A BRIEF EXPLANATION OF THE WHOLE BOOK of the Proverbs of Solomon.  
By ROBERT CLEAVER.  PARNASSUS ET APOLLINE DIGNA  printer's device of Felix Kingston 
AT LONDON Imprinted by FELIX KYNGSTON for Thomas Man, and Ralph jackson. 1615.   

TO THE RIGHT WORSHIPFUL THOMAS CREW Esquire, grace, mercy, and peace be multiplied in jesus Christ.  
SIR, having been certain years since, more priest, and forward to offer ourselves to be doing then duly considerate what a burdenous task we should undergo, one of us undertook the explication of the Proverbs of Solomon, and the other to further the same by inspection, and assistance in difficult & doubtful places, when need should require. But we found it a matter of greater travel, and longer labour than we thought of, and have met with such interruptions as we had just cause to look for, but did not sufficiently foresee: for (besides that the book is wholly sententious, and the unfolding of sentences requireth brevity, and perspicuity, with ●ruth, and soundness, which cannot be attained unto without mature deliberation and study) the Lord himself did stop our passage with his own hand, for a season, by visiting one of us, even him who was to do the work, and sustain the burden of the business, with such defect of health and sight, as did actually prohibit our course of proceeding. But now (by his good hand) that let being removed and his assistance ministered unto us, we at the last have waded thorough the book, or rather have swam over it: for it is so profound and deep with perfect excellency, that neither we, or any man else can dive to the bottom of it. Solomon himself was far too low of stature, and not tall enough in understanding, even (when he knew most) to stand in it, and hold up his head above the mystical waters of admirable wisdom, although his tongue did speak it, and his hand pen it. We have by due consideration with ourselves, and judicious advice from our wise and learned brethren, proceeded in a course different from our beginning, labouring only to make the text as plain and conspicuous, as we could in so few words, without our former additions of Doctrines and Uses. For we saw the time would be long before we could finish the work: the printing would be chargeable, if we should live to bring it to the press: the boots would be dear to such as should buy them: and the pains would be tedious to those which should read them: and albeit some might have more benefit by so large a volume, yet more may have some benefit by this compendious contrivall: for the very knowledge of the right sense of the Scriptures (which in this mark we chief aim at) is very commodious in sundry respects, and the groundwork of all piety. That maketh Ministers to be fruitful Preachers: that maketh private persons to be profitable hearers: that yieldeth matter of wholesome meditation to the mind: that putteth vigour of good affections into the heart: that ministereth store of useful speeches to the lips, and that prepareth a way for faith, for repentance, and all internal graces and external obedience to the whole man. The want hereof is the cause why the words of God are so much by some perverted publicly to such purposes, as the holy Ghost never intended, both presses, and pulpits (which is with tears to be lamented) sending out so many erroneous writings, and sayings, for the confirmation of separation, superstition, injustice, sensual lusts, and all manner of licentiousness: and why being by others sound alleged they are so greatly mistaken, and work no better effects in those to whom they are preached. For this cause we have not been altogether remiss in searching out, and sounding the sense of every sentence of this book, or in pondering the force of every word which may seem to carry some weight, so far as our knowledge, or means would extend: but if the learned of better judgement shall any where find us failing, let them be pleased to make it appear unto us, and we do promise' not to stand wilfully, or peremptorily in any error, but to be attentive to their reasons, and reformable in our opinions. What we have done herein, we think it our duty to recommend as a testimony of our love to your Worship's patronage, not doubting but that you will diligently read, and wisely judge of it, as you do of other books of this nature, notwithstanding your manifold and weighty employments otherwise. We rest assured of your charitable mind, that without offence you will bear with our homely kind of writing, although it be devoid of all polishment, and elegancy, considering that we make but an exposition to inform the judgement in the meaning of the Scripture, and not a discourse to work upon affections: it is sufficient that the foundation stones lying in the ground, be firm, and stable, although not beautifully hewn, carved, or graven. The sentences which we explain are excellent as well for matter, as manner, and defective in nothing that may give satisfaction to the best qualified, and most complete Christian in the world. Wise readers therefore (we doubt not) will be entreated to content their eyes with the bright and shining beams thereof, that they may not need to require any exact perfection in this our dim and duskish Commentary. A plain iron key will serve for good use, to unlock the door of a golden treasury. The mark that we aim at herein is the glory of God, and the edification of his servants, and not our own praise and commendation for eloquence. And thus with remembrance of our duty, referring the whole work to your wise and loving consideration, we commit you and your gracious yoke-fellow to the blessed protection of God Almighty, beseeching him daily more and more to multiply all his graces and mercies upon yourself, and yours. Draiton this 10. of May 1615.  
Your Worships in all duty to be commanded, 

JOHN DOD.  
ROBERT CLEAVER.     

A BRIEF EXPLANATION OF THE whole book of the Proverbs of SALOMON.  

CHAPTER. I.  
Verse 1. The Parables of Solomon the son of David, King of Israel.  
IN this whole book we are to consider first the title or inscription, being as it were the head thereof, laid down in this present verse, and the five next following, and then the tract or treatise as the body of the same, from the beginning of the seventh verse, to the end of the last Chapter. In the title God giveth a singular commendation of the book, first from the subject matter: secondly from the Scribe or penman (both which are described in this our text) and thirdly from the end and use thereof, as shall appear in the words ensuing. The matter of it is Parables, whereby are sometimes meant dark, and mystical sayings, not easy to be understood, as when they say to Christ; Why speakest thou to them in parables? And again, 
Matth. 13. 10.  Lo now thou speakest plainly, and thou speakest no parable: 
joh. 16. 29.  sometimes a borrowed speech, a similitude, or comparison, as when it is said, All these things spoke jesus to the multitude 
Matth. 13. 34.  in parables: and sometimes short, and sweet proverbial sentences, full of weight, and wisdom, as when it is said: My mouth shall speak of wisdom, and the meditation of mine heart is of knowledge. I will incline mine ear to a parable, and utter my grave matter upon the harp. And here now doth the word bear all these senses in this place. The Scribe whom God used as his Secretary, or penman, was Solomon, who is described by his parentage, as being David his son, and by his dignity, that he was a King, whose honourable estate is illustrated by his glorious dominion, or subjects, Israel, the people of the Lord, whom he had chosen to be his portion, and the lot of his inheritance, and that whilst they were in their perfection of beauty, both for Church and Commonwealth, making but one, and the same entire, and undivided body, not yet dismembered, nor rend asunder one tribe from another, as afterwards they were in the succeeding ages.  
Verse 2. To know wisdom and instruction, to understand the words of knowledge.  
HEre beginneth the third part of the inscription, wherein is contained the use, and end of this book, which is  
twofold: 


First, general, such as is common to all, vers. 2. 3.  
Secondly, special, such as concerneth some kinds of men, vers. 4. 5. 6.     
The general use is partly for the mind, and understanding, as in this verse, partly for the practice, and ways, as will appear in the next. Our text saith, that it was written to incite, and teach men to know wisdom, to attain unto, and proceed in the knowledge of things that make a man wise to salvation: and instruction, to wit, the means whereby wisdom is to be obtained, as doctrine, exhortation, reprehension, etc. and to understand the words of knowledge, those sayings, and sentences, wherein knowledge, and wisdom is delivered.  
Verse 3. To receive the instruction of understanding, of justice, judgement, and equity.  
THe knowledge mentioned in the former verse, is amplified in this, both by the cause of it, instruction received, whereby understanding is gotten, and the effects of it: the first whereof is justice, which is not restrained to the Magistrates office, nor to the duties of the second table of the commandments, but to be extended to all the ways of men, that they be warrantable, and lawful: the second is judgement, which is with mature deliberation to regard all causes, and circumstances, that any way tend to the due manner of our proceed: the third is equity, that we do not only walk with an even foot, neither turning to the right hand, nor to the left, but to propose a right end also in all that we deal in, with truth of heart, and uprightness.  
Verse 4. To give to the simple sharpness of wit, and to the child knowledge, and discretion.  
THe general use of this book, and that which is common to all, hath been showed in the two former verses: now here followeth that which is special, and concerneth some kinds of men, as the simpler sort in this verse, and the learneder in the next.  
And it is uttered by way of anticipation, or objection that might be made against the premises, in this manner: These Proverbs are profound, and deep sentences, and the more short they are, the more hard and obscure they be: well may great scholars, and men of much learning gather wisdom, and knowledge from them, but we that are simple and silly persons, unlettered, unlearned, and dull of understanding; shall never be able to reap any profit by them: Yes (saith he) all sorts, that are exercised in them aright, shall receive good by them, one as well as another. The first sort he calleth by two names, simple, and children: by simple, understanding those persons, whom elsewhere he calleth foolish, ignorant, unskilful, 
Prou. 14. 5.  and such as believe every thing told them, and yield to every thing imposed upon them. To these this book will give sharpness of wit, that is, a good capacity, with quickness of conceit, cunning (as the word signifieth) or subtlety: but such as is harmless, and holy, not whereby they are apt to beguile others, but able (notwithstanding their dove-like simplicity) to beware and take heed to themselves, that they be not beguiled of others: which kind of wisdom our Saviour 
Matth. 10. 16.  himself commendeth in the Gospel. By child he meaneth not babes and infants by age, through want of years, but whatsoever years they have on their backs, he calleth them children, if they be novices lacking judgement, and understanding, or rash, unsettled or mutable in that which they know. To these this book will give knowledge, and discretion, soundness in judgement, staidness in affection, and prudence in ordering all their ways.  
Verse 5. A wise man shall hear and increase in learning, and a man of understanding shall attain unto wise counsels.  
Verse 6. To understand a parable, and the interpretation▪ the words of the wise, and their dark sayings.  
NOw we come to the second sort of them, to whose use and profit the Proverbs are destinated, who are set forth by two titles: first they are said to be wise indeed, with an excellent knowledge of things divine, and human: secondly, they are called men▪ of understanding, such as are qualified with an excellent faculty of perceiving, discerning, and judging of things, that they are not easy to be misled, or deceived.  
And these words as well as the former tend to the prevention of an objection, which out of the former might be raised in this manner: If your sayings and sentences be so plain and easy, that the simple may sound them, and the child may comprehend them; what good will they do to the wise and learned? men of judgement and knowledge shall loose their labour, and misspend their time in reading of them, what shall they get more than they have already? Yea (saith he) the greatest Clerks, and deepest Divines, may gather instruction from them, as well as the vulgar and meaner sort of people. They are shallow enough for a little child to wade in, and deep enough for a great Leviathan to swim in. And therefore it is said that a wise man by hearing shall increase in learning, that is, there shall be added to him a great measure of knowledge, and shall attain to wise counsels, to wit, shall be enabled to get and purchase, possess, and keep industrious counsels or thoughts, even such whereby he may be as skilful in things pertaining to him and his affairs, as the Master of a ship is in steering and governing it in the greatest dangers: for from thence is the word borrowed. Now this is further amplified in the sixth verse, that they shall 'cause him to understand (for so the Hebrew word signifieth) a parable, any proverbial sentence, though difficult and obscure to others, and the interpretation thereof, the true sense and meaning of it, the words of the wise, and their dark sayings even to discern of, and unfold, the most intricate points, and to answer to the hardest questions or riddles, (as the original text importeth) such as the Queen of Sheba posed Solomon withal. 
1. King. 10. 1. 3.   
Vers. 7. The fear of the Lord is the beginning of knowledge: but fools despise wisdom, and instruction.  
THus much concerning the title or inscription: now followeth the treatise itself, which hath two parts: first, the preparation to the proverbial sentence, containing many notable exhortations, and arguments to the study and practise of that wisdom, which is contained in this book, laid down in the first nine Chapters. Secondly, the proverbial sayings themselves, from the beginning of the tenth, to the end of the book.  
In this present verse is proposed the principal proposition, and sum of these nine Chapters, that is, the fear of the Lord, a reverent awe of his Majesty, proceeding from faith, whereby through the feeling of his love, as well as the weight of his displeasure, we are afraid to offend him, true piety and godliness (for it is a part for the whole worship of God, whereof it is a principal part, and as it were the custos and keeper of the rest in their duties, all evil being committed where it is wanting) is the beginning or head of knowledge, the foundation and top, the entrance, proceeding, and perfection of wisdom.  
In the latter part of the verse, he meeteth with an objection, which is made in this manner: As much as you praise this wisdom, who regardeth it? is it not despised of the most part, and rejected every where? True (saith he) but what are they which contemn it? fools, meaning all wicked men. And therefore it is no matter what account they make of it, unless they were wiser. The opposition then of this sentence standeth thus: The fear of the Lord is the beginning of knowledge and wise men will embrace it: but how excellent soever wisdom and instruction is fools will have it in no estimation, but set light by it, and despise it.  
Verse 8. My son hear thy father's instruction, and forsake not thy mother's teaching.  
Verse 9 For they shall be a comely ornament unto thy head, and as chains for thy neck.  
TRue wisdom having been before described, and the fear of God commended, he adjoineth an exhortation to embrace the same, by making use of the means thereof:  
where we have to observe 


First, a precept, verse 8.  
Secondly, a promise, vers. 9     
In the precept are to be understood, the subjects of it, the persons to whom it is directed, every faithful reader, and therefore he speaketh to all, as if it were one man, and that out of pure love, even as a father to his beloved child: and because he should harken to him, as a loving child to his father, he calleth him his son.  
In the next place the matter of the precept is to be noted, that he hear the doctrine, whereby this wisdom is offered, called instruction, and teaching, which he commendeth by the efficient instrumental, to wit, his parents, which should incite him, to be attentive to both, and contemptuous to neither.  
The promise is laid down in an eligant similitude, suiting with the capacity and affections of children, to whom he speaketh, that they, namely instruction and teaching, heard, and not forsaken, shall be a comely ornament, in Hebrew, an increase of grace to thy head, and as chains for thy neck, they shall so garnish and deck thee, that if a crown of gold were set upon thy head, and a chain of pearls were put about thy neck, thou couldst not be more adorned, and beautified before God, and men.  
Verse 10. My son, if sinners do entice thee, consent thou not.  
THis verse, and the nine next following, contain an excellent caveat, to take heed of, and avoid those means, which make the instructions of parents, or other governors, fruitless, and of none effect, namely, pernicious, and pestilent enticements. This matter he doth here propound in general, and more particularly amplify afterwards, in that which followeth.  
In the general he forewarneth his son, that is, every godly man, and such as addict themselves to wisdom and virtue, to beware of seducers, showing both what manner of persons they are, to wit, sinners, and how to be avoided, by not consenting unto them, or giving the lest ear, or liking to their flatteries and deceitful persuasions.  
Verse 11. If they say, Come with us, we will lay wait for blood, and lie privily for the innocent without peril.  
HEre followeth the particular handling of the fotmer matter, in this verse, and divers of the rest that follow: wherein are set down, first the enticing speeches of sinners, as it were motives to win consent, and aftetwards the wholesome dissuasion of the holy Ghost as a retentive to hold them back from yielding. In both which we have the counsel, or that whereunto they do move us, and the several reasons whereupon the same is grounded. The motives of the wicked, are to work mischief, and to practise cruelty by cunning: which the spirit of God setteth down according to their meaning, in odious terms, such as their own lips would not so apertly utter, and especially at the first: for it were enough to fright and discourage one, yet not fleshed in sin, to hear such words: Let us lay wait for blood, undo men, either by taking away their lives, or hurting, if not utterly overthrowing their estates, which is their purpose, but not always their pretence; and lie privily, like hunters for beasts, and fowlers for birds, or thieves by the ways side, and enemies in ambushment, dissemble, and conceal our malicious, treacherous, and hurtful plots, until we have advantage: for the innocent, whom God justifieth, and approveth of, and who have deserved no such entreaty at the hands of their oppressors, whom clamorous tongues notwithstanding spare not to deprave, as if they were culpable of heinous offences: without peril: for so do the learned take the word here used, in some other place, as job. 9 17. He destroyeth me with a tempest, and woundeth me without danger.  
And having hitherto declared both the matter, and manner of their allurements, he now beginneth to relate their arguments, whereby they go about to inveigle the simple: and this first from the safety of the attempt, that they may take it in hand, and proceed in it freely, and without fear of punishment, which is brought in the beginning, and placed in the forefront, to animate them against all dread and discouragements at the onset.  
Verse 12. We will swallow them up alive, like a grave, even whole like those that go down into the pit.  
NOw followeth the second reason of these tempters, drawn from the facility and easiness of their exploits, to prevent the doubts that might arise against their proceed, for the difficulty of their attempts, and the doubtfulness of their success: because that many that could be content to do any evil, which may bring good to themselves, or hurt to the innocent, yet for fear of foil, repulse, or evil success, are the more unwillingly drawn unto it. Now therefore inticers evermore take away this scruple, and make the simple believe that they can effect it without any trouble. They are able with much ease, and as little resistance, to overcome and pray upon the living, whom they take in hand to undo, as the grave doth receive and consume the dead corpses, that are buried in it.  
Verse 13. We shall find all precious riches, and fill our houses with spoil.  
THis verse containeth their third reason, which is taken from the commodity that they shall get by their attempt, not pelf, nor trumpery, not trifles of no value, but riches of all sorts, and those that are precious, and in abundance, wherewith they shall store their houses, as conquerors do, when they have the sacking of cities, and carry away the pray.  
Verse 14. Thou shalt cast in thy lot among us: we will all have one purse.  
HEre is an objection prevented, which the party tempted may think or say: that he shall take as much pains as others, but find less gains, seeing it is to be feared, that you being masters in this trade, and captains in mischief, will challenge the most unto yourselves, and being many, and of an old confederacy, will make my part the lest. Answ. Yea the booty shall be divided most equally, and then according to the fashion of Merchants, we will cast lots to determine each man's part, (and that which is more) thou shalt in the mean time have money of us if thou wantest, to defray thy charges: thou shalt live of our purse, and we in the like case, will of thine, we will have a common bag among us.  
Vers. 15. My son, walk not in the way with them: refrain thy foot from their path.  
NOw are we come to the retentive, or dissuasion whereby the spirit of God withholdeth his children from consenting to the cunning enticements of sinful seducers, which he first beginneth with a dehortation, and then confirmeth with arguments.  
The dehortation is used in this verse, as an antidote, or counterpoison against their virulent tongues, directly opposite to their counsel or call. Come (say they) and go with us: my son (saith he) walk not in the way with them, converse not with such in friendship, renounce their acquaintance, and have little to do with them: refrain thy foot from their path, be not where they haunt, or are, if thou canst choose.  
Verse 16. For with their feet they run to evil, and make haste to shed blood.  
THe deceivers come armed with guileful shows of reason, like swords, and offensive weapons to wound men's consciences, by drawing them into mischief, and therefore the holy Ghost offereth us substantial and forcible arguments like shields and defensive weapons to resist them: whereof we have one here taken from their hurtful cruel disposition, which appeareth by their effects, the doing of evil, and the shedding of blood, especially by the manner thereof, in that they run and make such haste thereunto. And this is assumed out of their own words in the eleventh verse.  
Verse 17. For in vain is their not spread before the eyes of all that hath wing.  
AS before he adviseth the godly to be cauteous and not yielding to the enticements of those wicked tempters, because all their ways tend to the doing of hurt: so here he dissuadeth them by another argument, from the uncertain event of their attempts, contradicting their brags and absolute promises which they made to themselves of prosperous success, in the twelfth and thirteenth verses, and this he doth by a similitude: although they be as confident of speeding well, as if they had gotten the pray already, yet can they no more assuredly say that their counsels and purposes shall take effect, than an unskilful fowler (which layeth his grins and snares openly) can certainly affirm, that he will catch the birds that are flying in the air, and observe where his nets are laid to shun them.  
Verse 18. Moreover, they lay wait for their own blood, and lie privily for their own lives.  
TO the former two reasons▪ he addeth in those words, a third from the danger and peril of their plots, that the greatest hurt is like to redound to themselves: they would shed blood, and so they shall, but it is their own. They use all their art to take away life, and make a slaughter, and that they shall do, but they are the men to be killed, themselves must be slain. And where then is the safety which they so much presumed of▪ and gave warrant for, with such confidence?  
Verse 19 Such are the ways of every one that is given to gain; it will take away the life of the possessers of it.  
NOw are we come to the conclusion of this point, wherein all that hath been spoken thereto, is knit up sententiously, with a rhetorical acclamation, and applied to more than robbers, and purse-takers, or gross murderers: for, saith he, such are the ways of every one that is given to gain: so standeth the case both for practise of cruelty, if occasion be offered, and peril of self-hurting, with all that are too greedy of getting commodity. It is the gain or commodity that is desired with a covetous mind, or compassed with an unrighteous hand, it will take away the life of the possessers of it, bring destruction at last of soul or body upon them that so unrighteously hunt after it.  
Verse 20. Wisdom crieth without, she putteth forth her voice in the streets:  
Verse 21. She calleth on the top of the assemblies, she uttereth her voice at the entering of the gates she speaketh her words in the city▪ saying.  
BEfore was showed the counsel which the holy Ghost giveth to prevent sin, and to detain men▪ from the practice of it: and here is offered a direction to them that have sinned, (as all men have in every place) that they may be reclaimed from it. And this is set forth first by the author, secondly by the mean, thirdly by the matter.  
The author is Wisdom or wisdoms, the most high and excellent wisdom jesus Christ, the eternal wisdom of God, in whom are hid all the treasures of wisdom and knowledge, Col. 2. 3. who taketh upon him here, and in certain other chapters of this book, the person of a Matron, a Lady, or Princess, according to the feminine gender, whereof the word that signifieth wisdom is in Hebrew. The manner of giving this advice and direction appeareth in many words, as, she crieth, useth earnestness, without, abroad and openly, she putteth forth her voice in the streets, she speaketh freely, and plainly, and distinctly, in places most frequented, she calleth in the top of the assemblies, as it were out of an high place, as they used to do which were to make Orations, or speeches to a great auditory or multitude, she uttereth her voice at the entering of the gates, whither people were wont to repair for matters of justice and judgement, Gen. 34. 20. Ruth. 4. 1. And uttereth her voice in the city, speaketh audibly and sensible in every place and quarter of the city. All tendeth to this, that she seeketh opportunity every where to do good in every place, in fields, towns, judgement places, market places, publicly, and privately, and by all endeavours.  
The matter is contained in the two next verses.  
Verse 22. O ye simple ones, how long will ye love simplicity, and scorners delight in scorning, and fools hate knowledge?  
HEre beginneth the matter of wisdoms speech and direction, which consisteth of an expostulation in this verse, and of an exhortation in the next.  
In the expostulation note 


First the persons with whom she dealeth.  
Secondly the faults for which she blameth them.     
Of persons three sorts are reprehended: the first are the simple, such as are voided of sound judgement and understanding, and therefore ready and easy to be perverted, as it is said in another place, The simple believeth every thing. 
Prou. 14. 15.   
The second are scorners, such as being set to do evil, refuse, deride, and disdain all means used to reclaim them.  
The third are fools, who are poisoned with pestilent opinions, and corrupted with wicked courses of life and behaviour.  
The faults wherewith she obbraideth them, are the habits of evil in them, as of simplicity in the simple: of scorning in the scorners: of foolishness in the fools, whereof she convinceth them by two arguments: one, that they are obstinate, and persist in them, which is intended in how long? the other, that their hearts and affections were possessed with them, in that they loved the same, and delighted therein, and hated to be cured of them.  
Verse 23. Turn you at my correction, behold I will power out my spirit unto you, and make you understand my words.  
Wisdom having searched into their sore, and discovered the same unto them, doth now apply a plaster which may heal it: and after a sharp rebuke for their former folly and contempt, she prescribeth remedy for the time to come, by faithful counsel, with an exhortation: wherein may  
be observed, 


First the duty that is to be performed.  
Secondly, the motives that should induce them to it.     
The duty to be performed is repentance and reformation, which she calleth turning, by a similitude taken either from travelers, that have gone the wrong way, and must come back again, or from servants, or children, or soldiers, which have run away from their governors, and so undone themselves.  
The motives are two: the former is from that sharpness which the Lord had used toward them, either by rebukes or chastisements: and the latter from that kindness which he would show unto them, the promise whereof is noted with the word of observation, Behold, as intending a thing admirable and worthy to be looked upon of all: and so indeed are the things promised, the effects of his kindness, as namely he would bestow his spirit upon them, and gifts and graces of the holy Ghost, and that not sparingly and in a small quantity, but plentifully, and in great abundance, as rich fountains 'cause their waters to boil out; (for so doth the word signify) and more particularly he promiseth to illuminate their mind, with the saving knowledge of his holy will, which is the work and fruit of the spirit, that shall be powered upon them.  
Verse 24. For as much as I call, but ye refuse, I stretch out mine hand, but none regardeth:  
Verse 25. But ye despise all my counsel, and will none of my correction.  
HItherto Wisdom hath persuaded wicked men to repentance, by expostulations, exhortations, and promises: now she declareth the miserable estate of wilful persons, with comminations, menaces, and threatenings.  
The judgement that she denounceth against them, is no less than destruction itself, which is showed by the cause of it, in these two verses, and by the grievousness of it, in the three next.  
The cause is obstinacy and perverseness, whereof she convinceth them, partly by her benignity and kind dealing towards them, and partly by their ingratitude, and contemptuous behaviour towards her: she calleth them by way of invitement, to be partakers of her graces: she stretcheth out her hands unto them: but they refused to harken and yield obedience to her voice: none of them regarded the testimonies and tokens of her favour: they despised, set nought by and derided her counsel, those wholesome precepts and admonitions which she gave unto them, and would none of her corrections; they were weary of her rebukes and chastisements, but not amended by them.  
Verse 26. I will also laugh at your calamity, and mock when your fear cometh.  
Verse 27. When your fear cometh like an horrible desolation, and your destruction approacheth as a whirlwind: when affliction and anguish shall come upon you:  
Verse 28. Than they shall call upon me, but I will not hear, they shall seek me early, but they shall not find me.  
THe cause of their misery having been expressed in the premises, the grievousness thereof is in these words described: as first that they shall be comfortless, and helpless, the Lord showing himself righteously unmerciful to them in laughing at them and scorning them: not that there is in the Lord any disposition of laughter, or scorning, but for man's capacity he is often in the Scriptures resembled to man with human affections: as here, because he will not care for them, but cast them off, he is said to deride them; for that it is a misery not to be relieved in misery, but a double corsie and woe to be jested at of those who only can help them.  
Secondly, the manner of the plague amplified with so many words and similes, doth prove it to be grievous: as, because it will be terrible, and make them sore afraid, it is called by the name of fear, and it is said to come like an horrible desolation: the word properly signifieth a furious breach of any thing, breaking and overthrowing whatsoever it meeteth with: and it is compared to a whirlwind, which cometh suddenly and with great violence, not only blowing up dust, and chaff, and light matter, but blowing down oftentimes trees, and houses, and strong buildings.  
Thirdly, the effects which it will work shall give testimony sufficient of the sharpness of God's proceed against them: for that their hearts shall be filled with affliction, and anguish, and their tongues shall be compelled through extremity of torment and danger to cry to him, whom they have contemned, but to no purpose, and without success: for he will not answer them, that is, grant their requests, but will testify his wrath, and increase their sorrow, by denying the things they pray for: yea the greatness of their distress shall enforce them to seek him early, very diligently and carefully, they shall spare no pains, they shall break their sleeps in the morning, and yet shall not find him gracious and merciful to them in their griefs and perplexities.  
Verse 29. Because they hated knowledge, and did not choose the fear of the Lord.  
Verse 30. They would none of my counsel, but despised all my corrections.  
HE insisteth still upon the point in hand, and justifieth his accusation, by repetition of those sins which would 'cause them to be● so fearfully plagued. And in reckoning them up, he beginneth with that wherewith he ended in the expostulation, their hatred of knowledge: and whereas he upbraided them with refusal of wisdoms gracious offers, and that they regarded them not, he maketh it good by this, that they chose not the fear of the Lord, they would not learn to be religious and godly, when means and opportunities were ministered unto them. And before it was said unto them, ye have despised all my counsel, and would none of my correction; here it is said of them, they would none of my counsel, but have despised all my correction; the sense is the same though the words be somewhat varied.  
Vers. 31. Therefore shall they eat of the fruit of their own, and be filled with their own devices.  
THe former two verses contained a rehearsal of the complaint, and this a renewing of the threatening, wherein he declareth their destruction to be just, and according to their own deserts, by a similitude in this manner: even as it is equal that planters or plowmen should eat of the fruit or grain which they have nourished or sown, and laboured for, especially if they have increased much fruit, or sown much corn, or taken much pains, that then they should be partakers of the labours of their hands more plentifully: so standeth it with the righteousness of God to give to these that they may eat of the fruit of their own way, that is, taste of that sorrow and confusion which their dissolute lives and froward hearts do duly demerit. And be filled with their own devices; albeit they could never make an end of inventing and practising that which is evil, yet they shall be sated at last, and surcharged with the effects thereof. Such fullness of shame, grief, desperation, and all manner of torment, that they shall feel themselves overburdened therewith, as is the stomach, when it is oppressed with too much meat, and made sick by a surfeit.  
Vers. 32. For the turning away of the simple slayeth them: and the prosperity of fools destroyeth them.  
THe former part of this verse is annexed to the premises, both as an explication and confirmation of the same: for what are the ways which simple ones (that is, such as have not discretion to get knowledge, when it is offered) shall eat the fruit of their turning away, their wilful refusal of wisdoms instructions, which they will neither learn, nor obey, nor with any liking so much as look towards: and what are the fruits which such sinful ways do cause those simple idiots to eat of? death and damnation: they slay them: if they bring not violence upon their bodies, yet they bring both body and soul to perdition for ever. The latter part preventeth an objection that might be made, and often is, against this and the former sentences of wisdom: Doth contemptuous turning away slay the simple? and do despisers eat the fruits of their own ways? how cometh it to pass then, that of all others they commonly thrive best, and few are found so prosperous, and in so good estate as they? The answer is made that the prosperity of fools shall destroy them, both in hastening their judgements, and making it the more grievous: and so stoppeth not, but furthereth the executions of wisdoms threatenings.  
Vers. 33. But he that obeyeth me shall devil safely from fear of evil.  
LAstly, this point is amplified, and so shut up by the contrary, namely the behaviour and condition of the godly, altogether opposite to that of the simple ones, scorners, and fools, formerly described: for these here commended, despise not wisdom, nor turn away from her, but hearken attentively, and yield obedience unto her: and therefore they live not in danger of death, of plagues and punishments, but devil safely, are out of peril of destruction, or of any hurt, though not exempted from all crosses and sufferings, and be quiet from fear of evil, not only no evil itself, such as would be noisome and pernicious, shall affray them, but not so much as a suspicion and dread of it shall go to his heart, to dismay him. Yet because no man can perfectly obey wisdom in all things, the best in their infirmities are sometimes perplexed and troubled with doubts, but never subdued, or utterly discouraged by them. See chap. 10. vers. 9   

CHAPTER. II.  
Verse 1. My son, if thou wilt receive my words, and hide my commandments with thee.  
THe wisdom and spirit of God having denounced most fearful and unavoidable judgements against obstinate contemners, doth leave them, and cometh now to teach and encourage such as will be tractable whom in this chapter he assisteth partly by precepts, prescribing the duties which they are to perform, and partly by promises, assuring them of the good success, which they shall not fail to find. The duties are set down generally in this first verse, and more particularly in three next following.  
The general duty is to give due entertainment to God's holy messages first by receiving his words, not only to hear them when they are graciously tendered, but gladly and willingly embrace them with understanding, and so to be affected and moved in heart with the power of them, as to desire and endeavour to obey them, and then by hiding his commandments to keep them carefully being received, which is expressed and made lightsome by a comparison taken from the chariness of men, in preserving of their money, their jewels, or aught else that is precious unto them: for such things they use to lay up safely, and keep them under lock and key, that they be not rob and beguiled of them.  
Verse 2. And 'cause thine ears to harken to wisdom, and incline thine heart to understanding.  
THe particular duties are the exercise of these means, whereby knowledge and grace is obtained: which being four in number, two are contained in this verse, and in the third, and the last in the fourth. The former of the two is the attention of the ear, not hearing only but hearkening, and diligent heed taking, to that which is spoken, making the ear to attend and harken. The latter in place, though first in order, is the desire of the soul, which metaphorically, and by a comparison from corporal substances, he calleth the bowing of the heart, the enforcing of it by the help of the spirit, to be religiously affected at God's sacred ordinances.  
Verse 3. Yea if thou callest for visdome and liftest up thy voice for understanding.  
TO the two former duties, he conditioneth with them to adjoin a third, if they would avail to get grace, and that is prayer; the manner whereof is prescribed in the words of crying and lifting up of voice, importing the fervency of it, that it aught to be ardent and earnest.  
Verse 4. If thou seek her as silver, and search for her, as for hid treasures.  
THe fourth means is here lastly prescribed, that study and industry be used, by reading, hearing, conferring, and meditating, etc. And this is set forth by a comparison, as men dig for silver, even with as much pains, great cost, earnest affection, and constant continuance therein till we have found it, even as the worldly man doth for silver or gold, or any treasure which is hid in some close, strong and secret place, as in the ground or within a wall, whether men cannot come, but by toil and great labour: and yet not impossible to be compassed by pains taking.  
Verse 5. Than shalt thou understand the fear of the Lord, and find the knowledge of God.  
AFter the precepts and instructions, followeth the promise of good success to every one which is tractable to observe these conditions proposed, he shall understand the fear of the Lord, his heart and conscience shall experimentally be acquainted with true piety and religion, and sound also seasoned with an holy illumination, and made judicious in the scriptures, and doctrines of faith: so that he shall be well able to discern between light and darkness: between truth and errors, in measure competent for his salvation.  
Verse 6. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding.  
THese words are added for a double use, as well to be a confirmation of the promise, as an amplification of that excellent gift which is promised, and they aptly serve for both. For (touching the former) how should they which in due manner seek wisdom miss of it, seeing that he which encourageth them to labour for it with assurance of obtaining it, is he which hath the disposing of it, and that is jehovah himself, the eternal, unchangeable, and all-sufficient, who can easily work it with a word, as the manner described importeth, out of his mouth cometh understanding. That is by his blessing, it being in a borrowed speech ascribed to God, which properly belongeth to man, who commonly make their promises and appointments by the words of their mouths: in like manner (though the Lord being a spirit hath no use of mouth, or other corporal members, and being omnipotent, his will carrieth power enough, without the help of words) yet for our weak capacity that which he effectually worketh, is imputed to the force of his words, as Mat. 4. 4. Man shall not live by bread only, but by every word that proceedeth out of the mouth of God. Lam. 3. 38. Out of the mouth of the most high proceedeth not evil and good? jonah 2. 10. And the Lord spoke unto the fish, and it cast up jonah upon the dry land. And touching the latter, namely the amplification, whosoever shall heedfully attend to the purpose of the holy Ghost, may evidently perceive that wisdom is in this verse, and the two next extolled and set forth by the cause, the glorious and bountiful author thereof: and in the rest that follow, is commended by the effects, the singular and admirable fruits of it. The author we see is the Lord jehovah, the only original, perfect, absolute, and eternal being, and that out of his most gracious mouth it proceedeth.  
Verse 7. He hath laid up true substance for the righteous: he is a shield to them that walk uprightly.  
Verse 8. That they may keep the paths of equity: and he preserveth the way of his Saints.  
Having had occasion to speak of God's beneficence, in bestowing that divine and celestial gift of wisdom, he proceedeth further to enlarge his praises, for the effects of his  
goodness, where may be noted: 


1. The special favours which he showeth.  
2. To what manner of persons they do belong.     
The favours here mentioned are, provision and protection▪ The former whereof is set forth by a similitude from provident fathers, who take care for their children, and not only maintain them with food, and other necessaries, while they are young, but carefully get, and lay up to make them a stock, when they come to age: So, and better dealeth the Lord for his sons and daughters: for whereas men gather corruptible goods for theirs, which many times come to nothing, and they have no use of them, he hideth that which is a being (as the word signifieth) for his: they shall be sure to enjoy the benefit of it; the treasures of grace, joy, and glory, are safely reserved for them. The latter is of two sorts, the one corporal concerning the outward man, as safety from bodily enemies, and external dangers, which is also declared by a borrowed speech, he being called a shield, that will intercept all noisome strokes, and practices, that none of them shall light upon his people, to hurt them, though for their trial, humility, and other profitable uses, they may be afflicted by them. The other is spiritual concerning the inward man, as safety from sin, and Satan, and apostasy, that notwithstanding, by these enemies of the soul, they are in peril either to be misled through craft, or to be thrust out of the right way, through violence, yet they shall keep the paths of equity; they shall persevere, and proceed in their virtuous courses. And why? For he preserveth their way, he doth as it were establish and guard them in their well-doing by his grace, from the force and power of their own corruptions, and the devils temptations, and wicked men's evil counsels, and the world's allurements, yea he directeth, and by his providence prospereth the purposes, words, actions, and the whole course of their lives. Now he describeth those, for whom this provision is made, and to whom this protection pertaineth diversly: first from their truth and sincerity, calling them righteous ones. Secondly, from their holy conversation, that they walk uprightly. Thirdly, from their happy estate, that they are the Saints of the Lord: the derivation of the Hebrew word importeth such as to whom God showeth mercy, and so are made also godly, and merciful. So much for the cause of wisdom, now follow the effects.  
Vers. 9 Than shalt thou understand righteousness, and judgement, and equity, and every good path.  
THe effect of wisdom, which he here beginneth to entreat of, is the vigour and efficacy of it, whereby they are induced and made able to do that which is good, as these words declare, and become circumspect and cautious to shun that which is evil: as will appear in the sequel of that which followeth. Than, when thou hast applied thine ears, & heart to wisdom: when thou hast called for understanding: when thou hast diligently sought for it, and found it, the Lord bestowing it upon thee, then shalt thou understand, both know, & judiciously exercise justice, that which is lawful & right, and judgement, prudence and good discretion, and equity, faithful and plain dealing, and every good path, all good courses of righteousness and religion. And that he meaneth a practical knowledge, and not an intellectual only, it may be seen by conference with other places; as chap. 8. v. 20. I cause to walk in the way of righteousness, and in the midst of the paths of judgement. And in the first chapter, vers. 3. To receive instruction, to do wisely by justice, and judgement, and equity. See more there.  
Vers. 10. When wisdom entereth into thine heart, and knowledge delighteth thy soul.  
Vers. 11. Than shall counsel preserve thee, and understanding shall keep thee,  
Vers. 12. And deliver thee from the evil way.  
Having in few words, but very significant, expressed the force of wisdom in conducting & enabling men to that which is good; he is now about to declare the virtues of it, for conservation against that which is evil: it is by a borrowed manner of speech, or figure which we call Prosopopeia, compared to a watch or guard, such as Princes and great men are wont to have about them for the safety of their persons; and therefore it is semblably said in the eleventh verse, (containing the sum of all) that counsel shall preserve thee, and understanding shall keep them; their souls shall be as safe by the power thereof, as the bodies of those which have a band of armed men to wait upon them. Hereunto in the tenth verse he maketh a passage, by teaching him that would receive defence from wisdom, how he must be prepared for it: and afterwards in the twelfth, and those that follow, he specifieth the principal hurtful things from which he shall be protected. In the preparation are two things required; first, that Wisdom come not into the head only, so as it be understood, or may be discoursed of; but into the heart, to season the conscience, and that it be singularly loved, which will produce this effect, that knowledge shall delight the soul, be pleasant unto it, as beautiful sights are to the eyes, according to the proper signification of the word; or as meat and drink are to the hungry and thirsty, or any thing which we relish well, in which sense the word is also sometimes used, as Prou. 9 17. His bread is pleasant, etc. The hurtful things from which wisdom will defend a man, are of two sorts; some are real, or actual, as the evil way, wicked behaviour, sinful attempts, exorbitant courses: some are personal, as means and causes of the former, and these mentioned in the latter stream of the twelfth verse, and more fully in those that next ensue it.  
Vers. 12. And from the man that speaketh perverse things.  
SAlomon hath showed the actual evil, the wicked course of life, from which the lovers of wisdom shall be shielded. And now he proceedeth to promise' them safety also from the means thereof, such pestilent persons as use to entice and corrupt others:  
and these are 


1. Dissolute men.  
2. Whorish women.     
Both which he describeth at large, first the men, and them by sundry effects, whereof each one as it were by steps surmounteth an other: the first is their speech, that they speak perverse things, tending to the dishonour of God, and the perverting of men, as the root and original of the word importeth.  
Vers. 13. And from them that leave the paths of righteousness, to walk in the paths of darkness.  
THe second effect of wicked men is their behaviour, and deeds; (for ill speaking is ever accompanied with ill doing) and these are set forth by an opposition, or comparison of contraries, whereby their course of life is made more odious; and therefore it is said, that they for sake the paths of righteousness, which are also the paths of light, to walk in the paths of darkness, which are the ways of ignorance and iniquity; as if he should have said, they turn from the right way of knowledge and obedience, which leadeth to salvation, and travel in the ways of sin towards destruction: and their fault herein is so much the fouler, in that they go not astray by mere error, or infirmity of their nature, as if they could not learn, or never were directed to a better way; but against their knowledge, and contrary to the light, they wilfully shun that good course which is approved of God, and conform themselves to the will of Satan, and practise that which they would never have examined by the rule of the word: for the shine thereof would discover the hideousness of it, and make it appear to be odious and loathsome.  
Vers. 14. Which rejoice in doing evil, and delight in wicked frowardness.  
THe third property and effect of these wicked men, is the disorder of their affections, whereby they aggravate and much increase the naughtiness of their words and actions; for they not only do evil, but rejoice therein: they come to it with desire, they practise it with pleasure, and afterwards are glad of their hellish exploits; yea they exult, as the other word signifieth, they express that delight which they have taken in satisfying their lusts, either by gesture, or countenance, or vaunting, or by some means or other, and many of them glory most of that, whereof they aught to be most ashamed, as in wicked frowardness; the word is perverseness of evil, sinful headiness in their licentious attempts whatsoever.  
Vers. 15. Whose ways are perverse, and they are obstinate in their paths.  
THe last effect and property of the sinful miscreants, is their desperate incorrigibleness, that albeit their ways be perverse, and all their course and carriage be lewd and damnable, yet they are refractory in them, and resolved never to amend, but grow worse like resty jades, that are still going backwards, when they should proceed in a journey. Neither will they harken to him that shall teach them by precept, nor yet be willing to follow him that shall lead them by example, but are every way so averse and froward, that their Minister or best friends can have no hope or heart to deal any further with them, but may leave them with a sigh as men incurable; as the Physician doth him that hath the pangs of death upon him, or the Surgeon such a one as is thrust thorough the heart. They are the same whom in the former chapter he calleth scorners, which would none of wisdoms counsel, but despised her correction, etc.  
Vers. 16. It shall deliver thee from the strange woman, from the stranger that flattereth with her words.  
NOw followeth the second sort of perilous persons, from which, wisdom will defend the men that love her: she will deliver them from the evil woman, from the adulteress, and all her enticements, with the fruit and end thereof. And  
here she is described by her 


1. Qualities.  
2. Effects.     
Her qualities are, first, that she is a strange woman, one with whom thou oughtest to have nothing to do: for strange standeth in opposition to a man's lawful wife; all others in that sense are strangers. So, other fire than that which God fent down from heaven upon the altar, and was there continually nourished, was called strange fire; then she is said to be a stranger, to be reputed as a foreigner, that hath alienated herself from God and his people, by her filthy conversation. As therefore the Israelites might not marry with women that were aliens, as being the daughters of strange gods; no more aught a member of Christ to have company with an harlot, as being as it were of another nation, not sanctified to the Lord; yea being distant from him by birth, as far as the earth is from heaven. Her  
effects are 


Her lewd and sinful behaviour.  
The woe and misery whereunto she bringeth her companions.     
Some part of her misbehaviour is mentioned in this verse, as her smooeh and flattering speech, whereby she laboureth to allure unwary and heedless persons, and them with a bait to bring into her net.  
Vers. 17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God.  
HEre have we declared unto us the effects of this strange woman, her disloyalty and perfidious behaviour, both against her husband and the lord She forsaketh her husband both in affection and action, though not perhaps in bodily presence, as Potiphars wife, and the harlot mentioned hereafter in the seventh chapter had not: neither do all, nor the most, but few of them utterly refuse their husband's bed; notwithstanding she live and lie with him, yet she is said to relinquish him, if she keep not herself to him only, and he enjoy her wholly. Now to aggravate the heinousness of the offence, Solomon describeth the husband so wronged, by his office and authority, and giveth the title of guide, adding withal a circumstance to make the fault appear the fouler, that he is the guide of her youth; even he whom she first loved, to whom she first gave her heart, and hand, and whom God had appointed to her as an head and governor, even when she was young and had most need of direction. Than her sin against God is set out, in that she hath broken her faith plighted in the contract, and at the marriage, and so is perjured, and that against the Lord, whose covenant this was; not only for that he ordained marriage to be entered into by such bonds and conditions, but because it was ratified, sanctified, and established by his special presence, & with special invocation upon his name.  
Vers. 18. Surely her house tendeth to death, and her paths to the dead.  
THe woe and misery whereunto the whorish woman doth bring her customers is now to be spoken of, and that is no less than destruction itself: for her house, the filthiness and misbehaviour in her house, with the first entrance into familiarity with her, tendeth to death; sometimes of the body, and always of the soul, and her paths, her course and order of life will bring him that accompanieth her therein, unto the dead, to the same estate and punishment with them, that have formerly perished in the same sin.  
Vers. 19 Whosoever go in to her, return not again, neither attain they to the way of life.  
THe punishment of adultery is aggravated by the certainty of it, and the universality in respect of the offenders, being all almost in a desperate estate: and therefore he saith, Whosoever go in unto her, return not again; none, of what estate or condition soever, that have familiarity, and commit filthiness with her, escape without mischief, and hardly ever come to repentance, or attain to the way of life, reform themselves, and take a better course of life, that they might be saved. And so these words are for the prevention of that wont objection opposed against rebukes and threatenings for this sin, we will repent and help all. But who doth so (saith the holy Ghost) none that go in to her return again, that is, very few: for it is an hyperbolical, and comparative speech; as if he should have said, there are none, to speak of, that reform themselves, in comparison of the multitude of them which continued impenitent unto death and are damned. This manner of speaking is frequent in the Scriptures. No man calleth for justice, no man contendeth for the truth. Esa. 59 4. There is 〈◊〉 that calleth upon thy name, neither that stirreth up himself to take hold of thee. Esa. 64. 7. I harkened and heard, but none spoke a right, no man repent him of his wickedness, saying, What have I done? every one turneth to his race, as the horse rusheth into the battle. jerem. 8. 9  
Vers. 20. That thou mayest walk in the way of good men and keep the paths of the just.  
THe virtue of wisdom hath been commended, for the protection and defence which it yieldeth against wicked ways, and sinful people, which now he amplifieth by the contrary, showing the benefit of it for direction to good ways and the example and society of godly persons, as will be the better perceived, if thou look back to the twelfth and thirteenth verses and annex this unto them in this manner: It sh●● deliver thee from the evil way, and from the man that speake●e froward things, and from them that leave the ways of righteousness, to walk in the ways of darkness: that thou mayest walk ● the ways of good men, and keep the ways of the righteous; tha● is, be conversant with them, and conform thyself to the● honest and holy behaviour.  
Vers. 21. For the righteous shall devil on earth, and the upright shall remain therein.  
Vers. 22. But the wicked shall be cut off from the earth, a● the transgressors shall be plucked out of it.  
HEre have we the conclusion of the precedent discourse confirming it first by the kindness of God, in way o● promise' unto the good, and then by his contrary judgements in way of threatening unto the evil. Touching the former, he saith, that the just shall devil in the earth, be protected in ti● of peril, when others perish, and they and theirs shall be established, so long as is good for them, and enjoy all such blessings of this life, as will do them most good. But the wicked shall ●● cut off from the earth; the vengeance of God shall overturn their persons, estates, and posterities, as grass is mown down, or weeds are plucked up, or naughty trees are rooted out. If any object that the godly commonly have lest part in the earth, and earthly blessings, and are soon removed, let him consider that howsoever it seem so, yet indeed it is nothing for. For while they live here the whole earth is theirs, with the use of it, howsoever the Lord seethe it good to put them to a spiritual diet, and keepeth them for surfeiting of excess, the better to fit them for their heavenly inheritance: and when they are taken away by death, they be translated to immortality and glory. Whereas the wicked enjoy that little, or that much which they have, as usurpers and thieves do an house, which they have broken into and keep for a few hours, until the officers come and apprehended them, and then are they cast into prison, or led unto execution, they are ejected with a witness, and cast into perpetual misery.   

