30.15, 16.] so the eyes of a man [i. either his bodily eyes, or the eyes of his mind] can never be satisfied. [uz. with looking, seeing, or beholding, specially of new and pleasant things: see Eccle. 1.8. we may understand also by eyes, either the lust of the eyes, as 1. john 2.16. or else the mind which useth the eyes as ministers and means to convey things to it.] Vers. 21. As is the fining pot [uz. serveth] for silver, [i. for the fining of silver] and the furnace [uz. serveth] for gold: [i. for the trying of it, that it may appear good: see for this part Chap. 17.3.] so is every man [uz. to be esteemed and thought of] according to his dignity. [uz. whereunto he is advanced, and that for good causes: q.d. As silver is fined in the pot, and gold in the furnace purged from the dross, so by the laudable works that any man hath done, or by the authority whereunto he is justly exalted, he is to be known and allowed what manner of man he is.] Vers. 22. Though thou shouldest bray a fool in a mortar among wheat brayed with a pestle, yet will not his foolishness departed from him. [q.d. Though thou wouldst use great and vehement means to reform some, yet it will not prevail: not that he forbiddeth us to labour the amendment of wicked persons, but that there are some such as by no means can be bettered. Some join these two verses 21, 22. together thus: All things and instruments have their use, and a way or order to bring them to their use: gold and silver are tried and purged after their manner, and all things are through man's skill made fit for their good and laudable use: but there is no way to purge, prepare, make fit, or instruct a fool.] Vers. 23. Be diligent to know the state of thy flock, [by one particular he meaneth all: q.d. look carefully to thy household affairs] and take heed to the herds: [uz. of beasts that thou hast, that if they be well, thou mayest see them so continued: or if they be otherwise, thou mayest in good time labour their redress.] Vers. 24. For riches remain not always, [uz. with a man] nor the crown [i. glory and estimation, to wit, continueth] from generation to generation. [i. for ever: this is a reason why he should have a diligent eye: q.d. Dost thou think that thy riches are glued to thee, and that thou canst never forego them? thou art much deceived so to deem: for they are brittle and flitting things, yea though they be never so great and glorious: therefore look to thy things well, and rest not slothfully in another man's labour.] Vers. 25. The hay discovereth itself, [uz. when it is meet and ready for carriage] and the grass appeareth, [i. springeth out of the earth, and that in great abundance] and the herbs of the mountains [i. the grass that the mountains yield] are gathered. [uz. together, that they may be food and nourishment for the cattle: q.d. all these things show themselves, and do after a sort crave thee as it were to gather them for thine own good, and the good of thy beasts, as sheep, oxen, horses, etc.] Vers. 26. The lambs are for thy clothing, [i. serve to minister cloth unto thee and thine] and the goats [i. the increase that cometh of them] are [uz. sufficient enough, not only to pay] the price of the field. [i. the rent of the grounds wherein they go, but also to enlarge thine own possessions, and to make thee a purchaser of lands. And in this verse he setteth out God's great goodness in giving man these gifts: as in the next he setteth out the moderate and sober use of them.] Vers. 27. And let the milk of thy goats be sufficient for thy food, [he meaneth not to tie men only to this kind of sustenance, but to teach them frugality and sparing] for the food of thy family, [q.d. good reason there is that thy household should be content with it when thou thyself art] and for the sustenance of thy maids▪ [i. of the maidservants that thou hast.]   

Do.  
Verse 1. Teacheth us, to hang upon God, and not upon ourselves for the accomplishment of all our purposes. Verse 2. Teacheth us, to take heed that we praise not ourselves, but rather to endeavour that others for our good dealing may do the same. Verse. 3. Teacheth us, to beware that we provoke not fools to wrath. Verse 4. Teacheth us to beware of anger, wrath and envy. Verse 5. Teacheth us, that open rebukes are many times better, than secret love. Verse 6. Teacheth us, not to condemn our friends reprehensions, nor to regard of our foes flatteries. Verse 7. Teacheth us, to beware that we be not overtaken with excess: and that hunger is the best sauce. Verse 8. Teacheth us, to stand in the callings wherein God hath set us. Verse 9 Teacheth us, what an excellent thing holy friendship and sound advise is. Verse 10. Teacheth us, not to forsake old friends for new. Verse 11. Teacheth children to strive to all goodness. Verse 12. Teacheth us, to labour to prevent God's judgement, and to take heed of continuance and growth in sin. Verse 13. Teacheth us, to beware of rash and hasty suretyship. Verse 14. Teacheth us to beware of flattering or fanning upon any, specially without good cause. Verse 15. Declareth what a continual consumer a contentious woman is. Verse 16. Teacheth us, that the rage of women will hardly (if at all) be kept under. Verse 17. Teacheth us, that presence and conference of friends is a great mean to increase love. Verse 18. Teacheth us, that as the diligent reap profit by increase of their fruits, so doth the painful servant promotion by obedience and diligence to his master. Verse 19 Teacheth us, that a man many times either by his own experience, or other men's behaviours may enter deeply into other men. Verse 20. Teacheth us, that the sight and concupiscence of a man is unsatiable. Verse 21. Teacheth us, that men are to be esteemed according to the good things that God hath bestowed upon them. Vers. 22. Teacheth us, that some men are so hardened in their sin, that there is no hope of their amendment. Verse 23. Teacheth men to have a provident eye to the things wherewith God hath blessed them. Verse 24. Teacheth us, the instability and uncertainty of riches. Verse 25, 26. Show, that God giveth all his creatures for man's use and great good. Verse 27. Teacheth us, the moderate and sober use thereof.    

CHAP. 28.  

Co.  
THe holy Ghost in the beginning of this Chapter, passeth from economical and household affairs, which he had dealt in in the latter end of the other Chapter, to more general points; as to the evil conscience of the wicked, and the bold persuasion of the righteous, and to speak of evil and good Magistrates, etc.   

Di.  
THis Chapter may be divided into four parts. In the first he speaketh Di. 1 of a good and evil conscience, of godly and wicked magistrates, of oppressors, of godly and ungodly persons, and of their several qualities, of the godly poor man, and the wicked rich, from vers. 1. to the end of the 7. In the second he speaketh against usurers, contemners of God's word, devisers Di. 2 of wicked practices, ungodly rich men, also against keeping close of sins, and against hardening of men's hearts in their iniquity, from vers. 8. to the end of the 14. In the third he dealeth with wicked magistrates, violent and froward people, idle and slothful men, covetous and partial persons: Di. 3 and showeth by the contrary, what good fruits come of upright walking, painfulness, faithfulness, etc. from verse 15. to the end of the 21. In the fourth, he entreateth of making haste to be rich, of rebukes or reproofs, of Di. 4 lewd children, of pride and haughtiness of heart, of liberality towards the poor, and of the exaltation and perishing of the wicked, from vers. 22. to the end of the Chapter.   