CHAPTER. III.  
Verse 1. My son, forget not thou my law, but let thy heart keep my commandments.  
IN this Chapter the spirit of God proceedeth to persuade his people to the conscionable observation, and keeping  
of his word, and that he doth 


1. By exhortations.  
2. By reasons annexed severally thereunto.     
And the most of these are promises, yea all of them to the seven and twentieth verse, and so after the thirtieth; yet amplified by their contraries, as will appear in their places.  
The exhortations are of two sorts: one is general, requiring an exact care of all God's law: the others are more special, containing an unfolded declaration of sundry duties.  
The first we have in these first words, wherein we may consider, first, the persons to whom he speaketh. Secondly, the counsel which he delivereth.  
The persons, are all faithful readers, or hearers, to whom without partialaty he directeth his speech, as if it were but one man, and he most dear unto him, and therefore as afore, so now again, and afterwards, he useth the amiable name of a son; as if he should say, It is not an enemy that dealeth with thee, nor a bore friend, nor a master to his servant, nor a King to his subject, but a father to his child: whether therefore thou look to God the author, he loveth thee tenderly that speaketh unto thee, hearken therefore with attention, and obey. His counsel is uttered, first, in a prohibition, forget not my law, neither suffer my doctrine to slip out of thy memory, neither be unmindful to put it in practice: then by a precept, but let thy heart keep my commandments, get sound knowledge of them, and embrace them with uprightness, and good affection.  
Verse 2. For they shall add unto thee length of days, and years of life, and peace.  
THe general precept for faithful keeping of God's commandments hath an ample promise annexed unto it of a long life, and comfortable estate. For they, wisdoms law and precept remembered, and obeyed, shall add unto thee length of days: he meaneth not that the terms, and times which the Lord hath set shall be lengthened, but as he hath prefined a long life to any of his people, so hath he ordained it to be the reward of their obedience. And peace, welfare, and prosperity, so far as is safe and good for thee, and corrupteth not thy heart with pride, vain confidence, forgetfulness of God, and death, and immoderate love of the world. If any man except against these words as untrue, or improbable, because many good men live in trouble, and dye in their youth, let him consider that the obedience of the godly is not full, but in part, and therefore it is no marvel, if in part only they are made partakers of outward things: and hereunto add that the promises touching outward things are not absolute, and simple, but conditional, and the Lord giving his children in heaven eternity, and complete happiness, doth verify all his promises with advantage. And it pleaseth him many ways respecting their good, to shorten the race of divers whom he dearly loveth. Sometimes, jest they should be corrupted in the world, as that seemeth to be one cause why jeroboams good 
1. King. 14. 11.  son was taken away so soon. Sometimes jest they should see the evils to come: and therefore that worthy josiah was 
Isai. 57 1. 2.  called to his rest before the calamities that shortly after ensued. Sometimes the wicked world unworthy of them and unkind unto them, is justly punished by having them taken away 
Heb. 11. 3. 8.  from them. And for all this, notwithstanding they live never so short a time, yet have they the length of days, every day being a whole day unto them, the Sun of comfort, and of God's favour arising upon them early in the morning, and shining upon them brighter and brighter without any going down. Summer fruit may be as ripe as the winter fruit, and yet gathered many weeks, or some months before it.  
Verse 3. Let not mercy and truth forsake thee: bind them an thy neck, and writ them upon the table of thy heart.  
AFter the general precept, he prescribeth especial duties, yet such as are of large extent, and contain under them very many particulars: for by mercy he meaneth all good offices towards man; and by truth, faith, or faithfulness, he understandeth all good duties which we own to God. Which appeareth to be so, because these being propounded in this verse are handled more at large in the chapter, the latter in the former place, and the former in the second, after the manner of the Hebrews. Now these graces he requireth as carefully to be kept, as providently gotten, admonishing that they forsake us not, speaking by an hypallagy, he giveth us a caveat, that we forsake not them, and withal noteth how ready they are (through our corruption) to be gone from us. And the great difficulty of retaining them, and therefore in the next words he requireth that we should bind them to our necks, that is, look well to them, and keep them safe, and tie them fast, as men do their chains, or costly jewels which they use for their delight, and ornaments: and withal to writ them on the table of our heart, that is, always to remember them, and think on them, speak of them, and do them, as we use to set down in our tables those things whereof we would keep a precise memorandum.  
Verse 4. So shalt thou find favour, and good understanding in the sight of God, and man.  
THe former precept hath this promise annexed unto it for a reason: wherein two things are promised: the first is, that by observation of that holy advice, or commandment, a man shall find, that is, obtain comfort, favour, love, liking, and good acceptatio: the other is, he shall find good understanding, whereby is meant good success, or any such blessings, whereby understanding is rewarded: for here is the cause put for the effect. And both these are said to be before God, and man, that is, God will be gracious to such, and man will be friendly. God will give them the fruit, and recompense of their understanding, and 'cause their good estate to testify their wisdom, even such as he doth approve of, and man shall be witness of the same. Where now may be seen how pertinently the promise performed doth answer to the precept obeyed. He that by the truth is serviceable to God, and likewise by mercy is profitable to man, shall find favour and honour both with God, and man.  
Verse 5. Trust in the Lord with all thine heart, and lean not to thine own wisdom.  
Having in the precept last before, commended to us the constant possession, or rather us unto the faithful custody of mercy, and thereby all righteousness required in the second table, and truth, the quintessence of the first he beginneth with the latter, declaring certain particular duties, and benefits of piety, to the seven and twentieth verse, and then entreateth of the former. In the first place he persuadeth to trust and put confidence in God, which is a resting, and reposing ourselves on him, and his fatherly providence, both for deliverance from all evil things, and the fruition of all good things needful for us touching this life, and that to come. And hereof he prescribeth the manner, that it be with the whole heart, constant, stable, firm, and well fixed, without wavering or diffidence: for he would not have his sufficiency or fidelity to be suspected, or called into question. Neither is this all, but much heed must also be taken that the heart be not divided, partly depending upon the Lord, and hoping for help from him, and partly relying upon other means, and putting affiance in them. Love is communicable to creatures, so that it be in an inferior place, and fear also if it be subordinate to the fear of him, & agreeable to his ordinance; but confidence is annexed to his imperial crown, and reserved peculiarly unto himself. And therefore he setteth it forth here by the contrary, opposing unto it ones own wisdom; that is to say, wit and policy, whereby a man is able to shifted, and make provision for himself in all cases; and naming one fleshly stay, he meaneth all of like nature, as wealth, worthiness, strength, friends and innumerable others, more than can particularly be recounted. And his admonition is, that we lean not unto that one, or any of the rest, taking the similitude from aged, or impotent persons, who commit the weight of their bodies to the strength of their staff; if it be sound and strong enough, they are upholden by it, and stand fast; if it be rotten, cracked, or too small, they fall to the ground with the breach of the same: or from houses or edifices which are supported by pillars, which being firm, do bear up the roof and whole building; but they being weak and insufficient, down cometh all. And such is the state of those which either utterly renounce all affiance in God, & betake themselves wholly to worldly helps, or else trust that he will establish them on the one side, and their own props made of reeds and wheat straws▪ shall steadfastly uphold them on the other. It is as good for a foundation to be laid altogether on the sand, as partly on the sand, and partly on a rock; and an house to be without buttrasses on both sides, if it have nothing to sustain it, but ruinous walls on the one.  
Verse 6. In all thy ways acknowledge him, and he shall direct thy ways.  
Unto trust he requireth knowledge to be adjoined, which is the understanding, and apprehension of his will, and of his word, and this is declared by the use and exercise of it, and that by the subjects, and those by their extent and large 〈…〉 s. The exercise of knowledge is an acknowledgement that profession be made of him, with service done unto him. The subjects thereof are the ways of men, the whole passage of their life, their actions which they perform, the words which they utter, and the cogitations which they conceive. The extent of the same is expressed by the note of universality, all: nothing is to be done, nothing is to be spoken, nothing is to be imagined or thought of, contrary to the rules thereof. To this he addeth a second argument, taken from the benefit and prosperous event of this knowing and acknowledging of him, he shall direct thy works, and thy words, and purposes, by him thou shall be informed what is lawful, and what is unlawful, what is holy, and what is sinful, what is useful, and what is hurtful, what is most seasonable, and what is out of season: by him thy heart shall be inclined to make choice of that which is best, and to refuse that which is unfitting: by him thou shalt be assisted to perform thy actions, and utter thy speeches in such manner, as shall be most acceptable to him, and profitable to thyself and others.  
Verse 7. Be not wise in thine own eyes, but fear the Lord, and departed from evil.  
A Third precept he giveth to fear the Lord, which is to subject thyself unto him, and to stand in reverent awe of him: for his truth, justice, greatness, goodness, omniscience, and ubiquity: and because of his holy word, his glorious acts and righteous judgement. And hereunto he maketh a way by removal of that which is against it, and an impediment unto it, which is self-liking. Be not wise in thine own eyes: that is, be not conceited, and have no opinion of thine own wisdom. It is a borrowed speech, wherein the estimation of the mind is compared to the aspects of the steer, according to other texts of Scripture. Psal. 101. 6. Mine eyes shall be to the faithful of the land: that is, I will much regard them: and Isai. 66. vers. 2. To him will I look, even to him that is poor, and of a contrite spirit: that is, I will declare my favour, and good acceptance, and minister comfort and help to him. Now by this one, he forbiddeth all proud thoughts, and imaginations of one's self, for what respect soever. For an high mind, and lofty conceit of a man's own excellency will never agreed with the true fear of God, which is evermore joined with the sight of thine own vileness. And this grace he setteth notably forth by a worthy effect of it, the departure from evil, and that consisteth partly in avoiding the baits of it, that we be not ensnared therewith, and fall into it: and partly in breaking off sin (wherein we have formerly lived) by sound repentance, and reformation: and setting it down indefinitely he understandeth all kind of wickedness, as of heart, of act, of tongue, of any sense, of any member, and is the same in sense with that which the Apostle expresseth in other terms, Let us cleanse ourselves from all filthiness of flesh, and 
2. Cor. 7. 1.  spirit.  
Vers. 8. So shall health be to thy navel, and marrow to thy 
Shikkui.  bones.  
THis promise is added, not only to the precept immediately foregoing it; but to those also in the fifth and sixth verses, which require an absolute dependence on the Lord, as this last doth an holy dread of him, with a disclaim of their own wisdom, and an abandoning of all vicious behaviour. The reward promised is a good and comfortable estate, if not conspicuously maintained with great plenty, and abundance, yet secretly, and in an hidden and extraordinary manner nourished with effectual sufficiency. And this he alligorically resembleth to the condition of an infant, which in the womb receiveth nourishment at the navel, whereby it enjoyeth continuance of life, breath, health, and growth; & after it is borne by the milk which it sucketh, and the food that is ministered unto it; the bones are replenished with moistness, that is, marrow (by a metaphor taken from the moisture of the earth, which feedeth the roots of plants with nurture, and they the stock, or stem, and branches, with sap.)  
This marrow of the bones proveth the body to be in health, and good liking; as job describeth the welfare of a man by the same note, saying, His breasts are full of milk, and his bones run 
job. 21. 24.  full of marrow. And this similitude very aptly befitteth the matter in hand, and preventeth such exceptions as fleshly men might take against the former precepts. For if we nothing rely on our wisdom, but utterly relinquish the estimation of it (saith carnal reason) how can we possibly avoid penury? For men would soon be starved for all their faith and holiness, if they had no forecast to relieve themselves withal. Which thing corrupt sense also seemeth to confirm, and upbraideth us with the poverty and need of many, which will not live by their wits, nor be opinionate thereof, which will not shifted for themselves indirectly, but do fear the Lord, and departed from evil. Do not we see (saith it) divers of them quite destitute of lands, or living, stock, or store, or any thing before hand to keep themselves and their families? what be they the better for their humility, devotion, and mortification? The fallacy of both these, as well of senseless sense, as of unreasonable reason is detected, and confuted of the holy Ghost by this elegant similitude. What wisdom or policy hath the babe new borne to make shift for itself? and yet the body of it thriveth as well as the thrifty husbands spoken of in the Gospel; and who looketh to the child in the womb? or 
Luke 12.  what substance hath it lying by to maintain it? Nay, it hath not so much as the use of a mouth to receive meat, or milk, if any hand, or breast could minister the same unto it: and yet the rich man's great barns full of corn did not better relieve him, than God's providence, or ordinance doth this poor embryon.  
Vers. 9 Honour the Lord with thy riches, and with the chief of thy revenues.  
Having proposed certain of the principal parts of piety, as confidence in God, etc. he teacheth every man how to bestow and employ the same in any condition of life, according as he shall find himself either blessed, or crossed by the hand of the Lord; and therefore in this verse teacheth him how to use prosperity; and in the next save one, how to bear adversity. Touching the former, he commandeth to honour the Lord with his riches; not only by discharging such levies, rates, and necessary dues as are required at his hands, for the maintenance of his ministry, and the means of his service; but also by a frank and free contribution, for the furtherance of true religion▪ and Gods holy worship, as they were bound to pay tithes, and first fruits, and taught to bring free-will offerings, & voluntary oblations. Now the things to be consecrated he setteth forth, first, by the quality, that they be not things vile, base, and of no value, and as it were the refuse of their substance, but the choice, chief and principal thereof: the performance of which is commended in Abel, whom Moses reported 
Gen. 4. 4.  to have offered of the fat of the cattle: and the default hereof is much taxed in the jews by Malachy, saying: You offer unclean bread on my altar; and ye say, Wherein have we polluted 
Mal. 17. 8. 14.  thee? In that ye say, The table of the Lord is not to be regarded. And if ye offer the blood for a sacrifice, is it not evil? and if ye offer the lame, and sick, is it not evil? offer it to thy Prince, will he be content with it, saith the Lord of hosts? But cursed be the deceiver, which hath in his flock a male, and offereth to the Lord a corrupt thing.  
Secondly, by the generality of kinds, that they dedicated to God part of all their profits, whether it be of the crop of the ground, or of the fruits of the trees, or of the cattle of the flock, or of whatsoever other commodities do accrue unto them. And though riches be only here specified, yet are all other endowments to the same purpose to be destinated, and after the same manner to be used; as credit, authority, strength, knowledge, eloquence, cunning, and other good gifts both of grace and nature.  
Vers. 10. So shall thy barns be filled with abundance, and thy wine press run over with new wine.  
ANd because God cannot be well honoured with riches without charges, and no charges press a carnal heart so hard as those that are best expended; he therefore encourageth us to bestow this cost, and that with a promise of greater gain, which he hyperbolically amplifieth, & with an holy excessive kind of speech: his meaning is, that we shall be so far from being impoverished by this cost, as that contrariwise we shall be enriched by the same, the blessing of God being so great upon our labour, as that we shall have as much corn as our barns and granaries can contain; and wine in such abundance, as that our wine presses, tubs, and other vessels shall run over with plenty, or all other commodities proportionable and equivalent unto those two. And though these things should fail to rise to such a quantity; yet this promise doth never fail of verity and truth, for as much as less measure of earthly possessions may oftentimes be of greater use, and much more for comfort and contentment. The wisdom of God seethe in this argument a pregnancy, and aptness to induce men to obey the exhortation: and therefore he putteth it as a forcible weapon into the hand of faith, for the suppression and keeping under of diffidence, which causeth so much grudging and restrainednesse, most men thinking all to be lost that is well bestowed: whereas if they could apprehended, and foresee the gain that will redound unto them, and the profit they shall receive, they would esteem beneficence, and large expenses discreetly laid out for good uses, to be the chief point of thrift, and all good husbandry: and they may well know, that when their barns, wine presses, shops, storehouses, chambers, coffers, treasuries, fields and pastures are replenished with all store, plenty, and furniture belonging severally unto them; yet they have not therein attained unto the fullness of their wealth, nor best of their substance. For these earthly riches are promised and given only as pledges and pawns of more worthful possessions, even celestial treasures, and inheritances.  
Vers. 11. 12. My son, despise not the chastening of the Lord, neither be weary of his correction. For whom the Lord loveth, he correcteth, even as a father the son in whom he delighteth.  
WE have seen how, and for what cause God is to be served in the state of prosperity, whence he passeth to another point, teaching us submissively, and patiently to yield to his words, and the stripes of his hands in the state of adversity. And this he doth by way of a (Prolepsis) after this manner. Object. Notwithstanding all the wealth, and abundance with other kinds, and degrees of felicity promised to them that fear the Lord, and dedicated themselves, and that which they have unto his service; yet experience showeth that none are more afflicted with poverty, and other crosses, than such as are most devoted to him, being willing to departed with any thing for his sake. Answ. We find this to be true indeed, in all ages and places it so falls out; howbeit the afflictions which they sustain are not punishments coming from the wrath of God to their hurt, but chastisements from his love, and laid upon them for their good: whereupon he exhorteth to bear them accordingly, delivering a precept, and backing the same with reasons. The precept containeth two rules monitory, directed to the sons of wisdom, which are fruitful readers, attentive hearers, and embracers of her: the first is, that they despise not correction, viz. that they make not light account of it, as they do who will not take notice of any strokes, or judgements that light upon them; or if they be touched with the feeling thereof, they impute the same either to fortune or destiny, or ascribe all to inferior and subordinate causes, and turn their eyes from beholding the hand of him that striketh, and from the sight of their own sins, which by due desert have caused themselves to be smitten: and as they do who (notwithstanding they feel the smart of the rod, and cannot but see the justice of God therein) are yet become senseless and obdurate, without godly sorrow, without godly shame, without godly fear, and without all godly remorse and humiliation: and as they do who seem to be somewhat affrighted, and for a time dejected with grief, and humility, yet proceed not to reformation of their vicious behaviour: and as they who in extremity of misery reform some part of their misbehaviour, and seem for a time penitent, and very contrite for their offences; yet when the calamity is passed over, and they are freed from punishment and peril, they return like the dog to his vomit, and live as impiously, as impurely, and as unrighteously, as ever they did in former time: so than this is to despise correction, not to be bettered by it, by making some good and profitable use of it.  
The other rule is, to avoid another extremity of being weary of his correction, viz. when men be discouraged at their afflictions, when they languish and faint under the burden of them: for that produceth many pernicious effects, thereby they are disabled from all good services, they cannot be industrious in their several callings with any cheerfulness: they cannot pray with any comfort, they cannot give thanks to God with any joyfulness: they cannot embrace the word with good attention, nor meditate in it with any delight. We read in Exodus that the Lord sent a gracious message unto his people, saying, I will take you for my people, and will be your God, 
Exod. 6. 7. 8.  and you shall know that I the Lord your God will bring you from the burdens of the Egyptians. And I will bring you into the land, which I swore I would give to Abraham, and to Isaac, and to jacob, and will give it you for a possession: So Moses told the children of Israel thus: but with what success, the same text telleth us, they harkened not to voices for anguish of spirit, and cruel bondage. Hence proceed distempers, passions, murmurings, grievous conclusions of men against themselves: as that God abhorreth them, as damnable hypocrites, reprobates, and cast aways: that there will never be an end of their miseries, and troubles, that they shall not be able to bear them long, but fall down under them with desperation. Hence proceeds indirect seeking of help, untimely, and unconscionably, and after a shifting manner. Such events are not only ordinary in these days, but have been ancient in former times, and that amongst the dearest of Gods own servants, such as were job, and jeremiah, whose discouraged hearts, drew their 
job 3. 3. jer. 2. 14.  tongues to passionate speeches, cursing the day of their birth, and the news tellers thereof, with sundry imprecations against themselves, and their innocent friends: and as were the afflicted Saints in the time of the Prophets complaining after this sort: The Lord hath forsaken me, and my God hath forgotten me: 
Isai. 49. 14. Lam. 3. 8.  and after this, My strength and mine hope is perished from the Lord. And as was David's crying out in his haste, that all men were liars, seeming to tax Samuel amongst the rest, that there was no truth in any, not not in him, nor even then when in the name of the Lord he assured him of their kingdom. And therefore in his distrustfulness concluding that at one time or other, he should dye by the hands of Saul, he fled out of Israel into Palestina, from the Church of God to the heathen, where he was driven to miserable perplexity, to show divers uncomely 
1. Sam. 21. 11.  tricks, and to play such parts as were altogether unseemly for his profession, place and person. The reasons whereby he inciteth men to endure afflictions without contempt, or discouragement, are two: the first is, the principal efficient, the Lord himself, who is to be feared in the lest of his works: yea in his word, and who hath a whole forest of rods to scourge us withal, if we profit not by lesser, or smaller; which if we well considered, we would stoop at the lest, and fear at the first shaking of his hand at us. For to contemn his chastisements is to despise himself, and to 'cause him to loose his labour in nurtering of us. For we esteem it a sign of gracelessness for a child beaten by his father not to shed tears, so far as often times it draweth tears from his father's eyes: even so much more it argueth want of grace in us, if we melt not when we are corrected by God himself.  
The second reason, and that which is to confirm the heart with patience, is the moving cause, together with the formal, the favour and goodness of God inducing him to inflict chastisements, that he be not driven to execute vengeance and punishments. And this is cleared by a comparison of the like dealing of a father with his child, who doth not beat his son to kill him, but to correct him: not to break a leg, or an arm, but his stubborn heart: not to make him run away, but to 'cause him to return to a better mind, and to better behaviour: and in a word, not because he hateth him, but because he beareth a singular love unto him.  
Verse 13. Blessed is the man that findeth wisdom, and the 
japhik.  man that getteth understanding.  
FOr the performance of the former duties he prescribeth the most effectual means, viz. the virtue, and knowledge of God's holy word, which he calleth by the name of wisdom, the commendation whereof he setteth forth by sundry arguments, and illustrations. And in the first place he proposeth a large, and notable effect, the confluence and marrow of many effects, the felicity, and happy estate of those upon whom it is conferred. And this he declareth by an Epiphonema, or acclamation, to the end to ravish our minds with the excellency of it. Blessed is the man (saith he) o how blessed is the man that findeth true wisdom, which discerneth what it is, and wherein it consisteth, and accordingly valueth it as a thing most admirable, rare, and precious: and the man that getteth understanding, which by diligent travail in the Scriptures, and profitable use of God's sacred ministery obtaineth soundness of judgement, uprightness of heart, and a good conscience, as far as he is able to conform himself to the will of the Lord, in believing his promises, and obeying his commandments. The word which we translate (getteth) signifieth to draw, or fetch out, being borrowed from such as work in mines, who dig in the earth, and from thence bring forth gold, or silver, or other metals.  
Verse 14. 15. For the merchandise of it is better than the merchandise of silver: and the gain thereof better then fine gold. She is more precious than rubies: and all things that thou canst desire, are not to be compared to her.  
HE maketh good his position by comparisons: first, metaphorically equalizing wisdom with gainful commodities: it is not like to dead stuff, or wares which will lie upon a chapmans' hand without vent, or utterance, but it is a merchandise that is vendible, and as good as ready money. ●●condly, he giveth a precedency unto it, and preferreth it before precious treasures, and such as are had in estimation, whereof he maketh a special enumeration of three, every one excelling other. The first is silver: the second is gold better than that: the third precious stones, which are richer than both, and addeth a fourth more general, and comprehends the former, and all other things of like sort, whatsoever is desirable, or men can set their hearts upon. For God bestoweth these treasures upon his enemies, and wisdom upon his friends, and children only: these treasures are of earthly matter, but wisdom is celestial and heavenly: these treasures are uncertain and of no continuance; but wisdom is constant, and everlasting: these treasures are many times hurtful, and pernicious both to soul and body; but wisdom only useful and profitable: these treasures are fugitive, and leave a man at his death, when he hath most need of comfort; but wisdom then standeth to him, and ministereth then most consolation to his conscience: these treasures procure no favour before the judgement seat of God; but wisdom bringeth then acceptation and glory.  
Vers. 16. Length of days is in her right hand, and in her left▪ hand honour and riches.  
FRom the general effects of wisdom he descendeth to her spiritual benefits, which are parts of that blessed estate before propounded, and proves that it is better than gold and silver, and other delectable things, in that it is the cause and principal means whereby good men obtain the fruition of them, and some of them are external blessings & concern the outward man, and these are contained in this verse: some are internal, and concern the inward man, and these we shall found in the two next. And here he useth an elegant Prosopop●●▪ ascribing to wisdom the person of a wealth Lady, or bountiful woman, who is never empty handed, but hath always princely gifts in a readiness to bestow upon her favourites and followers, and amongst which that which is first mentioned, is more than any potentate, or all creatures are able to give; and that is, length of days, or a long life, whereof the greatest plenty of earthly commodities are appurtenances, and attendants. And this she ever granteth with limitations▪ if it stand with the good welfare of her friends: if it enableth them to be serviceable to their maker, and profitable to th●● brethren, and thrifty for the increase of their own happiness if it detain them not too long from their eternal rest, a●● presence of their Saviour, and the enjoyment of immortal blessedness. Honour sometimes, and to some persons, dignities, titles and preferments▪ and always unto all, a revere 〈…〉 stimation, in the hearts, and by the testimony of the godly, unto whom their graces appear: yea the very wicked do fear them, and stand in dread of them; according to that saying of Micah, They shall be like a young Lion among th● s●●k● 
Micah 5. 8.  of sheep. And albeit the tongues of malevolent men be commonly priest to traduce both them and their ways, yet many of those that are most depraved may truly say with the Apostle Paul; We approve ourselves to every man's conscience in the sight 
2. Cor. 4. 2. 3.  of God. We might bring the ungodly men's own behaviour in their extremities for clear confirmation of this: whose prayers do many of them sooner crave when they are in terrors? whose counsels do they more willingly ask in distresses? whose care and fidelity do they more securely depend upon for their children, and their estates, when death will permit them no longer to manage their affairs? do not these things argue that they repute them to be holy, to be wise, to be righteous, faithful and trusty? And can this good opinion be had of them without honour? yet all have not this in like measure, nor attain to this forthwith so soon as they entertain wisdom: for the virtues of many lie hidden for a time, & appear not to the world, but through the virulent tongues of some they and their actions are misdeemed, and hardly censured of others, and many are persuaded indeed that they are grievous offenders whom God approveth to be faithful and faultless: but this is not a perpetual infamy, neither shall it always cleave unto them. For God will not fail in due time to clear their innocency according to his promise in the Psalm, saying: Commit thy way unto the Lord, trust in him, and he shall 
Psal. 37. 5. 6.  bring it to pass. He shall bring forth thy righteousness as the light, and thy judgement as the noon day. And in the same verity the Apostle fully agreeth with the Prophet, though he apply it to an other purpose, when by opposition of contraries he saith, Some men's sins are open before hand, and go before unto inagement; 
1. Tim. 5. 24. 25.  but some men's sins follow after. Likewise also good works are manifest before hand, and they that are otherwise cannot be hid.  
And to honour he adjoineth riches, whereof though wisdoms enemies be also partakers, and that in abundance, yet are they not made equal therein with her friends and servants: for they are not both enriched with the same hand, neither are they given them for the same cause, neither do they enjoy the fruit and benefit of them in the some manner. It is the hand of God's providence that ministereth to the wicked, and it is the hand of his favour and kindness that ministereth to the godly. And it is not by way of extenuation called a left hand, but only to declare that he is liberal with the one, as well as with the other, he blesseth the righteous with them, as with ornaments and rewards, for a recumpence of their service, but he curseth the wicked therewith as with gives and snares for a punishment of their sins: the righteous have true right in them, and good use of them, and sound comfort with them: but the wicked are usurpers, and therefore punishable for their intrusion, and they either half starve themselves through niggardize, or else glut themselves with volupruonsnesse, or are filled with toilefull troubles, sorrows, envies, fears, and manifold vexations; by all which it appeareth that the wealth of the godly is the peculiar gifture of wisdom, and yet not such as is communicated to all: for it will be burdenous to some, and dangerous to others, by raising up their minds with pride, or drawing down their affections to the world, by means whereof they should have less communion with Christ, or participation of his heavenly riches, and therefore be will not lay too heavy load on them that cannot well bear it, nor sat them with over much who are so subject to surphets, but stinteth and dieteth them, as parents do their children, and yet they shall be sure to be provided for with enough, and freed from the peril of want and penury.  
Vers. 17. Her ways are ways of pleasantness; and all her paths are peace.  
IN the premises were specified the blessings which wisdom bringeth to the outward man; and in this present sentence are added certain desirable graces which it worketh in the inward man, as that it refresheth the heart with sweet delight and joyfulness, establisheth the conscience with peace and tranquillity, which he seemeth to mention for prevention of the exception that corrupt flesh and blood is apt to take, and the quarrels which it is wont to pick against God's holy wisdom, as that it is painful, and requireth more labour and travel, yea and the obedience to it is sour and bitter, denying us the delights that others have, requiring more strict and austere behaviour than others use: and this is not all, but it makes life unpeaceable without rest and quietness, by procuring many molestations and troubles. There is no such matter of tediousness, and restlessness, (saith he) for her ways, viz. the work and duties which she prescribeth (it being a borrowed speech taken from travelers: for every good service well performed is a step towards heaven, and a proceeding towards endless bliss and happiness) are ways of pleasure, viz. minister much spiritual joy, and delectation to the soul of a regenerate man, notwithstanding they be very distasteful to corrupt nature: as is averred by our Saviour, saying; Take my 
Mat. 1. 29. 3●  yoke upon you, and learn of me; for I am meek and lowly, and ye shall find rest to your souls; for my yoke is easy, and my burden 
1. joh. 5. 3.  light: and also by Saint john, flatly, and in plain terms denying that his commandments are grievous. And all her paths are peace; all that Christian conversation which she appoints and directs her attendants to walk in, tendeth to the comfort of their hearts by the assurance of God's favour and love to them: for their sincere obedience is an infallible testimony of their sound faith, and that apprehendeth God's justice to be satisfied by Christ, and so their sins to be remitted: and so the Lord to be reconciled, and so their fierce and unquied conscience to be pacified. And this is agreeable to those holy sayings of the Apostle: Being justified by faith, we have peace with 
Rom. 5. 1. 2.  God through our Lord jesus Christ by whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God, etc. The kingdom of God is not meat and 
Rom. 14.  drink, but righteousness and peace, and joy in the holy Ghost.  
Vers. 18. She is a tree of life to them that lay hold on her: and happy is every one that retaineth her.  
THe last and largest spiritual blessing which wisdom brings, he hath reserved to the last place, for the knitting up of all, and that is everlasting life, and all the fullness of felicity with it; for it is a means, instrument, and pledge of our restitution to a better state than we lost in Adam: which is made lightsome by a similitude of the tree of life planted in the midst of Paradise, which was to our first parents a sacrament of eternal life. She not only restoreth us to this happy condition, but also conserveth and keepeth us in the same; as appeareth by the promise made to the faithful, in the Revelation of Saint john. To him that overcometh I will give to eat 
Apoc. 27.  of the tree of life, which is in the midst of the Paradise of God. Whereas contrariwise, Adam being once overcome was excluded, and kept out of Paradise, that he should never afterwards taste of that sacramental tree. And as this divine wisdom 
Gen. 3. 22. 23.  is so effectual to them that lay hold on her; so it is no less fruitful in them, it fructifieth often, yea continually, and sendeth forth great variety of Christian virtues; and therefore it is said in the Apocalypse, that this tree beareth twelve manner 
Apoc. 22. 2.  of fruits, and yieldeth her fruit every month. Hereupon he concludeth that which he first expounded, that she doth confer happiness, and make men blessed, but withal he noteth who they be, and what they do; not only such as hear of her, speak of her, or look upon her, but take hold of her: neither so alone (for that is not enough) but retain her also and hold her fast.  
Vers. 19 The Lord by wisdom hath founded the earth, by understanding he hath established the heavens. 
Conen.   
Vers. 20. By his knowledge the depths are broken up; and ●●● clouds drop down dew.  
Wisdom having been justly praised for her great bounty, and gracious effects, is here further commended, and duly magnified in respect of the most excellent, glorious, and illustrious cause of it: for it is that where of God jehovah, the eternal and original of all things, is the author, who is described by certain works, wherein conspicuously he do exercise the same; and these are in number four: whereof two are concerning the creation, in the 19 v; and two concerning the ordering and government, in the 20. v. and according to these he would have all the rest to be considered.  
Touching the first, it is said that the Lord by wisdom founded the earth: under which he comprehendeth the seas also. Which kind of speech he useth, not because he hath laid any thing under the earth, as a foundation or groundwork, whereupon it is sustained like other buildings: (for it hangeth upon nothing) but to note the sure and stable standing of it, as if it had a foundation answerable to the building.  
Touching the second he saith, by understanding (and as the word signifieth) aptly, and trimly frameth, and likewise makes firm, and sure, and safe from perishing, and constant in the courses, and revolutions of the starry movable spheres, so long as the world endureth, the heavens, whereby he meaneth that that is over us, the celestial bodies, motions, and influences, and beneath these, all the regions of the air.  
Touching the third, it is said, By his knowledge the depths are broken up, that is, he clave the depths, made the fountains that run along within the earth, to cleave asunder, and to break forth of the bowels of the earth, and to run in the channels of the same, and the same issuing out of the entrails of the earth, have also fit currents for their courses upon the earth: for we may see what meet and convenient descents are ordained for them from dales to valleys, and from valleys to valleys, from well heads they have gutters to convey them to small brooks, and the smaller brooks run in rills, and the rills pass out into greater rivers, and the great rivers have a ready passage prepared for them to flow into the Sea; otherwise some places would be turned into bogs or fens, and made unfruitful; others would be drowned up, and made unhabitable, and few or none would be so commodious for men, and other creatures, as now they are.  
Touching the last, he saith, The clouds drop down dew: whereby he meaneth rain, and other falling moisture of all sorts, which are vapours ascending out of the earth, to the end that being distilled in the air, they might return again with greater virtue to water the ground. And this is observable for the manner, that it cometh moderately with drops, and not excessively with streams: if he should open the windows of heaven, and let it gush down, as he did in Noah: time, it would drown up, and destroy all; but trickling down in this mild sort, is comfortable for men, and beasts, and profitable for corn, grass, herbs, trees, and all kind of plants both for their growth and fruitfulness. Thus God is magnified by his works of creation, conservation, and providence, that each of those is done by his wisdom, and understanding, to show his all-sufficiency in performing his promise to them that embrace his wisdom.  
Verse 21. My son, let not these things departed from thine eyes: keep sound wisdom, and discretion. 
Mezimma.   
HEre we have an application of the former discourse: for out of the same he inferreth an exhortation, or rather reneweth that which he had before propounded, and confirmeth it with fresh and fit arguments. The exhortation is delivered first negatively in the manner of a caveat, Let not them, either wisdom itself, or the reasons brought to require obedience to it, departed from thine eyes, either forgotten, or carelessly neglected. The simile is either taken from Archers, which intentively aim at the mark they shoot at; or from Pilots, or sailors, who with all possible diligence labour to retain the sight of the Lodestar to direct their course accordingly; or from wise travelers who most heedfully mark their way, and therefore have their eyes constantly upon it, jest through their negligence they should miss the same, and wander into bypaths: or from the use of phylacteries, and writings of the Commandments upon the edges of their garments required in the Law, that they should not only wear them, but with all heed respect them.  
Next affirmatively, keep, viz. mark, and remember, set thy delight upon, and practise: let judgement, memory, affection, and conscience retain sound wisdom, not human, vain inventions, not the devices of men's brains, which to carnal reason seem glorious and excellent, but that which God doth inspire, and ratify in his own holy word; this he calleth that which is true, and sound, and solid matter, as if all other things, especially fleshly policies seem rather to be, then to be indeed, and rather shadows, than substances. Discretion] The word signifieth cogitation or thinking, or good advisement: for that although wisdom come from God, and be in ourselves, and in our minds; yet he would have us use our minds and cogitations to the attaining of it, and constant meditation after it is attained.  
Verse 22. So shall they be life to thy soul, and grace to thy neck.  
Unto this precept he addeth divers great and gracious promises for life, honour, and safety, etc. and therefore faith he, So they, the wisdom & grace of God by this means entertained, shall be life to thy soul shall quicken thee in the inward man, and shall be as the seeds of eternal life, animating thy soul, as that doth thy body; which without these is but a spiritual carcase, like to a senseless, lifeless, & spiritless body. For the state of none without grace, is better than that of the Gentiles, without knowledge, of whom it is said, that having their understanding darkened, they were alienated from the life of God, through the ignorance that was in them, because of the hardness of their heart. And therefore in divers places we shall find exhortations to embrace the word of God with sound knowledge of it, upon this ground: as, Keep my commandments, and live: and my law as the apple of thine eye. 
Prou. 7. 2.  And Isai. 55. 3. Incline your ears to me: hear and your soul shall live.  
And grace to thy neck] Ornaments of honour, like to chains or jewels wherewith great personages are wont to deck themselves, as well to set forth their dignities, as to adorn their persons: for with both these are wisdoms children graced: they of high degree, being the sons and daughters of God, and more honoured with spiritual graces, and holy behaviour than any other can possibly be with silver and gold, or any kind of jewels, though never so rich and costly: so that they need not be ashamed to come into any presence, especially of God, they need not be afraid of contempt, and disgrace, for good men will reverence them, though in the world never so poor and base, and none w●ll despise them but contemptible persons▪ who also thereby shall get more shame themselves for their folly, and be filled with reproach by God's righteous judgement.  
Verse 23. Thou shalt walk in the way safely, and thy foot shall not stumble.  
Verse 24. When thou liest down thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.  
AS life was promised as a recompense to godliness: and after that honour as an ornament to life: so here is safety added as an individual companion of them both, and a good man shall not fail of abroad, or at home, waking, or sleeping, in the day, or in the night: abroad, and in the day he shall be so far from ruin and mortal hurt, as that he shall not so much as dash his foot against a stone: at home, and in the night, he shall enjoy such freedom from fear, as that he shall not so much as break his sleep for it. Than (saith he) thou shalt walk in thy way safely, viz. thou shalt live without peril in thy whole course: for as it is true being literally taken, that in his travels and journeys he shall from God and his Angels find protection, so he shall also in all other his affairs, which according to wisdom he shall walk in: for they are also called the ways of men: for she showeth us which be safe, and which be dangerous, and as well how to walk, as where to walk, procuring also God's direction, defence▪ and blessing. And thy foot shall not stumble, viz. no harm shall befall thee whilst thou art where thou shouldest be and do that which thou oughtest: for otherwise bodily calamities may befall the best that shall fail of these, though not to his destruction, as the case of the good Prophet doth witness, whom God caused a lion to kill for breaking his 
1. King. 13 2●  commandments: and notwithstanding righteous and innocent men be also exposed to violence, and many seeming hurts, yet all their afflictions and sufferings do rather confirm them to stand the faster, then turn to be stumbling blocks, whereby they shall fall. When thou liest down, and all the while thou keepest thy bed, which wisdom will not permit to be beyond measure, thou shalt not be afraid, thou needest not dread any peril; When thou liest down, thy sleep shall be sweet, peaceable, comfortable, and delightful, as dainty food is to the taste of man, while thou dependest on God; for the heart, that is refreshed in the day with the feeling of God's favour, will relish the same in the night, and be supported with the assurance of his protection. David confirms this unto us by his own experience: Thou hast put more gladness in my heart, then when 
Psal. 4. 8 9  their corn and wine increased. I will lay me down and sleep in peace, for thou Lord maketh me devil in safety. And though Peter knew nothing but that he should be both arraigned & condemned to death & likely enough also to be executed on the morrow; yet resting assured that the Lord in goodness would not fail him, he slept so sound in prison and irons, under the custody of so many armed soldiers, that the Angel was driven to smite him hard before he could awake him, so little was he troubled at the eminent peril, which all the people, good and bad concluded that he lived in.  
Vers. 25. Be not afraid of any sudden fear, neither of the desolation of the wicked, when it cometh.  
THe safety in the other verse promised, is in this commended, and showed to be the more desirable by that sound confidence, and comfortable boldness which is adjoined to it, being for the certainty and lawfulness of it commanded by a precept that containeth in it the force of a promise, Be not afraid, viz. thou hast no cause to fear, neither shalt thou be perplexed with fear: and that he will as well give the grace of boldlesse to the godly, as require the exercise of it, the Psalmist testifieth, saying; He shall not be afraid of evil tidings; his 
Psal. 112.  heart is fixed, he trusteth in the Lord. And as here, so in other places we found imperative speeches to stand for firm speeches: 
Psal. 37. 3.  as, Trust in the Lord, do good, devil in the land, and be fed assuredly, viz. Thou shalt devil in the land, and not fail to be fed, and have all sufficiency ministered to thee. Affiance, and holy security is set forth by the contrary, with the circumstance of time, Be not afraid▪ or thou shalt not fear sudden fear; the desolation of the wicked when it cometh; even then when perils shall horribly dismay the wicked, & when plagues, and fearful judgements shall utterly sweep them away, thy heart shall be quiet and peaceable, resting assured of God's mercy and goodness, and shalt be freed from the judgements that fall on them, or at lest be safe from the sting thereof: no poison, no venom, no hurt shall proceed from them; only so much thou shalt suffer, and be partaker of, as shall make thee the better if thou live, and hasten thy happiness if thou die. This amplification is of no small importance, but the same whereby other holy writers do much magnify the marvelous mercy of God, and the admirable felicity of his people▪ job was animated with it by Eliphaz, in this manner: He shall deliver the● in six troubles, and in the seventh, there shall none eu●● 
job 5. 19 20. 21  come unto thee. In famine he shall redeem thee from death, and ●n war from the power of the sword. Thou shalt be hid from the scourge of the tongue; neither shalt thou be afraid of destruction when it cometh. And elsewhere after this sort: When other men are cast down, thou shalt say, there is lifting up. And David 
job 22. 29.  insisteth upon the point at large in one of his Psalms, when he saith: Thou shalt not be afraid for the ●e●rour by night, nor for 
Psal. 91. 5. 6. 7.  the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that destroyeth at noon da●: A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come near thee. But with thine eyes thou shalt see the reward of the wicked.  
Vers. 26. For the Lord shall be for thy confidence, and shall keep thy foot from taking.  
THat which he had spoken before by way of commandment or promise, he now confirmeth and maketh good by a strong and invincible argument; namely, the omnipotent efficient, and worker of this fortitude in the hearts of his people, and the preserver of their safety: The Lord shall be for thy confidence, he shall support and sustain thy hope, he shall encourage and establish thy heart, and shall keep thy foot from taking, because it is an old custom for the wicked to lay snares and spread nets for the feet of the godly: and as common a thing as for fowlers and hunters to set snares and traps for birds, and beasts; therefore the Lord doth graciously deliver his from being taken in the same. And when he himself doth lay his nets and his grins for the ungodly; he will most providently take order that his own be not entangled therein. The like allegory is used by the Prophet for this same purpose: 
Psal. 91. 3.  Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.  
Vers. 27. Withhold not the good from the owners thereof, when it is in the power of thine hand to do it.  
NOw Solomon prescribeth those duties which properly belong to the second Table of the Law, as the former from the fourth verse hitherto did to the first.  
And herein he requireth, 


1. Beneficence, that we be helpful to our neighbour.  
2. innocency, that we neither think nor do him hurt.     
For our beneficence or well doing, he would have us to perform as much as we can in this verse; and as soon as we can, and is convenient, in the next. He inciteth men hereunto by the rule of equity and justice, in that the neglect of it to them to whom it should be showed, is a detaining of a due from them to whom by right it belongeth. Withhold not good, but readily minister it, whether it be defence, relief, counsel, comfort, or whatsoever else is expedient and necessary, from the owners thereof, which have deserved it, to whom it hath been promised, which stand in need of it, or to whom any way it belongeth, though not by a civil interest, yet by a Christian right, though they cannot exact it, yet if God have allotted it to them, and call upon thee to offer it, and out of mercy and kindness freely to bestow it. If power be in thy hand to do it, if it stand with thy ability and calling, provided also that thou so give unto one, that thou be not of necessity compelled to defraud others which are near to thee, to whom thou art more bound. That liberality and well doing is a duty, that our poor distressed brethren have a right in it, that the not exercising of it, is an unjust detention of a due from them to whom it is owing, our Saviour Christ himself hath already witnessed, Mat. 25. and will further make good, as all ears shall hear, and all eyes shall see, by his last sentence, and execution of the same at his glorious appearance. And if it be a sin not to relieve them that be in want, much more than violently, or fraudulently to take or keep aught from the right owners, though men have never so much power in their hands to bear them out in it; and therefore job durst not lift up his hand against the fatherless, though he saw his help in the gate, viz. though the bench, and the judge, and the Magistrates would have backed, and maintained him in his injustice.  
Vers. 28. Say not to thy neighbour, Go, and come again to morrow, I will give it thee, when thou hast it by thee.  
BEfore he proved beneficence to be a necessary duty when our neighbous need requireth help, and our ability sufficeth to yield it, because in this case God▪ hath made us stewards, and put into our hands some part of the portion which he hath appointed to others, and therefore in conscience we are to repute them the owners of it, and ourselves the debtors till we have made payment thereof; and then he directeth the manner of it, that it be seasonable and timely, and consequently that it be done willingly, and with cheerfulness. And this he intimateth by prohibiting delays unto those that are in present want, and come in hope to sue for speedy succour, whom pitiless men are wont to turn away with the worthless alms of vain breath, and guileful promises, saying; Go from me now, and come again another time, and to morrow, hereafter I will give it thee. Where in the first branch, they include their neighbour with an uncomfortable repulse: in the second, they require of him a double labour: in the third, they shake him off, and illude him with a frivolous promise: for such misers do seldom mind a morrow, or any day ensuing, wherein they propose seriously to show any mercy, but only make these semblances and shows, that they might not seem professedly to be churlish Nabals. But say that their intent is according to their speeches, yet what know they whether they shall live till the morrow, or then they have aught to bestow, or their brethren may ever return to receive it▪ or whether through want of present relief, his life, health, or state miscarry not? And therefore saith Saint Paul, Whilst we have opportunity 
Gal. 6. 10.  let us do good to all. specially to them of the household of faith. And it much comforted job in his heavy affliction, that he had not suffered the eyes of the widows to fail. And this is 
job. 31. 16.  the praise of God's bountiful goodness to his people, and creatures, that he giveth them all their meat in due season. But 
Psal. 145. 15.  withal the Wiseman doth explicate his own meaning, and showeth in what case he doth forbidden this manner of dismission with procrastination: When thou hast it by thee, if thou be able to satisfy him, in granting his request, otherwise not: For many may do that to morrow, which they cannot to day, and want means to perform that now, which in time to come they may well accomplish: and for such it is not unlawful to reserve themselves for a fit season; neither will it be amiss for them to make a faithful promise of their future benignity, both to refresh the heart of their afflicted brother with the testimony of their love, and to bind themselves to the more certain performance of it.  
Vers. 29. 
* Tacharash.  devise not▪ evil against thy neighbour that dwelleth securely with thee.  
Having proved it to be needful that we do all good offices seasonably to our neighbours, he dehorteth on the contrary side from doing any injury to them, which in itself is unjust and sinful, and yet is made the more grievous by circumstances. As first, in respect of the manner thereof, if it be purposely, and perpensedly practised against them: for sundry vices do conspire together in that work, as malice, craft, voluntary iniquity, and wilful contempt of God's Commandments: and herein the principal faculties of the soul are evilly occupied: as affections, wit, and mind, with the abuse of the tongue, and corporal members also: for the word signifieth such industry and pains taking, such art and travel, as is wont to be used in the tilling of the land, & ploughing of the ground. Against the heinousness of this offence, Micah denounceth a judgement, saying, Woe be to them that imagine mischief, and 
Micah 2. 1.  work wickedness on their beds: when the morning is light they practise it, because power is in their hand. And Eliphaz observed 
job 4. 8.  it to have been the bane and undoing of many whom he chargeth to be agents of, and accessary to their own destruction in this manner: I have seen, they that plough iniquity, and sow wickedness▪ reap the same. Secondly, it is aggravated by the subjects, the persons wronged, against whom this mischief is plotted, thy neighbour that dwelleth with thee, if they be our friends that depend on our love, and rest in an opinion of our faithfulness towards them, or at lest are without fear that any unfaithfulness, treachery, or perfidious designs should proceed from us. judasses' are to be reckoned among the wo●● sort of people, which will both kiss a man, and betray him at one time, with the same mouth. Nothing troubled David more in the extremity of all his troubles, than the indign behaviour of Achitophel, a dislembling, feigned, and counterfeit companion; and therefore letting pass the open violence and malice of his professed foes, he taketh most to heart, and most bitterly complaineth of the most horrible falsehood of that most faithless hypocrite. Surely (saith he) mine enemy did not 
Psal. 55. 12. 13. 14.  defame me, for I could have borne it; neither did mine enemy exalt himself against me: But it was thou O man, my guide, and my familiar, which delighted in consulting together, and went into the house of God as companions.  
Verse 30. Strive not with a man without a cause, if he have done thee no harm.  
AS the practice and attempt of all hurt against others is to be avoided, according as the word evil indefinitely forbidden, doth imply; so we have a more particular admonition to take heed of contentions, specially when we be not compelled by injuries offered, to maintain our own righteous causes, or to punish, or repress sin in others, but shall contrary to love, peace, neighbourhood, and equity molest and disquiet harmless and innocent persons. Hereby doth Esay exaggerate the tyranny, and due punishment of those which oppress the Church, and Gods righteous servants: Woe to thee that spoilest, and thou wast not spoiled: and dealest treacherously, 
Isai. 33. 1.  and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.  
And this inhumanity is yet more inhuman, if they be accused, and molested, that deserve well at ones hand, and have their love and kindness requited with indignity, and above all, if they be pursued and oppressed for their graces, for their goodness, for their services to God, and well doing. Now these words contain no warrant for private revenge, or wreaking our anger on every one who giveth us just occasion of offence: for the aggravation of a greater sin, is not an approbation of a less: it is an intolerable cruelty to vex the innocent, and it is a sinful part also to be revenged on our faulty enemies. In the mean while no law of God nor man doth forbidden to expostulate either publicly or privately before the Magistrate, with him that hath wronged us, yea to convince him of injury (if we be able) provided that it be done moderately, mildly, with hatred of sin, and that it may be reform, and in mercy to the sinner that he may be reclaimed.  
Verse 31. Envy not the oppressor, and choose none of his ways.  
BEcause the premised precepts and promises are the left regarded, by means of the high prosperity of impious persons that contemn them, and of the deep adversity of god● men which observe them, he therefore in the conclusion● this Chapter describeth the contrary estates and condition of them both, not as they seem unto sense, but as they no● are, and in time shall appear more plainly to be in truth. An● hereunto he maketh a way by dissuading good men from distemper, discouragements, and disorder at the sight of wicke● and cruel men's fortunate successes. Envy not the oppressor viz. Let not the abundance, or promotion of them that are given to violence, insolency, or impiety, grieve, or disquiet th● heart, though it be no easy matter for good men to behold the same without vexation: and choose none of his ways be not allured by his example (how well soever he succeedeth) to follow him in the same steps.  
Although the second clause be annexed to the former, as ● second exhortation, yet it carrieth the force of an argument from the effects: because this kind of emulation, if it proceed without controlment, is wont to work much passion at the first, and to draw men to imitation at the last. Wherhfore David giving the same caveat, doth seek in like manner to prevent the same mischief. Fret not thyself for the wicked ne●ther 
Psal. 37. 1. 7. 8.  be envious for the evil doers. Fret not thyself, because▪ the man that prospereth in his way, because of the man th● brings wicked devices to pass. Cease from anger, forsake wrath Fret not thyself in any wise to do evil. And whether it be David, or Asaph that wrote the seventy third Psalm, th● Prophet (whosoever he was) testifieth by his own experience▪ what force there is in bad men's prosperity to trouble good men's minds, and how perilous this trouble is to pervert the ways. My feet (saith he) were almost gone: For I was envious 
Psal. 73. 1. 2.  at the foolish, when I saw the prosperity of the wicked.  
Verse 32. For the froward is an abomination to the Lord: and his secret is with the righteous.  
HE maketh it to appear by good reason that there is no cause why wicked men should be envied, nor safety in conforming ourselves to their example, forasmuch as froward persons, and such as perversely go on in their cruelty, and other wicked courses, rejecting all admonition to the contrary, are an abomination to the Lord, abhorred extremely, and perfectly hated of him. For he sets it down in the abstract to declare that he hath them in full detestation. It is not said, they are abominable, but abomination itself, as odious as may be, and such as are loathsome to look upon. Moses his speech to Pharaoh doth declare what affections, and effects the sight of any abomination is apt to work: Lo, shall we sacrifice 
Exod. 8.  the abomination of the Egyptians before them, and they not stone us? Now who seethe not the most lamentable case, and desperate misery of those with whom the Lord is so highly offended, be their external wealth and advancement never so great? A Kings implacable anger bringeth down the greatest subjects, as wretched Haman felt; and who then would admire him that liveth, and is like to dye in the most grievous displeasure and indignation of the living God? Against these he setteth the state of the godly▪ that he hath them in estimation, and is much delighted with them, as the effects of his favour do show. His secret is with the righteous. His hidden counsels, especially touching their own salvation, the hidden and mystical knowledge of his will (which an natural man cannot attain unto, as S. Paul witnesseth) is by his 
1. Cor. 2.  word and spirit revealed unto them, and so it is not to his enemies, or to any whom he hath▪ not chosen for friends, according to our Saviour his own testimony: Henceforth I call 
joh. 15. 15.  you no more servants, for the servant knoweth not what his master doth, but I call you friends. For all things which I have heard of▪ my father, make known to you. And the same doth David commend as an honourable prerogative, wherewith God useth to grace his faithful servants, how mean or contemptible soever they seem to be in the world. The secret of the 
Psal. 25. 14.  Lord is with them that fear him: and his covenant to give them understanding.  
Verse 33. The curse of the Lord is on the house of the wicked▪ but his blessing on the habitation of the righteous.  
HE confirmeth the former position by the effects of his hatred and love on both sides: The curse of the Lord, his plagues and judgements are threatened, and prepared, and in time shall be executed upon the house of the wicked; though it be never so stately a palace, but his blessing, his promise, his grace, and good providence is upon the habitation of the righteous, though it be never so base a cottage: where, by house and habitation, he understandeth the dwelling, the state, the ways, and persons belonging to them.  
Verse 34. Surely he scorneth the scorners: but giveth grace to the lowly.  
THe former sentences declared the severity of God against all kind of sinful men; but in this is showed what a special quarrel he hath against jesters, scoffers, and mockers, at his word, and admonitions, those hellish Atheists which deride his ordinances, and serveth them in their kind, both because of all others they are most arrogant, and presumptuous, and none do so much vilify and despite him, as they do, and for that they be pestilent and plaguy persons, causing others also to think basely of Gods most glorious and sacred Oracles; and therefore he scorneth them, requiteth them their own measure, and returneth that upon themselves, which they can but offer and attempt against him: they would have his name to be contemned, he makes them and theirs to be abhorred, they desire to bring his worship into reproach, he doth fill their faces full of shame: he laugheth at their ruin and destruction which is coming upon them: he laugheth at their terrors, cries and roar when they are in their torments; when they would seek him, he turneth his face from them; when they stand in need of faith and repentance, he keepeth it away, and withstands them. And to these are opposed humble men, which demean themselves in a contrary manner: for they scoff not at the words of God, as these scorners do in their pride, but with fear and reverence, hearken to it, fear and obey it, wherefore also they find contrary success, God testifying his love unto them, and especial regard of them, by working grace in their hearts, with his holy spirit, which hath ever been an infallible pledge of his favour. Saint james declareth the means whereby men become scorners, and that is, by being proud; and likewise teacheth after what sort the Lord doth scorn them, namely, by detaining of grace from them, which doth argue his hatred and displeasure, and therefore so frameth he the opposition: God resisteth the proud 
jam. 4. 6.  and gives grace to the humble.  
Vers. 35. The wise shall inherit glory, but fools do bear away 
Merim.  shame.  
BEcause humble men are accounted simple, and proud men wise; and sin bringeth many to preferment, and grace occasioneth divers to be despised in the world; he therefore to raise up the discouraged hearts on the one side, and to take down the insolent minds of the other, doth pronounce the lowly and godly to be wise, and the proud, scornful, and wicked to be fools: and that these wise shall have an answerable honour, as those that be rising and in way to promotion, and such fools shall have a proportionable contempt, as such as be falling, and in the state of ignominy. The wise shall inherit glory, viz. enjoy praise, and estimation in due season, when they come to their years, though for a while, during the time of their nonage they live obscurely, and sustain many reproaches, and when they have it, they shall keep it, and use it as their own, as freeholders their inheritances which are lawfully descended to them, whereas the applause and promotions of the wicked are but borrowed, or stolen, and therefore of no continuance with them. The possession of this glory is of many taken in the earth, the hearts and tongues of men honouring them in this life, but the full fruition thereof shall be in heaven, and that perfectly▪ and perpetually, with the fullness of all other felicity. Contrariwise, fools do bear away shame; wicked sinners play the fools egregiously taking up for their portion, (as the word doth well signify) and voluntarily choosing shame, those things which will bring them to shame and reproach: as their pr●de their pomp, their carnal excellency will do either amongst men in earth, or before the judgement seat of Christ in the day of the Lord. This exaltation of the godly, with other sundry blessings, and the confusion of the wicked, with many sorts of calamities the Prophet Isaiah doth confirms: Behold, my servant shall eat, and ye shall be hungry: 
Isa. 65. 13. 14. 15.  behold, my servants shall drink, but ye shall be thirsty? behold, my servants shall rejoice, and ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl for vexation of spirit: and ye shall leave your name for a curse to my chosen: for the Lord shall slay thee, and call his servants by a new name.   

CHAPTER. FOUR  
Vers. 1. Hear O ye children, the instruction of a father, and give ear to understanding.  
IN this Chapter Solomon confirmeth the same which he had handled in the former Chapters. And herein he exhorteth his readers to harken to his lessons, and carefully get, keep, and make much of the heavenly wisdom of God, to the fourteenth verse. Secondly, he dehorteth from the society and practice of wicked men, to the twentieth verse. Thirdly, he giveth an admonition, not only to embrace his instructions, but also to use them to the government of their hearts, speeches, and all manner of behaviour, to the end of the Chapter. And in all these he delivereth little or nothing by precept, which he doth not also approve to them by reason.  
To the end that he might the better win the affections of his scholars, and challenge not only attention to hear him, which he expressly requireth, but obedience to his words, which by consequence is inferred, he beginneth his speech with a preface, and therein mentioneth the relation that is between him and his scholars, how they coming to learn are become his children, and he appointed by God to teach sustaineth the person of a father, and accordingly giveth fatherly instructions proceeding from love, and delivered with authority.  
Vers. 2. For I do give good doctrine, therefore forsake not my law.  
ALthough those personal respects might be of good force to move them, yet he thinketh it not enough to urge his own jurisdiction, or their duty for loyalty, but produceth other arguments to show the equity of his demand: as one is the excellency of the matter, which he doth propose unto them: I do give you a good doctrine, that which is wholesome, pleasant and profitable to an upright heart: it is not heretical, erroneous, seditious, wanton, or any infectious or dangerous discourse: it is no common, trivial, or worthless pamphlet: it is no fancy of man's brain, or superstitious tradition of flesh and blood, but that which is sound and fruitful, for mind, heart, manners, state and government: I utter noble and divine sentences, which bring present consolation, and investeth men with eternal felicity. Hereupon he forbiddeth us to forsakes his law, in mind, in profession, or in practice. For who that is well in his wits will reject or neglect a thing so good, so delightful, so profitable, so comfortable, and the same so freely offered.  
Vers. 3. For I was the son of my father, tender and only beloved in the sight of my mother.  
THe example and testimony of David is brought as a second reason for the warrant of his teaching, & the goodness of his doctrine; for he dealeth with them no otherwise then his own father dealt with him; and look what doctri●● himself had received of so kind an instructor, the same a 〈…〉 he faithfully delivered for their instruction. In this verse he acknowledgeth his parents loving affection: In the next he relateth his father's wholesome precepts. For I was the son of ●● father, whom he most dearly and entirely affected above t●● rest of his children, Only beloved in the sight of my mother, whose heart was so much knit unto me, as if she had had no other son, and therefore could seldom endure me to be out of 〈◊〉 presence, although she had borne other sons also, as appeareth, 1. Chron. 3. 5. But what meaneth Solomon by this? w●● 
1. Chron. 3. 5.  doth he publish to the world how dearly his parents affected him? Because he would have it known that their gre●● love was a principal cause of his good education; and 〈◊〉 therefore he was well taught, because he was much set by. And bearing the same good will to his spiritual children, as his father did to him, he would imitate his father by testifying 〈◊〉 love in giving good counsel.  
Vers. 4. He taught me also, and said unto me: Let thine hea●● retain my words; keep my commandments and live.  
Having alleged the motives of David's documents and instructions, the singular love he bore unto him; he now beginneth to recite the matter thereof, which consisteth of exhortations, dehortations, and promises promiscuously intermingled; and in all these he recommendeth unto him, and inciteth him unto the intentive regard of sound & saving knowledge: and first, he prepareth him to a serious observation of his counsel in this verse, and afterwards delivereth the particulars of his advice in those that follow. That his sayings might be of the greater force, and devil the longer with him, he requireth that they may have a due manner of acceptance, that the ear be not only employed in receiving of them, but the heart and mind also: neither doth it suffice that they be once apprehended, but constantly held fast (as the word signifieth) and therefore addeth also another clause keep my Commandments, keep them in memory, keep them in affection, keep them in practice. He maketh a proffer of large extent, and offereth a gift most desirable; namely, life, both temporal, and eternal, with all happiness belonging to them both: but most emphatically set down in the imperative mood, and live; wherein he both prescribeth a duty, and therein giveth direction, and maketh a large promise; as if he should have said; Be provident in yielding obedience to my commandments that thou mayest live, and assuredly thou shalt live, and that most blessedly.  
Vers. 5. Get wisdom, get understanding: forget not, neither decline from the words of my mouth.  
HEre he layeth down the proposition and main point of his whole oration, Get wisdom (saith he) ge● understanding, viz. call, cry, dig, search, and use all good means for an exquisite and settled knowledge, with the faculty of conceiving, and discerning, whereby thou mayest be kept from errors: forget not, let no good instructions regardlessly slip out of thy memory: Decline not from the words of my mouth, break not through contempt or negligence those precepts and rules wherewith I inform thee, for the attainment and usage of this heavenly knowledge.  
Vers. 6. Forsake her not, and she shall preserve thee, love her, and she shall keep thee.  
BEcause as much mischief cometh by casting off that which is good, as by mere refusal of it, he presseth the point of perseverance, warning his son that he should by no means give over his good beginnings: he would not have him forsake wisdom, either ceasing to learn it, or desisting from the exercise of it; and allureth him to this good persistence by the benefit of constancy, she shall preserve thee, (saith he) she shall preserve thy heart and mind from sinful lusts, and other corruptions: she shall keep thee from the practice of evil behaviour: she shall defend thee from shame and reproach: she shall protect thee from plagues and punishments. Now he teacheth him not only why he should retain wisdom, but how he may be able to do it, and so receive preservation from her; and that is, by setting his delight upon her, love her, and then she shall keep thee, for no man doth easily departed from the thing which he loveth, but charily layeth up that which his heart is set upon, and keepeth it safe with all heedfulness. Why doth God eternally preserve his people? because he loveth them. And why do they perpetually cleave unto him? because they love him. Who (saith Saint Paul) shall separate us from the love of Christ? Shall tribulation, or anguish, 
Rom. 8. 3●.  etc. That in the Canticles is not impertinent to this purpose: Set me as a seal on thy heart; for love is strong as 
Cant. 8. 6.  death; jealousy is cruel as the grave, the coals thereof are fiery coals; many waters cannot quench love, if a man would give all the substance of his house to buy love, he would utterly despise it.  
Vers. 7. Wisdom is the chief thing, therefore get wisdom, and with all thy getting get understanding.  
THat he may the stronglier confirm his admonitions going last before, and the more directly infer this exhortation ensuing, he extolleth wisdom with due and deserved praise, ascribing to it the principal place of excellency, and preferring it before all things in the world, as Solomon proved by comparison in the former chapter; and than it followeth that it must needs be worth getting, worth keeping, worth loving, etc. and therefore he had good reason also to persuade him with all his possessions to compass it, that he should use all opportunities, and commodities, and whatsoever he enjoyed, as a means to further him in knowledge, and to have nothing in such estimation, though it be never so dear unto him, as not to departed with it for the increase of grace, and exercise of goodness, if otherwise he cannot obtain the one, or perform the other. For he cannot have a hard match that makes a purchase of virtue, how great soever the price be that he payeth for it, because every parcel of it overualueth all the most delectable things of the world: it is that treasure which he that found, is commended by our Saviour for selling all that he hath to purchase the field wherein it was hidden: and it is that rich pearl, which the wise Merchant 
Psal. 13. 44. 45.  did well to buy with the sale of all that he had.  
Vers. 8. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.  
Vers. 9 She shall give to thine head an ornament of grace, a crown of glory shall she deliver thee.  
Having gotten her, though it cost him dear, he requireth that he use her well, by making much of her, and extolling her, which is done by a reverent and honourable entertainment of her: for so he explicateth himself, in conditioning that she be embraced, which is done when the word is 
1. Thes. 2. 13. Gal. 4. 14.  received, as the word of God; when the Ministers are respected, as the messengers of God: when obedience is yielded as to the voice of God: when she is magnified with a wholesome tongue, and glorified with a godly life. And to him that shall perform this duty, he showeth how she will requited it with her favours, saying; she shall promote thee, either to a earthly dignity, or to a heavenly. (For that which God saith, God in wisdom saith, Them that honour me, I honour.) And Solomon 
1. Sam. 2. 30.  found it verified in both, and that in ample and large measure, she shall give to thine head an ornament of grace, and set upon thine head a blessed crown, as Chap. 1. 9  
Vers. 10. Hear O my son▪ and receive my words, and the years of thy life shall be many.  
Vers. 11. I do teach thee in the way of wisdom, and lead thee in the right paths,  
HItherto (as it seemeth) Solomon hath related the words of his father David produced by way of testimony, both to establish the hearts of his auditors▪ or readers, and to purify his own doctrine, which ●ee had, and doth communicate unto them, for that David, so worthy a person, did out of his affection so counsel him, as he advised them, and now proceedeth in his own words, or rather in the words of God, suggested unto him, and written by him, for the use of his children, to whom he speaketh in the first verse of this chapter, having begun his speech in the plural number, as speaking to all, in this and those following, he continueth in the singular, as if he would direct his speech to every particular. The matter which he handleth is not new, but a renewing of that which he had formerly delivered, which he doth, to aver the soundness, the utility, and the necessity of it: the precept for hearing was delivered chapter the first, verse the eighth: the duty of receiving instruction was required chapter 2. vers. 1. the promise of long life hath been made, chapter 3. verse 2. and 16. the testimony also of his instruction was given in the second verse of this chapter, saving that there he utteredit more generally, and here he doth it more specially; there simply, and here tropically, and in a brief allegory, comparing his reader to a trauelle●, himself to a guide, and God's word to the way: there he saith, I give you a good doctrine, and here, I do teach thee in the way of wisdom▪ and lead thee in the right paths. My sayings, with the r●st of the Scriptures duly observed, are able to make thee wise to salvation, being profitable 
2. Tim. 3. 15. 16.  for doctrine, for reproffe, for correction, for instruction in righteousness that thou mayest be perfect, and thoroughly furnished to all good works.  
Verse 12. When thou goest, thy steps shall not be straightened, and when thou runnest, thou shalt not stumble.  
BEfore he commended his doctrine for the wholesomeness, equity, and goodness of it, and now for the fruit and happy success which it causeth, it make our course of life comfortable, and free from peril, even then when we seem to be in most hazard; which argument hath been erst produced, and is now repeated: but with some addition, and further amplification, than was before in the third chap. vers. 23. it was said, Thou shalt walk by the way safely, and thy foot shall not stumble. And now that safety with easiness adjoined to it is argued, and illustrated elegantly by an allegory when thou goest, thy steps shall not be straightened but thy path shall be broad enough without straining of thy foot, or slipping beside: which mischief befalleth those which go over bridges, or upon steeps, or in such like passages and places which are too narrow. And this he doth yet further enlarge by way of gradation, saying, When thou runnest, thou shalt not stumble: To go surely without danger of stumbling, though but a soft pace is a good thing; but to run swiftly without harm is a harder and happier matter, seeing that he that maketh much haste seethe not the peril that is before him: and yet this is the blessed condition of all those that walk in the way of wisdom, partly because they have the Lord himself to be their guide and keeper, and partly because he hath given his Angels charge over them, to keep them in all their ways: and they shall bear them up in their hands, jest they d●sh their feet against 
Psal. 91. 12.  a stone. But our saviours saying in the Gospel may seem to contradict this Scripture, as contrary unto it: for he affirmeth that the way that leadeth to life it strait, and the gate narrow, etc. For answer unto which objection, observe that Christ speaketh there, of the exercise of godliness and religion, which is strict and not so broad as fleshly men's lusts and appetites do desire; and therefore they that will pass through the same unto heaven, must restrain themselves from the excessive liberty of sin by mortification, and contain their affections and behaviour within the compass of God's holy will: and here Solomon declareth the effects and reward of godliness and religion, that God doth protect them, and make their paths wide and broad before them, for consolation and safety.  
Verse 13. Take hold of instruction, let her not go: keep her for she is thy life.  
HEre we have an end of the first point of this Chapter which as he entered into with the testimony and authority of his father, so he also concludeth almost in his words for there is no material difference between this, and the fourth verse of this present chapter. Wherein he saith, L●● thine heart retain, or hold fast my words: keep my commandments, and live: which in sense accordeth with this text, Take hold of instruction, let her not go: keep her, for she is thy life. The same precept in effect is given here, and there, that we persist constantly in goodness. The reason is for substance the same in both places, though in the one it be alleged as ● promise', live thou, or thou shalt live: in this other there is a secret threatening mingled with the promise, and so they jointly intimate the wonderful benefit of perseverance, and the extreme peril of revolting, she is thy life, if in preserving of her thou dost keep that which of all other things is the mos● precious, even thy very life, thy spiritual life, thy eternal life but if thou be remiss, and careless of her, if thou reject an● cast her off, nothing can countervail thy damage, thou departest with the prime of all thy possessions, thou destroye● thyself, thou losest thy life for ever.  
Verse 14. Enter not into the path of wicked men, neither wa● in the way of evil men.  
Verse 15. Avoid it, pass not by it, turn from it: pass aw●  
FOr as much as not only the company▪ but the conuers●ation of lewd persons is contagious, and noisome, and therefore their example is pernicious, and pestilent, he therefore advertiseth those which will learn any good of him to take heed of it: and not alone to stay proceed therein, but if it be possible, to prevent the beginnings, and not at all to practise any of their sinful actions, and therefore saith he, Enter not into the way of wicked men, do not set any foot into their disorders, and sinful course of life: for hardly can a man be reclaimed that hath tasted of the pleasures and deceitfulness of sin. Neither walk in the way of evil men, follow them not in their exorbitant and dissolute behaviour: Avoid it, keep from it with detestation of it, as the word importeth, abhor it, set thyself against it, as thou wouldst against infection and poison: pass by it, come not nigh it, for fear thou be taken, and ensnared with it: turn from it, with all speed possible, if thou hast so much as set one foot towards it: pass by, divert thy course another way, and keep as far off as thou canst. In all these words he prosecuteth his admonition with similes, taken from travelers, whose wisdom is to shun all suspected by-paths, and whatsoever places do threaten any peril unto them. Saint Paul doth agreed with Solomon not in words, but in meaning, when he warneth the Ephesians to have no fellowship with the unfruitful works of darkness, 
Ephes. 5. 11.  but to reprove them rather.  
Verse 16. For they sleep not, unless they have done mischief, and their sleep is taken away, unless they 'cause some to fall.  
Verse 17. For they eat the bread of wickedness, and drink the wine of violence.  
HE confirmeth his counsel for the abandoning of graceless men's practices by reasons: whereof one is taken from the vehement desire which wicked men have to commit wickedness, and that is such as through vexation cannot sleep, unless they either do some hurt themselves, or 'cause others either to do, or receive harm: their greedy appetite for working mischief is like to a hungry man's stomach which is empty of food, who going supperless to bed can take no rest, his belly doth think his throat is cut (as we say in our proverb) and therefore will not suffer him to enjoy his sleep. Experience we have of this in Achab, who was sick with grief, and indignation, that he could not compass Naboths 
1. King. 21. 4.  vineyard. And such a ravenous desire of villainy we read to have been in Ammon, who pined away with sorrow until he could have his purpose to satisfy his lust upon his sister Thamar. So hath he made their violent affections to accomplish evil, to appear by the effects thereof. Now doth he show the cause from whence they proceed, and that is the great delight which they have in naughtiness, which is declared by a comparison of the like, namely, of bread, and wine, meaning thereby all other food also. They eat the bread of wickedness, and drink the wine of violence, viz. their sin is meat and drink unto them, and they take as much contentment in playing lewd pranks, as Epicures do in feasting.  
Verse 18. For the path of the just is like the shining light that shineth more unto the perfect day.  
Verse 19 The way of the wicked is a darkness, they know not whereat they shall stumble.  
IT appeareth by the causal, for, that an exhortation to walk in the way of good men, is as well understood, as the dehortation from walking in the paths of evil men, is expressed, because he strengtheneth both by an argument taken from the contrary condition of both sorts. He compareth the way, or the life and state of the godly to the light, which in the Scripture signifieth knowledge, grace, safety, comfort, and honour, Contrariwise, the life, and state of the wicked is like to darkness, full of ignorance, contempt▪ peril, horrors, and all kind of miseries. Now to light, viz. the happiness of the righteous, is promised a growth, and increase: the beginning is like the dawning of the day, and the proceeding, as a fiery sunshine morning, and the fullness, and perfection which is perpetual, and without declining, is like a noontide, or the midst of a Summer's day. And likewise on the contrary side, the degrees of wicked men's courses and miseries are also intended, albeit they be not expressly mentioned: they are like the darkness of an evening, which waxeth blacker and blacker, even until midnight, whereof it is that they shall fall into snares, & pits, sooner, or later, most certainly; but where or when they know not. The one sort therefore begin their journey at day breaking, and so have a little mixture of darkness at the first, and finish it at midday: the other set forward about Sunsetting, and so see somewhat while it is twilight, and stumble on till midnight, and then rather break their necks, then come to the end of their journey.  
Verse 20. My son, attend to my words, incline thine ear to my sayings.  
Verse 21. Let them not departed from thine eyes, keep them in the midst of thine heart.  
THe more important any service is, the more subject commonly men are to the neglect of it, and the sooner grow to remissness in it: and that causeth the wise man so often to call for attention, as we find in the beginning of every part of this Chapter this charge to be urged, that his son should hear, and harken, and hold fast, and keep, etc. This duty therefore we see here again required: My son, (saith he) attend to my words, and sayings, etc. Hearken diligently to the things that I shall speak, and utter in my words and sayings: Let them not departed from thine eyes, viz. let them not be forgotten, for we best remember those things that be in our sight. See chap. 3. 21. Keep them in the midst of thine heart, viz. hide them deeply and surely in thy mind. See chap. 2. 1.  
Verse 22. For they are life to them that find them, and health to all their flesh.  
A Promise is as hardly believed, as a precept obeyed: and therefore as he saw it expedient to inculcate the one, so he findeth cause to reiterate the other; as here we see he doth, both for the eternal felicity of every one which embraceth the counsel of wisdom, and his temporary welfare. Touching the former, he saith, his sayings are life to them that find them, as he said before, chapter 3. 22. they shall be life to thy soul: touching the latter he saith, they shall be health to all thy flesh, shall preserve in health, and safety of thy body, so far, and so long as it shall be good for thee; and under the same he comprehendeth all other earthly blessings which are gives for the use of the body, and cheerfulness of the mind, and the comfortable condition of this present life. For it is evident that here is a Metonymia of the effect for the cause, and a Synecdoche, one benefit being promised for many.  
Verse 23. Above all keeping, keep thy heart: for out of it are the issues of life.  
THe two former verses are an introduction to this, and to the other four remaining, wherein are prescriptions for a holy and virtuous life: this requiring a strict care for the governing of the inward man, and those containing instructions for the ordering of the outward man. The Lord knoweth that the heart of man (and so the whole soul, for the which the heart is put (being a most noble and principal part of the same) is subject to manifold assaults and temptations from the devil, and the world, and to many deceivable lusts, and traitorous corruptions within itself, and therefore chargeth that it be well looked unto, and kept with watch and ward: and the extent of this heedfulness he setteth forth by comparison that it be more intensive, and serious, than any others, then for house, then for money, then for bodily safety, then for natural life: no peril is so certain, as the danger of that: no hurt is so fearful, as the wounding of that: no loss is so grievous, as the spoil of that. And therefore to make it appear that he is not so earnest without a cause, he rendereth a reason for his admonition, for out of it are the issues of life. All our actions good or bad, proceed from the heart, as the fountain from whence all the behaviour springeth, and the root from whence it groweth: although upright hearted men have their frailties, and fall into some faults, yet they are not imputed to them for parts of their life: and notwithstanding men of wicked hearts do some good offices, and perform many actions that are profitable to others, yet they are not esteemed from the streams that flow from their souls, or any good fruit that they bring forth: for a good man, out of the 
Mat. 12. 35.  good treasure of his heart bringeth forth good things: and an evil man▪ out of the evil treasure of his heart bringeth forth evil things. For as our Saviour saith, that out of the heart proceed 
Mat. 15. 19  evil thoughts, murders, fornications, thefts, false witness, blasphemy: so also is it to be understood, that thence do flow holy meditations, chastity, purity, mercy, liberality, true testimonies, and gracious speeches.  
Vers. 24. Put away from thee a froward mouth, and put perverse lips far from thee.  
IN giving direction for outward carriage, he beginneth with the words and speeches, which are declared by the cause and instruments of them, the mouth and lips, where all perverseness, frowardness, and naughtiness of what kind soever, against the first or second table is forbidden. And this he putteth in this place, because of all duties next to the ruling of the heart, the guiding of the tongue is most necessary and difficult. And therefore Saint james saith, He that can bridle his 
jam. 3.  tongue is a perfect and complete man. And yet so expedient it is, as that he that seemeth to be religious, and refraineth not his tongue, his religion is in vain. The metaphors which he useth do carry the force of reasons: implying unsavoury and 
jam. 1. 26.  sinful communication to be odious and hurtful, as those of abandoning and casting far off, for so we deal with things that are venomous, contagious, and loathsome to the eye, and smell, or other senses: and likewise the Epithet, froward or perverse doth intimate, that a man is as much deformed by his lewd talking, as by a wry mouth.  
Vers. 25. Let thine eyes look right on, and let thine eye lids look strait before thee,  
AS the tongue is well to be governed for the words, so are the eyes for their aspects, and looks, and consequently all the rest of the senses, with the instruments thereof. Let thine eyes look right on, etc. let them not wander, nor look a squint, but directly to that which is good, and just. It is: borrowed speech taken from such as hold the plough, or dye such other work, who must look right forward, and not o● either side, much less backward: or from travelers, or runners in a race, whom it concerneth not to gaze about, looking here and there, but diligently to attend upon their way, or the races end. It is requisite to take heed to the eyes, as to the windows of the mind, or brokers of the heart, which may procure good motions and desires, or poison the soul wit● worldly, wanton, unchaste, proud, envious, or other corrupt cogitations. By the abuse of this sense, and that of hearing, sin first entered into the world, and by the same taketh occasion to disperse her venom, and bring men daily to destruction.  
Vers. 26. Ponder the path of thy feet, and let all thy ways be ordered aright.  
IT is the familiar custom of the Scripture to call the actions of men's lives by the name of their ways, or the paths of their feet, as Psalm. 119. Thy word is a lamp to my feet, and a light to my paths: And, I thought on my ways, and turned m● 
Psal. 119. 105. & 59  feet to thy testimonies. And in that sense we are to conceive of them in this place, so that he informeth all men what to do, and how to walk in a Christian conversation; wherein he requireth both wariness, and strictness, and to that end he commandeth us to ponder the path of our feet, by weighing our works in a balance, to assure ourselves that there be nothing too much, nor nothing too little, and as far as is possible, to avoid all extremities both of excess, and defect, th● we may keep due measure in every thing we take in hand which must be done by the rule of certain warrant, and not by opinion, or conjecture. The latter clause is an explication of the former, when he saith, Let all thy ways be ordered aright, have an eye that not one of thy works alone, or a few be done in such manner as is fit, but ●hat every of them be rightly guided by the prescript of holy wisdom, and Gods sacred word. This saying is agreeable to that of Saint Peter, As he that 
1. Pet 1. 15.  hath called you is holy, so be ye holy in all manner of conversation: and to that of Saint Paul, Whatsoever things are true, whatsoever 
Phil. 4. 8.  things are honest, whatsoever things are pure, whatsoever things are of good report, if there be any virtue, if there be any praise, think of these things.  
Vers. 27. Turn neither to the right hand, nor to the left: but thy foot from evil.  
HE insisteth still in the same precept, exacting precise and accurate proceeding in the good way of God's commandments without diverting to any by-paths of sinful lusts, of fleshly reason, of carnal policy, of human inventions, of all incitemens' from the devil, or men, or our own corruptions. This phrase of declining to the right hand, or to the left is frequent in the Scriptures, and forbidden in many places: as, You shall observe to do as the Lord your God commandeth 
Deut. 5 32.  you, and shalt not turn either to the right hand or to the left. And, according to the sentence of the law which they 
Deut. 17. 11.  shall teach thee, thou shalt do, thou shalt not decline from that sentence either to the right hand, or to the left. We must not therefore walk only by measure, but by line, yea by a strait line; God's truth is the King's high way, which we are bound to keep without declining to either side, either with a wicked purpose, or good meaning, either to take upon us aught that is not warranted, or to neglect any duty that is commanded: and so we shall remove our foot from evil, by speedy reforming of that wherein we are faulty, and constantly refraining from that which is unlawful.   