Se.  
Vers. 1. THe wicked [i. every one of the wicked, for he useth a nominative case singular with a verb plural, as though he would declare that one of the wicked flying, the rest follow after:] flee [i. endeavour to escape by all the means that they can,] when none pursueth: [uz. them, except it be the testimony of their own conscience, see Psalm. 53.5. And this seemeth to be taken from the great threatening, which is pronounced in God's law against the wicked. levit. 26.36.] but the righteous are bold [uz. not with any trust in themselves, but by the faith they have in God, and that in all their afflictions, how great or how little so ever they be:] as a Lion. [i. fearing nothing, for as a Lion feareth no other beasts, so shall not they dread any tempests whatsoever.] Vers. 2. For the transgression of the land [i. for the sins, that the people inhabiting the land do commit,] there are many princes; [i. rulers and governors of it: not at one time, as some have thought (though that be a great confusion) but by often changing: every one of them reigning but a small season,] but by a man of understanding and knowledge [i. by wise men and magistrates, specially, such as fear God: he putteth one for many] a realm likewise endureth long. [i. a kingdom on the contrary side is preserved a great while: see Hosea. 13.11. The holy ghost meaneth, that whereas in any common wealth or kingdom, either the princes, or the people, or both depart from their duty, there are often changes; but where, either both states, or any one of them, yea some wise man amongst them doth by his authority guide and govern the whole or some part of them in uprightness, there the state is durable and flourishing: see 2. Samuel. 20.16, etc.] Vers. 3. A poor man [i. a man of a mean estate,] if he oppress [uz. either by fraud, or by force, by bargaining or otherwise] the poor, [vz such as he himself is, whose cause he should tender and pity, because in them he is put in mind of his own estate] is like a raging rain [i. is like great rivers and floods which arise by abundance of rain, or else like a great storm and tempest of rain] that leaveth [uz. remaining upon the land, or behind it] no food. [uz. for cattle or men to live upon, whereupon must follow of necessity great famine.] Vers. 4. They that forsake the law, [uz. of God, and will not have it to be the rule of their life,] praise [uz. very highly,] the wicked [uz. man or men, even such as are like themselves,] but they that seek the Lord [uz. earnestly, and with an unfeigned heart strive to perform it,] set themselves [uz. both in word and deed] against them. [i. against such notorious wicked persons.] Vers. 5. Wicked men [i. given to wickedness:] understand not judgement, [i. know not, or regard not to perform their duties to God and man,] but they that seek the Lord [uz. earnestly, and with an unfeigned heart,] understand all things. [i. know and endeavour to perform the duties which they own both to God and man: see 1. Corinth. 2.15.] Vers. 6. Better [uz. by many degrees] is the poor [uz. man,] that walketh [i. leadeth a life and conversation] in his uprightness, [i. uprightly: and it is called his uprightness, not because he hath it of himself, but because the Lord hath given it him] then he [uz. whosoever he be] that perverteth his ways [uz. from the light and truth of the word of God, which is the only way of righteousness,] though he be rich. [i. though he be never so rich, or of never so great credit. And when he saith it is better, we must not understand him, as though the other were good; for it is always a vile thing to go astray from the holy commandment, but he speaketh here according to the common custom of men: see Proverb. 19.1.] Vers. 7. He that keepeth [i. endeavoureth to keep, and that unfeignedly, and with a good heart,] the law [uz. of GOD, and the good instructions that his father shall give him out of the same:] is a child of understanding: [i. is, and showeth himself to be a wise, and obedient child,] but he that feedeth the gluttons [uz. with his meat, and so is familiarly acquainted and keepeth company with them: under gluttons he meaneth all other ungodly ones whatsoever, and yet he maketh special mention of them, because he used the word feeding] shameth his father [i.. doth what in him lieth, to bring his parents to shame and contempt, for the lewdness of the son, is many times ascribed to the parents: and as hath been sundry times before, there is no greater grief to them in this life, than the lewdness and wickedness of their children: see Chap. 10.1.] Vers. 8. He that increaseth his riches, by usury and interest, [i. by any unlawful mean, for under these two, he comprehendeth all of what sort soever they be] gathereth them [uz. though happily he himself think not so,] for him that will be merciful to the poor. [i. not only kind minded but liberal handed also towards them: q.d. the Lord doth appoint, that the riches the usurer hath wickedly gotten, shall be taken either from him or his posterity, and come into a good man's hand, who will give the poor that which was before taken from them unjustly: see Chap. 13.22.] Vers. 9 He [uz. how great or how little soever he be] that turneth away his ear from hearing the law; [uz. of GOD, read or taught unto him: by turning away his ear, he meaneth all manner of contemning and despising of it; and by hearing, he meaneth all the exercises of the word, as hearing, reading, meditating, etc. q.d. he that any manner of way contemneth, either all, or any of the exercises of God's word,] his prayer shall be abominable [uz. before the Lord. q.d. the Lord will loath and abhor the prayer he maketh, and not hear him: see Chap. 21.13. where the same is spoken of contempt of the poor.] Vers. 10. He that causeth [i. endeavoureth to cause, or else by persuasion at the length prevaileth,] the righteous to go astray [uz. from the way that God hath prescribed in his word] by an evil way, [i. by causing him to turn into an evil way which God hath condemned:] shall fall into his own pit, [i. shall not only lose the labour and time that he spendeth in enticement and provocation, but shall thorough God's just judgement fall into the danger that he supposed the other should fall into: see Chap. 26.27.] and the upright [uz. in heart, who●● God shall have stayed from falling,] shall inherit good things. [i. shall be blessed with great and continual blessings contrary to the imagination of the wicked, who thought to bring him into all misery and danger.] Vers. 11. The rich man is wise in his own conceit, [i. he deemeth so of himself, because he seethe all things to fall out prosperously unto him,] but the poor [uz. man] that hath understanding [uz. of Gods will revealed in his word:] can try him [i. by the light that God hath given him, can diligently consider and weigh his whole life and actions, and that not by outward show only, as the rich man doth, but by the rule and word of God: q.d. The rich man looketh not upon himself, but upon his substance; and by that judgeth of himself, but the wise man though he be a poor man, judgeth by another rule, both himself and the rich man.] Vers. 12. When the righteous men rejoice [i. when good men are exalted to dignity and honour: he putteth that which followeth glory, to wit gladness, for glory itself] there is great glory, [i. there is all kind of honour and goodness,] but when the wicked come up [uz. to authority and credit in the common wealth,] the man [i. every man] is tried [uz. what is in him, and what he hath: q.d. when good men rule, all are in good case, and the common wealth flourisheth, but when the wicked are aloft, no man doth safely possess the things he hath, but either by fraud or by force even the seacretest things he hath are searched out and looked into, that they may be a prey to the ungodly: see Chap. 11.10, 11. also verse the last of this Chap. and Chap. 29.2.] Vers. 13. He that hideth his sins [uz. which he hath committed: meaning by hiding, cloaking or covering of them from God which he cannot do: or concealing them from men, or lessening them when they are made manifest,] shall not prosper: [uz. long, either before GOD or men,] but he that confesseth them [uz. unfeignedly and fully, either before God if they be secret, or before men if they be open] and forsaketh them, [i. loatheth and abhorreth them, carrying with him a purpose never to fall into the like] shall have mercy. [i. shall obtain grace and favour before God and man: see 1. john 1.9. also Psalm 32.5. Vers. 14. Blessed [uz. even before God, howsoever he seem miserable in his own eyes or othermen's judgements,] is the man [uz. of what state or condition soever he be] that feareth always: [uz. to offend God and break his law: neither is this continual fear against steadfast trust in GOD, but is put down as a fruit of faith and repentance: see 2. Corinth. 7.11.] but he [uz. whosoever he be] that hardeneth his heart [uz. against God and his law, so that he either regardeth not, or feareth not to break God's precepts:] shall fall into evil. [i. it cannot be avoided, but that he must run into sundry sorts of sins, and at the end, into Gods most fearful judgements.] Vers. 15. As a roaring Lion [uz. is fearful and terrible to the rest of the beasts of the Forest Amos. 34.] and an hungry Bear [uz. that runneth up and down for to seek a prey, will never be in quiet till it be obtained:] so is a wicked ruler [i. cruel and devouring] over the poor people. [uz. that cannot resist him, no more than the lamb the Lion, or the Rid the Bear: he meaneth that a tyrant spoiling and praying upon the weak and poor people, doth in his rage and cruelty exceed all brute beasts.] Vers. 16. A prince destitute of understanding [i. void of the knowledge of Gods will revealed in his word] is also [uz. as well as the tyrannous ruler,] a great oppressor: [uz. of the poor: he showeth that the lack of the knowledge of the truth of God's word, is the mother and nurse of all naughtiness in magistrates,] but he that hateth [uz. unfeignedly & from his heart] covetousness [i. the desire of having more than he hath: and will not seek by any unlawful means to get money] shall prolong his days. [uz. upon the earth before men, for I take it to be but the promise of a temporal blessing.] Vers. 17. A man that doth violence against the blood of a person, [i. he that in rage and violence doth shed man's blood, or take away his life,] shall fly unto the grave, [i. shall make haste unto destruction, because all means that he looked and hoped for shall fail him] and they [i. neither men nor means, which he reposed some confidence in,] shall not stay him. [i. shall not be able to stay him, or deliver him from death and destruction: q.d. it shall so fall out that the murderer thinketh himself in no place safe, and flying from place to place, as Cain saith of himself according to God's judgement pronounced before, Genes. 4.12, 14. shall fall into such great danger, as none shall have either ability or will to deliver him there from: see Genesis 9.6. Exodus 21.14.] Vers. 18. He that walketh uprightly [i. he that leadeth a godly and just conversation: see Chap. 10.9. Also verse 6. of this Chap.] shall be saved: [uz. not only from hurt and danger in this life, according to God's good pleasure, but brought at the end to eternal salvation] but he that is froward in his ways, [i. leadeth a perverse and dissolute life both towards God and men] shall once [uz. at the last, though presently he seem to stand strongly] fall. [uz. into God's most horrible and fearful judgements: see 1. Cor. 10.12. Also Hebr. 10.31.] Vers. 19 He that tilleth his land, [i. painfully travaileth in the upholding and maintenance of the things wherewith God hath blessed him, under one kind comprehending all the rest] shall be satisfied with bread: [i. shall have abundance of all necessary and good things: see Chap. 12.11.] but he that followeth the idle [uz., in their idleness, and is idle as they are] shall be filled with poverty. [i. shall be most poor and miserable: for beggary is the end of idleness. Chap. 23.21. Also Chap. 24.34.] Vers. 20. A faithful man [i. he that dealeth uprightly and sound with men, deceiving none: which may appear, because in the Hebrew text he calleth him a man of faithfulness] shall abound in blessings: [uz. both from God and man: q.d. All men shall wish him good, and speak well of him, and he shall be blessed also of the Lord] and [I would rather turn it, but] he that maketh haste to be rich, [uz. not respecting whether it be by right or by wrong, so he have it, but dealing unfaithfully with men] shall not be innocent. [i. shall not be counted clear, nor escape punishment before God and good men: for this phrase, see Chapter 6.29. For making haste to be rich, see Chapter 20.21.] Vers. 21. To have respect of persons [uz. in judgement, as to regard a great man, and to despise a poor man] is not good: [i. it is hurtful and evil, not only to the party using it, but to the man that thereby is injured and wronged, yea to the party that hath that favour showed him, because he is flattered as though he had a good cause, when indeed he maintaineth a bad one: see chap. 24.23.] for that man [uz. that so respecteth or regardeth men's persons] will transgress [uz. God's law and man's law, by perverting judgement] for a piece of bread. [i. for a very small matter, or a thing of no importance: for this phrase, see Chap. 6.26.] Vers. 22. A man with a wicked eye [i. that hath a wicked eye: meaning thereby, a miserable, niggardly, and covetous person, as Chap. 23.6.] hasteth to riches [i., maketh haste to be rich, which how dangerous a thing it is, see before verse 20. of this Chap.] and knoweth not that poverty shall come upon him. [uz. suddenly and or ever he look for it, so doth God dispose of men's purposes and practices.] Vers. 23. He that rebuketh a man, [uz. upon just cause, and in the spirit of love and meekness] shall find more favour [uz. of him which is so rebuked] at the length, [q.d. though at the first the one seem to be displeased, & the other to get no good] then he that flattereth [uz. another man] with his tongue. [i. with his speech and words uttered with his tongue. Some read it otherwise and give another sense, but this is as good and plain in my mind, if not better.] Ver. 24. He that robbeth his father and mother [i., spoileth them of the goods and things they have] and saith [uz. either within himself, or to others] it is no transgression, [uz. against God or man] is the companion of a man that destroyeth. [uz. himself or others: q.d. he is to be reckoned with a murderer. And the holy ghost doth not only speak this, as though he would have men so to esteem of such prodigal and wasteful children, who if they could tarry the Lords leisure, should be heirs of their father's goods; but that he would also have Magistrates to punish them for it: q.d. a stubborn child that riotously consumeth his father's goods, and scorneth at the admonition of his parents, should as well be punished by death, as a man murderer: see Deut. 21.18, 19, etc.] Vers. 25. He that is of a proud heart, [uz. either against GOD or man, trusting in himself and not in the Lord] stirreth up strife: [uz. amongst others, and that to his own hurt] but he that trusteth [uz. steadfastly and unfeignedly] in the Lord, [uz. only] shall be fat. [i. shall be abounding with all manner of blessings from the Lord: see Chap. 11. verse 25. and the text according to the Hebrew set in the margin.] Ver. 26. He that trusteth in his own heart [i., in himself, or any thing belonging unto him] is a fool: [i. a wicked man, and therefore cannot choose but perish] but he that walketh in wisdom, [i. wisely: q.d. he that prudently behaveth himself, and continually hearkeneth to the counsel and precepts of wisdom, following the same, and not his own mind and fond persuasion, leaning upon himself only] shall be delivered. [uz. through God's goodness, and that from manifest and manifold evils.] Vers. 27. He that giveth [uz. liberally, willingly, and freely] unto the poor, [i. to such as are in need and distress] shall not lack: [uz. any thing that God shall see to be good and meet for him] but he that hideth his eyes, [uz. from the poor, or beholding of their misery: meaning hereby, he that wanteth compassion towards them] shall have many curses. [uz. laid upon him from God, and become himself most miserable and needy. He meaneth not that the people should curse him, as though that were allowable in them, but that God should pursue him with most grievous plagues.] Vers. 28. When the wicked rise up, [uz. to honour, and are exalted to government] men hide themselves: [uz. even for fear: q.d. there is great occasion given of fear and trembling] but when they perish, [i. when the wicked and ungodly decay or die] the righteous increase. [uz. both in number and in courage, because those that for fear kept themselves close before, do then boldly bewray themselves: see verse 12. of this Chapter.   