CHAPTER. V  
Vers. 1. My son, attend to my wisdom, and bow th●●● 
Mezimmoth.  ear to my understanding.  
Vers. 2. That thou mayest regard discretion, and thy lip keep knowledge  
AS the former chapter was for the most part● confirmation of the third, so is this of the principal points of the second, both in soliciting men to listen unto wisdom, and demonstrating the need and use thereof for the shunning of subtle and pernicious harlots; and therefore according ●● his wont manner he first prefixeth a brief exhortation, as poem, or preface before his discourse, and then dila 〈…〉 more largely on the matter in hand, even that subject whic● he hath chief chosen to deal in. The former part is an exhortation contained in these two verses; the former where (inciting us to attention) is almost word for word agreeable with the second verse of the second chapter, and the second verse of the fourth; and the latter proposeth the end and ●● of this attention, which is first in the mind, secondly in ● mouth. For the mind, he saith, that thou mayest regard dis●tion, the word signifieth subtle, and witty thoughts, viz. odome and prudency, which is gotten by a diligent and ●ous meditation of things to be spoken, or done; and for t●● mouth, and thy lips keep knowledge. And therefore the d● of all ●s, a●●he should have said, Stir up, and apply thy 〈…〉 and affe 〈…〉 s, and lend the outward senses also of the bo● to the 〈…〉 ●hou mayest neither conceive evil in thy mind. ● willingly ●●re any evil, or vanity with thine ears, but th● thou mayest have the word of God in thy mouth, and thy ●● be fe●●ed against the lips of an harlot, which allure vn● lewdness.  
Vers. 3. Although the lips of a strange woman drop as an ●onie comb, and her pala●e is smother than oil:  
Vers. 4. Yet her latter end is bitter as wormwood, as sharp as a two edged sword.  
THe better to preserve men from this foul and damnable sin of adultery, he doth first discover and describe the fallacies, and mischieuo●snesse of the filthy harlot, to the seventh verse.  
Secondly, he admonisheth to beware how they have any thing to do with her, and so bring misery on their own heads, to the 18. verse.  
Thirdly, he prescribeth a remedy to prevent it, which is the lawful and honest use of marriage, and kindness ●o their own yokefellows. In these verses, and some that follow, the whorish woman is very lively painted forth in her colours, to the end sh● may be, not only the better known, but the more detested; she is called, a strange woman, because she estrangeth herself from God, from her own husband, from chastity, and all goodness; and for what other cause, see chap. 2. vers. 16. Her words are very alluring, and full of enticements; the misery which she draweth men into, is wonderful loathe some, and painful, according as the similitudes do express. Albeit the naughty woman's words are pleasant to flesh and blood, in as much as they tickle the senses with promise of joys and delights, so that they may be compared to the honey comb, which is most sweet to the taste: and though her speeches are most plausible and smooth, so that they may be resembled to oil which hurts not the ●●nderest skin, but rather suppleth it, yet for all this her effects are most grievous to be borne; so that they may be likened to wormwood, which exceeds i● bitterness, and the evils which she brings men to are deadly, so that they may be justly called a two edged sword: for howsoever at the beginning sh●e bringeth solace and comfort, and telleth that her lover may be secure from fear of danger yet in the end she works to him shame, beggary, hearts-grief, destruction, and damnation, as after shall more plainly appear.  
Vers. 5. Her feet go down to death: her steps take holden hell.  
AS her lips or her speeches were guileful, and pestilent, promising sweet pleasure, and bringing bitter torments, so are her feet, (that is, her doings, and by them is meant he● actions and the rest of her carriage) most noisome and hurtful, and go down to death, lead to destruction, both temporal and eternal: and her steps take hold on hell, carry herself and those that follow her headlong into perdition; as if he should have said, both she and her associates are at hell's brink, and are ready unrecoverably to be plunged therein: see chap. 2. vers. 18.  
Vers. 6. Jest thou shouldest ponder the path of life, her wa●● are movable that thou canst not know them.  
HH aggravateth the peril of her misbehaviour by her art and cunning, in cloaking her practices: and it seemeth to proceed from a second Prolepsis, or objection which might be made by such as seek liberty to converse with her.  
If she prove so dangerous and wicked, I shall quickly found Object. her out, and descry her life, and crafty seducements, and then I shall know what I have to do, to cast her off, and forsake her.  
Her ways are so variable, and her dispositiun so mutable, Answ. and she so cunning to transform herself into all forms and fashions, as if thou shouldest go about to weigh her actions of life in a balance, thou shouldest loose thy labour, thou wilt be overthrown by her pestilent enchantments, before thou canst look into her villainous designs, and wicked courses. He resembleth her either to fugitive malefactors, which run up and down, hither and thither unconstantly, and seek divers places to lurk in, so that they might not be easily apprehended: or unto foxes, and badgers, or such like wild beasts, which have many haunts, and many holes, and therein many ●●ses and turnings, by means whereof they are hardly taken. Of this her artificial dissimulation Solomon speaketh in another place, saying, Such is the way of an adulterous woman; she 
Prou. 30. 20.  eateth and wipeth her mouth, and saith, I have not committed iniquity.  
Vers. 7. Now children hearken to me, and decline not from the words of my mouth.  
Vers. 8. Remove thy way far from her, and come not near the door of her house.  
Upon the description of an harlot, he inferreth a two fold admonition, one general, and the other special: the general is to embrace his words, both with attention, and obedience, that men should harken unto them, and not turn away from them; and these he opposeth as an antidote unto her enticing allurements. Hear therefore is set down the harlot on the one side, and Solomon, yea the Lord himself on the other; she soliciting to harken to her, and the Lord persuading to harken to him; she seducing and leading men to lewdness, and he rightly informing them, and detecting her lewdness. The special drift is to teach us that we avoid this wretched harlot, whereby is forbidden not only all unlawful, dishonest and unseemly company with her, gazing on her, talking with her, etc. but all coming near to her, and as much as we may, her very sight and presence: for gunpowder is no more apt to take fire (if it come near to it) than our corrupt nature to be provoked to this sin; and therefore also he would not have us to come to her house, or the place where she is, yea to the very doors of her house, because this disease is so dangerous, that the place itself is full of peril.  
Vers. 9 Jest thou give thine honour to another, and thy years to the cruel:  
Vers. 10. Jest strangers be filled with thy wealth, and thy labours be in the house of a stranger.  
HEre follow the reasons taken from the discommodities following, and flowing from this sin:  
whereof some are 


Outward and bodily, vers. 9 10.  
Inward, & belong to the mind, v. 11. etc.     
Of the outward, the first is the forfeiture of a man's honour and dignity, which the person that defileth himself with uncleanness, doth as it were take from himself, and give to others, not to enjoy (for one cannot duly be honoured by another's ignominy) but to deface and spoil him of it. He doth then thereby expose himself, and his estimation to obloquy and contempt, that every one which heareth of his filthy facts, should have him in derision, and despise him. The latter clause of this sentence doth induce us to think that this is the sense of the former; when he saith, and thy years to the cruel, where give, is referred indifferently to both, and it is evident to all, that a man may take away life from his neighbour, but make no benefit of it to himself, never any can possibly live by another man's death: therefore these words do declare the second discommodity of whoredom, the endangering of his life, and years that are behind, to the cruel, viz. to any that shall fiercely pursue him: her husband, or other friends that are dishonoured by it, her other lovers; her corrivals inflamed with envy and spite; herself, who sometimes poisoneth those which she hath had to do withal, that she might the more freely prostitute and give over herself wholly to others whom she better likes: or the hand of the Magistrate, whose office it is to cut off adulterers, who stirred up by God's judgement, may prove very sharp in pursuing of him, and with as great severity as if he were cruel, though properly for that he is not to be so called, but just and righteous. The third is the loss of his goods, which in the Hebrew text is called strength, and labour, because thereby he had obtained them: by which terms he doth upbraid him with sottishness and folly, which would so wretchlesly, and sinfully departed with that whereupon he bestowed his strength, and which he compassed not without great pains and travel. And this is yet further exaggerated by the persons upon whom it is conferred, viz. strangers, and foreigners, not only not of his own blood, or alliance, to whom he is bound in special manner, by the law of good nature, but also not of his friends, to whom he oweth the second duty of kindness. As if he should have said: Thou shalt not only consume and waste that patrimony which hath been descended upon thee, or been bequeathed to thee, that neither wife, child, brother, or friend, or those that are nearest unto thee shall be the better for it, nor thyself have the fruition of it but shall feed, yea in rich strumpets, bawds, ruffians, and ill companions with that which thou hast got by the toil and labour of thine hands, and earned dearly with the sweat of thy brows.  
Verse 11. And thou mourn at the last, when thy flesh and thy 
Nahamta.  body are consumed.  
NOw we come to the inward discommodity, the grief and vexation of the heart, which this impure behaviour produceth: which is argued partly by the cause, and partly by the effects: the cause is, the wasting of his flesh and body, which unclean persons (if they escape death) do fall into: for besides that, ordinarily they spend their strength, with their goods, and good names, and the hazard of their lives, and become weak and feeble: how many filthy and loathsome diseases do they fall into that give themselves unto this sin: some so far, that in the end their very bowels fall out, and there is great force in this argument: for albeit this mischief befall not all adulterers, yet not one can secure himself as free from the peril of it. The effects of their grief are two: first, their crying, in this verse: secondly, their complaining, in the three next. Their mourning and crying for the bitterness of it is resembled to the roaring of a lion, for so much the word importeth.  
Verse 12. 13. etc. And say, How long have I hated instruction, and my heart despised correction? and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me?  
THe complaint of the whoremonger is here specified, wherein he bewaileth the heinousness of his sin, and the grievousness of the punishment; yet it is not the wise man's intent to give unto whoremongers any promise▪ or note of true repentance, by these sayings: for he declareth what misery should bring them unto it, and extort it from them, and not what grace it should work: for many are driven to make this confession which never repent of their sins, nor come to salvation. The holy Ghost therefore bringeth their own testimony, witnessing how they are plagued, and not how they are converted: the sin which he acknowledgeth is not the direct act of adultery, or fornication, but that which went before, and made a way for the same, which was contempt of instruction, and reproof; which he aggravateth by the manner, that it was with hatred thereof, and the hatred from the root, even from his heart, and therefore vehement and deadly: and the effect that followed upon it, that he was disobedient unto those which were set over him, and had authority to teach him. It is as if he should have said: How long have I hated instruction and correction? What a beast was I, and void of common sense so to detest that information and discipline, which would have done me so much good, and rejected all that wholesome advice and counsel, which they that were wise, and knew what was best for me, which were also my friends, and showed their faithfulness, did minister unto me?  
Verse 14. I am almost in all evil, in the midst of the congregation and assembly.  
THe punishment which he bewaileth is aggrieved partly by the quantity and measure of it, partly by the quality and manner of it. For the former, it is of large extent, and very general; he saith that he is almost in all evil, there is scarce any misery which he is free from; he is covered with shame, he is pinched with want, he is tormented with pain, he is plagued in his name, in his goods, in his body, in his soul, in himself, and those that belong unto him: for the latter, it is conspicuous, and notorious: he saith, that he is in this case in the midst of the congregation and assembly, either for that his facts, and misbehaviour are censured by the Magistrate to his often rebuke, and infamy in the public assembly; or because his plagues were universally known to the multitude, and all men understood what filthiness he had committed, and what calamities he now sustained. By the same argument, and after the same manner job describeth the miserable condition of the wicked, they are destroyed, and as it were ground to pieces in the gate.  
Verse 15. Drink waters out of their own cistern, and running waters out of thine own well.  
THe scope of these words, and others following, is to persuade men to a contrary course, namely, to a chaste, clean, and honest conversation, alluring them thereunto by a promise of an happy state and condition, contrary to that of the whoremaster, for he opposeth God's blessing and plenty to that bitter cup of curse and penury, which those wretched sinners were driven to acknowledge that they had drunk of so deeply: wherein thou must note also that honour, and bodily welfare, and comfort of heart, being opposite to the disgrace, diseases, and vexation of mind, are to be understood as well as maintenance for the estate, though that only, and none of them be expressed. Drink waters out of thine own cisterns. In the land of Israel, and the countries bordering upon it, wells, and cisterns of water were very precious, and esteemed for possessions of great worth, as appeareth by the estimation Abraham and Isaac had them i●: and so much may be collected from the speech of the woman of Samaria to Christ, Art thou greater than our father jacob that gave us this well and 
joh. 4. 12.  drank thereof himself, and his children, and his cattle? For water was the ordinary and common drink (though they had also wine) and sweeter and better than ours is: so than this being a principal commodity is put here for all others. And whereas he doth say, drink, it is a precept, and an encouragement mixed together: as if he should have said, Keep thyself honest, and beware of that beastly woman, that so thou mayst retain thine own possessions, and enjoy the comfortable use and benefit of them.  
Verse 16. Let thy fountains be dispersed abroad, and river: of waters in the streets.  
17. Let them be only thine, and not a strangers with thee.  
18. Let thy fountain be blessed, etc.  
LEt thy fountain, etc. Look so to thine own estate as that thou mayst be able to communicate to others, and be not niggardly, but liberal to distribute to those which be in wā●: and the rivers of thy waters in the streets, viz. Let those good things wherewith the Lord hath endowed thee, be made profitable for the comfort of many, and even for the public benefit of the place where thou dwellest. So that where the sinful adulterer had not enough left to maintain himself, a good man that in conscience, and fear of God flieth from that sin, shall have wherewith he shall be able to relieve many others. Let them be thine own. He meaneth not but that others should have the use of them, as need requireth, according to the former verse, but that they should be rightly possessed, and not riotously spent. And not the strangers with thee, uz. Bring not to pass by thy folly and disorder, thou shouldest bestow them upon thy lust, and make vile companions either owners of all, or to share equally with thee, and to have as much to do with them as thyself.  
Let thy fountain be blessed. Be virtuous in keeping thy vessel in holiness and honour, avoiding the lust of concupiscence: be merciful in ministering to them that be in necessity: and be provident not to spend thy goods upon unworthy persons, and thy fountain, thy state and possessions shall be blessed, God by his providence, and goodness shall prospero them.  
And rejoice with the wife of thy youth. Hitherto he hath prohibited adultery, and given men warning to beware of it: and now he prescribeth a remedy, which whosoever shall use, shall undoubtedly be delivered from the peril of it: and that is, the love and kind usage of our own yoke-fellow: which love is here intimated by the effect of it; rejoice, viz. with the wife of thy youth, take pleasure and delight in her; live cheerfully with her whom the Lord hath first matched with thee, as most naturally loving, and to be beloved. And so aught men also to deal with their second wives, and such as are matrons, and ancient. Bathshebah deserved to be as much beloved of David, as Michol, and no doubt she was a great joy and comfort to him.  
Verse 19 Let her be as the loving Hind, and pleasant Roe: let her breasts satisfy thee at all times: and err thou in her love continually.  
ANd this is illustrated by two comparisons, one of the Hart, and the other of the Roebuck; both which do exceedingly love, and in their love follow after their mates, the Hind, and the Roe. Let her breasts satisfy thee at all times. The means to nourish and preserve this love is, to continued a constant liking of, and contentment with her person, that as it was pleasing to thee when thou didst first set thine heart upon her, and make choice of her; so no infirmities should 'cause thy mind to be alienated away from her, and dote upon others. Let her breasts, etc. her presence, and parsonage, and the use of her body satisfy thee, as well delight thine eyes, and otherwise suffice, as the milk of the mother's breasts doth content the appetite of the infant. At all times, not only in the flower of youth, and freshness of beauty, but afterwards when fairness and natural beauty shall be decayed, even during the whole season you shall live together. And err thou in her love, spare not to be enamoured with her, and rather have too high an opinion of her, than too mean: think her for thee, and in thine eye the beautiful of all others: walk with her, talk with her; be most kind and loving unto her, and let her be most acceptable and pleasing unto thee.  
Vers. 20. For why wilt thou my son, be ravished with a strange woman, or embrace the bosom of a stranger?  
THere followeth the conclusion of this whole matter upon the premises inferred:  
wherein 


1. He showeth that there remaineth no cause at all why a man should give himself to whoredom, and deal perfidiously with his wife. verse 20.  
2. He showeth the dangerous estate of them that break wedlock to commit whoredom. verse. 21. 22. 23.     
The former he propoundeth by way of question, demanding why, as if he having gathered his arguments together, he should have thus said: Wherhfore my son, seeing whoredom hath so many and so great discommodities and discomforts following on the one side, and a good wife brings so many, and so great comforts on the other; what cause or reason is there, why leaving or forsaking thy wife, thou shouldest give thyself unto an harlot, and commit wickedness with her? (for under honest words of embracing her bosom, he understands the filthy act of adultery: forasmuch as he that is so impudent and audacious to do the one, will not be ashamed, or afraid to practise the other.) If there were no comfort to be found in the company of a lawful wife, yet the discommodities that follow upon a whore should dissuade thee from her. If there were no mischief from a whore, yet the solace which a lawful yoke-fellow will yield, would make thee prefer her before the harlot.  
Vers. 21. For the ways of man are before the eyes of the Lord, and he pondreth all his doings.  
THe latter part of this conclusion touching the dangerous estate of adulterers▪ he declareth by general reasons, which are common to other sins with this. The first is from the clear sight of God's eyes, which is such, as all the ways of all men are seen of them, and so clearly, distinctly, and particularly, as if they lay, or were purposely set one by one over against his eyes, so that he need not to turn back, or so much as to turn a side to look upon them. This argument is increased by his curious noting and observing all our paths, which is enlightened by a metaphor of weighing them, as the Goldsmith doth his gold and silver in a pair of balances.  
Vers. 22. His own iniquity shall take the wicked himself; and he shall he holden with the cords of his sins.  
Vers. 23. He shall die without instruction, and for that in the greatness of his folly he goeth astray.  
THe second argument whereby this danger is manifested, is taken from the effect of wicked men's sin, and by way of gradation, His own wickedness (saith he) shall take the wicked himself, howsoever for a time the adulterer, or any other ungodly man may go abroad freely, and be out of all trouble, yet at the last his sin, and God's judgement for them, like a Sergeant, or Constable, or other officer shall apprehended him: for his conscience shall check him, and summon him before the tribunal seat of God, besides the external curses and plagues that shall seize upon him, and he shall be held with the cords of his sin, his guiltiness and punishments, the terrors of his heart with plagues and miseries shall, as jailers, bind him with such bonds or irons, as it were, as that he shall not be able with wit, or wealth, or all the means he can use to free himself, and escape from God's vengeance. At the last, death and destruction, as the Lords executioners shall ●●ke away his life from him, and torment him with the 〈…〉ned f●r ever. Now all this shall befall him for want of instruction, because he refused to be instructed, and goeth astray in his great folly, turneth out of the good way of ho●●nesse and righteousness, and wandereth in his carnal reason, and fleshly lusts, and according to the perverseness of his obstinate and wilful heart, which of all follies and madness is the greatest, grossest, and most palpable: no child is so silly, no idiot is so simple, no frantic person is so devoid of understanding, no beast is so brutish, as he that will reject Gods wise counsel to satisfy himself in his sinful desires.   

CHAPTER. VI  
Vers. 1. My son, if thou be surety for thy friend, if th●● hast stricken hands with a stranger,  
Vers. 2. Thou art snared with the words of thy mouth, th●● art taken with the words of thy mouth.  
THe instructions contained in this chapter are of two sorts. Some are caveats to beware of vices: some precepts to embrace the doctrine and rules of wisdom, which direct to the exercise of virtue, in the 20. 21. 22. verses. Three kinds of vices are forbidden: one which carrieth a show of duty, and amongst unwise men is very plausible, and that is rash suretyship, in the five first verses: the next is a neglect of duty, and standeth in omission of that which aught to be performed, and that is slothfulness, in the six next: the third is that which is contrary to duty, and is the practice of that which is sinful and evil, and this he distributeth into many particulars, whereof divers he taxeth together, and more briefly condemneth, in the 16. 17. 18. and 19 verses: and one he pursueth more largely with a set discourse and prosecution, and that ●s the sin of whoredom in the twelve last verses.  
Of this rash suretyship, he 


1. Describeth the peril. vers. 1. 2.  
2. Prescribeth the remedies for it. vers. 3. 4. 5.     
To show the danger, he thus speaketh in effect: My son, if it so fall out with thee, (as sometimes it doth with unadvised men) that thou become a pledge or surety for thy neighbour; or hast given thy hand, bill, or bond for a stranger, to whom thou dost own no such special duty, do not esteem it a light matter; but know that thou art entangled in a snare, like to a bird in a net, or a Deer in a toil; and that which is an heavy case, thou art ensnared with the words of thy mouth. For a man having given his word to another, and so he for whom he undertakes make default of performance, and himself not well able to discharge it, is become a servant, or captive (so far as the sum extendeth) to him to whom he hath given his word or bond, he is fallen into the creditor's hand, who may take the forfeiture, and so overthrow his state and family▪ or he may arrest him, and keep him in prison, or chase from place to place, that he shall be able neither to manage his calling▪ or with comfort, safety, and liberty to enjoy the society of his neighbours.  
Vers. 3. Do this now my son, and deliver thyself, when thou art come into the hand of thy friend, go humble thyself, and solicit thy friend.  
Vers. 4. Give not sleep to thine eyes, nor slumber to thine eye lids.  
Vers. 5. Deliver thyself, as the Roe from the hand of the hunter, and a bird from the hand of the fowler.  
THe remedy to be used in such a distressed estate is here proposed, which consisteth in submissive humiliation, and importunate supplication. He persuadeth a man overtaken this way, and in hazard to be overthrown, to harken to his counsel, saying, Do this now my son, deliver thyself, for as much as thou art come into thy neighbours hand, jest the sna●● entrap thee, or be hurtful to thee or thine, in as much as tho● art fallen into the power of the creditor, do thine endeavour to be delivered out of it, use all good means for thine indemnity, in most humble manner, & be importunate, and almost impudent in pressing thy friends or neighbours: as the creditor, that he would deal favourably in the time, or in the sum, or in other cases, as there is occasion: the debtor for who● thou art bound, that he would find means by himself, or his friends to make payment; and friends that they may help thee with counsel, or their favour, or their purse, if need require, and they be able. Now if any think this a base thing to humble himself, it may be to his equals, yea peradventure to his inferiors, Solomon telleth him that he must consider that he is now fallen into his hands, and thereby is become captive, and as it were a servant; and therefore as the case now stands must make no difficulty to seek, and sue, and to pray, and entreat, as an humble suppliant.  
In this he requireth celerity, and present proceeding: delays 
Vers. 4.  are dangerous, and therefore in such a business by all possible means to be avoided; wherefore, saith he, Give ●● sleep to thine eyes, nor slumber to thine eye lids, go in hand with it this present day, and defer it not so long as the no● morrow, before thou goest to bed, or takest any rest, withal speed and diligence seek thy security, and obtain thy freedom.  
Finally, as he admonisheth that this be done speedily, and 
Vers. 5.  without delay, so doth he advise to do it carefully, and without remissness, and that by the example of brutish creatures. As therefore the Do, and other beasts, labour by all means to escape the pursuit which is made after them; or as the souls strive to get out of the net wherein they are entangled; so (saith he) endeavour thou with might and main, to come out of these cumbersome bonds of suretyship.  
Vers. 6. Go to the Ant, O sluggard, consider her ways, and be wise.  
BEcause unadvised suretyship is more easily seen, and confessed to be the cause of divers men's calamities, them idleness is, and men be more ready to harken to admonition, and to be warned of it; he therefore dealt mild her in the reproof of that sin, then of this slothfulness: for he setteth roughly upon the sluggard, he doth not son him, or child him at all, but rather checketh and chideth him, and that in sharp manner. This vice he disgraceth, and condemneth by three arguments: first, by the absurdity of it, and of their behaviour which give themselves unto it, in the 6. and 7. verses: secondly, by the duration, and continuance of it, for that it holdeth them in bondage which once fall into, in the 9 and 10. verses: thirdly, by the evil event that will follow upon it; namely, penury and want, in the eleventh verse. To show the absurdity of it he bringeth the example of a brutish creature, of a weak, small, and contemned creature, to condemn their wretchlessness which give over themselves to litherness; for it is a shame for men endued with reason, not to provide so well for themselves as the silly creatures which are void of reason; but he doth not only sand the sluggard to ma●ke their examples, but puts him to school to them, and makes them his master, that they should teach him, and he should learn more wisdom and understanding. Go to the Ant, saith he, as if he should have said. There are many things that might persuade thee to labour, as God's commandment, and ordinance; his promise to them that obey it; his punishments on them that are disobedient; their own necessity for the support of their estate; the example of painful and industrious men: but I will urge none of these, but that which may make thee ashamed, the example of the feeble Ant; consider her ways, observe her industry and diligence; and be wise, let her sedulity provoke thee▪ shake off thy sluggishness, and henceforth be painful and provident: for what greater point of wisdom is there, then by obeying God's precepts both to provide fo● ourselves, and be partakers of his gracious promise: or wh●● greater folly, then to deny to God our own endeavour 〈◊〉 our own good?  
Verse 7. 8. Which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in h●●uest.  
TWo things he commendeth in the ant, or emmet: 〈◊〉 one, her readiness, that she worketh voluntarily with●●● compulsion: the other, her providence (if we may so call 〈◊〉 that she traveleth seasonably, and whilst time serveth. It 〈◊〉 said that she hath neither guide, overseer, or ruler, she hath ●●●ther captain, or leader to show her the way; nor task 〈◊〉 or other like officer to appoint to her her task, and call vp●● her for the doing of it: nor king, or ruler to punish her negligence, or want of forecast, nor to reward her for her diligenc● And in this respect, another kind of creature is praised in 〈◊〉 30. chapter. The locusts have no king, yet go they forth 〈◊〉 
Prou. 30. 27.  them by ●ands, showing their prudence: he saith, she laboureth, bea●ing, and drawing food, and matter for her 〈…〉 with such travel and pain, as is almost incredible: that 〈◊〉 one cannot do alone, two or more combining themselu●● together will effect: in summer, viz. when the air is 〈◊〉 and the way dry & smooth, and in the harvest, when grain●● of corn lie here, and there, scattered abroad, which in 〈◊〉 are not to be had, and this to the end she may provide, and 〈◊〉 up against the time of need. The application hereof is concealed by Solomon, but to be searched out by the reader, an● declared by the interpreter; and it consisteth partly of apprehension, and partly of an instruction. In the reprehens●●● the sluggard is taxed, and obbraided, both with regard 〈…〉 of his own good, and the contempt of the precedents of diligence, which are proposed unto him, and those governor's which are set over him: as if he should have said, Of ho● much blame art thou worthy which hast so many leaders 〈◊〉 conduct thee in the way: so many to call upon thee, and urge thee to thy duty: so many commanders, and rulers in the family, in the Church, and in the Commonwealth, both to encourage thee in thy diligence, and to censure, and punish the contrary, and yet notwithstanding thou pass thy time in sloth, and neglect the opportunity, and lay up nothing for the time of need? In the instruction every man is taught to use the benefit of the summer, and harvest of youth, and health, and opportunity to lay up, and provide against the time of age, sickness, and other impediments, or necessities.  
Verse 9 10. How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? yet a little sleep, a little slumber, a little folding of the hands to sleep.  
THe continuance of his slothfulness, or sleepiness (for all is one, or at lest they are individual companions, the one begetting the other: for idleness filleth the body full of humours, and abundance of humours causeth much sleep) he objecteth by way of expostulation: How long wilt thou sleep? Consider how much time thou hast lost; for he that sleepeth moderately, yet commonly spendeth the third part of his life therein: whereunto if thou add all the rest of thy time that thou hast idly, and unprofitably spent, thou shalt easily see what little cause thou hast to bestow any more in that sluggish manner; and therefore why wilt thou not break off and make an end? This rebuke is very emphatical, as if the Lord himself were by a man's bed side to call him to reckoning for the loss of his time, and to rouse him out of his drowsy sleep.  
Verse 10. A little sleep, a little slumber, a little folding of the hands to sleep.  
HEre he painteth out the sluggard in lively colours, and to expose him to scorn, bringeth him expressing his own sloth in his own words, Let me have (saith he) a little sleep, a little slumber; let me yet a little fold my hands and arms together, as they are wont to do that purposely set themselves to sleep.  
Vers. 11. So shall thy poverty come as on one that traveleth, and thy necessity as an armed man.  
LAstly, he declareth the effect and issue of this, and that is poverty; which is allegorically threatened to come with speed and violence, the sluggard resembled unto a slothful way fairing man, that maketh no speed to go with company, or to travel at due hours, and poverty to the thief that cometh upon him to take his purse: necessity shall therefore overtake him suddenly, as a swift traveler doth him that walketh slowly, dreaming therefore that he hath wealth, and goods for many years, he is fallen into debt, and grown to be a beggar even before he thought his estate had been declining; and as necessity makes haste, and is felt before it is fores●ene, so it maketh as strange an assault, it is better weaponed then the sluggard, and so too hard for him, it will perforce have that which it cometh for, and bereave him of his substance, and cannot be resisted. We see this verified in many, whom neither great patrimony left unto them, nor wit, nor strength, nor friend's, nor entails, nor any other means could preserve from ruin, and utter undoing; idleness made them unthrifty, and riotous and unthriftiness and riot consumed all their ample possessions.  
Verse 12. A naughty person, a wicked man walketh with a froward mouth.  
13. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers.  
14. frowardness is in his heart, he deviseth mischief continually, he soweth discord.  
Having reproved the vice that seemeth a virtue, and that neglect of duty which of many is scarce acknowledged to be a vice, he cometh to the third sort, those misdemeanours which are notoriously known, and cannot be denied to be grievous offences: and first he describeth the lewdness of the person: and secondly, proveth the pernitiousnes of the vices: and thirdly, threateneth a plague and judgement to be executed on him at length for both. The person is notified both by his properties, and by his effects: by his properties, that he is nought, ungracious, and dissolute, a man of Belial 
a Beli gnol. , that will bear no yoke of government, either of God, or man: one that lives as though there were no law, of no worth, 
b beli iagnal.  that profiteth nothing, or 
c beli iagnaleh.  shall rise to nothing, and is good for nothing, or a man of iniquity. Thus is he styled and entitled: for the Hebrew composition will bear any of these significations, or all of them.  
Than follow the effects, that he is very infectious, and apt to corrupt others: as first, by his words, he walketh with a froward mouth, it is his guise and custom to speak profanely, irreverently of God and his ordinances: or that useth to lie, to swear, and forswear, to flatter, to slander, to backbite, or to carry tales; the which abuse of his speech he setteth forth by comparing them to a mouth perverted, or drawn aside.  
Than secondly by his deeds, that he doth notably abuse the several parts and members of his body to do mischief, by several gestures, and particular actions: so that which he cannot, or dareth not persuade by words, that he doth by his eyes, feet, and fingers.  
And hereof he assigneth the cause to be the wickedness of his heart, which he calleth frowardness; which he doth aggravate by uttering the same in the plural number: for he saith not, frowardness▪ but frowardnesses; noting thereby that his heart is filled and stuffed with such matter, from whence it is that it runneth our with such words, gestures, and actions, as are before spoken of. And further to decipher him in his damnable behaviour, he discovereth the manner of his practices, ●e imagineth mischief: signifying that the natural corruption which is in him, being common to all men, increaseth, and confirmeth by devising, and in his mind, & thoughts, as it were, forging mischief, no otherwise then a Smith, Potter, or other Artificer doth his works. Whereunto yet another circumstance is added to make his sin out of measure sinful, that he is uncessant in his devilish attempts. Whereas the Smith, and other workmen, worketh, forgeth, and frameth sometimes, and sometimes resteth, this man is forging, and framing villainy perpetually, and that to the hurt of many others: for his whispering, flattering, lying, storming, back biting, etc. causeth contention, and raiseth up strife, even among friends.  
Verse 15. Therefore shall his calamity come suddenly sudden shall he be broken without remedy.  
HEre followeth the threatening of the plague and calamity to such a man, which is no less than destruction i● self: which is amplified by the manner of it: first He shall b● broken in pieces: he shall not have a small wound, but a deadly wound, and utter undoing in his estate, name, body, and soul: secondly, it shall be suddenly, unexpected, not feared, before ever he thought of it, which causeth it to be the more horrible and hideous: and thirdly, it shall be without remedy which no policy, nor power, no wealth, nor friend, nor other means whatsoever, shall be able to prevent, or remedy. The Prophet Isaiah doth in an elegant manner denounce the same saying: This iniquity shall be unto you as a breach ready to fa● 
Isai. 30. 13. 14.  swelling out in an high wall whose breach cometh suddenly, ● an instant: and he break it, as the breaking of a potters vess● that is broken in pieces, he shall not spare.  
Verse 16. These six things doth the Lord hate▪ yea seven a● an abomination to his soul.  
IN the premises we have seen the wicked person by sundry arguments described, and here we shall find the pernitio●●nes of divers vices evicted, and in the first place in a more general sort, he reciteth the manner of them, six, yea seven, these certain number for uncertain: for the Lord detesteth many more than these, and as much also is offended with them, but a few are put for all: and it seemeth that these are here mentioned, as companions of slothfulness, and therefore are censured next after it, as being commonly attendant upon it; and these he proveth to be odious, and men aught to loathe them, and likewise very dangerous, and men aught to fear them, because God hateth them: which he first expresseth in plain words, and afterwards amplifieth by a correction, saying, they are an abomination to his soul, speaking of God, as of a man for our capacity, and the more effectual affecting of us. God abhorreth nothing but that which is evil, and loathsome, and nothing is better which he abhorreth, neither can there be any safety in doing that which is so offensive to him: being disgraced therefore by that one argument, they are manifested to be uglesome, and hideous; and as noisome, and perilous, as if the vileness thereof had been painted out by many others.  
Verse 17. A proud look, a lying tongue, and hands that shed innocent blood:  
18 An heart that deviseth wicked imaginations: feet that be swift in running to mischief:  
19 A false witness that speaketh lies, and him that soweth discord among brethren.  
THese verses contain a particular enumeration of those six things, and that seventh which the Lord hateth in such detestation. The first is pride, which is set forth by the sign thereof, a haughty eye, for that chief showeth itself in the eyes. The second is lying, and untruth, which is declared by the instrument wherewith it is uttered, the tongue, which also therefore is made hateful to God. The third is violence and cruelty, howsoever practised; but because the hand commonly is the agent of it, and is stained therewith, it is specified. The fourth is the plotting, and devising of mischief: whereof because the heart is the chief worker, and the spring also from whence it followeth, it is subject to God's displeasure, and detestable in his sight. The fifth is the delight in ill doing, and the committing of it with greediness, when men are pressed and ready to any sinful actions; which is argued by the signs and effects, that the feet are swift, do make ha●● and run thereunto. The sixth is slandering, or giving wrong information against any man by accusation, or witness-bearing, o● any manner of reporting. This maketh the efficient, the party guilty of it obnoxious to God's displeasure. The la●t is to be a makebate to raise discord amongst loving friends, and to set them at variance, which before were at peace, and lived in concord. He therefore which doth so, prouoket● the Lord, and maketh a greater discord between God an● himself, then possibly can be between neighbour and neighbour.  
Vers. 20. My son, keep thy father's commandment, a● forsake not the law of thy mother.  
SO many vices having been reproved, he now incerteth● precept to furnish the mind with knowledge and wisdom, for the prevention of those crimes, if we be yet clee●e from them, or to be cured of them, if we be faulty in them, as also to be well fenced against that which he is yet further to exaggerate that loathsome and detestable sin of adultery, which he hath so often inveighed against already:  
where note 


An exhortation. vers. 20. 21.  
And the reasons of it. vers. 22. 23. 24.     
The exhortation is propounded in a 


Proper speech. ver. 20.  
Metaphor. vers. 21.     
The former is, keep thy father's instruction: for which, se● chap. 1. vers. 8.  
Vers. 21. Bind them continually upon thine heart, tie them about thy neck.  
THe second is bind them, etc. For which see chap. 3. ver. 3. But here is added continually, which was not in the former place; to teach, that the heart or mind of man should be always exercised in the doctrine of God, even then when he hath not opportunity to speak of it.  
Verse 22. When thou goest, it shall lead thee: when thou sleepest, it shall keep thee: when thou awakest, it shall talk● with thee.  
THe reason followeth, and is taken from the sweet and comfortable effects of God's doctrine, delivered, privately or publicly, in all the actions and times of our life; which he distributeth into three sorts, walking, sleeping, and awaking: after sleep again, when we walk, viz. when we are exercised in the ways and works of our calling, she shall lead us: viz. she shall guide and direct us, that we wander not into any evil way that may be displeasing to God, hurtful to ourselves or others. See chap. 3. vers. 23. and 14. vers. 12. When we shall lie down to sleep, she shall keep us, and be as it were a watch unto us, that we sleep securely. See chap. 3. 24. It shall talk with thee when thou awakest, it will be as a familiar friend to us, conferring with us in the night, in the morning, in the day time, of jesus Christ, of the remission of sins, of the mercies of God, of the promises of the word, and of all heavenly and spiritual matters.  
Vers. 23. For the commandment is a lamp, the law is light, and reproofs of instruction are the way of life.  
HE confirmeth this reason by an argument taken from the excellency and virtue of this doctrine, which is clearly set down by familiar comparisons. The first, of a lamp, whereof there is great use in the night; the second of light, whereof there is singular use in the day: the third, that it is a beaten way, whereof there is great use for passengers, and travelers, which he amplifieth by an argument from the less to the greater: if the corrections and rebukes of it are so, what are then the mild directions and promises? and from the end whither it leadeth; namely, to life, viz. eternal blessedness. So that whereas we and our ways are nothing else but night and darkness, and know not which way to move hand or foot, but to our destruction, the doctrine of God is for the night, a canal, and for the day, the Sun, that we may see, and journey in the ready high way of salvation. The Psalmist hath the very like saying, acknowledging to God that his word was a lamp to his feet, and a light to his paths. 
Psal. 119. 105.   
Vers. 24. To keep thee from the evil woman, from the flattery of a strange woman.  
FInally, he commendeth this doctrine of God, & these corrections of instruction, by the end & use of them; namely, the preservation & safe keeping of a man from the danger of infection by an harlot, whereby he meaneth also sin of any sort, though he purposely name this rather than any other; partly because it is often the fruit of idleness, which he hath even now impugned in this chapter, and partly because the young man, whom he professeth there to teach, is commonly much addicted thereunto. See chap. 2. vers. 16.  
Vers. 25. Lust not after her beauty in thy heart, neither let her take thee with her eye lids.  
NOw he cometh to the dehortation whereby he dissuadeth from her:  
which he 


1. Proposeth, vers. 25.  
2. Enforceth with confirmations. vers. 26. to the end of the chapter.     
Of the former there are two parts; first, an admonition, that he do not in his heart lust after, or suffer his heart to be ensnared by her beauty; and that for two reasons, both because 
Matth. 5. 28.  even that alone is a degree of adultery, as our Saviour hath taught, as also for that if the heart (which commandeth all) be overcome, it will never cease to work upon all the parts of the body, the eyes, ears, tongue, etc. until the very act itself be accomplished. The second is a caveat, that she take him not with her eye lids: wherein he compareth the eye lids, and countenance of an harlot to a net, or snare, and the harlot's heart, and herself to an hunter, or fowler, and the party alured by her wanton looks, to the bird, or beast caught in a net.  
Vers. 26. For by means of a whorish woman, a man is brought to a morsel of bread, and the adulteress will hunt for precious life.  
HEre he backeth his admonition and caveat, with such forcible considerations as might best work upon his reader, and make him to know how much it concerneth him to regard them; whereof two are here noted; the one, that this cursed sin draweth a man into poverty, or beggary rather; the other, a shameful death, or that which is in stead of that, and worse than that, an everlasting death. Touching the former, he saith, For an harlot, or by means of an harlot, a man is brought to a morsel of bread, from plenty, to penury; from variety of dishes to one kind, and that is dry bread; and from sufficiency and fullness, to a short pittance, even one morsel, and many times this is to be asked at another man's door, or at lest to be given as an alms from another man's hand. See for this, chap. 5. 10.  
The latter is loss of life, which all the attempts of the adulteress (the married woman breaking the bands of wedlock) do tend unto. She hunteth for precious life, wherein he likeneth her to a cruel hunter, which pursueth an Hare, or other beast, not to catch only, but to kill it: which though she do not directly intent and aim at, yet she effecteth and bringeth to pass: for through her allurements, the person committing folly with her is exposed to the rage of her husband, whose indignation is implacable, the sword of the Magistrate, proceeding severely against him, if not for the same crime, yet for some other thereby occasioned; and the wrath of God, who will either inflict a temporal punishment, to the utter destruction of the body, or else power down intolerable plagues upon the body and soul for ever. And this so prodigal expense of life is hereby the more condemnable, in that it is precious, of such an excellent creation by Gods own hand, or inspiration rather by his breath, and carrying such a stamp of his glorious image, and capable of such eternal bliss as Christ hath purchased with his own blood, and every one shall enjoy, which through sin doth not make forfeiture of it.  
Vers. 27. Can a man take fire in his bosom, and his clotheses not be burnt?  
Vers. 28. Can a man go upon hot coals, and his feet not be burnt?  
Vers. 29. So is he that goeth in to his neighbour's wife: whosoever toucheth her shall not be innocent.  
Having formerly laid down his positions, he now handleth them more at large: and because of the security and presumption of men, flattering themselves, (that notwithstanding all this which is spoken, and other men's ill success in the practice of this sin, they shall escape well enough, especially if they have wit, or wealth, or others helps whereby to shifted for themselves, and avoid the penalty) he more at large confirmeth that he said touching the grievousness and certainty of this punishment, by two comparisons of the like or equal, and another of the less. The comparison of the like is as if he should have said; As it is impossible for a man to take coals of fire from the hearth, & put them into his bosom, betwixt his garments and body, and burn neither; or to tread on burning coals bore foot without scorching his feet: so it cannot be that a man should have carnal company with another man's wife, without making himself guilty, and feeling the flame of God's indignation, and incurring the judgements formerly mentioned. job hath a saying not much unlike to this, rendering a reason among others, why he so ●eedfully shunned this mischievous sin of adultery: It is a f●re that consumeth to destruction, and would root out all mine 
job 31. 12.  ●ncrease.  
Vers. 30. Do not men despise a thief if he steal to satisfy his soul, although he be hungry?  
Vers. 31. And if he be found, he shall restore seven fold, he shall give all the substance of his house.  
THe second kind of comparison whereby the point in hand is cleared, is taken from a lesser sin, namely, theft, being far inferior to adultery, because God's law hath not so much condemned it, because he hath appointed no such severe punishment for it: because that the thief taketh away more remote possessions, and such as are of less value and estimation: the whoremaster the nearest, the best, and that which is dearest unto him, the heart, the use of body, the fidelity of his wife: the thief commonly bereaveth a man but of part of his goods; the whoremaster attempts to defraud him and his of all, or of as much as he can, leaving a spurious and bastardly seed in his house to usurp his inheritance, or other possessions after him. And yet the thief escapeth not scotfree, notwithstanding that need driveth him to steal. For first, he draweth upon himself shame and reproach, and is made very contemptible thereby, as both this text affirmeth, and others testify. job showing the vile estate of certain base companions, saith, Men shouted after them, as at a thief. See also jeremiah 
job 30. 5.  48. 27. And then he hazardeth his estate thereby, either to overthrow it, or much impair it: for look how often he is apprehended and taken, so often he shall be driven to make restitution according to the law, though it be again and again, yea even seven times and more, a certain number of times for an uncertain: which is to be paid, though it cost him any thing, yea all that he hath, yea though his liberty go also for it.  
Vers. 32. Who so committeth adultery with a woman, lacketh understanding: he that doth it destroyeth his own soul.  
NOw let us see the inference: if there be so much peril and hurt in a smaller crime, what safety can there be looked for in this heinous offence? If the needy thief smart so for that fault, how sharply and extremely shall the adulterous male factor be punished for his egregious and enormous wickedness? He debaseth him beneath the thief; first, in the folly of his mind, as the cause of this his vicious behaviour, he is more absurd and brutish than he, and hath less wisdom and understanding. Secondly, in the consequence of his wretched life, and unclean conversation, he destroyeth 〈◊〉 soul, he doth offer violence unto his life, and after a son becometh a murderer of himself, by provoking God speedily to slay him, and eternally to damn him, besides other plagues following, whereunto he makes himself liable.  
Vers. 33. A wound, and dishonour shall he get, and his reproach shall not be done away.  
HE dwelleth upon this matter of the adulterer's punishment, that he shall find there shall meet with him, or fall upon him a wound, or stroke, even a deadly stroke upon his body and mind, inflicted either by the Magistrate, the adulteresses husband, or God himself. And ignominy upon his name, even such reproach as shall stick to him, living and dead, and shall never be done away, so that besides the peril of this life into which the adulterer doth throw himself, he doth expose himself to perpetual reproach.  
Vers. 34. For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.  
Vers. 35. He will not regard any ransom; neither will be rest content, though thou givest many gifts.  
HE declareth the efficient of the threatened punishment to be inflicted upon the adulterer, namely, the wronged husband of the harlot, to whom God will discover his villainy wrought against him, and whom he will raise up, as his instrument to pursue that wicked caitiff, prosecuting and following the matter against him with all severity. And in these words he meeteth with, and refelleth the vain illusion of the filthy person, who trusts either not to be detected, or not much to be molested, hoping that he shall found his paramours husband very mild and favourable. Nay▪ saith the Lord, Tho● hast given him just cause of jealousy, and therefore thou shalt find him full of wrath and indignation; look for no favour at his hands, he neither will nor shall spare thee, if he strike thee not himself, yet he shall deliver thee into the hand of the Magistrate to be punished, he will not conceal thy lewdness, but publish it to the world for thy shame and infamy: yet, saith he, I hope fair words may prevail much, especially gifts and rewards, I will hire him to be silent, and to put up the injury offered; and if a small sum will not suffice, I will give him a greater; if one gift will not prevail, I will add more unto it, and bestow many: hereunto the Lord replieth that he shall be made inexorable, that the sight of a bribe, or any thing offered for the deflowering of his wife▪ shall the more embitter him; and offer as many and as great as thou wilt, yet all shall do thee no good, thou shalt for all this be plagued and shamed.  
Now we must not conclude hereupon that this sentence at all times shall certainly be executed: for many husbands are not acquainted with the indignities of this kind, which are offered unto them; and many knowing of the dishonesty and faithlessness of their wives, are as bawds unto them, and accessary to their naughtiness, suffering and allowing them to be whorish and filthy: but every adulterous whore-hunter may justly expect this, when God setteth in with them, and takes the matter into his hand, they know not how soon their wickedness may come to light, and how fierce and angry a man may be made, whom they little suspect to be so implacable.   

CHAPTER. VII.  
Verse 1. My son, keep my words, and lay up my commandments with thee.  
IN this chapter Solomon confirmeth from his own experience, that which in the two former chapters, or elsewhere he had testified, touching the fraudulent and pernicious practices of the harlot. The parts are three: the first is, an instigation to the studious keeping of wisdom and knowledge, in the five first verses. The second is, a narration of those things which he had seen and observed in her impudent behaviour, and answerable success, to the 24. verse. The third is an application of the same unto his readers, as an admonition and warning unto them, in the four last verses.  
In the first verse, the Prophet returneth again to his general exhortation of receiving, and keeping the doctrine, which he propoundeth, and is the same with the beginning of the second chapter.  
Verse 2. Keep my commandments, and live; and my law as the apple of thine eye.  
TO set an edge upon his exhortation, that it might prevail the better with us▪ he addeth a promise of life, and that he doth after a most emphatical manner, commanding us to live; thereby teaching, how present, and certain the happiness is that belongeth to the obedience of his precepts. After he expresseth the manner how he would have us to keep his doctrine, by a similitude, viz. as the apple of the eye, as that which is most precious unto thee: for a man will ward, and keep off violence from his head, before all other parts of his body, and regardeth the face more than any other part of his head, and he respecteth the eye more than any other part of the face: for the eye is the light of the whole body, and therein the black, or apple of the eye, is most dear unto him; which appeareth also by the other Scriptures: as Psal. 17. 8. Keep me as the apple of thine eye. And, He that toucheth you, toucheth 
Zach. 2. 8.  the apple of his eye.  
Verse 3. Bind them upon thy fingers, writ them upon the table of thine heart.  
Verse 4. Say unto Wisdom, Thou art my sister, and call Understanding thy kinswoman.  
HE delivereth the same precept in allegorical speeches: and first, he requireth to bind them upon our fingers, that they may be as rings thereon, and for memorandums, as we use to tie a thread or silk about our fingers, to put us in mind of matters not to be forgotten, and to writ them upon the table of our heart, viz. that they may be as a tablet hanging on our breast: as chap. 3. 3.  
As if he could not satisfy himself in this argument, he delivereth the same thing in another similitude, wherein he attributeth a person to Wisdom, and requireth that there be such inward friendship and familiarity betwixt us and her, as if she were our sister, and nearest kinswoman. It is a pleasing thing to brothers and sisters, if they love as they aught, to live together in one house, as Lazarus, Martha, and Mary: 
joh. 11  or if by occasion of marriage they live in divers houses, yet they delight one in another, and feast together, as did jobs 
job 1.  sons and daughters. And thus conversant and familiar aught we to be with Wisdom, and so much the rather because we are strangers in the world, and hated of the world, because by this kindred and affinity with Wisdom, we become of kindred and alliance with our Saviour Christ.  
Verse 5. That they may keep thee from the strange woman, from the stranger that flattereth with her words.  
LAstly, he urgeth this precept thus often and many ways delivered, by an argument from the end and fruit, which is to keep us from this foul and grievous sinning against God, whereof he nameth one in stead of all, namely, adultery, which he did before. Chap. 2. 16. the 5. 3. and 6. 24.  
Verse 6. For at the window of mine house, I looked through the casement.  
Vers. 7. And behold among the simple ones, I discerned among the youths, a young man void of understanding,  
Verse 8. Passing through the street near her corner, and he went the way to her house.  
Verse 9 In the twilight in the evening, in the black and dar● night.  
THere followeth now a lively representation of the former doctrine touching adultery, under an example in fact; whereof the wise man himself who relateth it, was an eye witness. And first he showeth the occasion, or opportunity that was offered unto the harlot, whereby she had matter to work upon, in these two verses. Secondly, the means which she useth to effect her purpose, and draw an unwary person to this sin, unto the 21. verse. Lastly, the event and issue, in 21. 22. 23. verses.  
The occasion and opportunity was that she espied a heedless person within her danger, whom she might seize upon as a fit pray for her. And he is described first, by his ignorance, and simplicity, he calleth him a fool, yea, which is more, ● man void of heart, viz. of understanding, judgement, an● wisdom. Now he is so called, not that he is a natural, (for harloss are not wont to single out them above other men) b●● because he had not the fear of God, which is the beginning ● wisdom, nor any good regard to keep himself from sin by avoiding the inducements to it.  
Secondly, by his age, calling him a young man, youth, or stripling; thereby noting, that that age is the most slippery time of our life, and most prove, as to many other sins, so especially to this.  
Thirdly, the place is noted where he saw him, viz. in the 
Verse 8.  street, at the corner that leads to the harlot's house, like a silly fly in the cobweb, where the spider had liberty to come upon him at her pleasure.  
Lastly, by the time when he wandered that way, that is, in 
Vers. 9  the twilight, when it began to grow dark, at the cockshote time, as it were, the season that fitteth the whoremaster, or harlot: according to the saying of job: The eye of the adulterer waiteth for the twilight.  
Verse 10. And behold, there met him a woman, with the attire of an harlot, and subtle in heart.  
Verse 11. She is loud and stubborn, and her feet abide not in her house.  
Verse 12. Now she is without, now in the streets, and she l●eth in wait at every corner.  
THe former words declare how the simple young fellow cast himself into perils, by approaching so near to the harlot's den: in these, and others that follow, we see her taking the advantage by coming out unto him, and artificially getting him into her paws. And for this purpose the wise man noteth both what a one she is, in the whole course of her behaviour, to the 13. verse, and with what art and skill she manageth this business, in the others following. And one thing whereof he taketh notice, and whereby he describeth her, is her apparel, wherein she was tricked, and trimmed, unbeseeming the modesty of a sober Matron, or the honesty of a chaste woman. The second is, her inward deceit, and guilefulness, in that she was of a subtle heart. The third is, her unwomanly 
Vers. 11. 12  disposition, and properties▪ she is a babbler, and full of tattle, she is stubborn, perverse, and rebellious to God, and her husband, she is a gadder abroad, and every where given to allure, and corrupt all those whom she can entice into her company.  
Vers. 13. So she caught him, and kissed him: and with an impudent face said unto him.  
NOw we shall see how she playeth her part in exercising h●● craft and cruelty, to work the ruin of the warilesse fool, which is casting himself into her hands. And this she doth partly by uncomely actions: partly by countenance, showing a brazen face, without fear, or shamefastness: and partly by dissembling speeches, such as hereafter follow. Her uncomely actions here specified are three. The one is, that she laid hold on him: she should not have endured him to lay hold on her; but for her to lay hold on him, was beyond all womanly modesty: the other, that she kissed him. A wife can scarce without bashfulness kiss her husband, but is rather to expect it from him, then to prevent him in it; but for a woman to offer it to a stranger is a most shameful part.  
Verse 14. I have peace offerings with me: this day have I paid my vows.  
Verse 15. Therefore came I out to meet thee, diligently to seek thy face, and I have found thee.  
FIrst, by her dissembling and enchanting speeches, as with a call, she allureth him into her house, offering him a bait which might persuade him unto it, and covering the net or hook that might terrify him from it; the bait is, good cheer a motive that prevaileth much with young men, who commonly are much given unto their appetite. The manner of the Israelites, and that according to the law of God, was, that in the Lords offerings, the fat and blood being offered, part of the flesh should go to the Priests, and part to him that brought it: whereof they made a feast, (for it was somewhat rare to eat flesh:) And (alluding to this) S. james saith, Ye have nourished yourselves as in the day of slaughter. Now the better to cover her plot, and that he should not suspect her treachery, and mischievous purpose, she pretendeth first, piety and devotion towards God, to whom she had offered sacrifice, which was an ordinary work of religion, yea she had made vows, and performed them, which was extraordinary, and less usual: secondly, great love, and good affection towards him, whom she much desired to be better acquainted with, and to make partaker of her beneficence and kindness. For this cause I am come forth to meet thee: as if she should have said, Because I bear thee most entire good will, as soon as I saw thee, I longed for thy company, and therefore I have not sent a messenger, which peradventure would be more remiss, and slack in entreating of thee, but am come myself to request that I may be beholden to thee to go with me, and what good luck is this that I meet so happily with thee?  
Verse 16. I have decked my beds with coverings of tapestry, with carved work, linen of Egypt.  
Verse 17. I have perfumed my bed with myrrh, aloes, and cinnamon.  
Having prevailed to bring him to supper, she now persuades him to stay all night, and take a lodging with her, and (which she would h●ue him understand) that she needeth not to excuse, as too homely, base, and course, but such a one as will well serve a right good man, and to that end doth set it forth by the ornaments, furniture, and sweets of it: as if she should say, Thou shalt have a very commodious bed, and chamber, with curious curtains, and coverings, with a carved bedstead, with fine sheets, with sweet perfuming of all: I have provided to delight all, or most of thy senses; as thy taste hath already been pleased with meats and drinks, so shall thy sight be with the ornaments of thy room, and lodging, thy touch with the softness of thy lawns, and thy smell with odoriferous perfumes: take a good offer therefore, and refuse it not, thou shalt perceive thy welcome, and thy good entertainment, thou shalt be lodged like a Prince.  
Vers. 18. Come, let us take our fill of love till the morning: 
N 〈…〉 h.  let us solace ourselves with loves.  
NOw that the whore hath brought him to his chamber, or got him to bed, she beginneth to discover her purpose, and soliciteth him to the very act of adultery; and for the same allegeth such reasons as may persuade him unto it, and preventeth such doubts as may dissuade him from it; Come (saith she) let us take our fill, and as it were make ourselves drunk with love; meaning thereby the satisfying of her filthy desire and lust all night long. Her reasons are two, one from the cause, that it is an act of love and good fellowship, that thereby they shall bestow the time together like friends: the other is the effect, that it will be sweet, pleasant, and delightsome to them both.  
Vers. 19 For the husband is not at home, he is gone a long journey.  
Vers. 20. He hath taken a bag of money with him; and will come home at the day appointed,  
HEre the naughty-pack doth secure him of safety, th● he needs not to cast perils, nor dread any hurt that will come by it, for he might have said:  
What if thy husband come in the mean time, and take● Object. with the manner, we are both undone.  
No fear of that, for he is not at home; neither doth she Answ. say, my husband is not at home, but the husband, speaking contemptuously & disdainfully of him, as if he were a stranger to her.  
But what if he come home, though it be late, and find me Object. in his bed, what should become of me?  
That cannot be; for he is gone a long journey, and hath taken Answ. a bag of money with him accordingly, he will come ba● by such a time, and not afore: for the long absence of her husband is confirmed by two signs: the one, the great sum of money which he took with him for his expenses; and the other, the set day wherein he appointed to return.  
Vers. 21. With much fair speech she caused him to yield, 
Likchah.  with the flattering of her lips she forced him.  
HItherto of the enticement; here followeth the lamentable and tragical issue and effect thereof, which was, that he first did yield unto the sin, and after did sustain the grievous punishment thereof. The principal means whereby she did persuade him, was her speech, which was both large and delightful; for she used many arguments: she answered all objections, her habit, her catching and kissing of him no doubt did work upon him, but the poison which did most intoxicate him was from her tongue. That which we translate fair speech, is in the original, doctrine, or discipline, and he useth the same as comparing her unto a schoole-mistrisse, but of impurity, and impiety, and her followers to scholars, or novices learning of her: because foolish men in their sottishness do put themselves to school to such a teacher, rather than to lend their ear to the holy doctrine of the Lord. The holy Ghost also declareth the degrees of his falling, and as it were the steps of his descending. For first, she bowed and inclined him; that is, she moved his heart, and made it tractable to her persuasions; and after drew, or rather drove him violently to it with her words.  
Vers. 22. He goeth after her strait way, as an ox goeth to the slaughter, as a fool to the correction of the stocks.  
Vers. 23. Till a dart strike through his liver, as a bird hasteth to the snare, and knoweth that it is for life.  
BEfore it is said she moved him, yea she enforced, and now she hath sped him: for she hath made him to follow her into her house, unto her table, into her chamber, into her bed, and into her shameful sin: thus we see the first effect of her practices, the corrupting of him with that abominable filthiness: the other, namely, the punishment and misery is here described by three comparisons of the like, as an ox to the slaughter, hoping that he is going to his stall or pasture, when he is led to the slaughter-house, or shambleses to be knocked on the head, or have his throat cut. The second is, as a fool led to the stocks for correction as a malefactor carried to prison, and kept in bonds, until a dart strike through his liver, until the day of execution, when the dart, or sword, or other instrument wherewith offenders were wont to be put to death, did pierce his body, and take away his life. The third, as a bird hasteth to the prey, flying swift, and making speed to the place, where she looketh for food, and findeth a net, grin, or lime-twigs, whereby she is entangled, caught, and killed.  
Vers. 24. Hearken now therefore, O children: attend to the words of my mouth.  
Vers. 25. Let not thine heart decline to her ways, go not astray in her paths.  
HE applieth here that which in the premises he had reported, exhorting his scholars to harken unto him, and not suffer their hearts to incline to her ways, or their feet to wander in her paths: as if he should have said, Give ear to me my sons, and listen not to the harlot, whom God forbiddeth you to hear, and to whom if ye hearken, ye may evidently foresee your own ruin in this simple young man's destruction.  
Let not thine heart decline to her ways, viz. do not so much as in thy mind like of her lewd or wicked dealing, and wander not in her paths, suffer not thyself to be beguiled by her to follow her courses, or be induced to consent to her wicked motions.  
Vers. 26. She hath cast down many wounded: yea, many strong men have been slain by her.  
Vers. 27. Her house is the way to hell, going down to the chambers of death.  
HE fortifieth his exhortation with reasons: the one is the mischief which she hath done to others: the other is the certain peril to all them that haunt her. The former he allegeth by way of preoccupation, to prevent a shift of him that is unwilling to be admonished, and take warning by the example formerly produced: Object. It was but one man's hap and misfortune to speed so ill (saith he) I will not be discouraged by the hard success of one, or of a few. Answ. She hath been hurtful to divers, many have been cast down and wounded by her, utterly overthrown and spoiled in their state, credit, soul and body. Object. But a few simple fellows. weak men, of no parts, wanting wit to look unto themselves, or power to maintain their own safety. Answ. Yea, many strong men have been slain by her, whereof one amongst the rest was Samson, etc. To show the certainty of the peril, he saith, her house is the way to hell: touching which, see chap. 2. 18. and chap. 5. 5.   

CHAPTER. VIII.  
Vers. 1. Doth not Wisdom cry? and Understanding utter her voice?  
Vers. 2. She standeth in the tops of the high places, in the way, in the places of the paths.  
Vers. 3. She crieth at the gates, at the entry of the city, at the coming in of the doors.  
Having in the former chapter dehorted from the sin of adultery, and therein described the harlot with her enticing speeches, and set down the effects thereof: he now opposeth wisdom to the harlot, her doctrine to the harlot's enticements, and the effects of the one to the effects of the other: where we are to observe, first, what preparation she makes to this business of instruction, in these three verses: secondly, the tenor of her oration and speech, whereby she endeavoureth to persuade and instruct men in the rest that follow. For preparation she addresseth herself to be most audible, and easy to be heard, and useth the best means to have an auditory, and many to hear her. Her care to be heard is argued by the earnestness of her calling, and as it were the contention of her speech, in that she is said to cry, and utter her voice, because she knoweth that her matter is good, and most necessary, and men's ears very deaf towards her, but wide open to all words of folly, whereby the heart may be poisoned and infected, and therefore she doth not deal indicatively, and by way of affirmation, but interrogatively, and by way of expostulation, doth not wisdom cry? which is as if she should say, I demand of you, answer me out of your knowledge and experience, whereas ye hearken to folly, and wicked men, and sinful women enticing and alluring to evil, is it because ye are not taught, and called on by wisdom, by the son of God in his ministers and servants? Will ye then leave a reverent matron, and harken to a filthy strumpet? will ye forsake the Ministers of God, and listen to seducers, and impostors, the ministers of Satan? For providing of auditors she presenteth herself to the congregations and public assemblies, by the ministry of the word she publisheth her counsels, and promises in the Churches, and meetings of Christians, and this he expresseth by a simile taken from the manner of the civil state, as the Magistrate causeth his proclamations to be promulgated in most public places, where the Herald or crier may be above the rest, and be best seen and heard, where is greatest frequency and concourse of people, as in ways whereby multitudes pass, and in the market place, and the gates of cities, especially where they were wont to keep their Courts, and Sessions, and came together for all matters of great importance. See chap. 1. 20. 21.  
Vers. 4. Unto you, O men, I call, and my voice i● to the sons of men.  
Vers. 5. O ye simple, understand wisdom; an● ye fools be of an understanding heart.  
IN this oration the Lord jesus in the person of wisdom, first commendeth his doctrine to the twelfth verse. Secondly, describeth his own holiness, to the two and thirtieth verse. Thirdly, maketh application of all unto his people, from thence to the end of the chapter.  
That his doctrine may be the better accepted, and work the more effectually, he directeth his speech to the subjects thereof, the persons whom he dealeth with, persuading them to be attentive unto it. And then he describeth by the adjoint of their conditions, as in respect of their outward state some of them are more noble, and of higher degree, called men, in such a word as many times signifieth their greatness, as those that are acquainted with the tongue wherein this Scripture is written do well understand: as in the fourth Psalm, O ye sons of men, viz. O ye mighty personages, how long will ye turn, etc. Some base, as the word doth always intent when it is joined with that before spoken of, which signifieth excellency, as it is used in the 49. Psalm. Both high and low, both sons of men, and sons of Adam, saith the Hebrew text: and the words follow in the same place do interpret his meaning: both rich and poor. Again, some of them are prudent and wise, some of them are clean contrary. Of them he maketh two sorts: simple ones, such as are settled in no one opinion, but are easily carried any whither, as a scather with a puff of wind, and fools, which are such as having entered into a false opinion, or evil course of life, will with very great difficulty be drawn from it, or not at all, unless the Lord put to his merciful hand and reclaim them. And yet is the case of neither of them desperate▪ for it is not impossible for the spirit of God to establish the sim 〈…〉 with wisdom, and to make the fool to be of an understanding heart: for the precept of God commanding them to be such, containeth in it a promise for their encouragement, that if they will not be wilful they shall be framed to be such. See chap. 1. vers. 22. 23.  
Vers. 6. Hear, for I will speak of excellent things, and the 
Negidim.  opening of my lips of right things.  
HEre he beginneth to set forth his doctrine by the worthiness and soundness of it. For the former he saith, he will speak of excellent things: the word signifieth Princes, viz. principal sayings and sentences, as far excelling others, as Princes do inferior persons. For the latter he telleth us, that the opening of his mouth, that which he had uttered by it, is of right things, which are called right, righteousness, or straightness, because they lead us directly to eternal life and happiness, without any turning either to the right hand or to the left: and it is set down in the abstract, being rightness, rather than right, and in the plural number, being called rightnesses, rather than rightness, to prefer it for the singular virtue and holiness, before all human words and writings: for they are altogether crooked, or have some crookedness in them, or are imperfect in measure of purity, which in this is most perfect, complete, and absolute.  
Vers. 7. For my mouth shall speak the truth, and wickedness is abomination to my lips.  
HE maketh good his general assertion by the enumeration of particular adjuncts wherewith his doctrine is graced, thereby first proving it to be found and right, in this verse, and the two next following, and then to be worthy and excellent, in the tenth, and eleventh verses. The first of these is verity; he saith that his mouth, and the instruments therein contained, the palate by name, (by which the voice is framed) put for the person speaking, shall speak the truth, or the whole truth, an heavenly truth, a divine truth: whereas other writings are either altogether untrue, or have untruths mixed with truths, or at lest contain but an human truth, not equal to this which hath light without darkness, and verity without falsehood, and nothing but that which is celestial, and suggested by God's holy spirit, and wickedness is an abomination to my lips: he cleareth and confirmeth this by the contrary, which is lying, in stead whereof he nameth wickedness, which he saith his lips abhor, viz. he doth so abhor it, and hath it in such detestation, as that it is impossible it should proceed out of his lips.  
Verse 8. All the words of my mouth are righteousness, there is nothing froward, or perverse in them.  
THe second is justice, or righteousness, all that he commandeth is lawful and good, all that he forbiddeth is unlawful and evil; all that he promiseth is equal to be performed, all that he threateneth is worthy to he executed: and this he maketh clear by the contrary, there is nothing froward or perverse in them, nothing that is wicked and ungodly is affirmed, or enjoyed, or allowed, or cloaked, or any manner of way, or for any purpose pronounced and uttered therewith.  
Vers. 9 They are all plain to him that understandeth; and right to them that find knowledge.  
THe third is perspicuity, and easiness to be apprehended, and so by the assistance of God's spirit not hard to be practised: which is set forth by a comparison of that which is 
Necochim.  placed right over against a man, or by a way that lieth directly before a man's eyes, yet this saying is limited by the subjects, all promiscuously discern not this, for they are very obscure to many, but such as are judicious, which embrace the doctrine of wisdom, which have sought understanding at wisdoms school, and there found it, these see the evidence and clearness of God's holy counsels, and heavenly mysteries, because they are revealed unto them by his spirit, which none shall fail to receive that seriously, and in uprightness seek● him in his word, and the ministry thereof.  
Vers. 10. Receive mine instruction, and not silver; and knowledge rather than choice gold.  
Vers. 11. For wisdom is better than rubies: and all things that may be desired are not to be compared with her.  
HE proveth the excellency, preciousness, and delights ● his doctrine by comparison, with silver and gold, a●● whatsoever desirable things; and therefore as it is more excellent than they, so we aught to prefer it before them by setting our desire more upon it, and taking more pains for ● then for any, or all of them. Receive mine instruction (saith ● and not silver, viz. get it with greater industry than th● wouldst use for silver, as may appear by that which followeth: for it is not his purpose here to condemn silver altogether, but to put it behind grace, whereunto it is so far inferior, which is meant also of the gold and gems, etc. ye● some case the words may literally be understood, as if instruction and silver cannot be both possessed together; then s●● he, Receive mine instruction, and not silver, be sure to en●● thy soul, how poor soever thou be in thine estate. The Hebrews were commended by the Apostle for obeying t●● precept, and following this counsel, who suffered with ioy●●● spoiling of all their goods, knowing that they had a better an ●● during substance in heaven. For which see chap. 3. 14. 15.  
Vers. 12. I wisdom devil with prudence, and found out knowledge 
Gnormah.  of witty inventions.  
Our Saviour having so largely and so worthily extoll●● his word and Gospel, doth encourage his people to embrace the same according to his direction, by that all sufficiency which is in him, both to inform them with knowledge and understanding, and to perform all his promises which he doth make unto them; and first he telleth them for their comfort that he is not only wise, but wisdom itself, even the wisdom of God: he is also goodness, he is also power, as the Apostle testifieth. But here he mentioneth this attribute, 
1. Cor. 1. 24.  and assumeth this title, and partly because his Gospel, and ministry, is commonly of fools condemned of folly, and partly because it is his office to be the teacher of his Church, it belongeth unto him to dictate all the Scriptures, and to inspire the Prophets and holy men for the writing of them: it belongeth to him to qualify all his Ministers, whether Apostles, or Prophets, or Evangelists, or Pastors, or Teachers, and to give them gifts of knowledge fit for their calling: it belongeth to him to illuminate the minds of his servants, and to work the effect of his ministry within them. Being then the promptuary and treasury of wisdom for the use of the whole Church, and every member thereof, in all ages and places, he animateth them by this, that his store of wisdom can never be exhausted, because he not only hath great store thereof, but is it, and that in an infinite perfection. I devil with prudence, the word translated prudence is often taken in the evil part, for craft and subtlety, and many times in the good part, especially in this book: as in the first chapter, and 4. verse: to give sharpness of wit, etc. And so it is here, for holy discretion whereby a man is directed what to do, and what to leave undone: where to go, & where to stand still: where to speak, and when to be silent: but especially to avoid the snares which the devil, the world, and our own corruption have set for us: this doth Christ not only for himself, but for the use of his people, which is his inheritance and everlasting possession. The word inhabiting, is used in like sense in the prophesy of Isaiah. For thus saith the high and lofty one, that inhabiteth 
Isa. 57 15.  eternity: I find out, not only in myself, but also 'cause them that reverence and esteem me, to seek and find witty inventions, such advised and considerate cogitations, as whereby my servants do not only procure good to themselves, but prevent and hinder the evils which their enemies seek to bring upon them.  
Verse 13. The fear of the Lord is to bate evil: pride, an arrogancy, the evil way, and a froward mouth do I hate.  
HE commendeth this prudence and wisdom by the gracious fruit of it, (as may be collected from the coherence) the fear of God, wherewith Christ as Mediator, an● our Saviour, was most plentifully enriched in his own person, according as Isaiah prophesied of him: The spirit of the Lord shall rest upon him, the spirit of wisdom, and understanding: the spirit of counsel, and might, the spirit of knowledge and the fear of the Lord. With the same also doth he endue the members of his mystical body, and therein a princip● part of their wisdom doth consist, as he hath formerly testified: The fear of the Lord is the beginning of wisdom. An● 
Prou. 1. 7.  as the fear of the Lord is so blessed a fruit of wisdom, ● is the hatred of sin as notable an effect of that: which he setteth forth by the particular subjects of those odious vices, which men aught to abhor, and his people by virtue of this fear shall be made to abhor in that manner (though not it so full measure) as he himself doth abhor them. The fear● of the Lord is to hate evil: Sound religion and godliness (whereof reverence or the fear of the Lord is one of the principal parts) worketh in those who are furnished therewith, the hatred of evil, what kind soever it be, whether it bee● heart, or behaviour: whether it be of word, or action: whether it be of omission, or practise: whether it be against th● first table of the law, or second: and by special name these that follow, Pride, and arrogancy, being loathsome corruptions, arguing the soul, wherein they reign, to be void of a● sense of sin, and banishing all true love from among men, there is no sound piety, or grace, where they bear sway, and grace bringeth lowliness, and causeth an humble spirit. Th● evil way: whereby he meaneth all evil deeds which wicked men walk in, even as the traveler doth in his way, and the froward mouth, which usually speaketh perverse things against God, or man, or both, do I hate, both as God everlasting, the second person in trinity, and as Mediator clothed with man's nature, according to the saying of the Prophet, Thou lovest 
Psal. 45. 7.  righteousness, and hatest iniquity, because God, even thy God hath anointed thee with the oil of gladness above thy fellows. Our Saviour professeth this as rendering a reason why his Gospel and grace should 'cause his people to hate evil, and that ●s, because he himself doth, who will conform, and make them like unto himself, he is the fountain from whence the dreams of every good grace shall be derived to their souls.  
Verse 14. Counsel is mine, and sound wisdom: I am understanding, I have strength.  
HE proceedeth and goeth forward in setting forth his marvelous, abundant, yea absolute and infinite wisdom: and first he addeth, that counsel is his, (for he is both of the privy counsel of his Father, and the only adviser of his Church, all policy without him is folly, all the directions which he giveth not are seducements, and misleadings) and therefore the Prophet calleth him Wonderful, Counsellor, and sound wisdom; the word signifieth substance, meaning sub●antiall 
Tüshijah.  advice and counsel, such as never faileth: I am understanding; he changeth his phrase to teach that counsel and wisdom are so his, that they are essential in him, and perfect, without increase, decrease, or mutation: to this he ad●yneth another attribute, I have strength; which is here mentioned, to show that he hath power to execute his purposes and counsels: and Isaiah calling him Wonderful, Counsellor, 
Isai. 9 6.  titleth him also the mighty God: and by this he giveth his servants to understand that he is omnipotent, to make supply of all their wants, minister defence against all their perils: there is no good thing which he cannot perform to them; there is ●o evil or hurt which he cannot keep from them.  
Verse 15. By me Kings reign, and Princes decrees justice.  
Verse 16. By me Princes rule, and Nobles, even all the judges of the earth.  
IN that which went before Christ hath declared what he is and what he hath, how well he is stored with all sufficiency and perfection for the use of his 〈…〉 ople, and creatures: are now he beginneth to show what he doth, and what he giveth how he employeth his wisdom and power for the good ● mankind in these two verses; and what blessings and favour he bestoweth upon his own people and servants, in all the follow to the two and twentieth verse. For the good and benefit of mankind he saith that by him Kings reign, etc. s●nifying that he is the author of all authority, which is ●● necessary for the preservation and welfare of human society: there is no power, or potentate, (whether they be sou●raignes, or subordinate ministers of justice) but they are fr● him, as the Apostle saith, and by his secret assistance and providence 
Rom. 13. 1.  they discharge their functions. For whether they d● wisely consult or determine what to do in the states they geverne, or mightily execute that they have decreed, they doe● all by him, qualifying them with these gifts of providence, i●stice, courage, power, and other such like, whereby they 〈◊〉 fitted for their places: by him, and his secret disposing, the rise to their dignities: by him, and by his protecting ha● they are supported, and defended in their offices, that they be not exposed to the violence of tumules, and rebellions, and ●● outrage of the disordered multitude: nor cut off by the conspiracies and treacheries of dissembling traitors: by him the sit on their thrones, or benches, and there pronounce s●tence, handle matters of state, execute laws, and determine● causes. And this is not so in the Church alone, and where region is established, but amongst Idolaters, amongst Infidel and Heathen, in all the earth, in all the world, where there● any government: if there be any good policy, or equities 'mongst them, it proceedeth from him, and is by his appointment.  
Verse 17. I love them that love me: and they that seek me ●rly shall find me.  
IN the former two verses he mentioneth his provident care in a general manner for all states, in setting up, and establishing governors and rulers for their defence and government, ●nd thereby they are preserved in peace and safety, and have protection from the injuries which otherwise one would offer to another: now more specially he professeth his grace, mercy, and goodness, unto his servants, which religiously and holily worship him; and first he noteth the principal cause there of which is on his part viz. his own love: for this is the root, and fountain of all his favours to us: and secondly, the moving cause (though not meritorious) which is on our part, and that is, our love toward him, which proceedeth from his unto us, and being commanded by his law, hath a promise of recompense in his Gospel. And both of these are accompanied with gracious effects as well for faithful endeavour to have communion with him, as for happy success to attain thereunto: they that seek me early, which pray unto me, labour to find me in my word, and frequent all religious exercises sinfully, carefully, and diligently, as men use to rise betime in the morning, and apply themselves earnestly to deal in business of greatest ●oment and importance: shall found me, obtain my graces, and enjoy the comfort of my merits, presence, and favour.  
Verse 18. Richeses and honour are with me, yea durable riches, and righteousness.  
Verse 19 My fruit is better than gold, then fine gold, and my revenues then choice silver.  
HE amplifieth the success of finding him, by the commodity which they shall obtain with him, and that is, spiritual and heavenly endowments, which he compareth, and preferreth before the most desirable benefits and fortunes (as they use to term them) of this life, and that is riches, and honour, which almost all do most greedily affect, & labour for, they shall be intiched with such wealth, and advanced to that glory which incomparably surpasseth all earthly substance and dignities in every respect, but especially in two: first, the riches and preferment of this life are transitory and uncertain: a man may be wealthy to day, and need●e to morrow▪ now a great man, and shortly after of no reputation: much applauded for the present, a●d within a short while inveighed against, or derided: but these riches are permanent, and durable, such as neither the just can sret, nor the moth consume: and so is this honour also not subject to mutability, and lost, Secondly the goods and preferments of this world are gotten, or kept many times with much injustice, and wrong; and therefore the one sort of them in stead of both are called riches of iniquity: but righteousness doth evermore so season 
Luke 16.  these treasures and promotions of grace, that no such imputations can be laid upon them, and therefore for their incomparable excellency he doth again (as he had often before) extol them above those things which most men's affections do grealiest dote after, and their minds do most highly esteem of, namely, gold and silver, the very gods of all worldlings: my fruit, the gifts and graces which grow from the sappe● my sp●rit▪ is better then g●ld, yea then fine gold, and my revernues, which I give to be enjoyed of them which enjoy me, ● better then choice silver, though it have been never so often fined and tried.  
Verse 20. I lead in the way of righteousness, in the midst of the paths of judgement.  
HE doth explain his own words, and interpreteth his riches, his fruit, and revenues, etc. to be sanctification of life together with the internal graces of the soul. I cause to walk in the way of righteousness, I teach men which embrace me by my word, and stir them up by my spirit, to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world, etc. and in the midst of the paths of judgement, without going on either hand, but in the plain way of uprightness. His intent is not here to put men in hope of a perfection in this life, or to charge all those to have no communion with him which sometimes serve from the right way, and fall into injustice, but to promise' direction to them that desire the right way, and to comfort them that proceed on in sincerity (though not in fullness of purity and goodness) and when sinfulness is not the way wherein they walk, though sometimes they miss their way, and stray aside, which when they do, he will show them their errors, rebuke their hearts, and reduce them to the right way according to his promise: And thine ears shall hear a word behind thee, saying, This is the way walk in it, when thou turnest to the right hand, and 
Esai. 30. 21.  when thou turnest to the left.  
Verse 21. That I may 'cause them that love me, to inherit substance: and I will fill their treasures.  
LAstly, the excellency, and profitableness of the righteousness, in the former verse promised, he proveth by the end or effect of it which is to make us perfectly happy: and this he amplifieth, first, from the matter of it, that it is solid, stable, and firm, calling it substance, or that which is, as if all other things were rather shadows and shows, than matter of subnce. Secondly, by the perpetuity of it, with one property in it, noted in the word inherit, as if all other things were but borrowed wares, and movables, or leases at the best, and this only and properly our own, and a matter of inheritance. Thirdly, by the fullness and plenty of it, I will fill their treasures, as if we had all other things delivered us sparingly, and in smaller number, weight, and measure; but this more liberally, and with far more large and ample copiousness. Much of this is again confirmed by him in the new Testament, where he compareth the earth to a thing that hath no stay, and heaven to an everlasting habitation; and calleth the earthly estate the lest, and the heavenly the greatest: commodities of the world he termeth the unrighteous Mammon: and possessions above, the true treasure.  
Verse 22. jehovah hath possessed me in the beginning of his way, before his works of old.  
THe son of God proceeding to manifest himself, and to publish the knowledge of his divine nature, setteth forth both the eternity of his being to the 30. verse, and of his happiness, to the 32. verse.  
The eternity of his being is proved by this, that he was before the creation, to the 26. verse, at it, to the 30. verse. Now he saith, jehovah possessed me in the beginning of his way: I the eternal word of God was with God the Father at the beginning of his way, when by the creation of all things he was about to give manifest and plain testimonies of his Majesty, and I was of one and the self same essence with him, and the holy Spirit, he then possessed me, as his Son, and as his wisdom, before his works of old, before any thing that ever he made, even those which were first, and of all others most ancient.  
Vers. 23. I was set up from everlasting, from the beginning, or ever the earth was.  
SO much, as in the lump, or chaos: by the eternal decree of God I was ordained, and had as sure a calling, as if I had been anointed to the office of Kingdom, Priesthood, and Prophecy, to be Mediator for, and head of the Church in time to be founded, and everlastingly to be saved.  
Verse 24. When there were no depths I was begotten: whe● there were no fountains springing with water.  
Verse 25. Before the mountains were settled: before the 〈◊〉 was I begotten.  
WHen there were no depths was I begotten, and to speak after the manner of men, brought forth: I had my person from the person of my Father from all eternity, and to continued for ever.  
The particulars of the creation here reckoned up are very worthy to be considered, as first the depths, that is to say, channels wherein the seas and rivers run, and wherein the standing waters make their abode, all which are receptacles, and as it were the vessels and cisterns wherein the waters are contained, which otherwise would overflow the earth, and make it unfit both for man, and other beasts to live upon: secondly, the fountains, which are as the eyes (for so the Hebrew 
Mangianoth.  word signifieth) through which the seas do look out here and there among the hills; and as the issues of the seas by which they sand forth waters, which being delivered from their salt and brackish taste, by being strained through the earth, serve men, and other creatures for singular and infinite uses, of moistening, cooling, and cleansing, etc. And because they are so useful, God doth as well replenish them with plenty 
Cholalti.  of water, wherewith it is said here they abound, or be great with: the similitude is taken from female living creatures, which in competent time after their conception, are ready to bring forth their young which they go with.  
The third is the mountains, of which he saith, that they are settled, the Hebrew word saith, drowned: that is to say, laid so deeply, that the roots and bottoms of them lie in the seas: and the lesser hills also, as in the rest, his glorious workmanship appeareth.  
Vers. 26. While as yet he had not created the earth, nor the fields, nor the height of the dust of the earth.  
THe next (after mention of the earth made and perfected) is the open field, or country, the plain, or champion, which is fit for corn, grass, traveling, carriage, etc. he calleth these the height, or top of the dust of the world. The word 
R●ash.  signifieth the head, meaning the most delicate or principal parts of the earth, which by a Menonymie, or Synecdoche, he calleth the dust of the world.  
Thus we see Christ preferring himself in priority of time, and consequently in every other respect before all creatures, where the principal thing which he professeth concerning himself are his eternal communion with his father, who ever hath, and doth enjoy him, and his chief possession, and next his eternal designation to the office of the Mediatorship: lastly, his eternal generation to be the son of God. We see also the creatures with whom he doth compare himself, generally the whole earth, first imperfect, v. 23. secondly finished, v. 26 and particularly the depths▪ springs, hills, fields, etc. And all is in effect as if he should say, jehovah possessed me, in and before the beginning of his way: then when he begun to manifest and make himself known by the creation of the world, before he wrought any of his works, before he could say [then] that is, before all time: and from the very beginning I was anointed, and set up, having wonderful power and authority with him: more particularly, when there was yet no earth, that is, no mass of water, nor earth, which is the matter of all things; before there was any depth, which is one part of that mass, was I begotten: before there were any fountains laden with water; before the great mountains, which are as it were the foundation of the dry land were fixed: and before the lesser hills was I borne, and had my being; before the Lord had made the earth, or the fields abroad, and the most commodious, delightful and goodly places of the world.  
Vers. 27. When he prepared the heavens, I was there: when he set a compass on the face of the depths.  
Vers. 28. When he established the clouds above: when he established the fountains of the depth:  
Vers. 29. When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundation of the earth.  
IN the premises our Saviour Christ declareth that he in his existence, nature, office, and person was eternally before the creation, and in these verses that he was present at the creation: wherein we must know that he was also an agent, and fellow-worker with the father, and so much is testified in the Scriptures: for S. john saith, In the beginning was that word, 
joh. 1. 1. 2. 3.  and that word was with God, and that word was God. The same was in the beginning with God. All things were made by it, and without it was made nothing that was made. And Saint Paul agreeth with him in the same point: By him were all things created that are in heaven or earth, visible or invisible, whether 
Col. 1. 16. 17.  they be thrones, or dominions principalities, or powers, all things were created by him, and for him; and he is before all things, and by him all things consist. And herein he relateth the works of God, first in the heaven; secondly, in the air; thirdly, in the waters; and lastly, in the earth. Touching the first, it is said that he prepared the heavens, viz. God the Father both made and garnished them in a beautiful manner: and for the largeness and circuit of them it is said, he set them to compass the face of the depth, viz. to surround and encompass all the inferior bodies, both of the water and earth; and of himself, that he was there, not as an idle spectator, but as a joint-worker, as we have already proved. Touching the second it is said, that he established the clouds, viz. appointed and set them by the word of his power in the firmament, that they might not break, nor fail down, or be dissolved untimely and unseasonably, but kept and preserved there, until he would have them to power down their dew, or rain.  
Touching the third, he first mentioneth the waters within the earth, viz. the great depths, almost bottomless gulfs; and of these it is said, that he established the fountains of the deep keeping them within the bounds and compasses which he had set them below in the ground, and not to break out immoderately, to the annoyance of the earth, for the use and benefit whereto they were created: and secondly he specifieth the waters upon the earth, to which, because they would be unruly, and over whelm the dry land, and all the creatures upon it, he gave his decree for the bounds and lists of the same, how far it should go, and how far it should not go, that the waters thereof should not pass his command, exceed the limits wherewith he had bounded them: he useth a Pr●s●p●peia, ascribing a person to the seas, and compareth them to servants, or subjects which receive commands from their superior. The like saying is also uttered by the Lord himself, in job, Who hath shut up the sea with doors when it break forth, 
job 38. 8. 10. 11.  as if it had issued out of the womb? when I broke up for it my decreed plac●▪ and set bars and doors; and said, Hitherto shalt thou come, and no further; and here shall thy proud wa●●▪ be stayed. Touching the last, it is said, he appointed the foundations of the earth, viz. made it so firm & stable, that it should perpetually remain immovable. The sense of all this is, as if he should have said, When jehovah made and garnished the heavens, and set them as a circle drawn about the earth, then and there was I working and framing them with him: when he fastened the clouds above, and fountains which are s● strong, as, though the waters of the deep be great and violent, yet are they not broken up: likewise when he made the seas, and appointed bounds and limits thereunto by a statute and law, beyond which it cannot pass, and when he placed the earth, that, although it hung wonderfully upon nothing yet is so firm and immovable, as if it were raised upon a sure and strong foundation, answerable to the building: when a●● these things were done, then, and there was I, not as to look upon them, but to associate the Father, and the holy Ghost i● working.  
Vers. 30. Than was I by him, as one brought up with him and I was daily his delight, rejoicing always before him.  
Vers. 31. Rejoicing in the habitable part of the earth: or delights were in the sons of men.  
Having thus set forth and proved his eternity, he proceedeth to set forth his felicity, partly in the delight which he both gave to his Father, and received from him before the world: wherein also is to be understood that the holy Spirit the third person in Trinity, communicateth with them both and partly in the delight which since the world was made he taketh in the world generally, and specially in the sons of men. The former is set down in borrowed speeches, wherein 
Amon. Meshacheketh.  applying himself to our capacity, he compareth himself to an nursling, smiling and laughing with his nurse; and to a little child, sporting & playing before his father. The latter is set down, first, in one of the same borrowed speeches, laughing, and sporting in the habitual part of the earth, that is, taking pleasure in the creatures, beholding therein the fruit of the most absolute wisdom, power, and goodness of the whole Trinity. And secondly in plainer speech, my delights, yea my 
Shagnashugnai.  double delight is in the sons of men, as they were all first form and fashioned in Adam, bearing before his fall the stamp and print of God's image, for wisdom, holiness, and righteousness; and foreseeing, and preordaining that glorious estate whereunto they were to be restored after man's fall, to be made like unto himself, and to be incorporated into him, and with him, by the merit of his sufferings, and obedience, together with the efficacy of his spirit, and grace to inherit holiness, honour, and immortality for ever.  
Vers. 32. Now therefore, O ye children, hearken to me: for blessed are they that keep my ways.  
Wisdom having propounded her heavenly doctrine, cometh now to make use of it, and to apply it by exhortation to her children. The sum of her exhortation is, that for as much as she is so excellent, as hath been afore delivered; therefore they should harken unto her, and walk in her ways; hear her doctrine, and continued in her precepts.  
And in this exhortation he proposeth 