Do.  
Vers. 1. Teacheth what great difference there is between the testimony of a good conscience and an evil conscience. Verse 2. Teacheth us, that the sins of the people pull upon them all alterations of state: also what a good blessing it is to have a good Magistrate. Verse 3. Teacheth us, that there is no oppression to the oppression that one poor man exerciseth towards another. Verse 4. Teacheth us, to be so far off from commending the ungodly, that we must rather by all means lawful oppose and set ourselves against them. Verse 5. showeth, that God revealeth his will and all good things to them that seek him unfeignedly. Vers. 6. Teacheth us, that no good man should be despised for his poverty, nor no wicked man esteemed for his riches. Verse 7. Teacheth us, to have care and conscience to walk in the obedience of God's law: also to beware of keeping company with gluttons and drunkards, and to take heed that we bring not our parent's name into discredit and obloquy. Verse 8. Teacheth us to avoid usury and interest: also that man purposeth one thing, but that God doth according to his pleasure dispose it another way. Verse 9 Teacheth us, to beware that we offer no contempt to the word, nor any exercises thereof: also that the prayers of such as despise God's word are abominable in his sight. Verse 10. Teacheth us, what punishments shall fall upon the intisers and provokers of other men to mischief, and also what graces GOD will power upon his own servants. Vers. 11. Teacheth us, that a poor man which is wise, is better than a rich man that is foolish. Verse 12. Teacheth us, that it is a great blessing to have good governors, and that it is a great testimony of God's wrath when the Magistrates are evil. Verse 13. Teacheth us, humbly and unfeignedly to confess our sins, and not at any hand to cover them. Verse 14. Teacheth us, always to stand in awe of God's justice and judgement, and of offending his Majesty, and to take continual heed that we have not our hearts hardened through the deceitfulness of sin. Vers. 15. Setteth out the cruelty and rapine of wicked Magistrates. Verse 16. Doth the same, declaring further, that it is a goodly virtue for all, but especially for magistrates to hate covetousness. Verse 17. Teacheth us, that God will never suffer man murderers to be unpunished. Verse 18. Teacheth us holy conversation, and that we should decline from every crooked path. Verse 19 Teacheth us, to be diligent in our callings, and to avoid idleness. Vers. 20. Teacheth us faithfulness and uprightness in all our dealings, and to beware of desire to be suddenly rich. Verse 21. Teacheth judges and Magistrates not to respect any man's person in judgement. Verse 22. Doth lively paint out the mind and condition of miserable and niggardly men, showing also that none can be rich without God's especial blessing. Verse 23. Teacheth us, as on the one side plainly and charitably to reprove, so on the otherside to beware of flattery and dissimulation. Verse 24. Teacheth us, first to beware of unnaturalness towards our parents: secondly, to take heed that we do not justify our sins: and thirdly, it declareth how grievous disobedience and unnaturalness towards parents is. Verse 25. Teacheth us, to trust in nothing neither within us nor without us, but in the Lord only. Verse 26. Teacheth us, that obedience to godly wisemen, shall be a mean to deliver men from many dangers. Vers. 27. Teacheth us to be liberal towards the poor, and to beware of hard heartedness towards them. Verse 28. showeth in what a miserable case good men are when evil Magistrates are set up, and in what good case they are when it pleaseth the Lord to remove them and to take them away.    

CHAP. 29.  

Co.  
IN the 23. and 28. verses of the former Chapter he had spoken of rebukes, and of wicked Magistrates, and now as it were resuming those matters again, he showeth in the beginning of this Chapter, and namely vers. 1, 2. what an evil thing it is to harden a man's heart against rebukes, and to have an evil Magistrate and ruler: and so from these proceedeth on to other matters in the Chapter.   

Di.  
Di. 1 THis Chapter may be divided into three parts. The first reacheth from verse 1. to the end of the 9 wherein he speaketh of such as contemn admonitions, of wicked Magistrates, of whorehunters, of bribers, of flatterers, of the wicked and the godly, of scorners, and such as can endure no reproof Di. 2 howsoever uttered. The second reacheth from verse 10. to the end of the 18. wherein he speaketh of cruel men, of fools, of credulous Magistrates: of the poor and usurer, of a good King, of correction of children, of the wicked and the godly, and of the want of the word how hurtful it Di. 3 is. The third reacheth from verse 19 to the end of the Chapter, wherein he dealeth against evil servants, against hasty men, against angry persons, against proud men, against thieves and theft: and showeth what it is to trust in the Lord, and not in men: declaring, that the godly cannot abide the ungodly, nor the ungodly the godly.   

Se.  
Vers. 1. A Man [i. any man, of what calling so ever he be] that hardeneth his neck [i. that willingly submitteth not himself: it is a metaphor, taken from oxen or other beasts, that refuse the yoke which should be put upon their neck, and will not bow their neck unto it,] when he is rebuked, [uz. justly of others for his transgressions: and the Hebrew phrase as I take it importeth some what more, for he is called a man of rebukes, that is such a one as hath been sundry and several times reproved of others for his naughtiness] shall suddenly be destroyed [uz. even then when he thinketh least of it:] and cannot be cured, [uz. by any means of the afflictions that God shall lay upon him for the contempt of corrections and admonitions, which God himself and his children gave him: he meaneth, that he shall be destroyed and that there shall be no remedy nor hope of restoring.] Vers. 2. When the righteous are in authority, [uz. over others,] the people rejoice: [i. they have good cause given them to be merry and glad:] but when the wicked beareth rule, the people sigh. [uz. even for grief and sorrow of heart, or at the least they have a good cause so to do: see Chap. 11.10. also Chap. 28.12, 28.] Vers. 3. A man that loveth [uz. unfeignedly] wisdom, [i. heavenly wisdom] rejoiceth his father: [i. maketh his parents glad thereby: see Chap. 10.1. also Chap. 15.20.] but he that feedeth harlots [uz., with the goods and substance he hath: meaning hereby not only keeping company with them, but maintaining them also,] wasteth his substance. [i. consumeth all that he hath, and cometh in the end to beggary: see Chap. 5.9. also Chap. 6.26. see also Luke. 15.13.] Vers. 4. A king [i. a good king and ruler] by judgement, [i. by faithful execution of justice and judgement to every one, without partiality of persons] maintaineth [uz. in peace and prosperity,] the country: [uz. wherein God hath placed him to reign, or whereof through God's appointment he is made ruler and governor:] but a man receiving gifts, [uz. to pervert judgement: that is a magistrate which is a bribe taker] destroyeth it. [i. doth what in him lieth to pull destruction upon it, and to overthrow it.] Verse 5. A man that flattereth his neighbour, [i. speaking him fair when he should reprove him, and calling evil good in him] spreadeth a net for his steps. [i. goeth about secretly to hurt and hinder him, or else layeth wait for his life: q.d. while he flattereth him he layeth snares and grins for him to catch him in, even as the fowler doth for the bird, and laboureth to bring him into evil.] Vers. 6. In the transgression of an evil man [i. in the very sin that a wicked man committeth,] is his snare: [i. is his own snare to catch him in: q.d. the wicked need nothing to entangle them but their own sin,] but the righteous [i. such as have a care for righteousness of life,] do sing and rejoice. [uz. because they fear no snares or entanglings: q.d. the wicked man's sin, doth at the last bring with it sorrow and heaviness; but the godly do possess grace and joy.] Vers. 7. The righteous knoweth the cause of the poor: [i. doth not only in his judgement approve it, but laboureth that right also according thereto may be yielded unto him,] but the wicked regardeth not knowledge. [i. he hath no right knowledge to look into, or to defend the cause of the poor: for he that understandeth a cause, and defendeth it not as it is good, is as though he understood it not at all: yea his not regarding of it, is as much as if he neglected it utterly.] Vers. 8. Scornful men [i. men given to scoffing and scorning, specially of good things] bring a city [uz. in which they dwell] into a snare: [i. into very great danger, and be as it were the authors of the ruin thereof,] but wise men [i. such as are rightly wise indeed, for many have the show of wisdom and not the thing:] turn a way [uz. from it, and that by their wisdom,] wrath. [i. either the wrath of God, or of men conceived and ready to be practised against it.] Vers. 9 If a wise man contend [uz. by word or otherwise, meaning by this speech, reasoning with him for his amendment] with a foolish man, [i. with a wicked and ungodly man,] whether he [i. the just man] be angry [i. deal roughly, or hardly with him] or laugh, [i. deal more gently or mildly with him] there is no rest. [i. he gaineth neither ease nor profit by it, the other is so incorrigible: q.d. what way soever a wise man use to reform a fool, yet he prevaileth nothing, but the other remaineth still in his frowardness and perverseness.] Vers. 10. Bloody men [i. cruel and hard hearted men, which are given to shedding of blood,] hate [uz. deadly, and pursue even unto the death,] him that is upright: [uz. in his ways, meaning such a one as looketh narrowly to his steps either towards God or man,] but the just [i. godly and kind hearted people whom he calleth just, because of the fruits of justice and righteousness which they show forth] have care of his soul. [i. care greatly to maintain and defend his life which the ungodly would feign take away.] Vers. 11. A fool poureth out all his mind, [i. he hath nothing within him, but he will easily bewray it,] but a wise man keepeth it in, till afterward. [i. he containeth whatsoever he hath in his mind, that he may afterwards utter it in time and place most commodious and fit for it: see chap. 14.33. also chap. 15.2, 28.] Vers. 12. Of a prince that hearkeneth to lies, [i. not only heareth them but consenteth unto them,] all his servants are wicked. [for such as the king is, such commonly his officers are wont to be.] Vers. 13. The poor [uz. man] and the usurer [i. the rich, he giveth rich men this name, either because commonly usurers are rich men, or else because they attain their riches by usury] meet together, [i. are conversant and live here together in this life,] and the Lord lighteneth both their eyes. [i. giveth either of them their life and being, see john. 1.9. Acts. 17.28. or as he said before, Chap. 22.2. the Lord is the maker of them all, and not only this, but preserveth and maintaineth them in the same.] Vers. 14. A king [i. every Magistrate, but he nameth him because he is chief] that judgeth the poor in truth, [i. doth pronounce true and upright judgement for the afflicted, not pitying his cause for his need sake, nor yet wronging him therefore] his throne [i. his kingdom and government, a part put for the whole] shall be established for ever. [i. it shall continue and endure long: see Chap. 20.28. also Chap. 25.5.] Vers. 15. The rod and correction [uz. given with the same, used yet moderately and tempered according to the notoriousness of the fault] give wisdom: [i. are instruments and means to make the parties upon whom they are occupied, wise] but a child set at liberty [uz. to follow his own will, and do what he lusteth, and not being restrained there from] maketh his mother ashamed. [uz. by his dissoluteness and lewdness: meaning under shame, not only reproach before people, but also inward grief and sorrow of her own heart: see cha. 13.24. also cha. 22.15. also cha. 23.13, 14.] Vers. 16. When the wicked are increased, [uz. either in number or in authority, as being exalted to government] transgression increaseth: [uz. by that means: for the more wicked people, the more sin; and the higher a man is in authority (if he be nought) the more boldly dare he offend, & the more often also,] but the righteous shall see their fall. [i. the destruction and overthrow of the ungodly: see Psal. 91.8. also Malach. 4. almost throughout.] Vers. 17. Correct thy son, [uz. for his fault: meaning by son, children: one of one sex being put for many of both sexes,] and he will give thee rest, [i. thou shalt see pleasure and profit ensue thereupon unto thee,] and will give pleasures to thy soul. [i. he shall greatly delight thee both inwardly and outwardly, so that thy whole man shall take delight and pleasure in him: see cha. 13.24. also vers. 15. of this Chapter.] Vers. 18. Where there is no vision, [i. where there is no sound and sincere preaching of God's doctrine out of the law and prophets: now as the doctrine is here called a vision, and so likewise Isaiah. 1.1. so the prophets and messengers thereof are called seers 1. Samuel. 9.9. for vision, see also Samuel. 3.2.] the people decay: [i. it cannot be avoided but that they must come to ruin both of body and soul,] but he that keepeth [i. striveth unfeignedly to keep] the law [uz. of God] is blessed. [uz. from the Lord: meaning also that he shall be blessed; for the Scripture useth to speak of things to come, as if they were present or done already by reason of the certainty of them.] Vers. 19 A servant [i. a stubborn and rebellious servant,] will not be chastised [i. corrected and amended] with words; [uz. only but men must now and then use strokes, as the faults shall deserve,] though he understand, [i. though he know what you mean by your words] yet he will not answer. [uz. according to that you speak and propound unto him: this is a reason why stripes must be joined with words: q.d. bare reproof of words mendeth not a servant, which is deaf to good exhortation or reproof.] Vers. 20. Seest thou a man hasty in his matters, [i one that is headlongly carried without advise to take in hand every thing,] there is more hope of a fool [uz. that thou shalt reclaim him,] then of him. [uz. that is so hasty in doing his things: see Chap. 26.12.] Vers. 21. He that delicately bringeth up his servant [uz. both in meat, drink, apparel, etc.] from youth, [i. from his first beginning even a long season after] at length he will be even as his son, [i. he will at the length through that delicacy, take state upon him, and be as it were a son and a Lord to the rest. One readeth it thus,] at length he shall be void of children. [i. that delicate servant shall go about, either to displace his master's children, or to slay them, as jeroboam, and other of the kings of Israel did.] Vers. 22. An angry man [i. a man given to anger] stirreth up strife, [uz. both to himself and others by the means of his strife: see Proverb. 15.18.] and a furious man [i. he that giveth his fury and rage the rains] aboundeth in transgression. [i. is not only prone to many evils, but committeth sundry sins.] Vers. 23. The pride of a man [uz. either in his heart, or expressed by word, deed, countenance, gesture, apparel, or such like] shall bring him low: [i. shall be a mean to debase him: see Chapter 15.33. Chap. 18.12.] but the humble in spirit [i. such as are of a lowly mind] shall enjoy glory. [uz. both before God and man: see job. 22.29. also Luke. 14.11.] Vers. 24. He that is partner with a thief [uz. any manner of way either by counsel or consent, or in the act of the every, or in receiving of stolen goods,] hateth his own soul: [i. doth after a sort lay violent hands upon himself and his own life: for not only they that do evil, but such as favour them that do it, are guilty Rom. 1.31.] he heareth cursing, [uz. either against God or man,] and declareth it not. [uz. abroad and therefore consenteth to sin: see Leuit. 5.1. This latter part may be taken as a reason of the former.] Vers. 25. The fear of man [i. that fear that a man hath in himself, as while he doth not wholly commit himself to God and depend of him, being persuaded of his good will towards him] bringeth a snare: [i. great danger to him that is seized therewith: for snare: see vers. 8. of this Chap.] but he that trusteth [uz. continually and assuredly [in the Lord [uz. only] shall be exalted. [uz. into such an high place as he shall not need to fear.] Vers. 26. Many [uz. men] do seek [vz by all means possible] the face of the ruler: [i. his favour and to obtain his good will, and that they may obtain right at his hands, they do humbly entreat him: see chap. 19.6.] but every man's judgement [i. the judgement of every man's cause] cometh from the Lord: [uz. who useth man as his instrument to pronounce the same: q d. men may well go to Magistrates and judges, but yet they should first go to GOD, in whose hand the king's heart is, Chap. 21.1.] Vers. 27. A wicked man is an abomination to the just, [i. a good man loatheth and cannot abide a wicked man; not because he is a man, but because he is wicked,] and he that is upright in his way [i. leadeth an upright, godly, and holy life,] is abomination to the wicked. [i. the wicked and ungodly cannot abide such a man: see vers. 10. of this Chap.   