A duty:  
A reason of it 

First, briefly set down.  
Than more at large laid forth.       
The duty is briefly set down in these words; My children, hearken to me: the duty is inferred upon the premises, now therefore: as if he should have said, Wherhfore, seeing the matter whereof I speak is so excellent; seeing all wisdom, knowledge, counsel, strength, etc. are mine, & I bestow them with riches, and honours also on those that love me, seeing I am the eternal Son of God, Creator of the world; perfectly happy in myself, and yet delighting in the sons of men, it concerneth you to harken unto me.  
Unto this he addeth a reason taken from the effect, blessed are they that keep my ways: which is an argument of greatest weight and force that can be used. For what is it that all men seek but happiness?  
Vers. 33. Hear instruction, and be wise, refuse it not.  
Having thus briefly laid down the exhortation, and the promise; he amplifieth both: and first the exhortation, wherein he persuadeth to three things: the first is, that we hear instruction, because they that will harken to him must hear his instructions, yea rebukes and corrections also (if need so require) for herein especially she maketh trial of our obedience. A bastard will after a sort sometimes hear doctrine and consolation; but he is a natural son of wisdom that will harken to her checks and reproofs. The second is, and be wise, which is the effect of Wisdoms instruction, and reprehension: for the word of God is able to make us wise to salvation; and therefore advising to be wise, he inciteth us to those means whereby we may attain unto wisdom. The 
Tiphragnu.  third is, refuse not; the word signifieth both to put away, and to fall away, or to make a defection. It is a great indignity offered unto Wisdom, to refuse and put her away, when she offereth herself to us in her instructions, and worthy are they to perish in their folly that shall so do: but it is yet a more unworthy thing, having in some sort yielded to her, to revolt from her, and cast her off; for she never giveth to any man the lest cause so to deal with her.  
Vers. 34. Blessed is the man that heareth me: watching daily at my gates, waiting at the posts of my doors.  
HEre he amplifieth the promise▪ first affirming that he is blessed that performeth the duty of hearing wisdom, which he proveth by the reward▪ in the next verse, and by the contrary in the last. And first, in this verse he describeth that attention and hearing of wisdom by the manner of it, prescribing therein assiduity, and continual attendance by a comparison taken from the custom of clients and suitors, who wait day by day, and hour by hour, at the gates of Princes, Councillors▪ and other great men, to exhibit their petitions and to get their causes favoured, heard, and ended, which is the constant exercise of religious services.  
Vers. 35. For who so findeth me, findeth life; and shall obtain favour of the Lord.  
THe reward promised to such as harken unto wisdom: for their blessedness is life itself. He that findeth me: which attaineth to the sound and saving knowledge of me with faith, and layeth hold on me by faith, and communicateth of my graces by the spirit, findeth life, viz. both enjoyeth the certain assurance and comfort of eternal life: for, I am, saith he, the resurrection and the life: I am the way, the truth, 
joh. 11. 25. and joh. 14. 16.  and the life: he addeth that such do got favour of the Lord, which is the cause of life before promised, and the very life of 
Psal. 63 3.  life itself, according to the saying of David, Thy loving kindness is better than life.  
Vers. 36. But he that sinneth against me, wrongeth his onne soul: all they that hate me, love death.  
LAstly, he both cleareth and confirmeth his former promise by the contrary; where fin●ing against wisdom, is opposed to the hearkening to her, and finding of her. For no man findeth her not, but he that either wilfully refuseth to seek her, or contumeliously rejecteth her, offering herself unto him: and wronging his own soul, is opposed to finding of life: for as the one is recompensed from God's free gift, so the other is punished for his own desert, and through his wilfulness doth open injury and violence (as the word importeth) unto himself, unto his life, unto his soul, by throwing both soul and body headlong into perdition, so that he must needs be found accessary to his own death, destruction, and damnation. The same in effect is delivered in other terms, in the latter part of the verse, where they that reject wisdom are charged to hate her: (for indeed none but her enemies do deny her entertainment) and they that labour not to found that everlasting life, have this imputation laid upon them by wisdom (who knoweth all things, and can best judge of every thing) to love death, which they do in effect, though not in affections: for they love the poison of sin which will bring death, the eating whereof is as sure as death: and in this sense the fondest parents which in extreme indulgence forbear to give their children correction, are said to hate them, because they do the work of hatred by neglecting the duty of love.   

CHAPTER. IX.  
THis Chapter doth contain a brief recapitulation or summary almost of all the former eight Chapters: containing, first, the holy instructions of wisdom, in the person of a Princess or great Lady making a banquet. Secondly, the deceivable and enticing flatter of sinfulness and folly, in the person of a smooth and guileful harlot.  
Verse 1. Wisdom hath built her house, and hewn out her seven pillars.  
Wisdom, or wisdoms] viz. The most absolute and sovereign Wisdom, the Lord jesus Christ, who is the perfect wisdom of his Father, (hath built her house) that is, the Church, which is so called, 1. Tim. 3. 15. (and hewn out her seven pillars) that is, hath most firmly founded, and perpetually supporteth it with his own hand: which is more powerful for it, than many pillars and buttresses are to sustain a material building: whereby also is intended, that the Church's safety is accompanied with beauty, as having pillars hewn out and polished, and not made of rough stones without garnishing. And this the Lord doth, and publisheth, that his people should seek and serve him with boldness, and hope, without dread of danger or contempt, as being called unto a place so sure and glorious.  
Verse 2. She hath killed her victuals, mingled her wine, and prepared her table.  
MEntion was made before of wisdoms house, and the strength of it: and here of her hospitality and housekeeping in it; where heavenvly things are represented by earthly, and the bounty and magnificence of the Lord, by the plentiful provision of a liberal feast-maker. For the graces of his Spirit, by the ministery of the word, are compared to dainty meats, and delicious wines, either spiced, or mingled with choice kinds of cool waters, whereby in those hot countries they were much refreshed. Whereunto is added the circumstance of readiness; that there needeth no tarriance or long waiting, but all things are in order, and commodiously prepared for present refection of the guests. Our Saviour Christ uttereth a like parable in the Gospel with the same circumstance, saying, Tell them which are bidden; Behold, I have prepared 
Matth. 22. 4.  my dinner; mine oxen, and my fatlings are killed, and all things are ready: come unto the marriage. This illustration of the Gospel by the resemblance of a sumptuous feast, and dainty cheer, is frequent in the Scriptures both as well in the old Testament as in the new: as for example, we may read in the prophecy of Isaiah: In this mountain (meaning his Church, 
Isai. 25. 6.  according as he doth in this place) shall the Lord of hosts make to all people a feast of fat things; a felt of wine on the leeses, of fat things full of marrow, of wine on the leeses well refined.  
Verse 3. She hath sent forth her maids, and crieth upon the highest places of the city.  
IN the former words was showed what preparation wisdom made for her feast at home, and in these what course she taketh to invite the guests abroad. Her maids are sent forth as messengers into the streets, and gates and market place, which commonly are frequented with greatest multitude and concourse of people, to call as many as they can meet with: not that maids or matrons or any women are allowed to be ministers: but he prosecuteth the allegory, every part of it correspondent & suitable to other. As Christ himself, understood by wisdom, is compared to a Lady: so his Prophets, Apostles, Pastors, and Teachers, are resembled to maids, which in regard of sex are most meet to wait upon women. For in that place of Matthew where he is said to be a King, that is, the feast-maker, his messengers are termed men-servants, and not maids or women.  
Verse 4. Who so is simple let him come hither, and to him that is destitute of wisdom she speaketh.  
HEre is a description of the guests that be meet for this feast, which in show seem most unmeet, as being most unlike the mistress of the feast: and these are simple persons, destitute of spiritual understanding yet so as they feel the want of knowledge, and the weight of their ignorance, and lean no longer on worldly wisdom. For their case doth most of all require supply considering their necessity, and these will most greedily (as I may say) devour and eat of wisdoms delicate instructions, and none will be more thankful to acknowledge her favours than they, as finding her so gracious and merciful unto them: contrary to the contrary sort of ignorant persons, whose blindness causeth them to think that they are not blind: and their affamishment hath utterly killed their appetites, so that their souls do loath and abhor all wholesome food; and therefore they take them for their greatest enemies, who offer any relief unto them.  
Verse 5. Come and eat, and drink of the wine that I have mixed.  
THe exhortation which Wisdom uttered by her maids is again repeated, to express the serious desire and true meaning of the messengers, and mistress in calling of the guests; and to let them know also that as they are bidden by way of invitation, so they are commanded by way of summons, and therefore to address themselves thereunto with all expedition. And because it is not their presence only that is required, but a profitable use-making of the undeserved favour that is showed unto them, therefore they are before hand informed to what end they are sent for; to eat and drink of the delicates prepared: which is to receive the merits and graces of Christ, with the promises of God, and to make them their own by faith, and particular application.  
Verse 6. Forsake the foolish, and live ye, and walk in the way of wisdom.  
NOw she giveth rules of direction to them that were called, the better to fit them for her family: as first for their company, that since they are to have society with the Saints in the Church, they are to separate themselves from the sinners of the world. Whereunto she persuadeth them by the good effect ensuing, that the gain of everlasting life will countervail and overpoise the loss of all worldly and fleshly friends.  
The other is for conversation, that for as much as they are to devil with wisdom (for all the guests are domestical and of the household) that therefore all their ways and behaviour be holy and agreeable to wisdom.  
Vers. 7. He that rebuketh a scorner ●urchaseth to himself shame: he that rebuketh the wicked getteth himself a blot.  
HItherto hath been showed how the message of salvation was sent by Christ, and brought by his Minister's: now here is declared how it is received of the people. And first, he bringeth such as be uncapable of it▪ namely, desperate wicked men, being altogether incurable, whom the Scripture termeth scorners And these will attempt to blemish and shame all those that shall admonish them. As charging them sometimes with arrogancy, malice, indiscretion and hypocrisy: sometimes with schism, sedition, covetousness, and other misdemeanours: and if these imputations can take no hold on them, as grounded on no probability, than they fall upon their mean estate, and parentage, and education: for so they dealt with the Lord jesus Christ himself: Mat. 13. 35. Is no● this the Carpenter's Son, is not his mother called Marie?  
Vers. 8 Rebuke not a scorner, jest he hate thee, etc.  
IN the former verse was showed, how scorners use to deal with them that rebuke them: and here the holy Ghost teacheth how we must deal with scorners: namely, sithence we shall needlesselie stir up hatred against ourselves, and perform no good to them, that therefore we desist from them and let them alone. Wherein notwithstanding good discretion is to be used, that none which may be corrigible be rejected for a scorner, but such as upon sufficient trial have declared themselves by a continued obstinacy to be so. And in th●s case also though private reproofs are to be spared, yet 〈◊〉 they publicly be pursued by the ministry, and censured by the Church, and punished by the Magistrate. For is it eq 〈…〉 that their contemptuousness should purchase favour to their rebellion, and liberty for them to sin freely without controlment? As the example of their licentiousness and obstinacy is a precedent of evil to many, so let the stroke of their punishment and disgrace be a terror to all.  
Vers. 8. But rebuke a wise man, and he will love thee.  
9 Give admonition to the wise, and he will be the wiser: teach a righteous man, and he will increase in learning.  
NOw he cometh on the contrary side to commend the competent hearers of Wisdom, upon whom good lessons are well bestowed. And they are described, first by their willing receiving of instruction, that they love them the better that shall deal plainly with them. Secondly, by the good use they make of it, increasing both in knowledge and practice of understanding, and therefore are called wise and righteous. For in a seasonable and faithful reproof, a man of wisdom will discern the love and upright affection of the reprover, who wisheth so well unto him, as that he will conceal nothing from him, which may tend to his hurt; and therefore detecteth whatsoever peril his soul is in, and the mischief that is like to befall him touching his estate or credit, or aught else that is dear unto him. And consequently entertaining so good an opinion of him that bestoweth the admonition, he must needs value his counsel accordingly, and make his best benefit thereof with constant progress in sound judgement and goodness.  
Vers. 10. The beginning of wisdom is the fear of the Lord, and the knowledge of holy men is understanding.  
Having so much commended Wisdom and so earnestly persuaded men unto it, he showeth now wherein it doth consist that men might not be deceived by the sergeant colour of it, describing it:  
First, by the matter, that is, true piety and religion, called commonly in the word, the fear of God, because it is an essential part thereof: and this is not a case contingent, as though wisdom and piety might sometimes concur in one person and sometimes be dissevered: but necessary and perpetual, the one being always the beginning of the other.  
Secondly, by the manner, that is, not the knowledge of natural things that is in Philosophers: nor the knowledge of civil affair, that is in Politicians: nor the historical and artificial knowledge of points of religion that is in hypocrites: but the mystical knowledge of the mysteries of salvation, which the spirit of God doth reveal to the hearts of Christians▪ Whereas the holy Ghost speaketh at large in the Epistle to the Corinthians. Chap. 2. 9 10. 11. The th●ngs which eye hath not seen, neither ear hath heard, neither came into man's heart, are, which God hath prepared for them that love him. But God hath revealed them unto us by his spirit.  
Vers. 11. For thy days shall be multiplied by me, and the years of thy life shall be augmented.  
12. If thou be wise, thou shalt be wise for thyself: and if thou be a sinner, thou alone shalt suffer.  
AFter the description of wisdom, whereby it may be rightly discerned, is here proposed the profit and reward of it, whereby we are persuaded to embrace it: and that is,  
First, in a peculiar, namely, long life: which is not so to be understood as though it were perpetual, and so of absolute necessity: for then good men must grow to be old men, and all which die young, should die wicked and damned: but that God hath the keeping of their lives in such good safety as they shall never be taken away before due season: they shall not die so soon, as that it would be better for them to live longer: nor live so long, as that it might be hurtful they died not sooner. The point doth Eliphaz truly expound to job, and all other righteous persons: job 5. 26. Thou shalt go to thy grave in a full age as a crop of corn cometh in due season into the barn. Now all grain is not of equal proportion of growth: some is sown before others, and yet is cut down after them: some is sown after others, and cometh to maturity before them: so that good husbands dispose not of their harvest by measure of time, but by the ripeness of their corn: and two extremities they providently avoid; neither too hastily to inn the fruits of their fields or trees, for so they would whither away: neither to defer the gathering of them after they be ripe, for so they would drop off, and shed, and grow to rottenness. Afterwards he declareth the recompense of wisdom in general: that the possession and practise thereof is not only a service to God, nor alone for his sake so often required: but redoundeth also to the profit of them that be owners and performers of it. And to this is opposed the contrary state of those perverse and wilful scorners, that howsoever their desire and purpose is to do mischief to others, yet all their malice returneth on their own heads.  
Vers. 13. A foolish woman is always babbling, shoe is ignorant, and knoweth nothing.  
THus much hath been spoken of wisdoms wholesome banquet, which the Lord to that end proposed, that we might be alured unto it. Now followeth the feast of Folly, which she maketh to the end, that she may poison her guests, and God discovereth, for this purpose that we might avoid it. And here, as also in that which followeth, she is described by her qualities and behaviour, carrying the right stamp and print of an harlot. One thing is, that she is given to much talk, to make a noise: which was the note of the whorish woman, Chap. 7. 11. The meaning here is, that sinfulness and Satan, by the mouths of sinful persons, do pretend many reasons to justify any wicked cause, and use cunning persuasions to draw men thereunto; as the unchaste woman doth flow with enticing speeches. And though she have a lavish tongue, yet we know (according as we use to say) that none is so bold as blind Bayard. The drift is, that the factors for folly, such as labour to promote sin, be utterly destitute of saving understanding, which was called before, the knowledge of holy men.  
Vers. 14. She sitteth at the door of her house, on a seat in the high places of the City.  
HE continueth still the allegory, resembling wickedness to an harlot, whose property is to be abroad in the streets to meet with companions, and to entice men to folly by her looks and behaviour: which also sin doth by her subtleties to seduce men's souls. And yet she goeth not as an ordinary strumpet, or a vagabond, but taketh state upon her like a courtesan. She sitteth on a seat in the street, which was 
Cissaes.  wont to be a sign of honour. As job 29. 7. When I went out to the gate, through the City, when I prepared my seat in the street. And the word signifieth a throne or chair of estate, which was for Princes, or principal persons, and not for men of mean condition: whereby the holy Ghost intimateth that sin seduceth not only by smooth and subtle allurements, but by high place, and great countenanc, as having many Nobles, and great Potentates to be her agents.  
Vers. 15. To call them that pass by the way, that go right on their way.  
THis is the end and purpose of her being in the streets, To do mischief there: not only to confirm and harden such as be already entered into lewd courses, but to pervert and draw away those that be inclined to any goodness. As Saint Peter observed: They speak great swelling words of vanity, alluring through the lusts of the flesh, through much wantonness 
1. Pet. 2. 19  those that were clean escaped from them that live in error, promising them liberty, and they themselves are servants of corruption. For whiles the devil holdeth wicked men fast in their wickedness, he doth but as it were keep his own, which like to tame fowls are always ready at his hand, to do what he will with, but when he draweth men of better hopes into his net, he seemeth to make a prey of God's game, and to catch that which was erst flown from him.  
Vers. 16. Who so is simple, let him come hither, and whosoever is void of understanding, to him she speaketh.  
WHo so is simple, etc.] That is, which being ignorant discerneth not his blindness, but hath conceit of wisdom and knowledge.  
Let him come hither, etc.] To the company, counsel, and practise of Follie. And to him that is destitute of understanding she speaketh, viz. that have no knowledge of their own, nor be willing to go to wisdoms house to get any. She knoweth that silly men (devoid of heavenly knowledge although they abound with natural wit, and fleshly policy) are easily entreated to harken to her persuasions, and to be alured to her baits: and therefore directeth her speech to them with undoubted hope of success, both to take, to hold fast, and to kill them: whereas those which are endued with holy wisdom will either suspect her enchanting call, and keep off far from her, or else break her net, and escape away upon the sight of their peril, notwithstanding that sometimes they be ensnared by her  
Vers. 17. Stolen waters are sweet, and hid bread is pleasant.  
THis verse containeth an event that followeth their yielding to Follies allurements, that at the first they found delight and pleasure, and great contentation in their entertainment.  
He alludeth, as it seemeth, to the disorders that are wont to be in harlots houses, wherein at the meeting of companions they use to have a feast, and all the provision is of stolen stuff. Either servants filch from their masters, or otherwise they steal from their neighbours, hens, and geese, and ducks. and coneyes, and venison, and such things as they can come by: which is called his food, because as they cannot justify it, so they dare not let it be seen, but dress it covertly, and eat it secretly in the midst of the night, in the most inward and closest room of the whole house. And whatsoever is so gotten, and ●here made ready is very delicious unto them, though it were but bread and water.  
Vers. 18. But he knoweth not that the dead are there, and that her guests are in the depth of hell.  
HEre followeth another event ensuing upon the former; that as they had pleasure at the first, so they must have pain at the last: as their entertainment was with delight, so shall their reckoning be with destruction. It is said, he knoweth not: that is, every one of them that be tractable to her call, have the peril of their state hid from their eyes.  
That the dead are there, etc.] That all that give themselves to such courses are strangers from the life of God, and in the power of the first death; and in the depth of hell, that is, are as certain to be damned in the world to come (unless God give them repentance) as if they were already in hell fire.   

CHAPTER. X.  
THE PARABLES OF SALOMON.  
Vers. 1. A wise son maketh a glad Father; but a foolish son is a heaviness to his mother.  
PArables.] That is, wise & ●●●ue sentences written by Solomon, but ins●●red by the spirit of God, for the information of the mind, and the institution of the life, according to the rules of Wisdom, justice, and Piety. The other nine Chapters being prefixed as a preface to these, contained a continued discourse, wherein the commendation of Wisdom, and the exhortations to many good duties were prosecuted with variety of arguments: whereas in these that follow, for the most part, are set down brief sayings, every verse almost comprehending a whole point in itself, not growing upon dependence of that which went before, nor ministering the occasion of that which cometh after. Yet sometimes it falleth out otherwise, and divers verses together have dependence one with another, as will appear in some place of this present Chapter. A wise son, that is, a virtuous and towardly son or daughter, maketh a joyful father, or mother: and a foolish son, that is, a sinful and ungracious child, is an heaviness, and grief to his mother or father: yet it is not without cause that the mother is rather put in the latter clause, than the father: for that sex is the weaker, and more impatient of such a cross: and usually contemptuous children be bolder to contemn the mother than the father, as Chap. 15. 20. A foolish man despiseth his mother; as Rebeccah was more troubled with Esau then Isaac was: and very often the mothers by too much indulgence and fondness are means of their children's vices; and so it is said, A child set at liberty maketh his mother ashamed: Chap. 29. 15.  
Vers. 2. The treasures of wickedness profit nothing: but righteousness delivereth from death.  
THe treasures of wickedness.] That is, the greatest abundance of wealth which is evil gotten, and evil used, or possessed by an evil owner, profit nothing: do him no good at any time; but lest of all at his death, or in time of misery; for so it is intended by the Antithesis, and expressed, Chap. 11. 14. Richeses avail not in the day of wrath, but righteousness: that is, uprightness of heart, and holiness of behaviour, delivereth from death; that is, from destruction, and all other hurtful dangers. Yet not by any merit of man, but by the mercy of God through jesus Christ. By which saying, the Wise man would have it inferred, that the most prosperous success of sinful men in their sinful ways, although never so gainful, doth prove at the last to be nothing worth: for their greatest getting (if it were of precious jewels, as many as would fill a treasury) is insufficient to ward off, and to fence them from the violence of misery when it shall assault them, or to confirm their hearts so as they may be able to sustain the force thereof, and that contrarily well doing, grace, and a good conscience (howsoever they seem for a time to be a needless, disgraceful, and troublesome burden) yet a season will come, the use of them will be seen and enjoyed, when no weapon or arms, no sword, shield, helmet, breastplate, or the most complete armour of proof, shall so much bestead a soldier in the heat of the battle, as these will help the heart of a Christian with comfort, and his soul with safety, when he is beset about with perils, or must departed with his natural life.  
Vers. 3. The Lord will not famish the soul of the righteous: but he casteth away the substance of the wicked.  
THese words be inferred upon the former, as an answer to a secret objection that might be made against them: Why should it be thought that men get no good by gathering riches in what manner soever? They stand them in stead in time of dearth and scarcity; when others that want them, though never so just, are like to perish. Now here he showeth the case to be otherwise. Good men are not unprovided of food because they are unfurnished with wealth: and sinful men have no assurance of provision though they have riches: for the Lord will not famish the souls of the righteous, that is, will not suffer the men themselves to starve, though they have never so little: But will cast away the substance of the wicked, that is, he will deprive them of the possession, or use, or virtue of it when they are in greatest need.  
Verse 4. A deceitful hand maketh poor: but the hand of the diligent maketh rich.  
THis verse also containeth an answer to an other objection, which might rise out of the words immediately going before. If food and maintenance be the gift of God, and they that have little shall be kept from want, & they that have great store shall be stripped of all; to what end should men travail and take pains? the wisest way is to give over all labour. Now this he refuteth by showing the means whereby righteous men use to receive this food and provision from God's hand, and that is by sedulity and diligence in their vocations. And therefore he demonstrateth the contrary effects of contrary men; namely, of slothful persons, and such as be industrious and painful. Slothful persons fall into two evils: the one is the practice of deceitfulness, called here a deceitful hand: the other is the burden of poverty, which is a punishment inflicted upon them both for fraud and idleness. They that be diligent have their reward yielded unto them, that they thrive and prospero by the labour of their hands: & though their wealth be not so great in quantity, yet the smallness thereof is recompensed in quality and good use of it; and therefore is called, precious riches, Chap. 12. 27. And so they have neither need nor disposition to give themselves to deceitful shifts, as sluggards.  
Verse 5. He that gathereth in summer is a son of understanding: and he that sleepeth in harvest is a son of confusion.  
THe drift of these words is to teach men to redeem the time, and make the best advantage of the seasons, comparing opportunity to summer or haru●st, when the fruits of the earth are ripe, and ready to be gathered; and the persons to whom it is offered, to husbandmen that have commodities growing in the fields. And therefore as we judge him prudent which so stirreth himself, and hasteneth his people to cut down his corn, and to inn it when it is ripe, and the weather is seasonable: so God here calleth him ● son of understanding, that is, a wise man, which taketh time while time serveth, for any good purpose and occasion. And as the world crieth, fie on him that sleepeth in harvest, that is, doth no more labour or look to his affairs, then if he were in a dead sleep, and so sustaineth the loss of all his crop, by means whereof he overthroweth the state of all his family: so the Lord termeth him a son of confusion, or which bringeth confusion, that is to say, misery and shame upon himself and his friends, which striveth not to take his part of God's blessing in due season.  
Vers. 6. Blessings are upon the head of the righteous: but iniquity shall cover the mouth of the wicked.  
Blessings'] That is, all kind of happiness, every good gift of God that is fit for them▪ as peace, plenty, grace, and health, etc. All shall be upon the head of the righteous: meaning upon the whole soul and body of every faithful holy man. And they are said to be on the head, because they come down from above, and light as it were upon the head, and so descend to the other parts. But iniquity, the vengeance of God executed for violence and sin, shall cover the mouth of the wicked, shall take away all excuses and defences from him. Now here is somewhat understood in the former cla●se, and expressed in the latter: and somewhat understood in the latter, and supplied in the former. Blessings are upon the head of the righteous, and therefore do open his mouth, viz. to praise God, and maintain his own innocency: and judgements (called here violence or iniquity, by a metonymy of the cause) are upon the head of the wicked, and so close up the●● mouth.  
Verse 7. The memorial of the just shall be blessed: but the name of the wicked shall rot.  
THis is one particular of the blessings mentioned in the former verse, that that which is nearest to a man, as his name, shall be in estimation, and good account. The remembrance and mention of him being absent alive, and when he is dead, shall be acceptable, and with his praise and commendation: But the name of the wicked is cursed, and therefore had in hatred and detestation, even as much loathed as the stink of his carcase, that lieth rotting in the grave. All the contumelies wherewith the godly are pursued, take no effect against them, to work their perpetual dishonour: and albeit for a time, through slanders, columniations, and scoffs, they are among the sons of Belial, base and vile persons, much vilified and contemned; yet no reports, or imputations, no jests or derision can make them contemptible: he that decked them with the light of grace, maugre the malice of the devil, and all their adversaries, will also adorn them with the brightness of glory, what practices soever there be to keep them in obscurity and reproach. Who of all God's people which commit their ways unto the Lord, according to his precept, have not at the first, or at the last, either sooner, or later, their righteousness 
Psal. 37. 6.  brought forth as the light, and their judgement, as the noon day, according to his promise? And in like manner, all the applauses which are given to unworthy men, the great boasts that are made of them, well near universally by the mouths of all▪ every man magnifying them with praises, as sometime they did the false Prophets, and pharisees; yet he will so detect their vicious behaviour, and make them appear so odious, as that either in the present, or future ages, they shall be a proverb of obloquy: or if it fall not out sooner, their shame will be immeasurable at the day of the Lord, and so shall be honour of the righteous.  
Verse 8. The wise in heart will receive commandments: but the foolish in talk shall be beaten.  
THe wise in heart, etc.] That is, such as have saving knowledge, and conscience, will receive commandments, will hear and obey the word of God without replies and cavils against it: but the foolish in talk, he that abuseth his lips to murmuring and frivolous objections, shall be beaten, that is, shall be plagued for his contempt.  
The sense will be plain, if the supply be made in both clauses of the opposition, in this manner: the wise in heart will readily receive commandments, and therefore shall be rewarded: but the foolish in heart will be foolish in talk to reject commandments▪ therefore he shall be punished. T● obedient may expect such in reatie as diligent and faithful servants receive from the hands of kind and good masters: and such as shifted off all services with objections, replies, a●● gainsayings, shall be used like to contumacious and stubborn bondslaves.  
Verse 9 He that walseth uprightly, walketh boldly: but he that perverteth his ways shall be known.  
HE that walketh uprightly,] That is, doth carefully look to his ways with an honest heart: walketh surely, having both the affection, and ground, and effects of Christian boldness: but he that perverteth his ways: that is, doth allow himself in any course, though never so secretly: shall be known his sins shall be detected.  
The sense of the whole verse may be thus expressed: He● that walketh uprightly, walketh surely; because his faithfulness shall be known to his praise: And he that perverteth his wan● walketh dangerously; because his lewdness shall be known to his shame. Let us (saith Ecclesia●tes) fear God and keep he 
Eccle. 12. 13. 14  commandments: for this is the whole man. For God will bring every work unto judgement: with every secret thing, whether: be good or evil. The Lord when he cometh (saith Saint Pau● 
1. Cor. 4. 5.  will lighten things that are bid in darkness, and make the counsels of the heart manifest: and then shall every man have pra●● of God. Both these holy writers are so to be understood, th● all the goodness of the good shall be revealed unto their praise and none of their corruptions: and all the vices of the wicke● discovered to their confusion, and none of their good work for approbation.  
Vers. 10. He that winketh with the eye worketh sorrow: and he that is foolish in talk shall be beaten.  
THis confirmeth the latter clause of the former verse, That they that pervert their ways shall be known, though they do it never so secretly, which is meant by the winking of the eye. Yet by this it shall appear that it is known, because it shall be punished. For as they practise mischief against others, and many times work them sorrow: so they certainly bring mischief on their own heads, and procure sorrow to their own souls. And yet all winking is not condemned: but that which tendeth to hurt, when men wink wiles. The Apostle beckoned or winked at john that he should 
joh. 13. 24.  ask who it was that should betray Christ, and yet this was well done of him; for he showed a reverend regard of Christ, that he would not be loud and audacious in his presence. If they pervert their ways openly by being foolish in speech, open judgement shall be executed upon them for their open sins, and thereby their mouths shall be stopped.  
Verse 11. The mouth of a righteous man is a wellspring of life: but iniquity covereth the mouth of the wicked.  
IN Israel, and in the country's bordering upon it, it was a great benefit to have wells of water, both for the use of men and of the cattle, and therefore things of great account be many times compared to them in the Scriptures, and here the mouth of a righteous man is so called in a double respect, both for the constancy of good conference (according to the similitude, for such springs as were continual, and would hold out as well in summer as in winter, were said to be wells of living water: Gen. 26. 19 as also, and especially for the good effect, that they be instruments sometimes to beget, and usually to confirm and refresh the life of the soul. The latter part of the verse hath been expounded in the sixth verse.  
The exposition standeth thus: The mouth of a righteous man doth always flow with wholesome words; and therefore shall be continued open with blessings: But the mouth of a wicked man doth always flow with hurtful words: and therefore shall be stopped with violence.  
Verse 12. Hatred stirreth up contentions: but love covereth all trespasses.  
HAtred: and all uncharitable affections, as envy and wrath, stirreth up strife: worketh all kind of revenge and mischief, as backbiting, upbraiding with former faults, and very often procureth injust criminations. But love covereth all trespasses: by forgiving them and reproving them in friendly manner, and by concealing them from all those, to whom the knowledge of them hath not come, or doth not appertain. The opposition is thus framed; Hatred stirreth up contentions, and blazeth abroad men's infirmity; but love seeketh peace, and covereth all trespasses.  
Verse 13. In the lips of him that hath understanding, wisdom is found: but a rod shall be for the back of him that is destitute of understanding.  
THese words need no further explanation, than the supply of that which is to be understood in both the clauses. For this seemeth to be the sense of them: In the lips or speech of him that hath understanding wisdom is found, which keepeth judgements and punishments from him: but in the lips of him that wanteth understanding folly is found; which bringeth judgements and punishment upon him. The first hemistich, or former part of the verse, is the same simply set down, and without allegory or metaphor, as was comparatively uttered in the eleventh verse, by the similitude of a wellspring.  
The latter part is the same in sense that was in the eighth and tenth verses: for there it is said; that the foolish in talk shall be beaten.  
Vers. 14. Wise men lay up knowledge: but the mouth of the fool is a present destruction.  
HEre is declared by what means wise men attain to that ability and sufficiency of fruitful speeches, by due attention to that which is spoken to them or which they read: or by diligent observation of things which they behold. Those they lay up, as a man would his treasure, in a safe place. As therefore a provident thrifty husband, which hath gathered together a stock, will be ready upon short warning to make a purchase, or upon any good occasion to disburse a sum of money: so he that is faithful in seeking knowledge, and applieth both heart and memory to hold it fast, and keep it, shall readily in convenient time draw out the good things which he hath learned, either for his own use, or the benefit and profit of others. Which is contrary in careless and heedless persons: for they will be as forward to speak as any others: but that which is within the heart, will quickly be at hand to come out at the lips, and that is poison, and venom, and pestilent matter, which will certainly hurt themselves, and be dangerous to other. So then thus standeth the opposition: wise men lay up knowledge, and therefore their mouths are a present preservation: but foolish men reject knowledge; and therefore their mouths are a present destruction.  
Vers. 15. The rich man's goods are his strong city: and the fear of the needy is their poverty.  
THe rich man's goods are his strong city, etc.] That is, wealthy worldlings do trust to their possessions when they have great store. For he speaketh not of any safety that they have by their goods; but which they seem to themselves to have; as is plainly expressed, Chap. 18. 11. They are as an high wall in his imagination: and it is sometimes the fault of good men in their infirmities, to repose too much confidence in outward things, when they abound with them; as even David himself acknowledged of himself; In my prosperity I said, I shall never be moved: Psal. 30. 6. On the other side, the want of earthly substance doth fill the hearts of unregenerate poor men with fears of famine and misery. And Gods own people are not always free from the assaults thereof, by reason of the imperfection of their faith.  
Vers. 16. The labour of the righteous tendeth to life: but the revenues of the wicked is sin.  
THe labour of the righteous tendeth to life, etc.] That is, the goods that good men usually get by travel (though many times they are descended to them by inheritance, or bestowed upon them by gift, or by some other lawful means brought to their hands) tendeth to life, viz. both of soul and body in this world, and for the world to come: whereas the riches of ungodly men are always abused by them, and made the occasions and means of unrighteousness. The opposition is this: the riches of the righteous do tend to goodness, and so to their life: but the wealth of the wicked doth tend to sin, and so to their death. For every man's substance is a means of his beneficence and well doing, or an occasion unto him of sinning: either it induceth him to show mercy, and to do good, which the Lord will recompense with life and blessedness: or else he is thereby incited to pride, cruelty, voluptuousness, riot, prodigality, or niggardize, or other like exorbitant courses, whereby he maketh himself liable to God's curses, and his own perdition.  
Vers. 17. He that regardeth instruction is in the way of life: but he that refuseth correction goeth out of the way.  
HH that regardeth instruction.] That is, which yieldeth reverence, attention, and obedience to the ministry of God's holy word; is in the way of life, he taketh the right course to obtain everlasting salvation: but he that refuset● correction, which will not endure to hear his sins rebuked; goeth out of the way, both depriveth himself of eternal life, and walketh towards destruction. All sorts of men are passengers, traveling as it were in a journey unto their place: if they follow the direction of God's messengers, whom he hath appointed for guides, they shall found the law of God a direct path to lead them unto present and future happiness, and that everlasting: but if they scorn to be showed where, and how far they have wandered awry, and will not be conducted unto the right way of repentance & reformation, they cannot but straggle up and down in the bypaths of iniquity, until they desperately perish.  
Vers. 18. He that hideth hatred, is a man of deceitful lips; and he that uttereth slander is a fool.  
Having in the former words declared the peril of them that refuse admonition, he describeth here the persons that use to do it, and they are of two sorts: some are hypocrites, that pretend and make a show of favour and good liking, and yet nourish deadly hatred in their hearts: others are professed contemners of that which is taught: but yet picking a quarrel against the man that delivereth it, as though the fault were wholly in him, and just occasion were given to reject all that he teacheth. But the Lord, which knoweth the ground and root of their calumniations and cavils, imputeth them to their proper cause: and that is, the sinfulness and folly of those malicious despisers.  
Vers. 19 The sin ceaseth not by the multitude of words: but he that refraineth his lips is wise.  
HE seemeth still to proceed in the prosecution of the matter spoken of in the seventeenth verse, that men take an evil way for themselves, which refuse to be reproved. The words immediately going before these, declare how some reject it, by inward hatred and bitterness of heart, and yet outwardly make semblance of great love and friendship: others break out into open profession of their discontentment and malice, by reproaching those that would help them out of their sins: and here cometh a third sort, which would shifted off all rebukes, by denying, defending, cloaking, or colouring their faults by excusing, & extenuating matters that are charged upon them. But all is in vain; the sin will not be blown away with breath: and therefore he showeth that it is a point of wisdom to give place by silence, and to take the blame upon them.  
Vers. 20. The tongue of the just man is as sinned silver: but the heart of the wicked is little worth.  
HE setteth forth the excellency of the speech of godly men by comparison; resembling it to silver that is purged and sinned from the dross that was in it: because a good man will be careful of his tongue, not only that there be no mixture or filthiness and lewdness in his words; but also to avoid all superfluous and idle babbling, and so to open his mouth with holy wisdom. Which is contrary in the wicked; because there is a contrary fountain in him of sinfulness and corruption, and no matter of virtue and grace, which are the springs of all wholesome speeches. Thus therefore standeth the Antithesis: the tongue of the just man is as sinned silver; because his heart is precious: but the tongue of the wicked is as dross; because his heart is nothing worth.  
Vers. 21. The lips of the righteous do feed many: but fools die for want of wisdom,  
BEfore was declared the excellency of a good tongue, and well seasoned speech: and here are the effects of it commended, namely, the good that is wrought by it, the souls of many being edified therewith, and receiving grace, and groweth for salvation & comfort, as the body doth obtain strength, and nurture, and refreshing, by their means that minister wholesome food unto it. And this is illustrated by the con-contrary effect of wicked and ignorant persons, that they are so far from ●eeding others with knowledge and wisdom, that they suffer themselves to be starved to death and destruction, through the want of it.  
Vers. 22. The blessing of the Lord it doth make rich: and he addeth no sorrows with it.  
THe purpose and drift of these words is, to show the pre-eminence that God's people have above the men of the world: that whereas the wicked have nothing but their own hands, and carnal means to trust unto for their estate, such as be godly, have God to provide for them; and his goodness only doth make rich, and they only are enriched by him. But because his enemies have usually more st 〈…〉 of goods than his children; and thereby it may seem, that either men may be rich without his blessing, or else that he is more provident for sinners then for Saints; therefore he showeth the difference; That troubles and vexations are intermingled with the goods of the wicked, and his servants are freed from them. Yet it is not so to be conceived, as though no good men had any troubles with their riches; and that whosoever do found grief and perturbations in these earthly things, were deprived of the blessing of God, and testimonies of his favour: but this is the meaning, that so far as he doth bestow them, and they depend upon him for them, so far they escape from vexations: so that the cares and troubles grow merely from their own infirmity.  
Vers. 23. It is a pastime to a fool to commit wickedness: but wisdom is the delight of a man of understanding.  
IT is a pastime to a fool to commit wickedness, etc.] That is, sinful men take great pleasure in doing that which is evil, as if it were a sport or recreation to them: and it is as much joy a●d refreshing to him that is godly wise, both to get wisdom, and to perform all the good exercises thereof. That which the one of them vehemently delighteth in▪ and hath in admiration, the other abhorreth, and hath in detestation; and so contrary, according unto their contrary hearts, contrary affections, contrary conversation, contrary estate and condition; these being as filthy beasts that seed on the ●●a●gh, or carrion of the flesh, and these as holy men which live by the wholesome food of the spirit.  
Vers. 24. That which the wicked feareth, shall come upon him▪ but God will grant the desire of the righteous.  
THe condemnation in the world to come, which ungodly men through the guiltiness of their consciences are often summoned unto, when God shall draw their soul out of their body, they shall certainly fall into. And those judgements, and miseries of this life, which they most hate, though they hope to escape them, they are in danger to bring upon themselves.  
And that which is most desirable, and will be most comfortable to Christians, the Lord which knoweth what is most acceptable to them, and profitable for them, will in due season bestow upon them. For the best men (out of their corruptions which are not wholly abolished, though much diminished nor fully subdued, though they have lost their sovereignty) do sometimes cast their affections upon those things which are not expedient, and those in great favour he detaineth from them. Moses and jeremy desired greatly to be exempted from the burden of ministry, and to lead a private life; but God neither respected their happiness so little, nor the benefit of his people, nor his own service to be performed by them, as to yield to their desires.  
Vers. 25. As the whirlwind passeth, so is the wicked no more▪ but the righteous is an everlasting foundation.  
THe meaning of the word is, that ungodly men, howsoever they flourish for a time, yet do suddenly come to ruin and destruction; as the whirlwind swiftly bloweth over, and is less constant, and permanent, than the ordinary wind is, though there be no stability in any. But when it is said, they are no more, he doth not intimate any mortality of their souls, as though they should be wholly dissolved as brute beasts: for their souls are everlasting as well as God's people, and their bodies shall be raised up again at the day of the Lord, as well as the Saints: but it is their hope and happiness, and not their being that perisheth, they shall never recover any good estate any more. Now against th●se are set the righteous, whose soul and body, and blessedness, have a settled safety, as a foundation that can never be removed. So that this is the opposition: the wicked are as a whirlwind, and so are no more: but the righteous are like a firm foundation, and so perpetually remain.  
Vers. 26. As vinegar is to the teeth, and smoke to the eye; so is the slothful to them that sand him.  
AS vinegar, etc.] That is, too much vinegar, or other things that be sharp & sour, do set the teeth on edge; and smoke doth bring both smart and hurt to the eyes: so doth the slothful person, or he that is given to any other lewd behaviour, work vexation of heart to them that sand him, or commit matter of moment unto him. For it is as natural to them to be careless of their business, and untrusty to such as employ them, as it is for vinegar to retain sourness, and for smoke to pierce the eyes: and by this means God pleaseth to plague some, and to chasten others, & to admonish others. divers take more pleasure in sinful sluggards, then in godly faithful servants, unto them it is a due recompense to found and feel them false and pernicious: many are too too heedless in their choice, and not afraid to give entertainment to the worse sort, and therefore many times they are scourged by them: and sundry do learn experience by such a success, to be more wary afterwards, and therefore observe the wicked to avoid them, and have always such as fear God in greater estimation.  
Vers. 27. The fear of the Lord increaseth the days: but the years of the wicked are cut short.  
THe fear of the Lord etc.] That is, true piety and religion, with the exercise also of justice and righteousness, increaseth the da●es; That is, as a means it preserveth those that are endued with i●, from an untimely death. But the years of the wicked shall be cut off. Their ungodly and sinful course of life is sometimes an instrument to bring them speedily to their end; as by surfeits and evil diseases, or falling into the hands of the Magistrate, or by quarreling, and such like: Sometimes it provoketh the Lord to stay them in the midst of their race, & not to suffer them to come to that age, which by their strength and constitution of body they might have attained unto. And in this sense the Prophet saith in the Psalms; that the wicked shall not live out half their days. 
sal. 55. 23.   
Vers. 28. The patiented abiding of the righteous shall be gladness▪ but the hope of the wicked shall perish.  
AFter that the children of God have once embraced his promises, afflictions & temptations do usually ensue thereupon, that it would seem to sense and fleshly reason, that misery and troubles were the only rewards of piety and obedience, & nothing else performed to them that trust in his word. Now therefore he showeth that a better state and condition remaineth for them: that their sorrow shall be turned into joy, and their mourning into gladness, when the Lord shall deliver them from troubles, and fulfil all his promises. Which is illustrated & further amplified by the contrary case of the wicked: which howsoever now they seem to have the pre-eminence, & are most likely to prevail hereafter, shall yet be deprived of their present prosperity, & frustrated of all future expectation. This then is the opposition: The hope of the righteous shall prevail, and bring them gladness: but the hope of the wicked shall perish, and so work them sorrow.  
Vers. 29. The way of the Lord is strength to the upright man: but fear shall be to the workers of iniquity.  
BY the way of the Lord, is meant the whole administration, both of his word, whereby he maketh his will known, and of his spirit whereby he giveth grace, and of his providence, whereby he protecteth his servants, and performeth all good things unto them. By every one of these means, doth he establish and confirm both the hearts & states of such as be faithful. But as for the wicked, howsoever he suffer them for a time to proceed in their ungodly ways without any great crosses, yet at last he executeth such judgements upon them, as the very sight thereof causeth them to quake & tremble. Thus standeth the opposition; The way of the Lord is strength to the upright for preservation, & therefore it worketh boldness; but it weakeneth the wicked for destruction, and therefore it bringeth fear.  
Vers. 30. The righteous shall never be removed: but the wicked shall not devil in the earth.  
THe righteous shall never be removed.] They shall never be removed from God's favour; they shall never be removed from the constant graces of the spirit in their souls; or hurtfully, in the way of a curse, from an outward good estate; nor unseasonably be cut off from the earth. Now because some of these judgements do seem sometimes to fall upon some righteous persons, who for a season be eclipsed of grace, & separated from the fruition & comfortable sight of God's kindness, and favour towards them; and their estate in appearance is wholly ruinated and overthrown: therefore the word doth well bear it, agreeable to the meaning of the holy Ghost, to say; tha● the righteous shall not be removed for ever. Though they seem to be cast down for a time, yet they shall be restored again afterwards. The contrary is here affirmed concerning the case of the wicked, who shall certainly fall unless they repent: they shall not continued in that estate wherein they are most grounded, and have greatest establishment: they are so far from enjoying eternal life in heaven, as that the vengeance of God will not permit them long to keep their own breath, or to hold the outward possessions of the earth. The opposition therefore in effect is this; The righteous shall never be removed, but have an habitation for ever in heaven; but the wicked shall be removed, and not suffered so much as to devil in the earth.  
Vers. 31. The mouth of the righteous will be fruitful in wisdom: but the tongue of the unrighteous shall be cut out.  
THis verse agreeth altogether in substance of matter with the eleventh; only the comparison is altered: for there the tongue of a good man for the constant store of holy speeches, was resembled to a plentiful fountain; and here, to a fruitful tree, or fertile field: and there the wicked for lewd speeches, was threatened to have his mouth stopped; and here to have his tongue cut out: that is, the judgements of God upon him for his ungracious and cursed speakings, shall strike him as mute and dumb, as if the tongue were cut out of his head.  
Vers. 32. The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh froward things.  
THe meaning of these words is, that a righteous man knoweth and regardeth what is best pleasing to God for him to speak, & what is most grateful to good men to hear: and what doth deserve acceptation at any man's hand for faithfulness and truth; and therefore he will use his lips to utter it: but the wicked neither knoweth nor regardeth these things; and therefore he vomiteth out only perverse speeches, such as tend to rebellion against God, the damnifying of men, and the annoyance and hurt of his own self.   