Do.  
Vers. 1. Teacheth us, readily and willingly to yield to good counsel, for fear of destruction. Vers. 2. Teacheth us, what a great blessing it is to have good magistrates, and what a misery it is to have wicked ones. Vers. 3. Teacheth us, that whoredom bringeth with it beggary and poverty, Vers. 4. Teacheth us, that justice is the prop of kingdoms, and bribery the ruin thereof. Vers. 5. Teacheth us, to avoid flattery, and showeth the danger thereof, to him that is flattered. Vers. 6. Teacheth us, that a wicked man's sins, are cords strong enough to tie him, so that he shall not stir. Verse 7. Teacheth us, to look into, and to defend the just cause of the poor. Verse 8. Setteth out the discommodities of scorning, and the commodities which ensue of holy wisdom. Vers. 9 Teacheth us, that there is no way to reclaim a man, that is frozen in the dregs of his own sin. Verse 10. Teacheth us, that the ungodly cannot abide the good, but the godly for all that, yea the rather for that, should make much of, foster, and defend one another. Verse 11. Doth teach us, not only not to blab out our own secrets, but to reserve the uttering of them to a most convenient time and place. Vers. 12. Teacheth us, that wicked men and Magistrates have many times wicked servants and officers. Verse 13. Teacheth us, that all the being, that all men either good or bad have, they have it from the Lord. Verse 14. Teacheth us, that execution of justice is a notable mean to make a kingdom sure. Verse 15. showeth what difference there is between a reasonable correction and letting children and servants run as they list. Verse 16. showeth, that the ungodly may flourish for a time, but they shall come down at the last. Verse 17. Teacheth parents moderately to correct their sons and servants. Verse 18. Declareth, in what a miserable case those people are that have not the word preached amongst them. Verse 19 Teacheth men to correct froward servants, not with words only, but with stripes also. Verse 20. showeth, that it is easier to reclaim a fool, than a man given over to hastiness and unadvisedness in his affairs. Verse 21. Teacheth us, to beware that we bring not up our servants over daintily. Vers. 22. Teacheth us to avoid anger and fury. Verse 23. Teacheth us, to shun pride, and to embrace humility. Verse 24. Teacheth us, to beware of all consenting to any manner of evil whatsoever it be. Verse 25. Teacheth us, that such as trust steadfastly in the Lord shall never be confounded. Verse 26. Teacheth us, to go to God in our just causes before we go to the Magistrate, and afterwards to go to him for justice, and then no doubt we shall speed better. Verse 27. Teacheth us, that the wicked cannot abide the godly, and that the godly on the other side should loathe them in their wickedness.    

CHAP. 30.  

Co.  
THis Chapter cannot well be connexed to the former otherwise than thus, that the holy Ghost proceedeth in delivering other holy and wholesome instructions concerning faith and manners, but yet by the ministery and mean of another than Solomon, as may appear by the title and inscription of this Chapter.   

Di.  
I Would divide this Chapter into four parts. In the first he showeth how Di. 1 blind we are in the comprehension of GOD and his matters, how pure and perfect God's word is, and putteth down a prayer, desiring to be delivered from vanity, lying, poverty, abundance of wealth pride & despair: from verse 1. to the end of the 9 In the second, he dealeth against unjust accusers, Di. 2 disobedient children, hypocrites, proud persons, cruel and outrageous men, covetous men, and contemners of parents: and this reacheth from verse 10. to the end of the 17. In the third, he entreateth of things beyond Di. 3 his reach, of the trade or order of an adulteress, and of certain things that breed great disorder and confusion in the earth: also of some creatures which in their kind do instruct men, and this reacheth from verse 18. to Di. 4 the end of the 28. In the fourth, he speaketh of the lion, of a grayhound, of a goat, and of the majesty of a King, teaching men to beware of pride, and wrath: from verse 29. to the end of the Chapter.   