CHAPTER. XI.  
Verse 1. False balances are an abomination to the Lord: but a perfect weight pleaseth him.  
Under false balances are comprehended all unjust weights, lines and measures. And therewithal is condemned whatsoever kind of guile, and deceit may be found either in the buyer, or seller. As when that which is sold is defective either in quantity, or quality, not being fit for the use that it is bought for, or not correspondent to the price that is paid for it, or not answerable to the testimony that is given of it. And with these doth Amos charge the wicked wealthy men of his age: They make the Epha or measure small, and the shekel, or price great, and falsify the weights of deceit. That they may buy the poor for silver, and the needy for shoes, and cell the refuse of their wheat. So on the other side in the buyer, when he shall fail of all meet proportion between the price that he payeth, and the commodity that he buyeth, giving far less than the worth and value of it. And where it is said, They are abomination to the Lord, it is not meant that his quarrel is against the insensible creatures, but he is displeased with the iniquity of the persons, which make, use, keep, or allow them. Whereby the other clause may be better understood, that the Lord is pleased with such as do uprightly use them, and with love of equity, exercise it in their traffic, and covenants.  
Verse 2. When pride cometh, then cometh contempt, but with the lowly is wisdom.  
WHen pride cometh, that is, when it groweth to maturity, having power to puff up men's hearts, and showing itself in words, or works, in countenance, apparel, or gestures, then cometh contempt, that is, shame then approacheth, and is near at hand, marching in the next rank after this lofty heart, and insolent behaviour. As is to be seen in many who having been first lifted up in their own haughty minds, were afterwards cast down by God's righteous judgements, either into frenzies, or gross sins, or ruin of state, or obloquy for their former hidden faults now published at last to their great disgrace. The other part of the antithesis, containing the honour that doth accompany humility, is argued by consequent, in this manner: when pride cometh, then cometh folly, which ever bringeth shame: but when humility cometh, then cometh wisdom, which is never without glory.  
Verse 3. The uprightness of the just shall guide them: but the frowardness of the transgressors shall destroy them.  
BY uprightness is not meant an extravagant well meaning without further rule or warrant, as though good intents were competent guides of our ways to salvation: but the sincerity of an heart faithfully, though not perfectly, willing to believe & obey that which it knoweth, and resolutely though not absolutely, desirous to know that which God shall reveal unto it. Now this is said to guide righteous men, that is, shall procure good direction from the Lord, both for his service, and their own happiness, and make them tractable to follow the same. Contrary to this is the condition of the wicked, who are not led with uprightness, but carried with perverseness, & therefore misled by the same to their undoing. For thus standeth the opposition: the uprightness of the just shall guide them in the way, and so preserve them: but the frowardness of the wicked will keep them from the way, and so destroy them.  
Verse 4. Richeses avail not in the day of wrath: but righteousness delivereth from death.  
THese words seem to contain an anticipation, or preventing of an objection, which might be moved against the latter point of the former verse. What speak you of destruction to come upon wicked men? I trust you will not extend it to all: for many of them are substantial wealth men, of great state and ability. Who can destroy them? What shall their power, and riches do the while? To this it is here answered, that riches avail not in the day of wrath: their wealth can neither withstand the strokes of God, nor lessen them, nor make them any whit the more able to bear them, when his anger doth execute judgements, and when his judgements declare his anger. But righteousness is that which delivereth from death, and all other miseries, that the sting thereof shall never make any man miserable.  
Verse 5. The righteousness of the upright shall direct his way, or make his way strait, or even: but the wicked shall fall in his own wickedness.  
HEre he addeth to that which he had begun in the third verse, and showeth that sincerity and righteousness do not only lead men to a good way, and tell them what is their duty, and fit to be performed, but maketh the way passable for them, and them constant and prosperous in it. The which again is opposed the way of the wicked, even their own sinful course of life, being crooked and cragged, and rough, and rugged, and full of manifold perils, wherein at last they fall and perish. In appearance the path of grace & goodness is so full of troubles and difficulties, as that it should be impossible for any man to go along in it, and not be stopped, or turned aside before he come to his lives end, and yet a good conscience findeth ease therein: and the broad way of sin wherein the world walketh, seemeth very plain and pleasant, as also void of all annoyances, or dangers, but every one that traveleth in it meeteth with many external crosses, such as they never doubted of; or internal terrors and vexations, such as they never dreaded, and at last proceeding on impenitently, they stumble at, and are overthrown by one judgement or other: or death, in the end, as an unavoidable quicksand, doth swallow them up, and destroy them for ever.  
Verse 6. The righteousness of the upright delivereth them: but the transgressors shall be taken in their own wickedness.  
THis verse, as it may appear, is annexed to the former fo● confirmation of the point therein contained, that righteousness doth direct the way of upright men, both to holy conversation, and happy state. Against the which a doubt may rise from the show of the contrary, because that good men are sometimes plunged in great calamities, and sometimes in great transgressions: and therefore their way seemeth as indirect, as if they were wicked, and their righteousness to do them as little good as if they had none at all. Now this scruple he removeth by showing what benefit it bringeth, that then especially they have the use of it, when they fall into such distresses. For then the fruit thereof is most for their comfort when it shall deliver them out of dangers, out of troubles, out of fears, out of temptations, out of sins, and from destruction. Yet not by strength of it own, but by the power of God: no● according to their worthiness in way of desert, but according to his goodness in way of reward: not extended to all men that do good works, but restrained to upright men whose works are good. And for the clearer illustration of their blessed estate he bringeth in for contrary, the miserable condition of the wicked, opposing transgressors to upright persons; the● mischief to the others justice: their peril to the others protection: the one part enclosed in the net of troubles is yet assured of safe escape by means of their graces, the other abroad at the bait of prosperity shall certainly fall into snares by means of their wickedness.  
Vers. 7. When a wicked man dieth, his expectation perisheth, and the hope of his power shall perish.  
THe meaning is, that every sinful man's affection of hoping, and happiness hoped for, and strongest means to attain to his hope, shall end with his life, and die at his death, and vanish away at the time of his destruction. Richeses and greatness 'cause him to trust much to himself, and his own sufficiency for the accomplishment of great exploits, and the perpetuity, with increase of prosperity and happiness; but the end of his life will be the period of all his abundance and excellency. For the rich man (as it is in the Psalm) shall not 
Psal. 49. 18.  take away any thing with him when he dieth his glory shall not go down after him. No might (were he the most puissant potentate under heaven) can rescue him out of the hand of the grave, or erect him a good estate in it, or resist damnation laying hold on him.  
Verse 8. The just escapeth out of trouble, and the wicked shall come in his stead.  
GOds favour and goodness doth not free his servants from afflictions, but delivereth them out of afflictions. Whereinto he casteth the wicked, though they be not always of the same kind with those which the godly suffer, but worse and more durable, and such as are mixed with God's wrath, and poisoned with the sting of their own evil conscience. So that the saying of the Apostle is verified, that judgements begin 
1. Pet. 4. 17.  at the house of God, but end with, or rather perpetually continued with the ungodly and sinners. The wicked laugh, when the godly weep, and greatly insult when they which fear the Lord groan under heavy pressinesse; but the time will come when the one shall obtain freedom from calamities, and the other be compelled to take their turns to fall into them: then he that mourned with grief, shall exult with joy, and he that triumphed with gladness, shall howl with desperate woe and sorrow.  
Verse 9 A hypocrite with his mouth corrupteth his neighbour: but the righteous shall be delivered by knowledge.  
DIssemblers, and such as make a show of godliness, but deny the power thereof, are commonly most hurtful seducers, corrupting men's hearts with hurtful speeches, either depraving that which is good, or justifying that which is evil, and so they infect their minds with erroneous opinions, and stir up their hearts to sinful lusts, and pervert their ways with ungodly behaviour. But now to prevent the fears of the good, that they also are like to be drawn into mischief, because there are so many hypocrites, and to take away the cloaks and shifts from the wicked, which lay all the blame of their sins on others which misled them, he showeth the means whereby this hurt may be avoided, and that is, by getting knowledge, and being righteous: namely, to retain uprightness of heart, and a good conscience, and to be acquainted both with God's will, and the guileful delusions of these dissembling perverters, whereby good men are made wary, and so shielded from the pestiferous tongues of such perilous flatterers. For they prevail to infect none but such as are ignorant, or careless of the government of their ears, or behaviour.  
Verse 10. In the prosperity of the righteous the city rejoiceth, and when the wicked perish there is joy.  
IN the prosperity of the righteous] That is, when things go well with them, the city rejoiceth, that is, the honest and well disposed citizens, and countrymen be inwardly glad, and outwardly declare their joy, by cheerful countenance, and speeches, and other means, as opportunity serveth to express the same. And so do they also at the death, and overthrow of oppressors, and tyrants, and other wicked persons, by who●e fall the people rise, and whose ruin is the repair of the city. He giveth no allowance to private revenge, that any man in hatred of him from whom he hath received injuries, should take rejoicing at his downfall: for job cleareth himself by an oath of that imputation, saying, If I rejoiced at his destruction that hated me, or was moved to joy when evil came vpo● 
job 31. 29.  him. Neither have I suffered my mouth to sin, by wishing a curse unto his soul, etc. Neither is it lawful to delight in the misery of a creature, especially such an one as man is, bearing the stamp of God's image, although lamentably defaced in the wicked▪ but the consequent of evil men's ruin is the subject of good men's joy, and that is the tranquillity of the Church, the freedom of the righteous from the wrongs they sustain, the public welfare ensuing thereupon.  
Vers. 11. By the blessing of the righteous the city is exalted: but it is subverted by the mouth of the wicked.  
THe meaning is, that just men are very beneficial to the societies of men by their religious, prudent, and profitable speeches, for so the word blessing signifieth in many places: and so it is here meant, as the Antithesis showeth: & so a poor man in adversity, may as well be an instrument of good to his country, as a rich man in prosperity, as Solomon testifieth, Eccles 9 15. On the other side, the wicked with his mouth and hurtful words, doth work mischief among whom he converseth. And this seemeth to be placed next after the former sentence, as a reason annexed unto it, for the confirmation of it; for there is due cause why the advancement and prosperity of just men should be as it were celebrated with the mirth of the people, for as much as they have benefactors raised up unto them, who will destinate their own wealth and preferment to the general good of many; and why they should conceive so much comfort by the death or fall of ungodly persons, sithence the whole town, city, or country is delivered from the mischief or danger of a common spoiler.  
Verse 12. He that is destitute of wisdom, despiseth his neighbour: but a man of understanding will keep silence.  
A Foolish man which hath a beggarly heart, as the words 
Chasar leb.  signify, being voided of sound judgement, and sanctified knowledge of God's holy will, desireth to vilify others, especially such as fear God, and to make them appear base and contemptible. And this is done sometimes in bitter anger, by railing, reviling, and contumelious reproaches; and sometimes in scurril mirth, by girding jests and laughter; and sometimes in hidden craft, by false reports and slanders. But they which have more wisdom, will frame themselves to better behaviour: they will not only keep silence from offering that indignity to them that provoke them not thereunto, but will also forbear to requited them with reproaches, which have not spared to seek their disgrace. For so doth David testify of himself in this case: I am as a man that heareth not, and as a dumb man that openeth not his mouth. Psal. 38. 13.  
Vers. 13. He that goeth about as a tale bearer, discovereth a secret, but he that is of a faithful heart, concealeth a matter.  
IN this place, and in the nineteenth of Leviticus, vers. 16. and elsewhere the holy Ghost compareth busi-bodies, and such as delight to deal in other men's matters, to petty chapmen, and peddlers, which carriewares about, selling in one place, and buying in another, and two marks of lewdness he brandeth them with; as first, that they have false and unfaithful hearts: and then that they have lose and blabbing tongues that can keep no counsel, but tell all that they hear. They will draw on men by their news and reports to open their minds and secrets unto them, which after they will publish to others. From both which vices he cleareth all good men, their hearts are faithful, and their tongues are s●lent to cover such matters as love requireth them to hide, and duty and conscience do not bind them to lay open.  
Vers. 14. Where no counsel is, the people fall: but where many counsellors are, there is health.  
WHere there is counsel) Where godly and holy instruction for guiding the heart and behaviour, & grave and prudent advice for government of state, either domestical, or public, do fail, there the people do fall, that is, the governors themselves, and they that are in subjection to them, do run into many mischiefs of grievous disorders, and miserable destruction. For what in that case is to be expected from superiors, but violence and oppression? And what from inferiors, but falsehood and disobedience? And what from all sorts, but impiety and wickedness? And what then from God, but heavy strokes and punishments? But where many counsellors are, which be faithful, and give wise and wholesome counsel, and that is also embraced and followed, there is health, that is, religion and justice, peace, plenty, and safety, with God's gracious favour and blessing.  
Vers. 15. He that is surety for a stranger shall wholly be broken: but he that hateth those that clap hands, is sure.  
HIs purpose here is to give men admonition to beware of suretyship: which he doth infer by two reasons, first, from the hurt and danger which they run into that be not well advised therein: and secondly, from the peace and safety which they enjoy that heedfully avoid the peril thereof. Now he doth not absolutely condemn all suretyship (for then would Paul have never undertaken for Onesimus) but rashness only therein is that which is here, and in other places reproved. For it may sometimes be a work of mercy to become surety, as well as to lend, or give. By stranger, is not meant all, or only unknown persons. For it may fall out to be a duty of Christian love that way to help and relieve some such as we were never before acquainted with, and a near neighbour, a familiar friend, a kinsman, a brother may in this case be a stranger to us, when it is not safe to undertake for him. As first, if there be like to grow detriment to the borrower, as taking money, or any other commodities upon hard conditions, and at unreasonable rates, or for needless expenses, and unthriftiness, or any way to the hurt of his state or conscience. Secondly, if it tend to the hurt and damage of the lender, that he is in danger to be defeated of his own, and to sustain loss by our ●eanes, if we ourselves are to be entangled by it, the sum and value of the debt being more than we are able either to pay, or well to spare: when ones own creditors by that occasion, must be defrauded of their due, when our wives, children, & families, which have also an interest in our substance, shall be rob of their portion and maintenance, and bereaved of the fruit of their own labours. Than he showeth a remedy against it, to hate such as clap hands, that is, to hate and fear to be clapper of hands ourselves, for the ratifying and confirmation of promises in this unadvised suretyship, and so we shall be safe and sure in this behalf. Provided yet, that we take not other courses that be cousen-germanes to it, and as dangerous and hurtful as that is: as negligently without all care and regard to run into debts and arrearages, or venturously without due consideration of men's faithfulness, and ability to lend forth our money, wares, or cattle, and so to put our state into the hands of strangers.  
Vers. 16. A gracious woman maintaineth her honour, as strong men keep riches.  
A Gracious woman] Which is endued with the fear of God, and the heavenly gifts of the holy Ghost, doth maintain, that is, doth both get and hold a reverent estimation and credit, as strong men be of ability to obtain wealth, and riches, and to defend that which they have. A man with great strength, being also industrious and prudent, through labour and travail, will in time compass no small commodity: and so will this godly woman by her piety, modesty, meekness, with all other good endowments of mind, and virtues of conversation, purchase unto herself great praise and commendation from those whose liking▪ approbation, and testimony is of any value. Likewise mighty men (especially when they are well armed) hold fast their money and substance, it is not easy to rob them of their goods, but a more difficult matter it is to bereave and spoil an honest religious matron of her truth chastity, and goodness, whereby she should be exposed to shame and reproach.  
Vers. 17. He that is a merciful man rewardeth his own soul: but he that is cruel troubleth his own flesh.  
BY a merciful man, is meant such a one, as with a tender & pitiful heart doth good both to the bodies and souls of men according to their need, and his own ability. And freely also remitteth wrongs, and passeth by offences without revengement. Where it is said that he rewardeth his own soul, the sense is, that he procureth to himself both for soul & body a reward from God, & that as certain, as large, and continual, as if the fullness of power were in his own hand, to bestow upon himself as much happiness for as long time as his heart could possibly desire.  
But he that is cruel] Which either in violence or rigour useth to offer men hard measure, or shutteth up his compassion from them that are in affliction, that he will no way relieve or seek to comfort, troubleth his own flesh, that is, hurteth his own body, and in like manner his soul also.  
Vers. 18. The wicked worketh a deceitful work: but he that soweth righteousness, shall receive a sure reward.  
THe wicked worketh a deceitful work] He is continually practising of some evil, which will never fail, to make his expectation to fail. But he that soweth righteousness, which constantly, and conscionably is exercised in doing good, shall have a sure reward, partly in this life, with a competent measure of comfortable prosperity, and perfectly in the life to come, with glorious immortality. The sense will be the better discerned, if the opposition be set down in this manner: The wicked worketh a deceitful work by sowing of iniquity, and therefore shall be deceived in his reward: but the godly worketh a faithful work by sowing of righteousness, and therefore shall receive a sure reward.  
Vers. 19 So righteousness leadeth to life, and he that followeth evil seeks his own death.  
TH●● vers● is inferred upon the former, by way of explication, to show what he meant by the deceivable work of the wicked, and the sure wages of the righteous And first he beginneth with the latter, according to the manner of the Hebrews, declaring that life, understanding thereby immortality, and all the blessedness annexed unto it, is that sure reward which a●● godly men may undoubtedly expect: and destruction both of soul and body eternally, is the end whereunto the deceitful work will bring wicked men, which do so much deceive themselves by a greedy desire of satisfying their sinful lusts.  
Vers. 20. They that are of a froward heart are abomination to the Lord: but they that are upright in their way, are his delight.  
BY froward in heart, he meaneth not only such as are inclined to anger and bitterness, which are of a crabbed, sour, and churlish disposition; but all that are wilful in any sinful course, though with never so great mirth and laughter. Yes many times excessive pleasure, and sporting and merriment, with good fellowship, as men accounted it, is the very subject of the●r frowardness, and that which they so obstinately stand in. And though they pretend reason for their doing & seem smoothly to defend it, without perverseness, yet the heart being settled in resolution of it own purpose, the Lord taketh nonce of it, and therefore abhor●eth them for the present, and will make his judgements to manifest his detestation of them hereafter. But they that are upright in their way and heart, (as the other are froward in heart and behaviour) are greatly beloned of God now, and shall more fully see, and feel, and enjoy the comfort and happiness of his favour in time to come.  
Vers. 21. Though hand join in hand, the wicked shall not be unpunished, but the seed of the righteous shall escape.  
THough ungodly men have many friends, and such as be mighty: though they join all their forces together to aid and defend one another, or all of them one, yet they shall not be able to minister any help or secure when the Lord taketh them in hand to plague them. On the other side, though righteous men seem to be in great peril, and have fewer friends, and those also poor and feeble, yet they shall go out and be delivered, and not only so, but their children and posterity also shall be preserved: so that whereas many strong wicked men cannot deliver one, one weak godly man shall deliver many.  
Vers. 22. As a jewel of gold in a swine's snout: so is a fair woman that lacketh discretion.  
AS a ring of gold, or any other ornament doth not adorn but misbecome a swine, no more doth beauty, stature, strength, wit, apparel, wealth, or any other external thing, bring true praise or commendation either to man or woman, which wanteth true wisdom or understanding. For no gifts of nature, or of the body are true ornaments, but rather blemishes, & eyesores, without grace: fair jewels cannot yield excellency to foul creatures, but are defaced and disgraced by them, as the filthy sow would defile the most precious ring, by digging in the dirt, and wallowing in the mire, & doing other like facts whereunto the swinish beast is accustomed. Now wicked women, and graceless men, are more foul and brutish than the dirtiest hog, tumbling in the filth and stink of pride, wantonness, unchastity, riot, contention, and such other vices: if what colour then soever their faces be, or of whatsoever feature their persons be, or how gorgeous soever their garments be, or how great soever their dignicies be, the Lord, and wise men discern nothing in them but deformity.  
Verse 23. The desire of the righteous is only good: but the hope of the wicked is indignation.  
WE must beware here that we justify not all the wishes and desires to be good, which righteous men conceive, nor condemn all to be unrighteous which conceive any wishes and desires that be not good: for than should Deuid be excluded out of the number of the righteous, or else his desire of having Bathsheba, or wishing to know the number of the people should be allowed. But he understandeth the main stream of their desires, the course and current of their hearts is to godliness and goodness, though sometimes they corrupt nature in themselves, and the tempestuous temptations of Satan do violently drive their thoughts another way; which is wholly contrary in the wicked. For they desire nothing but mischief and evil, & therefore in the end they shall receive nothing but misery and punishment, which will be so great and so grievous, as will make them rave and rage's with madness and fury, especially because they looked for a better state. Thus then standeth the opposition: the desire of the righteous is only good, and therefore their hope shall end in consolation: but the desire of the wicked is only evil, and therefore their hope shall end in indignation.  
Verse 24. There is that scattereth, and is more increased: but he that spareth more than right, cometh surely to poverty.  
THey that disperse their goods, this way and that, bestowing them upon such as are in want and necessity, or otherwise employing them for the public benefit of many, they that are ●eadie and willing to part with their goods or money, for the relief of such as are in want or necessity, or to any other good uses, are said to scatter them: and such take the best course to increase them, as sowing of corn is a means to help a man more and more.  
And this he delivereth with great wisdom and wariness, saying, that some are more increased and not all: for many scatter upon dice, and cards, and dogs, and whores, and such like, and they may look to be stripped of all the rest, rather than to add to that which they have. On the other side, he that keepeth in that which he aught to lay out, and spareth that which duty requireth him to spend, doth play the evil husband for the impoverishing of his own estate.  
Verse 25. The liberal soul shall wax fat, and he that giveth plentifully shall power forth.  
THese words have affinity with the former part of the verse next before, and are joined to it pattly in way of explication, and partly in way of illustration. And therefore first he showeth who obtain that blessing to increase by scattering, and that is they whose liberality beginneth at their hearts: and then he declareth the prosperous success there of by a similitude from wellsprings, which receive as much water inwardly, as they sand forth outwardly, which, if they should sail of issue, would also fail of fullness, the waters diverting their course some other way, where they might have better passage, or else infusing themselves in the earth, and mould of the adjacent places round about, & so make a quagmire. The same comparison doth Isaiah use for the same purpose: The Lord shall satisfy thy soul continually in drought, and 
Isai. 58. 11.  make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.  
Vers. 26. He that withdraweth corn, the people will curse him: but blessing shall be upon the head of him that selleth corn.  
IT is not unlawful to keep in corn, as joseph did in the time of plenty to be provided against scarcity and dearth: but when we may spare it, and others need it, then to withhold the selling thereof in hope to raise the price, this tendeth to a common hurt, and therefore will 'cause a common complaint of the people against us. But on the other side, blessing shall be on his head that selleth corn, he shall not only have the good testimony and prayers of men beneath, but the blessing of God himself from above descend upon him. Provided that his heart be upright therein, not so much respecting the price in self-love, as the profiting of his brother in Christian charity: and that he use all other due circumstances accordingly. As to cell that which is good at a reasonable rate, and perform it in due season, and full measure and such like.  
Verse 27. He that diligently seeketh good, shall get favour: but he that seeketh evil, it shall come to him.  
HE that seeketh carefully with an upright heart to benefit those among whom he liveth in any good manner, taketh the best way to win the hearts of the people, and is like to have the hearts of good men knit unto him, and certain to obtain and enjoy God's favour and loving kindness. And he that plotteth, or practiseth mischief against others, of all others shall be most hurt thereby himself. For the Lord is not unacquainted with the ways of men, with their desires, endeavours, and actions: and he loveth those who with a faithful heart addict themselves to well-doing, and will incline the affections of men, whose kindness is worth any estimation, to be kind unto them: and he will also requited to hurtful and malignant miscreants their own measure, according to our proverbs, Self do, self have: also, He that doth watch harm, shall not fail to catch harm. And notwithstanding that their mischievous designs take none effect, (as Balaam could not obtain his purpose to curse Israel) yet the very attempt, yea the desire shall not escape without punishment, which shall be inflicted upon them in due season.  
Verse 28. He that trusteth in his riches, shall fall: but the righteous shall flourish as a branch.  
HE that so reposeth upon his wealth, as that for love, and desire thereof, he is willing, and in confidence thereof he is bold to sin against God; he which hopeth it will keep him from troubles, or rid him out of troubles, or any way confer happiness to him, this man shall surely be brought down, and fall into mischief. And so by the same proportion, shall all those which trust to men, or to wit, or ●o any other creature. On the other side, just men are all on the mending hand; they are well planted, they grow in a fruitful ground by the rivers of water, they have the Lord jesus Christ for their root, they have God the Father to dress and keep them, and therefore they shall flourish as a branch which groweth and hath green leaves. The drought of adversity shall not hurt them, the dews of wholesome prosperity shall not fail them. They shall have safety for their bodies, graces of their souls, competency for their state and all good furtherances for their everlasting glory. Thus standeth the opposition: The wicked trust in their riches and they shall fall like rotten boughs; but the righteous trust in the Lord, and they shall grow like flourishing branches.  
Vers. 29. He that troubleth his own house shall inherit the wind, and the fool shall be servant to the wise in heart.  
HE is said to trouble his house, which doth misspend his goods, and misguide his affairs, and misgoverneth his people that devil with him. That either doth corrupt them with sinfulness or molest them with frowardness, or afflict them with misery. When he either maketh them patients to bear the burden of his folly, or agents to commit folly with him. He shall inherit the wind, that is, shall bring all to nothing. His substance shall fly up like smoke into the air, and nothing be left to maintain him on earth. And when all his goods are gone, his liberty must go after. This fool shall shall be servant to the wise in heart, that is to one who is more provident, discreet and careful for his state and household. They were wont in great wants to cell themselves for servants, as the Egyptians did in josephs' time. And for great debts 
Gen. 47. ●9.  to be taken by the creditors, and either made their bondmen, or else sold to others. And one of these, saith he, is like to be the case of this unthrifty trouble-house.  
Vers. 30. The fruit of the righteous is as a tree of life, and 〈◊〉 that winneth souls is wise.  
THe meaning of these words is, that a godly man is very plentiful in bringing forth fruit, and his fruit exceeding profitable to them that receive it. Especially his instructions, consolations, prayers, and other spiritual means that he useth, to convert, or confirm the hearts of his brethren. And he himself also is not without the fruit of his own fruit; which is intimated here by pronouncing him wise that winneth souls, that is, which with desire and endeavour faithfully and discreetly, by Gods own means, according to his place and calling either doth draw men out of their sins and ignorance, or else faileth of success therein, not by his negligence, and want of love; but rather by their stubbornness and want of william. And herewith the Prophet doth satisfy himself, whatsoever should be the issue of his ministry. Now saith the 
Isa. 49. 4.  Lord that form me from the womb to be his servant: that I may bring jacob again to him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord: and my God shall be my strength. On the other side we dare not take upon us to justify the hearts and states of all those which have been occasions of any man's conversion, if it be not their fruit: nor to ertenuate the efficacy of every unregenerate man's ministry, that his doctrine should win none to salvation. It is granted without question or gainsaying, that he may prepare before and build up after, and we remember not any such stint or restraint spoken of, but that he may also convert, especially before his life is stained with any sinful behaviour, that might bring his ministry into contempt. The power of preaching standeth in the ordinance of God, by the work of his spirit, and not in the person of the messenger that doth publish it.  
Vers. 13. Behold, the righteous shall be recompensed on earth: how much more the w●●ked and the sinner?  
THe matter which he is about to speak of, is both certain and weighty, and such as concerneth every man to look to in regard of his own case: and therefore he presixeth this word, Behold, to move all to serious consideration of that which is to be said. And that is first touching the godly, that they must be corrected for their faults when they offend, even in such manner and measure as holdeth some proportion with their offences, though not in equality, for than who should be able to abide it? The word recompense, therefore in this place is not taken for revengement, or punishment proceeding from God's indignation, but a loving chastisement, though it be sharp, according to the threatening of parents to their children, whom they be far from hating, or hurting: I will surely pay you for this. And that it should appear that nothing is intended against them, for the peril of their everlasting state, there is a limitation annexed, that it is to be only in the earth. Next he showeth the condition of the wicked, that if the righteous scape not scotfree, they must in no sort be spared, but feel more heavy and fearful punishments, though not in the earth, yet in the world to come.   