Se.  
I Would make but one verse of the title of this Chapter & the first verse itself, & read them both together thus.] Vers. 1. The words of Agur [uz. which he spoke, are these that follow. Some would have this Agur to be Solomon, but I see no likelihood of it: and me thinketh the petition which is made verse 7. of this Chap. should plainly prove it, because Solomon was a King, and had great store of riches, and a promise given unto him thereof: see 1. Kings 3.13. I rather think some other good man, whose name is not expressed save here, was the writer, and that these were joined to salomon's proverbs, both for the likeness of the argument, and the brevity or shortness of the sentences] the son of laketh. [He expresseth also his father's name: of which name we read in no place of the scripture but in this only, the holy Ghost teacheth us thereby, not curiously to search into these things, seeing it hath not pleased him to reveal more concerning them.] The prophecy [i. the good and holy speech; for prophecy is taken here for a speech concerning good and holy matters] which the man [uz. Agur himself] spoke [uz. plainly and pithily also as followeth] to Ithiel, even to Ithiel, and vocal. [i. to these & these men who were (as it is well noted) either his scholars or his friends, who also he did instruct in good and necessary matters. I know some both read it otherwise, and from the interpretation of the names give another fence, applying it to Christ the Messiah; but with the good leave of so good men, I hope I may upon some good reason dissent from them in it: for though the sense may be good, and the doctrine gathered upon it, yet I would not so allegorise upon the scripture, specially when we have other plain places even in the old Testament, that are plain prophecies indeed of our Saviour Christ: and therefore I take Ithiel and vocal to be men's names, for whose causes he propounded these points following.] Vers. 2. Surely I am more foolish than any man, [It may be, and I do not much dissent from some of the Rabbins in this, that Ithiel and Vcal demanded his judgement concerning hard matters: and that he beginning to speak of them, setteth out his own unméetnes: q.d. you think thus and thus of me, but I surely may rather say unto you, why ask you these things of me that am so unskilful myself, as no man more, and so he extenuateth or debaseth his judgement, beginning even in his speech to them with that] and have not the understanding of a man in me. [i. have not so much understanding in me as a mean man: for he useth the word Adam here, which in the Hebrew tongue signifieth for the most part one of the common sort of people, as the word Isph doth a noble and excellent parsonage.] Vers. 3. For I have not learned wisdom, [a reason of his debasing of himself: q.d. so far of is it that I can well speak of these things, that I have not yet attained wisdom or knowledge] nor attained to the knowledge of holy things. [uz. such as God and his word are, of which he speaketh in the next verses: some read of the saints: meaning thereby Angels, and such faithful ones as are already gathered to God in heaven, but the other is more plain: q.d. I am not instructed with the knowledge of divine things, that I should be able to declare such hard points as these are.] Vers. 4. Who [uz. amongst men] hath ascended up to heaven, [uz. that he should fetch from thence the knowledge of God] & descend? [uz. from thence, that he might tell us what things he hath seen and learned there: see Deutero. 30.12, etc. It is true that Paul and others have been rapt up thither, but yet not of themselves, but by God; and withal they have seen things that it was not lawful for man to speak: see 2. Cor. 12.2, 3, 4.] who hath gathered the wind in his fist? [i. who doth hold the wind in his hand that it bloweth not, and letteth it lose when he will to blow. This only can God above do, and not any man: see Isaiah 40.12.] who hath bound the waters in a garment? [i. as it were in a garment: q.d. is it not God only that keepeth the waters in the clouds as it were in a garment, and afterward when he seethe it good, dissolveth them into rain that falleth upon the earth? see Psalm 104.3. Some understand by the waters here, the waters which are above the firmament, and are upholden by the wonderful power and providence of almighty God, of which you may read Genesis 1.6, 7. and in other places: but I think it better to understand them of the waters in the air and firmament, which is often in scripture called heaven] who hath established all the ends of the world? [q.d. by whose means is it that the earth and all the wastes thereof remain so firm and stable as they are, is it not by the only power of the almighty?] what is his name, [q.d. canst thou name a man that can perform these things] and what is his sons name, [he speaketh this according to the custom of the jews, who used to make men known by their kindred, as Isaiah the son of Amos, Michaiah the son of Imlah, and such like: q.d. that he may be the more known and famous, tell what is his kindred or stock, and what is his sons name] if thou canst tell? [q d. if thou canst name any let us hear. I am not ignorant that many good writers apply ●his to God the Father, and to his son Christ; but the former is the more plain and simple sense. His meaning is, that none can do or tell these things but God only, and therefore he is most meet to deal in those hard matters and speeches concerning the same. And thus having laid down, as it were by the way of extenuation, his own insufficiency, he entereth in his measure to discourse of the points, and first he treateth of the word of God.] Vers. 5. Every word of God [i. both the whole word of GOD generally, and every part and particle of the same] is pure: [i. true, just, holy, and free from all corruption whatsoever: see Psalm 12.6. Psalm 18.30. Psalm 19.8.] he [i. God himself] is a shield [uz. of defence and protection against the rage and assaults of their enemies: see Psalm 18.2.] to those [i. to all those, both generally and particularly] that trust [uz. steadfastly and unfeignedly] in him. [uz. only: see Chap. 29.25.] Vers. 6. Put nothing [uz. of thine own invention and devise] unto his words, [i. unto the word that he hath delivered unto thee: and he speaketh nothing here of taking away, because men be more prone to add, under the show of interpretation and fence, than to take away: see Deutero. 4.2. Also Deutero. 12.32. revelat. 22.18, etc.] least he reprove thee, [uz. for thy sauciness and malapertness: understanding also by reproving, correcting and punishing] and thou be found [uz. by that means] a liar. [for lying is committed not only by speaking less than the truth, but also by speaking more. So he showeth that there is a double sin committed by adding to the word: the one is the sin of pride and presumption, the other is the sin of lying.] Vers. 7. Two things [uz. particularly and by name: as may appear verse 8.] have I required of thee [uz.: earnestly and oftentimes, yea I require and crave them still: for the phrase see Psal. 27.4.] deny them me not [i. graciously grant me the same] before I die. [He meaneth that he would have and enjoy the same so long as he should live here: for after the course of this life were once finished, they would stand him in no stead.] Vers. 8. Remove [uz. of thy goodness] far from me [uz. yea so far that it may never take hold of me] vanity [i. all vain delights, as Psal. 119.37.] and lies: [i. all unjust and unfaithful dealing: understanding also by one, all manner of transgressing: q.d. pardon all my former sins, and give me grace daily more and more to prevail against the seed of all corruption in me] give me not poverty, nor riches: [i. not too much of either: he showeth the reason in the next verse: and we must note, that though the condition be not here expressed, yet he meaneth according to Gods will, and so far forth as he should see it good for his glory] feed me [uz. of thy gracious goodness and liberality: see Psalm 104.27, 28.] with food convenient for me, [I take it to be the same in other words that our Saviour Christ teacheth us to pray, Matth. 6.11. meaning as much or as little, as God shall think meet to maintain this life.] Vers. 9 Least [uz. if thou give me abundance of riches,] I be full [uz. of all plenty and abundance,] and deny thee, [uz. to bear sway over me, and forget thee; for fullness worketh many time's pride, security, and forgetfulness: see Deutero. 8.10.12.14. also Deutero. 31.15. Ezech. 6.49.] and say [uz. either within myself, or openly unto others] who is the Lord? [uz. that I need to care for him, see Exod. 5.2.] or least I be poor. [that is a reason why he would not be pinched with poverty,] and steal [uz. for the satisfying of my need: see Chap. 6.30, 31.] and take the name of my God in vain: [either by false swearing as the poor people do to get somewhat, or else by my theveerie and lose life slander that glorious name and profession after which I am called: mark that both riches and poverty are from the lord] Vers. 10. Accuse not [uz. falsely, or without good and great cause] a servant to his Master, [i. any to his superior; for by a servant he understandeth all in subjection to others: he meaneth by this, that he would have men to have peace and friendship with all, yea even with the meanest, and to foster concord amongst all sorts] least he curse thee [i. least by his prayer unto God he pull a curse from him upon thee, who is the defender and revenger of the poor: see Exod. 22.23.] when thou hast offended. [uz. against him, accusing him falsely, and without any just cause.] Vers. 11. There is a generation [i. a sort and kind of people] that curseth their father, [i. both wisheth and speaketh all manner of evil against him,] and doth not bless their mother. [i. doth not wish well unto her, meaning thereby cursing of her: for the punishment of such children, read Exod. 21.17. And this kind of Hebrew speech where one and the self same thing is repeated by the contrary with a denial, is usual in Scripture: see Deuteron. 33.6. and other places: his meaning is: q.d. such children, as provoke, contemn, and despise their parents, and utter slanderous and cursed speeches against them are a vile kind of people, and show themselves to be rebellions persons.] Vers. 12. There is a generation [see before vers. 11.] that are pure in their own conceit [i., think themselves holy, just, etc.] and yet [uz. for all their own imagination and outward show to others] are not washed [uz. by the water of the word and spirit; he meaneth that they are not made clean: for washing, see Psal. 51.2, 7.] from that filthiness. [uz. from that filthiness of sin which they have both in body and in spirit: see 2. Cor. 7.1. In the other verse he spoke against perverse & stubborn people: and here he dealeth against hypocrites (a perilous kind of people) who outwardly making show of holiness of life, are notwithstanding in their mind most impure, and many times even by deeds declare the same, though that they think by an outward vizard of holiness to cover their filthiness.] Vers. 13. There is a generation [see verse 11. of this Chap.] whose eyes are haughty, [i. who do declare the pride of their heart by their very looks] and their eye lids are lifted up. [uz. on high far above others: he putteth the sign of pride for pride, because even in the eyes and countenance there is a manifestation of pride, as chap. 6.17. or else for proud persons themselves using the same; against whom he here dealeth.] Ver. 14. There is a generation whose teeth are as sword [i., very sharp and keen] and there chaws as knives, [uz. ready and prepared to cut,] to eat up [i. utterly to destroy and devour] the afflicted [i. the poor and needy] out of the earth, [i. from dwelling in the same] and the poor from among men. [uz. that they alone might dwell upon the earth: Isaiah 5.8. And here he speaketh against tyrannous men and oppressors of the poor.] Vers. 15. The horseleech [The creature here named is well known] hath two daughters [in her tongue, whereby first she pricketh and pierceth the skin, and afterwards sucketh the blood: see Plin. lib. 32. cap. 10.] which cry [uz. in their manner] give, give [uz. unto us: meaning by the doubling of the word, that they are seldom or never satisfied. And under this speech he setteth out the insatiable desire of such as oppress the poor: q.d. as the horseleech is never satisfied but when she is filled, at which time she falleth of; & yet afterwards if she take hold either of the same place or some other, she will suck more blood: so these oppressors are not content once to have spoiled men, but come again, and never leave till they have deprived them of all their riches and substance.] There be three things that will not be satisfied: yea four that say not, it is enough; [these words and the meaning thereof are plain, what the things are he rehearseth particularly in the next verse.] Vers. 16. The grave, [for that is never satisfied with bodies, but doth devour all things put therein, how many or how great soever they be: see Chapter 1.12.] and the barren womb, [I do not only refer this as some do unto barren women, but to incontinent women also whose lust is never satisfied] the earth that cannot be satisfied with water, [but drinketh in all water powered upon it, yea that great store of rain that falleth from heaven, and is always ready (as it were) to receive more] and the fire that saith not, it is enough: [for how much wood or other matter soever is laid upon it it burneth and consumeth the same. I suppose that all these similitudes tend to express the insatiable desire of the covetous men & oppressors, that as these are never satisfied, so the wicked men have never enough.] Vers. 17. The eye [i. the person himself, a part put for the whole: and he speaketh of the eye, both because it is a very excellent part of man's body, and also because in it many times is contempt and scorning most bewrayed] that mocketh his father, [uz. for any cause,] and despiseth the instruction of his mother: [i. the good counsel that she shall give him,] let the Ravens of the valley pick it out, [he maketh mention of those Ravens; that abide commonly in valleys and by rivers that run in valleys, because they are thought of some to be more fierce and cruel upon their prays: and that which is read here by the way of a wish (as it were) some read it by the way of a prophecy, thus; they shall pick it out: but the sense cometh all to one: meaning that he should be destroyed,] and the young eagle's [uz. who are more busy, and better able with there beaks and talents to devour their prey,] eat it. [uz. up, and utterly spoil it, so that there be no memory or remembrance of him nor his name.] Vers. 18. There are three things hidden from me, [i. they are more high than I can attain unto, and exceed my capacity far,] yea four [uz. things there are: all which four he reckoneth up in the next verse] that I know not; [uz. how to yield a certain and sound natural reason of them.] Ver. 19 The way of an Eagle in the air [i., flying in the air: for she leaveth no notes or paths (as it were) of her flights: & though this be common to all other birds, yet he nameth specially the Eagle, both because she is the chiefest of birds or fowl, and also flieth most high, and very swift with all,] the way of a Serpent upon a stone, [uz. or sharp and steep rock: that a Serpent, as an Adder, or snake should crawl upon the earth being flat and even, is no great matter: but how she should go up into craggy and steep mountains, is very wonderful] the way of a ship in the midst of the sea, [this is strange also: for though it be true, that when the ship goeth (specially in a calm) there is some path of it left; yet after that the waters have come together again it cannot be seen: see job. 9.26.] and the way of a man, [i. the order, course, dealing, or knowledge of a young man: he speaketh of an unclean and dishonest thing in clean and honest terms,] with a maid. [i. with one that would so be taken, and so will shamelessly affirm herself to be, when it is neither so nor so: as may appear by that which followeth in the next verse.] Vers. 20. Such is the way also of an adulterous woman, [i. so close and unknown: f●● to that end had he alleged these four strange things rehearsed before by certain similitudes (declaring as it were) the close subtle and impudent dealing of harlots,] she eateth, and wipeth her mouth; [i. when she hath committed wickedness, she maketh a goodly show as though she were honest: in good terms expressing evil matters teaching us thereby to avoid filthy talk,] and saith; [uz. impudently and shamelessly,] I have not committed iniquity. [and yet her own heart and knowledge can tell her the contrary: all this tendeth in my mind, to set out the closeness and shamelessness of strumpets, whose wicked facts can hardly be known: q.d. when they have committed whoredom they will deal as some do, who when they have devoured somewhat which they should not, they will wipe their mouths, as though they had not done it: so in the shamelessness of their face they will deny the fact of evil, and behave themselves towards their husbands as though they had not deceived them, because no note or mark of their filthiness appeareth whereby it may be known.] Vers. 21. For three things [uz. amongst men,] the earth is moved, [i. either the inhabitants of the earth themselves have good occasion to tremble and shake: or else, by Hyperbole to expound it thus; that it were reason when three things following are done upon the earth, the earth itself should as it were tremble for horror and fear:] yea for four [uz. things, which he reckoneth up afterwards, vers. 22.23.] it cannot sustain itself [uz.. in any good strength and order: he meaneth nothing else hereby, but that the things themselves are intolerable amongst men.] Vers. 22. For a servant when he reigneth, [i. when any unmeet for high callings are advanced to the same: for they know not how to use authority, but abuse it, both to their own h●●rt, and oppression of others,] and a fool [i. a wicked man] when he is filled with meat, [i. when he hath all abundance and plenty of every good thing: for both he abuseth the things in excess, and being puffed up through pride becometh hateful to all.] Verse. 23. For the hateful woman [i. 〈◊〉 her that is given to hatred of others: which affection of hate in hi● 〈◊〉 [●●●quiet the husband to whom she is married, and the whole household. One readeth] for the hated woman [i. for her that is hated of her husband for her evil manners and conditions, and for the same is put away: see Deutero. 24.1. see also Deut 21.15.] when she is married [uz. to another man, which cannot choose but be intolerable and grievous to her first husband, besides that, it is the plain committing of adultery as Christ showeth. Matth. 19.9. which should cause the land to tremble because it defileth the same as jerem. 3.1. and this latter do I allow of,] and for a handmaid [i. for one that hath been a servant before] that is heir to her mistress, [i. is married to her master, and so possesseth all that her mistress had before: the reason is, because that having gotten a better state, she will swell and wax proud, and hardly bear any equal, by reason of the height of her mind.] Vers. 24. These [uz. things following] be four small things in the earth, [i. be four of the smallest creatures in the earth,] yet they are wise [uz. in their kind] and full of wisdom; [yea so full, that men many times are sent to them to learn of them.] Vers. 25. The pismires, a people not strong [i.; a very weak sort of creatures: and he resembleth them to people, because of their multitudes] yet prepare they [uz. very wisely] their meat [i. their food and sustenance which shall nourish them] in summer, [i. in summer season: he meaneth that these little things while they can and the season is convenient, labour to get against an unseasonable and hard time that which may keep them: see Chap. 6.6, etc.] Vers. 26. The coneyes [One readeth the mice of the mountains; whereunto also I do consent, because coneyes are seldom to be found in the mountains or the rocks, as it is said hereafter in this verse: and also because Jerome writing to Sunia and Fretella, affirmeth that Syria (that is the land of judah and the countries thereabout) was full of such mice,] a people not mighty: [i. a company or troup not able for all their company to perform any great thing:] yet make they their houses [i. places for them to dwell in] in the rock. [by their continual labour: q.d. through labour and continuance in it they overcome most hard things.] Vers. 27. The grasshopper [i. the multitude of grasshoppers: one for many,] hath no king [i. no principal or chief ruler of them, as the bees have (as some affirm)] yet go they forth [uz. to destroy and eat up the fruit of the earth,] all by bands, [i. not only in good order, but as it were all consenting to one thing; even as though they had but ●he captain that did leave the whole band.] Vers. 28. The spider taketh hold with her hands, [uz. of the th●ed or web which she hath spun: he saith with her hands, not that they are hands indeed, but because they are set some of one side, and some of another as men's hands are, and because they do the office of hands; that is apprehend and lay hold of things, otherwise in proper speech indeed they are fee●●] and is in kings palaces: [labouring busily about his ●ebbe: of the Spider's nature and diligence, see Plini. lib. 11. cap. 24.] Vers. 29. There be three things [uz. amongst other creatures] that order well their going, [i. that go very stately and comely,] yea four things [uz. which follow hereafter] are comely in going, [uz. about any thing they do.] Vers. 30. A lion which is strong [i. most strong] among beasts, [uz. of the field or forest] and turneth not [uz. back again out of his way or pace] at the sight of any: [uz. either man or beast.] Vers. 31. A lusty grayhound, [i. a swift and very nimble dog for a race or hunting. I allow rather his reading, who turneth it] a horse girded in the loins, [i. not only well trussed, but apt and prepared for a race: the metaphor being taken from the people of the East and their custom, who when they went cheerfully about any thing, would truss up their garments about their loins: and I rather yield unto this, not only because there is no great state or comeliness in a grayhound, but also for that which is written concerning the horse: job. 39.22, 23, etc. And I think the nature of the word will also somewhat help it:] a goat, [uz. going stately, and with great cheerfulness before the rest of the flock] and a King, [i. a Magistrate or ruler] against whom there is rising up. [uz. either by his home enemies, or by his foreign foes. He meaneth a mighty and strong Prince whom none dare resist, neither dare any offer himself to stand against him.] Vers. 32. If thou hast been foolish [i. if thou have declared thyself to be unwise] in lifting thyself up, [uz. above others: q.d. If thou hast bewrayed pride, or hast been proud, beware thou do so no more: and I refer it not only to pride, but to anger and contention the inseparable companion of pride; and that so it must be understood the verse following showeth] and if thou hast thought wickedly, [uz. against another man or men] lay thine hand upon thy mouth. [i. do not abstain only from speaking of it, as job. 29.9. but continue not in those evil imaginations, much less in the performance of that evil.] Vers. 33. When one churneth milk, [uz. a good while together] he bringeth forth butter: [uz. at the last] and he that wringeth his nose, [i. bloweth it often and rubbeth it very hard] causeth [uz. at the length] blood to come out: [uz. of his nose] so he that forceth wrath, [i. provoketh other men to wrath by his lewd speeches] bringeth forth strife. [uz. between himself and others: q.d. as churning bringeth forth butter, and the rubbing and wiping of the nose blood, which may be hurtful to him that useth it: so he that is stirred up to wrath in himself, or provoketh other men thereto, stirreth up contention and strife: therefore men must take heed that they be not stirred up to wrath in themselves, neither provoke others thereto, for thereupon riseth contention, which is the cause of many and great mischiefs.   

Do.  
Vers. 1. Teacheth us, to have care of other men, and to instruct them what we can. Verse 2. Teacheth us, to think lowly and humbly of ourselves. Verse 3, 4. Teach us, that no man, as man, is able to discourse of such high and great secrets, as God hath revealed in his word. Verse 5. Teacheth us, the excellency of God's word: also how good the Lord is to those that trust in him. Vers. 6. Teacheth us, the perfection of God's word, and instructeth us to bridle our own presumption that would many times add thereto. Verse 7. Teacheth us, that earnest prayer to God is the mean to obtain from him such things as we need. Verse 8. Teacheth us, to hate vanity and lies: also to pray for contentedness in whatsoever state GOD shall place us. Verse 9 Teacheth us, that riches commonly breed pride; and poverty distrust in God and thievery, unless men be marvelously assisted with grace from him. Verse 10. Teacheth us, to beware of all false accusations. Vers. 11. Teacheth us, to beware how we practise frowardness and unnaturalness towards our parents. Verse 12. Teacheth us, to take heed of hypocrisy, and that we think not ourselves holy, when indeed we are filthy. Verse 13. Teacheth us, to beware of pride, and of all outward shows appertaining thereto. Verse 14. Teacheth us, to shun violence and oppression of others. Vers. 15, 16. Teach us, to beware of covetousness and an insatiable desire of riches. Verse 17. Declareth, what punishment shall fall upon contemptuous and disobedient children. Verse 18, 19, 20. Teach and set out, not only the unsearchablenes of a harlot's heart, but the hypocrisy that is in her, yea even then when she hath committed filthiness. Verse 21. Teacheth us, that confusion and disorders should make men, yea and the earth itself to tremble and shake. Verse 22. showeth us, that government is not meet for a man of mean condition, and that abundance and riches cannot agree with a fool. Verse 23. Teacheth us, that it is a great confusion for a man to marry another man's wife, that without just cause is divorced from her: also that it is an unseemly thing for a master to marry his maidservant. Verse 24. Teacheth us, that we may many times learn good instructions even from the least of God's creatures. Verse 25. Teacheth us, in the Pismire to learn in time convenient to provide for us, and those that depend upon us. Verse 26. In the examples of the mice of the mountains, to be laborious and diligent in those things that concern our own good. Vers. 27. Teacheth us, by the grasshopper to learn to join together in order and unity, though we had none to conduct and lead us. Verse 28. Teacheth us, that we should not inshame lean off our work for any man's presence, no more than the spider doth hers in the King's palace. Vers. 29. Teacheth us, that we may even in the creatures many times behold excellent qualities, that God the creator hath put into them. Verse 30. showeth, that in the lion there is great courage. Verse 31. Teacheth us, that there is great liveliness and swiftness in a horse: and that there is also great majesty in a good Prince. Verse 32. Teacheth us to beware of pride, and also to take heed that we conceive no evil in our thoughts, or if we do, to repress it there, and not to let it break forth either in words or deeds. Verse 33. Teacheth us, rather to beat down wrath and contention in ourselves and others, than to foster it ourselves or others.    

CHAP. 31.  

Co.  
THe holy Ghost in the other Chapter had interposed certain notable and godly speeches of one Agur the son of Iaketh, between some sentences of salomon's before going and those now following; which being dispatched, he returneth again in this Chapter, and putteth down certain grave speeches that Solomon speaketh, as it were from his mother's mouth.   

Di.  
THis whole Chapter being an exhortation of salomon's mother made to him, may be divided into two parts. In the first, with wonderful mother Di. 1 like affections she instructeth him to beware of whoredom and drunkenness, and teacheth him how to behave himself in the public government of his kingdom, from verse 1. to the end of the 9 In the second, she Di. 2 doth excellently paint out (and Solomon as from her mouth delivereth the same) the virtues and qualities of good women, which in sum are these; she loveth and obeyeth her husband, flieth sloth, is liberal towards her household, is an example of diligence, labour, godliness, looketh into the ways of her people, taketh care of her children, and greatly feareth the Lord, from verse 10. to the end of the Chapter.   

Se.  
Vers. 1. THe words of King Lemuel: [i. which he himself spoke, having before received them as instructions from his mother: no doubt but this Lemuel was Solomon, because he is named a king] the prophecy [i. an excellent doctrine, which also for the notablenes thereof might be esteemed as a prophecy: see Chap. 30.1.] which his mother [uz. Bathsheba, 2. Samuel 12.24.] taught him. [uz. being certainly persuaded that God had ordained him to be king, as appeareth 1. King. 1.13. What time she taught him, as whether it was before he was king or after, it is uncertain: and yet I suppose rather before than after, because than he was endued with most singular wisdom: see for this purpose Chapter 4.3, 4.] Vers. 2. What my son! [uz. I say unto thee: she beginneth as it were with a doubt, which doth notably express not only her motherly affection, but also most evidently declareth the gravity and weight of the speech following] what the son of my womb! [i. my natural son, and most tender and dear unto me: see Isaiah 49.15.] and what O the son of my desires! [i. whom I have not only greatly desired, but for whose cause also I have made and performed many vows unto the Lord (for so much the word importeth) as mothers were wont to do for their children, specially for their males or sons: see 1. Samuel 1.11.] Vers. 3. Give not thy strength unto women, [i. to strange women or harlots: by strength she understandeth not only his substance, but also the very powers and strength of his body and mind: see before Chap. 5.9, 10.] nor thy ways, [i. make not thy endeavours, purposes, and actions known to such] which is to destroy Kings, [q.d. that will do nothing else but bring destruction upon Kings and Kingdoms: see Deut. 17.17.] Vers. 4. It is not for Kings, O Lemuel, [i. it doth not belong unto them] to drink wine, [uz. excessively, or immoderately] nor for Princes [uz. it doth not belong unto them neither: by Princes, he meaneth such as pronounce sentence of law to others] strong drink, [i. to drink strong drink excessively or immoderately. Wine and strong drink soberly used are not here forbidden, but drunkenness: for Kings and Magistrates are to use the one soberly, and carefully to fly the other, because the whole people is committed to their charge, lest also being overcome with wine, they should forget their office and duty, as followeth in the next sentence.] Vers. 5. Lest he [a reason of that which goeth before: and mark how suddenly he changeth the number from the plural to the singular] drink [uz. overmuch] and forget [uz. by that means] the decree, [i. not only the law and ordinance of God, but also the certain and appointed order of law and equity] and change [i. turn upside down and pervert, as where he should help and secure to hurt and hinder] the judgement [i. the right sentence and judgement] of all the children of affliction. [i. of all those that are greatly afflicted: meaning least being overcome with drink, he should pronounce a wrong sentence against them. And he maketh special mention of these, rather than of the rich because they are more subject to injury and oppression, and for the most part are usually neglected and contemned.] Vers. 6. Give ye strong drink unto him [q.d. I will show you to whom abundance of wine and strong drink appertaineth] that is ready to perish, [uz. through the manifold afflictions, both inward and outward that lie upon him. Some interpret it to such as are condemned to death, and ready to be executed for their faults: but I rather understand it of those that are afflicted, either inwardly or outwardly, by reason of some great calamity] and wine [i. give wine] unto them [i. unto such: a sudden change of the number: he said before, him: now he saith them] that have grief of heart. [i. are sad and heavy at their heart, which also they testify by heaviness of countenance.] Vers. 7. Let him drink [uz. either of wine or strong drink] that he may forget [uz. thereby] his poverty, [i. the poverty and want that lieth upon him, and under one kind he comprehendeth all his calamities or evils: and this showeth that it cannot well be referred to them that by law are appointed to die, but to such as are otherwise afflicted] and remember his misery [i. the misery that he is in] no more. [uz. for a long while, for wine or strong drink dispatcheth men's cares, and casteth all careful burdens for the time out of their minds.] Vers. 8. Open thy mouth [i. speak boldly and plainly] for the dumb, [i. for such as cannot defend themselves, either for fear of their mighty adversaries, or else dare not do it, or have no skill to lay open their own causes: q.d. defend them boldly, and that in public judgement, which are not able or meet to defend and declare their own cause and right, whether they be dumb, deaf, blind, or any other manner of way distressed: for under one he comprehendeth all; yea the rather for their wants should the Magistrate succour them] in the cause [q. d yea open thy mouth in the just cause and defence] of all the children of destruction: [i. of all such as are in great misery, and in the present danger of their lives as it were: see Psalm. 79.11.] Verse 9 Open thy mouth, [this is expounded before, ver. 8. and yet he repeateth it not again without cause, thereby declaring how hardly men are brought to the performance of their duties] judge righteously, [uz. to every man, not respecting the person of any] and judge [uz. uprightly and sound,] the afflicted and the poor. [i. such as are in misery and want many things, or rather have nothing of their own: for somuch one of the Hebrew words here signifieth.] Vers. 10. Who shall find [uz. by any thing that he himself can do] a virtuous woman? [i. a good and holy woman endued with blessed virtues: he speaketh thus in the way of a question, not only because good women are hard to be found for the scarcity of them, as Eccles. 7.30. but also because such women are Gods rare and singular gifts: see Chap. 18.22. also chap. 19.14.] for her price is far above the pearls [q.d.. she is not only as rare as most precious stones: but being once obtained a man cannot set too great a price or value of her. And I take this part of the Chapter to depend upon the former thus, that Solomon after he had recited his mother's rules and doctrines delivered unto him, doth by occasion thereof annex thereto the praise of a godly and painful matron, beginning every verse with the several letters of the Alphabet as Psalm. 119. doth, also Psalm. 145. and some of the Chapters of jeremiahs' lamentations.] Vers. 11. The heart of her husband trusteth in her: [uz. not only for her chastity, but also doth unfeignedly commit the government and disposing of the things that are within door unto her,] and he shall have no need of spoil. [uz. because by the labour and good government of his wife he shall wax rich. One readeth] and spoils want not. [i. his family doth abound in all good things, even as soldiers do when they have sacked a city, or overcome their enemies: but I allow rather the former.] Vers. 12. She will do him good, and not evil [i. she will deserve well of him, and never be grievous unto him, but always show herself pleasant and courteous, and provoke him to love her unfeignedly, by reason of the good duties she will perform towards him,] all the days of her life [i. continually, so long as they shall live together: see Chapter 12.4.] Verse 13. She seeketh [uz. diligently and carefully,] wool and flax, [i. every manner of thing whereon she may keep her household in work: for under these two, he comprehendeth all] and laboureth cheerfully with her hands, [i. she herself layeth her hands to work as well as others, and she taketh great delight and pleasure therein, to the end that by her example she may draw them on.] Vers. 14. She is like the ships of Merchants, [he showeth wherein in the next part of this verse,] she bringeth her food from a far. [q.d. as Merchants ships fetch things necessary from far countries, and go and come with all conunieent speed, losing as little time as possibly they may: so she provideth for her family, yea even from far places many times all things meet for her family, as meat, drink, cloth, etc., and spending as little time in the doing of it as may be.] Vers. 15. And she riseth [uz. from her sleep, and out of her bed,] whiles it is yet night [i. very early in the morning, and that long before day, specially in the winter season] and giveth the portion [uz. of meat and drink allowed them for the day: see Psalm. 111.5. see also Luke. 12.42.] to her household, [i. to every one of her household both old and young,] and the ordinary [uz. of work and labour,] to her maids. [i. to her servants that she hath in house with her: q.d. she both provideth meat and work for them; because meat without work breedeth idleness, and work without meat cannot be performed.] Vers. 16. She considereth [uz. deeply and carefully] a field, [uz. either offered to be sold: q.d. she maketh no bargain rashly; but as she looketh whether she be able to pray, so she considereth whether the thing be worth her money, not deceiving any in buying, or buying any thing less than the value:] and getteth it; [uz. for the price agreed upon,] and with the fruit of her hands [i. with the labour thereof: for labour is the fruit of the hands, as praise and thanksgiving is the fruit of the lips, Hebrew. 13.15.] she planteth a vineyard. [uz. in the ground or field that she hath bought: meaning by this, that she employeth it to the best commodity according to the nature of the soil, as in grazing, tillage, or such like,] Vers. 17. She girdeth her loins with strength, and strengtheneth her arms. [i. she diligently and cheerfully prepareth herself to her work, and carefully performeth it, sparing no labour. It hath been sundry times heretofore noted, that when in the old time they went about diligently to do any thing, they girded their loins: see job. 38.2. also 40.2. and because great strength (as we know) is in the arms, he therefore maketh special mention of them.] Vers. 18. She feeleth [i. perceiveth, and that by experience] that her merchandise [i. every labour and work which she taketh in hand: q.d. she knoweth that while warily she governeth her household matters, and by diligence increaseth the same, it is as profitable to her as any traffic or merchandise]: is good [i. commodious and profitable,] her candle is not put out by night: [i. she is very watchful and diligent about her business: he putteth the whole night for a good part of it; meaning that she is more given to labour and work, than to sleep and ease.] Vers. 19 She putteth her hands to the whirl, and her hands handle the spindle, [or after some distaff, which for my part I do rather allow of: he meaneth that she is continually well occupied in spinning, and doing things necessary for herself and family.] Vers. 20. She stretcheth out her hand to the poor, and putteth forth her hands to the needy [i. she is very liberal to such as want things necessary: the doubling of the sentence noteth (in my mind) the abundance of her liberality: and this he addeth, lest any should think that because he had said before, she was so painful in her work, she were miserable, and had no care of the poor.] Vers. 21. She feareth not the snow for her family: [i. lest it should hurt them of her household: the reason is, because she hath in good season provided all things necessary for them to put back the force of the cold,] for all her family is clothed with scarlet. [i. they have not only things for necessity, but for comeliness and pleasure: and so the reason is strong, that if ability will serve to minister things tending to the decking of the body, it will serve to minister things necessary for the use thereof.] Vers. 22. She maketh herself [i both for herself, and with her own hands also,] carpets, [the word (as I take it) importeth rather coverlets for beds, and is the same word, that is used before Chap. 7.16.] fine linen and purple [i. cloth of purple colour] is her garment. [i. she weareth fine linen and purple: see Luke. 16.19. and that of her own making, and that not so much for riot as that she may be honestly and comely appareled. And this also setteth out her diligence, that she maketh such things at home as clothes herself and her whole family; and that not to cover nakedness only, but for honest and comely attire: which is not to be neglected of any, according to the ability that GOD hath given him, or the place or calling wherein he is occupied in the common wealth.] Vers. 23. Her husband is known [uz. unto others,] in the gates [i. in the places of public judgement,] when he sitteth [uz. there] with the elders of the land. [i. with them that have the rule and government of the people thereof; and sit there uprightly to hear, and justly to determine all causes: and this I understand thus, not only that this appertaineth to the good woman's praise, that as she herself is excellent in value, so she hath a noble and famous husband; but also that her labour and diligence appeareth in the comely attire of her husband, and such other apparel as is beseeming his dignity: and that thus it should be understood, both that which goeth before, and that which cometh after doth sufficiently prove.] Ver. 24. She maketh [uz. with her own hands] sheets, [i. all kind of necessary and profitable linen] and selleth them [uz. for gain: that not only she and her family may live thereby, but also wax rich] and giveth [i. delivereth to be sold] girdles [i. sundry kinds of ware: under one, comprehending many] unto the Merchant: [uz. that tradeth them to other places. In the Hebrew text it is word for word to the low people? Which name is given to Merchants, because these people dwelling nigh to the Sea, traded much that way: see Zephan. 1.11. Of merchandise he spoke before also in the 18. verse of this Chap.] Vers. 25. Strength and honour is her clothing, [It is said of God, Psalm. 104.1. that he is clothed with glory and honour; the same he speaketh here (but in another sense) of a good woman: q.d. she is so compassed with strength and adorned with glory on every side, that all that she doth, she doth courageously and comely: for strength and glory stick as fast unto her as her garments,] and in the latter day, [i. in all times afterwards to come, whether it be the day of death, or judgement, or winter, or famine, old age, or any other calamity whatsoever,] she shall rejoice. [or as it is in the Hebrew laugh: by which kind of speech, the holy Ghost doth note in the Scriptures, security and safety: see job. 39.10, 25.] Vers. 26. She openeth her mouth [i. she both beginneth speech, and continueth therein: see Matth. 5.2.] with wisdom [i. wisely: q.d. she speaketh wisely, and frameth herself to speak not of toys and vain things, as women commonly use to do, but of grave matters, as of wisdom and virtue,] and the law of grace is in her tongue, [by law of grace in her tongue he meaneth that she doth ever propound the doctrine, and show the way how to do good unto others: q.d. she is always speaking, how and by what means she & others may exercise liberality to such as are in need, and how they may show forth the duties of charity: for by grace, he understandeth kindness towards others.] Vers. 27. She overseeth [uz. with a very watchful eye] the ways of her household, [i. the whole order of the right government thereof, & the life & conversation of those that are therein] and eateth not the bread of idleness. [i. she is not slothful, neither eateth meat slothfully, & consumeth the time in idleness, nay rather feedeth not but when she hath diligently performed her work: the contrary of this is called the bread of sorrow, Psalm 127.2.] Vers. 28. Her children rise up, and call her blessed: [q.d. her virtues are so great and so many, that her own children seeing the same, cannot choose but commend her for them, yea even her husband, as followeth in the last part of this verse: by rising up, he meaneth preparing, or provoking of themselves to do somewhat, because they that sit, and would take somewhat in hand, do rise up to attempt and execute the same] her husband also shall praise her, [uz. even as her children do for her good virtues and qualities,] saying: [uz. of her, and that unto herself, as may appear by that which followeth.] Vers. 29. Many daughters [uz. of men: meaning by this term, not maids only, but women or married wives] have done virtuously: [uz. towards their husbands, households and children, and that in many great and gracious respects] but thou surmountest them all. [uz. in thy good dealings, and that by much or many degrees. And thus he commendeth her, in preferring her for her good government before many others.] Vers. 30. Favour [uz. of a woman's face] is deceitful, [uz. because it continueth not long] and beauty [uz. in the countenance] is vanity: [i. is not much to be regarded, for it will vanish away: under these two he comprehendeth all outward qualities and graces whatsoever] but a woman that feareth the Lord, [uz. unfeignedly and from the bottom of her heart] she shall be praised. [i. highly esteemed, and magnified both of God and man. Where first of all we are to understand, that with all things before reckoned he would have Gods fear joined, or else that the rest are little or nothing worth. And these words I take to be salomon's own, declaring wherein specially consisteth the true praise and commendation of a good woman, and not the words of her children, as some imagine, mentioned before verse 28. see 1. Peter 3.3, 4. Also 1. Timoth. 2.9, 10.] Vers. 31. Give her of the fruit of her hands, [i. attribute unto her the praise, which by performing of her duties, she hath deserved: see jerem. 23.16. where he biddeth them give glory to the Lord their God] and let her own works [uz. which she herself hath done] praise her [uz. though others would be silent and say nothing thereof] in the gates. [i. openly, and by the public consent of all: see verse 23. of this Chapter. I take these to be the words of him that writ the book, and to be generally applied to all: q.d. seeing that the excellent qualities of a good woman are so great, and so many praise her, as her works deserve which she hath done, that so she may receive the fruit of her labours, and be worthily commended therefore, and that not only secretly, but in the places of public and politic meetings; and though other men conceal her commendation, yet do you set it forth still.   

Do.  
Vers. 1. Teacheth us, in the person of Lemuel, to have care to deliver good things over to our posterity: it teacheth mothers also what great care they should have to instruct their children. Verse 2. Teacheth what tender affection mothers should carry towards their children, (provided always that they train them not up wanton) and that they should many times commend their sons and their daughters to God in their prayers. Vers. 3. Teacheth all men, but chief Magistrates, to beware of whoredom. Verse 4. Teacheth Magistrates and rulers to abstain as from drunkenness, so from the excessive use of wine or strong drink, which may provoke thereto. Verse 5. Teacheth us, that drunkenness depriveth men of memory of good things, & causeth the parties to be void of the feeling of other men's miseries. Verse 6. Teacheth us, that pleasant things belong to the heavy & sorrowful hearted, rather than to such as are fraught with pleasures, because extremity of pleasures coming together, it is a hard thing if man be not carried away therewith. Verse 7. Teacheth us, that when men are oppressed with misery, they should use all lawful means to put it away. Verse 8. Teacheth Magistrates to defend the just cause of all such as cannot plead for themselves Verse 9 Teacheth them also to judge upright judgement. Verse 10. Teacheth us, first that good women are very rare and scant: secondly, that where men through God's blessing have found the same, they should esteem them as very excellent jewels. Verse 11. Teacheth us, that a wife of good government maketh a rich husband. Vers. 12. Teacheth women to do good to all, but specially to their husbands and families. Verse 13. Teacheth women, not only to set their own servants on work, but to labour themselves also what they may Verse 14. Teacheth women with speed, and yet with good advise and labour also to provide things necessary for their family. Verse 15. Teacheth them to be diligent in 〈…〉 fearfully to provide, that servants may have, as their 〈…〉 their work, and not the one without the other. Vers. 16. Teach●●● 〈◊〉 not to attempt any bargain rashly or unadvisedly, but to consider as of their own ability, so of the thing itself. Vers. 17. Teacheth them cheerfully and courageously, to go about their affairs. Verse 18. Teacheth women to pursue profit, while the Lord maketh offer thereof, or giveth them knowledge and experience of the same. Vers. 19 showeth, that a good woman is not so fine fingered, as many dainty dames are at this day, but will lay her hands to any work, that may either save, or get. Vers. 20. Teacheth us, that good women have the bowels of compassion towards them that want. Vers. 21. Teacheth a good Mistress to prevent the fear of all danger, not only that might fall upon herself, but upon her family, also to provide not only things necessary, but for comeliness. Vers. 22. showeth that good people, and namely good women, may not only use things of profit but of pleasure and comeliness also. Vers. 23. Teacheth us, that a good wife is even a great glory and crown unto her husband. Vers. 24. Teacheth, not only that good women should be diligent for government of things within door, but also to be dealing in those things abroad, that may raise up some mainteynance to the household. Vers. 25. Teacheth us, that it is a faithful walking in a good woman's calling, that giveth her peace of conscience in the days of affliction. Vers. 26. Teacheth good women, to leave tattling, and to speak wisely, and to stir up, both herself and other women also to liberality to the needy. Vers. 27. Teacheth a good woman, to have an eye to the manners, and to the matters of her household, and always to take heed of idleness, in herself or them. Vers. 28. Teacheth, that if there be good things in any, that either by nature, marriage, or otherwise appertain to us, we may safely commend them for the same. Vers. 29. Teacheth us to keep a just measure in our commendation, and to take heed we go not beyond truth. Vers. 30. Teacheth us, that though favour and beauty be to be regarded, yet without the fear of God, they are nothing, and that women having that, are to be preferred before all. Vers. 31. Teacheth us, to commend of good things as they are meet, not to come to short; for that is to deprive them of that which is due unto them, neither to go too far, for that is lying and falsehood.    HEBREW. CHAP. 13.20, 21. 
The God of peace, that brought again from the dead our Lord jesus the great Shepherd of the Sheep, thorough the blood of the everlasting covenant, make us perfect in all good works to do his will, working in us that which is pleasant in his sight, through jesus Christ, to whom be praise, for ever and ever, So be it.  
FINIS.