CHAPTER. XII.  
Vers. 1. He that loveth correction, loveth knowledge: but he that hateth correction, is brutish.  
HE that loveth instruction] Which doth apply himself to seek it, by those means which are ordained of God for his people to be instructed by, and accepteth and maketh use of it, when it is offered to him, he loveth knowledge, that is, hath it in due estimation, and truly desireth it, & therefore shall also accordingly obtain it. But he that hateth correction, which refuseth all instruction, but especially will not endure to be reproved, or corrected, he is brutish, a beast in a man's shape, a fool in a high degree of folly, both for an ignorant mind and rude behaviour, and wretched condition.  
Vers. 2. A good man getteth favour of the Lord: but a man of wicked imagination w●ll he condemn.  
A Good man, which setteth his heart to devise of goodness, and performeth the same in practice, getteth favour of the Lord, that is, enjoyeth the assurance and comfort of his loving kindness in his soul, and the good effects thereof both in soul and body, and every other way. But a man of wicked imaginations, etc. It is the description of a wicked man by a periphrasis, that he is as it were made of sinful thoughts and purposes, and is in the midst of them.  
A good man may sometimes have evil imaginations, as David had to destroy the whole house of Nabal, but it was the imagination of the man, and he was not a man of such imaginations. He will condemn, etc. The displeasure of God against him is declared by the effect, he will convince him, and find him guilty, that is, pass sentence upon him, and cause execution to be done accordingly. Thus then standeth the opposition: A good man of godly meditations getteth favour of the Lord, who therefore will save him; but an evil man of wicked imaginations, incurreth the displeasure of the Lord, who therefore will condemn him.  
Vers. 3. A man cannot be established by wickedness: but the root of the righteous cannot be moved.  
Sinfulness may seem to serve a man's turn, but in the end it shall appear it never did him good. For howsoever it is an occasion of lifting many men up on high in prosperity, yet it giveth them no sure footing in their state, but down they fall, and then it had been better for them to have stood still on the ground. Wicked men often grow greater, and faster than others, but their settling is not so fast and firm, as the other part showeth The righteous though they be not so tall and spreading upwards, yet they take root the stronger downwards: and though their boughs be shaken above, yet that will not loosen his hold beneath. This is the opposition: The ungodly shall not be established by wickedness, but his root shall be plucked up; but the righteous shall be established by godliness, and his root shall not be moved.  
Vers. 4. A virtuous woman is the crown of her husband: but she that maketh him ashamed is a rottenness in his bones.  
A Virtuous woman, which feareth God, and loveth her husband, and is faithful in her calling, is a crown to her husband, she is for his honour and credit, and consequently for his profit and comfort. But she that maketh him ashamed, which either by her lewdness and rudeness, doth bring him into contempt, or at lest maketh him to hold down his head, or by negligence, pride and wastefulness doth weaken his estate, and bringeth him to want, she is a rottenness in his bones, that is, a torment and corrosive to his heart, as grievous as the ache of the bones, or corruption of the marrow, which is more painful and incurable than an ulcer in the flesh. The Antithesis is thus: A virtuous woman is the crown of her husband, and so a great joy and gladness to his heart: but a vicious woman is a shame to her husband, and as a rottenness in his bones.  
Vers. 5. The thoughts of the just are right: but the counsels of the wicked are deceit.  
GOdly men are not altogether voided of thoughts that are not right and allowable: sometimes Satan casteth in matter to turn them out of the right course: sometimes their own flesh will play it part, and stir up desire of commodity and praise, and pleasures, and such like in them: but these are as the muddiness that may be for a time in a good fountain that is troubled: these they allow not: these they resist, and judge themselves for; and therefore God taketh notice only of them that are good tending to his service and glory, their own salvation, and the benefit of their brethren. On the other side, the counsels of the wicked, that is, their devices, plots, and purposes in themselves (for they are here rather the work of the mind then of the tongue, and opposed to the thoughts of the godly) are deceit, tending either to the circumvention and wronging of others, or to the cloaking and hiding of their own sinfulness.  
Vers. 6. The talking of the wicked is to lie in wait for blood: but the mouth of the righteous will deliver them.  
THese words are not to be understood to mean all sorts of wicked men, but such as are malicious: and their speeches too, of such as they malign, do principally tend to the ensnaring and catching of them, and that to their destruction so far as they can effect it: if not by violence upon their bodies to the taking away of their lives, yet by oppression otherwise to the ruin of their estate. Now the contrary is to be found in the godly, who use their lips as much as in them is, to secure such as the wicked lie in wait for: either as P 〈…〉 nephew did, by discovering the practices against them, or being suitors for them, or cleared their innocency. And this ●● spoken of their endeavour, and not of the event, for that ●● many times otherwise.  
Vers. 7. God over throweth the wicked, and they are not: b● the house of the righteous shall stand.  
WHen the state of the ungodly which are not God● chosen, changeth from prosperity to adversity, it seldom stayeth till they be utterly destroyed, both themselves, and their houses: This word, are not, signifieth a slaughter and killing, as it is spoken of the murdering of the infants by Herod, Mat. 2. 18. jer. 31. 15. In Rama was a voice heard, mourning, and weeping, and great lamentation: Rachel weeping for her children, and would not be comforted, because they were not. But here is more understood, than the loss of natural life, and that is, the perdition of soul and body. And yet not the extinction of either: for the soul shall never vanish away, nor the body for ever: they shall not found so much mercy at God's hands. Their being shall not cease, but their comfortable and well being. They shall be everlasting, everlastingly to bear the burden of God's wrath, and to suffer the unsufferable torment of death and damnation. But the house of the righteous, that is, he, and those things which appertain unto him, shall be preserved from being over thrown to ruin. His soul may be assaulted with temptations, and his body afflicted with many maladies, and many blasts of crosses and afflictions may trouble him sore: yea both himself and his estate may seem to come to an end, but it is only as a tree transplanted, and not extirpated, or rooted out; for as much as it is set in better ground: or as an house removed and taken down, to be made a firmer, and more beautiful building, but fall down and perish it doth not.  
Vers. 8. A man shall be commended according to his wisdom: but the froward in heart shall be despised.  
AS every one is more wise & godly, so shall he have more true praise & honour: Sometimes, & very often the wicked shall commend him, commonly the righteous, and always the Lord himself, but most of all at the last day, before all men, and Angels, as our Saviour telleth us in the 25 of Matth. Contrariwise the froward in heart, such whose hearts reject all good instructions and graces, shall be despised, and brought to contempt among men in this life, or their faults break out after they are dead, or be manifested before all the world at the day of the Lord. This is the opposition; He that is upright of heart shall be commended for his wisdom: but he that is froward of heart, shall be despised for his folly.  
Verse 9 He that is despised, and is his own servant, is better than he that boasteth himself, and lacketh bread.  
HE that is despised, that is, of mean estate, for which the foolish proud worldlings commonly have men in contempt▪ ●nd is his own servant, that is▪ industrious and d●ligent by labour to provide himself of things that be needful, (and so ever they may truly be called their own servants, that are faithful in another man's service) is better than he that boasteth himself, that is, which standeth upon his reputation, and yet lacketh bread, hath little or nothing to maintain himself withal: for bread is put here for all manner of necessary provision. He is the better man, and in the better state whom the Lord doth more regard; which doth perform the better offices to his brethren; who doth eat the labours of his hands, and comfortably enjoyeth the fruit of his travails; whose wisdom and providence all wise men take notice of and commend.  
Verse 10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruel.  
THe purpose and drift of these words tendeth to this, that every godly and righteous man is also merciful: and that no wicked person can possibly have any true pity or compassion in him. A righteous man, every one that feareth God and is faithful, regardeth the life of his beast, his love and kindness and good dealing is so plentiful to men, and especially those which depend upon him, and be of his charge, and at his finding, that it floweth over also to the cattle, and creatures which he owneth or useth or is put in trust to look to, or hath opportunity offered to preserve from hurt or perishing. But the mercies of the wicked, those actions and ways of theirs which carry the fairest show and colour of mercy, are cruel●, have cruelty mixed therewith, either in purpose or manner or event ensuing thereupon: either the hurt only benefiting an other: or do a good turn to a man in a smaller matter, and mischief to the same, in a greater; by poisoning the soul, under pretence of pleasuring him by some outward commodity: or laying a bait for him, by giving a trifle, to draw him into his net, for the overthrow, or impairing of his estate, etc. And if there be such cruelty in their kindness, in their liberality, in their mercy; what is to be looked for in their hatred, in their displeasure, in their wrath and fierceness?  
Vers. 11. He that tilleth his land, shall be satisfied with bread: but he that followeth the idle, is destitute of understanding.  
HE that tilleth his land] Which is industrious and faithful to do good in any honest vocation: although he instanceth in this one work of husbandry, a set service very laudable and praise worthy, for the common utility, and general necessity of it, shall be satisfied with bread, shall have competency of all things that are needful for him, and that with comfort and good contentation, if he be godly and religious also, and not prodigal, or greedy of gain: for piety bringeth contentment: but it is as possible to fill up a bottomless gulf with water, as to satisfy a voluptuous person which devoureth wealth as fast as he getteth it; or a ravenous worldling whose heart and desire is like to hell and the grave, incessantly hungry. But he that followeth the idle, vain fellows, which give themselves to no good trade or occupation, and is idle as they are, is destitute of understanding, playeth the fool, and shall feel the smart and pain of it, with miserable and grievous penury, as wanting means of maintenance, and the help of friends to relieve him, and resolution of mind to undergo so heavy a burden with patience.  
The opposition is: He that tilleth his land is wise, and shall be satisfied with bread: but he that followeth the idle, or is idle (for that is the meaning) is destitute of understanding, and shall be filled with poverty. So is the supply made: Chap. 28. 19  
Vers. 12. The wicked desireth the defence of them that be evil: but the root of the righteous giveth it.  
WHen the ungodly do come into perils, and afflictions, and troubles do come upon them, all their hope of help resteth wholly in men, and those not the godly which might direct them, or pray for them, but sinful persons as bad as themselves, whose favour and power they trust unto, but in vain, for they are deceived by them: but the righteous are not, or need not to be driven to such shifts, the Lord jesus Christ their root undertaketh their preservation, and doth not only make a show thereof, but effectually performeth it.  
Verse 13. The evil man is snared by the wickedness of h●s lips, but the wise shall come out of adversity.  
AS wicked men do maliciously abuse their tongues to the hurt of others, so also many times they ouershoo●e themselves so far as that advantage is taken of their words to their own peril and hurt: they either alienate their friends, or provoke their enemies, or expose themselves to the will and power of them that lie in wait for them, or cast themselves into the Magistrate's hand, for seditious or contemptuous speeches: finally, by committing of one absurdity, or other, they are entangled and caught, as a bird in a net, or a beast in a toil: as on the other side the godly do oftentimes help themselves out of troubles by the wisdom of their speeches. For sometimes the equity of their cause is found out and favoured by reason of their forcible and good arguments used and pressed in their apology▪ sometimes their mild behaviour and softness of speech much worketh upon their adversaries, being not implacable, to pacify their displeasure, and to mitigate their fierceness: sometimes friends are solicited, and persuaded by their wise discourse to stand in their defence, or to intercede for them: and always their prayers to God are effectual for their help and secure.  
Verse 14. A man shall be satiat with good things by the fruit of his mouth, and the recompense of a man's hands shall God give unto him.  
A Man shall be satiate with good things, etc. That is, shall be recompensed by the Lord with great blessings, for the good usage of his tongue, when he speaketh to God's glory, and the edification of his brethren, or for justice and equity in the behalf of them that are wronged, and injuriously dealt with. He will stir up men to love him, and show kindness unto him, yea those sometimes which be of great place, and able to do him much good, as it is said, he that loveth pureness of heart, for the grace of his lips the King shall be his friend, Prou. 22. 11. But especially he himself will bestow upon him all good things for this life, and graces for everlasting life, and glory for life everlasting. And ●he recompense, etc. And so shall every man's good works be also rewarded with mercy and favour, though there be nothing in them of desert and merit.  
Verse 15. The way of a fool is right in his own eyes, but he that heareth counsel is wise.  
THe way of a fool] The wicked course and behaviour of a sinful person, whom God reputeth a fool, (for it is not understood of an idiot, as may appear by the comparison between them, chap. 26. 12. Scest thou a man wise in his own conceit▪ there is more hope of a fool then of him) is right in his own eyes; he liketh of it, and alloweth himself in it, as safe & good for him to walk in, and consequently rejecteth all good advice, and admonitions: But he that heareth counsel which suspecteth his own judgement, and receiveth direction from them that are wise and godly, and obeyeth it, he is wise, showeth the wisdom that he had before, and learneth more, and findeth the fruit of it by good effect.  
Verse 16. A fools wrath is made known the same day, but a prudent man covereth shame.  
THe meaning of the holy Ghost is not to condemn all kind of anger: for it is one of the powers of the soul which God created as an ornament in men, and godly anger is a part of God's image in him, and a grace commended in Moses, Elias, Elisha, and our Saviour himself, and he that is always altogether destitute of this doth provoke God to be angry with him, for want of zeal and hatred of sin, but it is a passionate anger that is here reproved, which is not a power of the soul but an impotency. He that conceiveth the other is an agent, and doth a service to God: but he that is mo●e● with this, is a mere patient, and sin hath in that case prevailed against him. Now it is said that a fool will be known the same day, that is, suddenly and speedily, as soon as he is provoked, he will show it by out cries, revilings or threatenings, ●● other such like signs of choler: But a wise man, so far as his wisdom worketh, and his natural corruption and infirmities break not out, will hide shame, that is, will suppres●e his anger, and pass by the injuries offered to him, and not disgrace himself by returning reproachful speeches to him that hath done him the wrong.  
Verse 17. He that speaketh truth, will sh●w righteousness▪ 〈◊〉 a false witness useth deceit.  
HE that speaketh, ordinarily in his common speech, th● which is true, will show righteousness, that is, will carry himself justly and further righteousness with his testimony, when he shall be publicly called thereunto▪ But a false witness, a false man becoming a false witness, will vs● d●●eit, 〈◊〉 make a show of truth, and peradventure utter 〈◊〉 part thereof, but with such craft and cunning, as shall ●e co 〈…〉 ●● righteousness, and hurtful to any good cause. For the loue● the truth causeth the one to utter it constantly in pri●at●, and therefore he will with good regard promote the same in public, where it is more to be honoured, and will do the more good: and the other being an enemy to equity and justice, cannot easily be induced to deal faithfully, and soundness for the same.  
Vers. 18. There is that speaketh words like the pricking of a sword: but the tongue of wise men is health.  
THere is, a brood and company of sinful fools, which speak words like the prickings of a sword, that is, dangerous and pernicious, which pierce deeper to the hurt of men's names and states then the edge and point of a sword doth to one's body. But the tongue of the wise is health, their speeches are wholesome and helpful both to themselves and others. The former sort are as cruel and hurtful manslayers who abuse their weapons to shedding of blood, and the latter as merciful and helpful Surgeons which address themselves to bind up wounds, and apply plasters for the curing thereof, to the preservation of men's lives.  
Vers. 19 The lip of truth shall be stable for ever, and a lying tongue but for a moment.  
THe meaning is, that such as speak the truth in uprightness will not vary in their talk, but tell the same tale again, and be like to themselves in that which they shall say, whereas liars be in and out, affirming and denying, and speaking contradictions in the same matter. The true man is made stable and constant in his testimony and assertions, partly by exercise, in that it is his custom to utter nothing but verity: partly by his affection, which cannot brook variable affirmations; partly by the benefit of memory, which is much confirmed by the unchangeable matter of truth which he first delivered: and of all these helps the liar is destitute, and therefore it is no strange thing to found him so uncertain, and variable in his sayings.  
Vers. 20. Deceit cometh to the heart of them that practise mischief, and joy to the counsellors of peace.  
DEceit cometh to the heart, etc. That is, sorrow & grief cometh to the hearts of them that plot mischief against others by advice or attempt, when they shall found themselves deceived in their devices. For as much as they are often de●e●ted of their purposes, their power failing their wills; where●● they conceived some notable exploits of hurt, and traveled with villainy, they bring forth a lie, and see all their pro●ects frustrate, when that which they absolutely presumed of, is totally prevented. And be it that they succeed in their attempts according to their desires (as Achab seemed to get as good an estate in Naboths vineyard, as counsel could devise (yet the consequent thereof faileth, the event of it is nothing answerable to their precedent hopes, they looked for glory▪ and ●●t with shame, they concluded of comfort and felicity, and found nothing but vexation, trouble and misery. But such as use their thoughts and words to move men to be at peace with God and their neighbours, and to walk in the way of peace and good prosperity, shall not fail of the comfort of their faithful and wholesome counsel. For God will bless them, and me● will love them, and their own consciences will continually minister matter of joy and consolation unto them.  
Vers. 21. The punishment of iniquity shall not befall the just, but the wicked are full of evil.  
AFflictions and corrections may come upon the righteous, but no reu●●ging curse tending to destruction▪ as if they were abjects. Wholesome medicines (such as crosses are to the godly) are not wont to be ministered in hatred, and with purpose to kill, but in mercy and love, for recovery of health, and conservation of life. But the wicked are full of evil, both of guiltiness and continual practice: according to the corruption of their hearts, which the righteous are purged from, and therefore also of those punishments which the righteous escape.  
Vers. 22. The lying lips are abomination to the Lord: but they that deal truly are his delight.  
THe sense is plain enough of itself, if the supply be made of that which is understood in both clauses. The Lord abhorreth lying lips, that is, those persons that abuse their lips to lying, which will also be false in their deeds: and he is well pleased with them that deal faithfully, which will likewise be true in their words. And by this saying, the spirit of God doth intimate the wretched and damnable estate of those which use falsehood ●n their speeches and actions: for what can tongue express, or mind apprehended, more horrible & hideous, than God's indignation, proceeding from the greatness of his hatred, when he hath a creature in perfect detestation? And therefore also on the other side, the blessed condition of just and true men is notified, with whom the Lord is so well pleased, as that he respecteth them with singular contentment, they are his favourites most de●re unto him, his joy and pleasure is in them, and then what evil can befall them, or what good, that is truly good, can be detained from them?  
Verse 23. A prudent man concealeth knowledge: but the heart of fools publisheth foolishness.  
A Prudent man▪ he that is of good discretion, & hath learned to be wary & circumspect, concealeth knowledge, not that he shutteth it up altogether, without any use or benefit of it to others: for that were contrary to the profession which the Prophet maketh of that wherein every godly man aught to follow him; I have not hid thy righteousness within my heart, but I have declared thy truth and thy salvation; I have not concealed thy mercy and thy truth from the great congregation. Psalm. 40. 10. And that were contrary to the testimony which is given of wise men, Chap. 15. 7. The lips of the wise do spread abread knowledge. But he will observe all good circumstances of speaking, that it ●ee in time and place, when good opportunity doth require it, and good effect is like to be wrought by it. And contrariwise the heart of a fool which leadeth his tongue (for guide it he doth not) doth set the tongue on work either to utter bad matter, or that which is good in bad manner that every man may see the folly which is in it.  
Vers. 24. The hand of the diligent shall bear rule: but the deceitful shall be under tribute.  
THe hand of the diligent, that is, diligent men who use their hands, or other members of their bodies, or else their minds to some honest and profitable travel according to their calling shall bear rule, and attain to some good place of estimation. But idle persons whom want and other occasions draw to deceitful courses to shifted for themselves, as we have showed in the fourth verse of the tenth chapter, shall be made underlings, and brought into subjection and servility, if not of authority: for notwithstanding that divers of them have not power to command, or to punish, yet they are so much regarded and feared for their uprightness, as that their superiors oftentimes as well as their inferiors, be afraid to fault in their presence, and are more willing that greater personages should have knowledge of their offences then they. So then their diligence is a means either to promote them to great place, as many times it cometh to pass, or else to win them credit and reverence in lower places.  
Vers. 25. Heaviness in the heart of a man doth bring it down: but a good word rejoiceth it.  
Heaviness of heart, that is, such sorrows or fears as are not godly, and effects of faith, but proceeding from infidelity, or carnal respects, especially being excessive, doth bring down the heart, not humbling it kindly, so as pride may be taken away, but either filling it with discouragement, or distemper, against which the Prophet wrestled with sundry conflicts: Why art thou cast down my soul and art vnqui●● or tumultuous within me. Psal. 42. 5. Now withal he prescribeth the remedy whereby this disease of hurtful sorrow and pensiveness may be cured, and that is with good words. For the comfortable speech of a friend, but especially the wholesome word of God, declaring the remission of si●s, and the favour of God, expelleth the heaviness of the heart, and and refresheth it with joy and comfort.  
Vers. 26. The righteous is more excellent than his neighbour, but the way of the wicked will deceive them.  
THe righteous▪ that is, every godly man who hath attained to uprightness▪ though not to perfection of righteousness, is better than his neighbour, is better beloved and graced of God, and more esteemed of godly wise men, and hath that in him which maketh him more commendable than any other that is unrighteous and sinful: and so his way is answerable to his hope. But the wicked desiring, and seeking, and expecting an excellency above others, are notwithstanding contemptible, and grow in time to be contemned, and so their way deceiveth them.  
Vers. 27. The deceitful man roasteth not that which he took in hunting: but the riches of the diligent man are precious.  
THe deceitful, etc. That is a proverbial kind of speech, signifying that they sh〈…〉 not enjoy nor have the benefit of that which they get by craft and falsehood. If the whole similitude be fully set down, the meaning will the better appear. Even as hunters many times when they take a prey, yet taste not of it, nor far the better for it; (for dogs may eat it up, or some other occurrent may fall out to deprive them of it, as many lets come between the mouth and the morsel) so unjust and deceitful men, though they attain to wealth and riches, may be assured that they shall never have any sound profit or comfort by them. Where by the way may b●e seen the different end of the hunting that was used in those days, and of this which is practised of many in our times. They made it an exercise for profit, and thereby as it may appear, provided food for themselves, and the families wherein they lived, as is to be seen in the example of Esau himself, who used to bring home venison to his father. But it is ordinary now with divers to bestow a great part of their time to hunt merely for pleasure, without any commodity. They voluntarily defraud themselves of the prey which they take, their households have not the better cheer by their hunting, but the worse. They consume themselves, and waste their goods, and impoverish their wives and children, by following their sports, and neglecting their estate: by feeding so many dogs, as that thereby they fail both of care and ability to provide for their people. But the riches of the diligent are precious: that is, those things which they that are both faithful and industrious do gain and get by lawful means,, shall do them good, and serve for their comfort.  
Vers. 28. Life is in the way of righteousness, and in that pathway there is no death.  
LIfe, etc. The meaning is, that they which are righteous me justified by the merits of Christ, & sanctified by his spirit▪ & obedient to his will in working that which is agreeable to his word, are in state of life everlasting. The life of grace they have possession of already; the life of glory is assured to them by the life of grace: whosoever hath the one, can never fa●le of the other. And therefore it is said that there is no death in that part. They are delivered from the first death, which hath power over all sinful men in this world: and they shall never come into the second, which is the portion of reprobates in the world to come. And this is confirmed by the testimony of Christ himself, saying, Verily, verily▪ I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life.   

CHAPTER. XIII.  
Vers. 1. A wise son hearkeneth to the instruction of his father: but a scorner will hear no rebuke.  
A Wise son, that is, a godly and prudent child of either sex; male, or female, son, or daughter, will receive, observe and obey the good lessons and counsel both of father and mother. But a scorner, that is, an obstinate sinful person, will hear no rebuke that is, he will be so far from profiting by the reproofs of any, though he be a friend, though a brother, though a most tender father, that he will not so much as brook or bear it, without contempt at the lest, of the party which rebuketh him; little regardeth he who admonisheth him, though he have never so great authority: or of what faults, though they be never so manifest, or heinous, or dangerous; or with what mind, though out of greatest love, and for his greatest good: or in what manner, though most mildly, and with all lenity and kindness.  
Vers. 2. A good man shall eat the fruit of his mouth: but the soul of the transgressors, violence.  
THe meaning of the first part of this verse is, that godly men shall be blessed, both for, and by their gracious, wise, and seasonable speeches: and consequently for their religious and righteous behaviour; and to this in the other part is opposed the condition of the godless: that their souls, that is, themselves, at lest in their souls, shall be required with violence for their cruelty, and other evil deeds which they have done: and consequently for their wicked words which they have spoken. So it is all one in sense with the fourteenth verse of the twelfth Chapter, where it is said: that a man shall be satiate with good things by the fruit of his mouth; and the recompense of a man's hands, shall God give unto him.  
Vers. 3. He that keepeth his mouth, keepeth his life: but destruction shall be unto him that openeth his lips wide.  
HE that keepeth his mouth] Which is considerate and wary in his words, never speaking but when he aught no● uttering any thing but which is true and convenient; he keepeth his life, provided for his safety, peace and quietness. B● he that openeth his lips, or s●rideth too wide to lewd speaking (for so the word signifieth) as a har●ot prostitutes herself, o● spreadeth her body to filthy companions. Ezech. 16. 25. destruction shall be to him: he is like to meet with much trouble, and at one time or other, to be quite overthrown and come to utter ruin, as a thing broken to pieces and made good for nothing.  
Vers. 4. The sluggard lusteth, but his soul hath naught: b●● the soul of the diligent shall be made fat.  
THe sluggard lusteth] That is, negligent and idle persons have strong affections to riches and credit, and all things which are in request & estimation, but his soul hath naught, they go without that which they long for, their wishes g● no wealth, they fail of their desires, through the want of constant endeavours to effect them. But the soul of the dilige● shall be made fat, that is, the industrious persons themselves which painfully labour in some honest vocation, shall all be● competently provided for, and many of them divers ti●es shall attain to plenty and abundance. For soul in the Scriptures is often taken for the whole man, and fatness for a goo● estate and prosperity.  
Vers. 5. A righteous man hateth a false matter: but it c●seth the wicked to stink, and be ashamed.  
THe meaning is, that all that are truly just and godly, will 〈◊〉 from bad causes, words and deeds, with ha●ed thereof, so far as they appear unto them to be unlawful. At lest it is the duty of all good men so to do, though sometimes peradventure they fail in practice But contrariwise the wicked do not so, but take pleasure in sinfulness, and thereby are brought to disgrace and reproach, especially in the sight of God and good men, and often also ordinary men, such as are merely civil, yea ungodly men and sinners do loath them, and speak evil of them for their lewdness. Thus standeth the opposition: The righteous hateth a false matter, and therefore gaineth reverence and honour: but the wicked loveth a false matter, and therefore is made odious and shameful.  
Vers. 6. Righteousness preserveth him that is upright in his ●ay: but wickedness overthroweth the sinner.  
Righteousness, etc.] That is, God's favour, grace & goodness for righteousness, and by it doth protect both the bodies and souls of such as are of a sincere heart, and holy behaviour. And wickedness overthroweth the sinner, or man of sin, as it is in the original text, it is always a cause by desert, ●nd many times a means by occasion to draw down misery ●nd destruction upon him. For the Lord doth deal with men according to their ways, establishing the just and righteous, ●nd casting down into misery such as be stubborn and rebellious, according to the saying of the Prophet: With the 
Psal. 18. 25. 26.  merciful thou wilt show thyself merciful, with an upright ●an thou wilt show thyself upright, with the pure thou wilt ●hew thyself pure, and with the froward thou wilt wrestle.  
Vers. 7. There is that maketh himself rich, and hath nothing: and that maketh himself poor having great riches.  
THere is, etc.] That is to say, divers men take divers unlawful courses concerning their estate. Some boast themselves to be rich, when they have nothing: being poor and in debt, they make show of great wealth, by keeping a great ●ort. Others, feign themselves poor, when they have great substance, they complain of want, and go barely, and far hard, and would make the world believe that they are nothing worth at all.  
Vers. 8. The riches of a man are the ransom of his life: but the poor heareth not the rebuke.  
THe meaning of these words seemeth to be, that howsoever there is in divers respects very good use of wealth and riches, yet many times they bring danger to the owners thereof, who are driven to depart with them for the preservation of their lives. And though poverty be not without sundry inconuemences, yet poor men are more free from the contentions of envious persons than those of higher place and degree. Notwithstanding, it cometh not to pass always necessarily, that every rich ●an is brought into such trouble, no● that every poor man escapeth from all rebukes and molestations, but he speaketh of that which often befalleth the one, and seldom the other, especially in regard of his estate.  
Vers. 9 The light of the righteous shall rejoice: but the candle of the wicked shall be put out.  
THe light of the righteous] That is, the good estate & prosperity of godly men, rejoiceth, is stable & increasing: as i● is said of the sun, from whence the similitude is taken, that he rejoiceth like a mighty man, to run his course. And likewise here is joy ascribed to it in respect of the effect, for that it maketh righteous men not without due cause to be joyful. ●ut the candle of the wicked, their wealth, credit, dignities & pleasures, o● whatsoever fleshly men have in admiration, or delight in, are but like to a candle light in comparison of sunshine, & shall be put out: even suddenly be taken from them, or by degrees, in continuance of time consume away, & vanish to nothing. The opposition standeth in this manner: The light of the righteous endureth for ever, and therefore is full of joy: but the candle of the wicked will soon be put out, & therefore is full of sorrow▪  
Verse 10. Through mere pride doth man make contentions; but with the well advised is wisdom.  
ONly by pride] That is, wheresoever strife groweth, there is pride, at lest in one of the parties contending: if not on both sides. Sometimes it stirreth up men, and imboldneth them to offer wrongs: sometimes imbittereth men; and maketh them wayward against the right: sometimes it causeth the one to be careless of dealing according to equity, and the other to be impatient of bearing any injuries. Yet notwithstanding this condemneth not all kind of contending, but the frowardness of the faulty persons in it. It is lawful to give a rebuke and c 〈…〉 ection, if it be done upon good grounds, with an upright heart, and in due manner, though it be the occasion of some jar or debate, and he only is to be blamed, which receiveth not the admonition. And so to stand in the cause of God is commendable, (for the Prophet reproveth them that contend not for the truth) and they are to be charged with the 
Esai. 59 4.  sin of contention, which oppose themselves against good causes. Neither are such here to be taxed as defend their state, or by the help of the Magistrate and laws, against those which go about to defraud or defame them. Neither yet are they to be reproved by this, that follow suits against malefactors to bring them to just punishment. Provided always, that in these cases the cause be weighty, their proceed equal, and their hearts free from all malice and revenge. But with the well advised is wisdom, they which have discretion and judgement in themselves, or be willing to harken to advice and counsel of others, will beware of unnecessary controversies. The opposition is this: Only by pride and folly doth men make contentions: but with the well advised is wisdom and humility to follow peace.  
Verse 11. The riches of vanity shall diminish: but he that gathereth with the hand shall increase them.  
GOods ill gotten, and wealth attained unto by unlawful means, shall not prospero, but either wax less and less, or perish together on a sudden, or at lest departed from the unjust owner, and become another man's: but he that useth honest labour and diligence, doth take the right way to thrive, and daily to grow richer. Falsehood, and injustice, usury, and other such like noisome courses, are commonly preferred before the best and most profitable vocations, as seeming to promise' the greatest commodities; and manual trades are out of request, for that they require pains, without likelihood of any ample recompense; but God's curse pursueth, and at last overtaketh those deceitful people, and evil workers, and either strippeth them of their lives, or of their substance, according to the threat: As the Partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. And his blessing so prospereth those his diligent servants, that their wages and estate is augmented much above that which was expected.  
Vers. 12. The hope that is deferred, maketh the heart sick: but when a desire cometh, it is a tree of life.  
THe hope deferred] That is, when the thing hoped for, is not obtained according to his expectation that hoped for it, but is put off from one time to another, it bringeth great grief and affliction: but when the desire cometh, when a man hath that which he long wished for, it is a tree of life, that is, very pleasant and comfortable, and healeth the spirits which were weakened by the former delay: especially, if the prayer of faith have prevailed with God to obtain the gift as a pledge of his favour, as Abrahams did for Isaac, and Isaacs did for his sons, and that of Hannah for Samuel.  
Verse 13. He that despiseth the word, he shall be destroyed, but he that fears the commandments, he shall be rewarded.  
HE that despiseth the word, etc.] That is, every one is in a dangerous case, and at lest certain to perish in the end, who contemptuously rejecteth the holy Scriptures: which because the Lord doth as it were speak in them, and declare his will by them, are called his word: and that for the perfect agreement and consent of all the parts, is set down in the singular number, as if it were but one. Neither is this punishment threatened only to the contemners of the books, and sentences, and texts of the Scriptures, but likewise to the despisers of the ministery thereof. But he that feareth the commandment, which reverenceth, and loveth, and maketh conscience of the whole doctrine of God, he shall be rewarded with peace, and blessings of this life, and glory and blessedness in that which is to come.  
Verse 14. The doctrine of a wise man is a wellspring of life, to departed from the snares of death.  
THough the meaning of these words hath been showed, and prosecuted already in the eleventh verse of the tenth chapter, yet we will add somewhat to the explication thereof. When it is said therefore that the doctrine or instruction of a wise man is of such force, it is to be understood of wholesome and sound doctrine, such as he receiveth from God, and delivereth to his brethren; for wise men sometimes draw their instructions from their errors, and now and then from grosser corruptions: as David did, when he gave direction to joab, how he should 'cause Vrijah to be made away. And as the lesson aught to be sound for the matter; so must it be reasonable for the manner: as spoken in due time; in meet place; and fitly applied: wherein joabs friends much failed, though otherwise the men were godly, and their words very true and weighty. And yet further to these must be added of his part, that will drink of this lively fountain; an attentive ear, and believing heart to hear and embrace the doctrine. And then it will be constant, and not dried up like ditches or ponds, that are fed with rain water: it will be comfortable, and refresh the hearts of them that are in affliction: it will be profitable, and make them that receive it, fruitful: it will be necessary and forcible to deliver them from sin and destruction, though therein the similitude be altered: for that is meant by turning from the snares of death.  
Vers. 15. Grace giveth good success: but the way of the transgressors is rough.  
GRace] That is, the work of God's holy spirit, begetting piety and righteousness, doth give good success: it maketh good men to deal wisely and prosperously in all their affairs. But the way of the transgressors is rough. Their life is unhappy and full of many vexations. The sense and opposition standeth thus: Grace giveth good success, and therefore the way of the obedient is plain and comfortable; and sinfulness bringeth evil success, and therefore the way of the disobedient is rough and troublesome.  
Verse 16. Every wise man worketh by knowledge: but a fool layeth open his folly.  
EVery wise man] Whosoever is prudent, worketh by knowledge: enterpriseth and manageth his affairs discreetly and with judgement: and so declareth his understanding. On the contrary side, he that is undiscreet and foolish, goeth rashly and rawly about his business, and so bewrayeth openly, and publisheth abroad his ignorance and foolishness. So both sorts make manifest what they are, and what is in them, by the constant course of their ways, and proceed, and not by some one action, or a few works. Although wisdom be never deceived in any matter, yet wise men are sometimes, and both fail, and fault as well in that which they do, as in the words which they speak, as the blemishes of David, Solomon, and many holy men recorded in the Scriptures do show. And some things the wickedest sinners have well acted touching the matter, and external circumstances, but neither with a good conscience, nor constancy.  
Vers. 17. A wicked messenger falleth into evil, but a faithful ambassador healeth.  
A Wicked messenger] Or servant, which either undertaketh unlawful errands, or services, as Rabshakeh did, when he was sent by his master to blaspheme and defy the Lord and his Church; or dealeth untrustily with them that use him in a lawful business, or is injurious to them to whom he is sent, either by concealing any thing from which were fit for them to hear, or adding any thing which were meet to be suppressed, or doing his message in undecent manner, or returning an answer so as may turn to their hurt: he shall fall into evil: Gods heavy hand and judgements by one means or other, shall sooner or later, light upon him, as the two churlish and imperious captains sound with their fifties, which were sent for Elijah. But a faithful ambassador or messenger, he that faithfully performeth his charge, whether public or private, doth heal, is a means and instrument of good to his master, whose mind he freeth from fears and griefs, and so healeth the maladies thereof, as a Physician cureth the diseases of the body. He is also helpful to them, to whom he is sent, by delivering comforts comfortably, and lenifying that which is harsh and sharp, and mending that which is amiss, and by love and discretion pacifying contentions, and furthering peace; whereupon by consequence he also procureth his own comfort. So standeth the opposition: A wicked unfaithful messenger hurteth, and therefore shall fall into evil: but a godly faithful messenger healeth, and therefore shall receive good.  
Vers. 18. poverty and shame shall be to him that refuseth instruction: but he that regardeth correction shall be honoured.  
Poverty, etc.] Every one that rejecteth knowledge, or the means whereby it is to be obtained, shall either fail to get wealth, or not long keep it, or have it and hold it in judgement, without the use and comfort. And as he shall be needy, so shall he also be base, shame shall come upon him, and cover him. Some are made contemptible and vile by poverty and want, and some by the filthiness of their sins though they abound with wealth. They may have riches, but not honour: they may have cap and courtesy, but not reverence and estimation. But he that regardeth correction: which hearkeneth and yieldeth obedience to wholesome counsel, and profiteth by chastisements, shall be honoured: shall either attain to riches and preferment: or be of good account, and well thought of (especially among the wise & godly) in a meaner condition.  
Verse 19 A desire when it cometh is pleasant to the soul: but it is abomination to fools, to departed from evil.  
THis sentence dependeth upon the verse afore going, where the promise in the latter clause of that, is amplified by the effect in the former of this: for here it is said, that he which regardeth correction shall be honoured; and here it is added, that when such a desirable gift is bestowed, he shall have joy with his honour, which obtaineth it. And the threatening in the former clause of that, is aggravated by the cause in the latter of this: for there it is said, that poverty and shame shall be to him that refuseth instruction; and here it is proved to be just and equal, that it should be so, because he is wholly devoted and given over to wickedness. The coherence and agreement of one part with the other will be the more evident, if that be supplied which is understood in both. It is abomination to wise men to continued in evil, and therefore the desire accomplished will delight their soul: and it is abomination to fools to departed from evil, and therefore the punishment inflicted will torment their souls.  
Verse 20. He that walketh with the wise, shall be the wiser▪ but he that useth the companic of fools, shall be the worse.  
BY walking here with the wise, is meant the society & conversation with wise men▪ & that is a means of knowledge and virtuous behaviour to them that have, and use the opportunity of it, and so thereby they are made the better: whereas on the other side, they that associate themselves with sinful fools, and join in fellowship with the wicked, are more corrupted with sin and folly, and so become the worse. For great is the force of company and example, of daily parley and conference. The words of good men are medicinable against vices, and their piety, sobriety, patience, humility, love, kindness, and other virtues are a shining light to show their associates the way to all goodness, and as a guide to conduct them therein: and the mouth of sinners doth breath out poison and infection, and all their ways no less contagious to such as adjoin themselves unto them, than the leprosy or pestilence.  
Vers. 21. Evil pursueth sinners: but that which is good rewardeth the just.  
BY evil, is meant the punishment of sin which is resembled to the revenous, strong, and swift kind of creatures, and wicked men, to them that are weaker, and slower, and so chased by them, and made their prey. Now as affliction and misery will in this manner come upon the ungodly, as the wages of their rebellion, so blessings and comfort shall come to the ungodly, as a recompense of their obedience. So that Both good and bad are followed, and shall surely be overtaken, the one with plagues, and the other with mercies; and neither sort known how many they are, or of what kinds, or when they will come, or where they shall found them: but the wicked may justly dread the worst to be punished by them, when they shall be most burdenous unto them, and the godly may look for the best, to be blessed therewith in the fittest season. For so we read in another place: The wicked worketh 
Pro. 11. 18. 19  a deceitful work: but he that soweth righteousness shall receive a sure reward. So righteousness leadeth to life, and he that followeth evil, seeketh his own death.  
Vers. 22. A good man shall leave inheritances to his children's children: but the riches of the sinner is laid up for the just.  
THe meaning is, that the godly person not only himself enjoyeth his goods whilst he liveth: but when he dieth, leaveth the same to his children; in such sort, as that also their children through God's mercy inherit the same. Again, the wicked man is so far off from leaving his goods to his posterity, as that by God's providence they oftentimes are rolled from him upon the righteous person; who is as it were his heir against his william. Yet this is not so to be taken, as though it held universally & perpetually in every person. Many good men have no children at all; many good men have no children su●uiuing them: many good men's posterity endeth in their immediate issue: many good men leave their children poor & in mean estate. So on the contrary side, divers wicked men leave their lands and riches to their own children, though impious also like their parents: and they convey them to their seed after them, which in like manner possess them; as the Prophet saith in the Psalm. Thou fillest their bellies with thine hid treasure: their children have enough, and leave the rest of their substance for their children. But he speaketh of that which cometh often to pass, though not always, and which are the readiest means for such effects. He that would provide well for his posterity, cannot found out any way so good for his children's estate, as to be godly himself. And if the Lord withhold that blessing from him, he may recompense it by making his children inheritors of grace and salvation: and if either he give him no children, or children of no piety and goodness, he will undoubtedly counteru●●le it with increase of heavenly gifts and glory for his own soul. And he that giveth himself to iniquity and sin, doth as much as in him lieth, to subvert both his estate and family: and if that both stand, notwithstanding the course he taketh, to bring them to ruin, then as David said in the forecited Psal. his portion is only in this life, and his punishment reserved to be the larger in the world to come.  
Vers. 23. Much food is by tillage for the poor: but some are consumed by indiscretion.  
BY food, he meaneth all such things as are needful for the use of man's life; and by much, he understandeth a fit and competent measure; which divers times groweth to be large and ample. And this do poor men often attain unto, when they are provident, and diligent in managing their affairs; and by name in the work of husbandry: and so it holdeth in all other honest and lawful vocations. Now again on the contrary side: some are consumed by indiscretion. For many a one who hath a good stock, and fair livings, and fruitful grounds, by neglecting labour, and not ordering things aright, wasteth all that he hath, and falleth into great want and necessity. His folly, his sin, his riot and recklessness brings him to the ground how high soever he grew. They are like to the axe striking at the root of a tree, which the tallest top, or most spreading branches are not able to defend, but must fall down themselves and be broken.  
Vers. 24. He that spareth his rod, hateth his son: but he that loveth him, chasteneth him betime.  
HE that spareth his rod] Which withholdeth due correction from his child when it is needful, hateth his son, becometh his enemy, though not in affect on, yet in effect by omitting a duty so necessary for his welfare. But he that loveth him unfeignedly, with a sound affection, and the love of a godly father, correcteth him betime. The words in the Original tongue are of great force: for this betime, which seemeth 
Shicharo.  to be an adverb, is there a verb, and signifieth to rise timely in the morning; and diligently to seek: so that it signifieth as well the due care which good parents have for the nurturing of their children, as their providence to do it in good season, whiles they be tender and young, before they grow to strength and stomach, and so either utterly refuse, or little regard all fatherly correction. And that which we translate correction, doth also signify instruction: so that the sentence may 
Musar.  thus be well englished: He that loveth him hasteneth chastisement, and instruction to him. And those are meet to be joined together, sometimes stripes with admonitions, and always admonitions with stripes. For the smart of the flesh, and the pain of the body will bring small profit to the soul, unless they hear their fault declared, and ●aue direction how to reform it.  
Vers. 25. The righteous eateth to the contentation of his mind: but the belly of the wicked shall want.  
THe righteous] All those which are religious in heart, and upright in their ways, eat, that is, enjoy all good things, as they shall not be starved through want of food, so they shall not be destitute of clothing, or lodging, or habitation, or any other thing that is needful for them: either they shall abound with plenty, or be provided of that which is sufficient. Sometimes they have no great store for their eyes to look upon, yet living by faith and not by sight, they have always enough for their souls to be satisfied with. But the belly of the wicked shall want, and their backs also very often and according to the course of the law, many of them live in hunger, and in thirst, and in nakedness, and in need of all things. And albeit 
Daut. 28. 48.  this judgement is not executed upon them all, yet commonly some other more heavy and hurtful is inflicted upon them that escape it. And of neither of them which get most, nor of them which far best, it can be truly affirmed, that they eat to the contentation of their minds: for though they have much 〈…〉 h in their hands, and much meat at their tables, and much wine in the bowls, yet they have not much, nor any contentment in their hearts, for they remain unsatiable.   

CHAPTER. XIIII.  
Vers. 1. A wise woman buildeth her house: but the foolish destroyeth it with her own hands.  
A Wise woman] Such a one as is both godly and discreet, buildeth her house is helpful and profitable, to the state and family of her husband, and her own. But she that is foolish, being destitute of grace and good providence, how much wit soever she hath: for many times the most witty wines, are the least thrifty housewives, destroyeth it, undoth her husband, herself and children, and overthroweth the whole household, either by her pride, and immoderate expenses to maintain that, or by her luxury and sweet tooth, or by her gossipping, and company keeping, or by her slothfulness and idle behaviour, neither getting, nor keeping, nor overseeing her people, nor any way besteeding her husband with help.  
Vers. 2. He that walketh in his uprightness feareth the Lord: but he that is lewd in his ways, despiseth him.  
BY walking, and ways, is meant in the Scriptures, the ordinary, usual, and common course of men's behaviour: and by uprightness, the sincerity and faithfulness of their hearts, contrary to fraud and guile, which pretendeth one thing, and purposeth another, in them which make a show to do service to God, in that wherein they only or principally purpose some carnal end to themselves: and by fearing the Lord, is understood true piety and godliness. So that the sense of the former clause is, that every one which accustometh himself to well doing, unfeignedly, without hypocrisy and halting, is undoubtedly the child of God, and truly religious. But he that is le●d in his ways, that leadeth a wicked life, whether openly in the sight and view of the world, or secretly, so as is known only to the Lord, and his own conscience, despiseth him doth actually, and indeed show contempt to God by violating his laws, howsoever he may bear himself in hand, and make others to believe that he doth much reverence him.  
Verse. 3 In the mouth of the foolish is the rod, or wand of pride: but the lips of the wise preserve them.  
IN the mouth of the foolish, in the usual talk of wicked men, especially when they are of an haughty heart and high minded, is the rod of pride: such speeches as proceed from pride, and whereby they strike at others, and are commonly smitten themselves: either man taking advantage of them, or God inflicting punishments for them. But the lips of the wise: such words and answers as in humility they utter to men: and such prayers and petitions as they sand up to God, preserve them, protect themselves, and others also from hurts and dangers.  
Vers. 4. Where none oxen are, the crib is empty: but much increase cometh by the strength of the ox.  
BY oxen, he meaneth those kind of labouring cattle, which are applied to ploughing, and other works of husbandry; and where they are not, or not set to work; there the crib is empty, and so is the barn also, food for man and beast faileth: but much increase cometh by the strength of the ox: abundance of corn, and necessary provision, ariseth by the travel of cattle, and labourers, in diligent ploughing and husbandry. For therein the work of the beasts, the industry of men, the virtue of the earth, the multiplication of grain, do all concur together with the blessing of God upon them.  
Vers. 5. A faithful witness will not lie: but he that telleth lies, will be a false witness.  
A Faithful witness] He that maketh conscience, and is resolved before the judgement seat constantly to testify the truth, will not usually, nor in his common speech tell untruths; but he that telleth lies will be a false witness: whosoever accustometh himself to lying in private, will not stick to forswear himself, and bear false witness in public. For the fear of God is of no force with him to deter him from it; and falsehood he loveth, and truth he hateth; and therefore will be as froward to promote the one, and to oppose the other, if they may do ●t with impunity.  
Vers. 6. The scorner seeketh wisdom but findeth it not: but knowledge is easy to him that is prudent.  
THe scorner] That is, very sinful & contemptuous persons; (for it is a collective, and meant of all: or at lest of divers of them) seeketh wisdom: by wisdom we may understand the true knowledge of God's holy will; and where it is said the scorners seek it: the meaning is that some of them make show of seeking, and seem so to do, being present at those means, and outwardly dealing in those exercises, whereby others truly seek, and effectually found knowledge. And as these use the means without any desire of having wisdom, so others would have it: but contemn all those means whereby it is offered, and to be received, trusting to their own wit and carnal reason. And a third sort seek it, and are willing to have it, and at the Ministers hands would gladly obtain it; but only upon their deathbeds, or in great extremities, not in love to God, or sincere affection to his word, or in holy liking of his graces, but only in terror and passion, that they might escape hell and damnation; or the present dangers wherein they stand. Hereof the Prophet speaketh in the Psalm, saying; When he slew them, they sought him, and they returned & sought 
Psal. 78. 34. 36.  God early. But they flattered him with their mouth; and dissembled with him with their tongue. For their heart was not upright with him, neither were they faithful in his covenant. And therefore being so affected, it is not strange that their success is no better. For though our Saviour saith, that every one which seeketh 
Matth. 7. 8.  findeth, yet it is to be understood of every such one as seeketh faithfully, and in due manner. But knowledge is easy to him that is prudent. We must not so conceive of these words, as though men of understanding could increase their wisdom and graces, without industry and pains taking: but that when they have used diligence in the exercise of God's ordinances, they may know for certainty that they shall speed well, and be stored with all such graces as will lead them to life everlasting. And therefore we see the sense of this sentence expressed in the second chapter of this book. If thou callest after knowledge, and criest for understanding: if thou 
Prou. 2. 3. 4. 5.  seekest her as silver, and searchest for her as for treasures: then shalt thou understand the fear of the Lord, and found the knowledge of God.  
Vers. 7. Departed from the presence of the foolishmen, and from him whom thou knowest not to have the lips of knowledge.  
Departed, etc. Break off society and fellowship with the ungodly person, be not familiar with him. Not that it is altogether unlawful to have any dealing with the wicked in common duties, but to be joined too near unto them. We are not simply forbidden to buy or cell, or to eat or drink with them sometimes, when upon due occasions we are called thereunto; so that we willingly make not choice of their company: but to join in marriage with them, to make them privy to our counsel, or to use them as inward and special friends, this is here forbidden, and this is unlawful. And from him whom thou perceivest not to have the lips of knowledge, that is, separate thyself, and converse not, especially confer not with such as from their ignorant minds use to talk ignorantly with their tongues. And yet his meaning is not that we should forbear all speech with them that want knowledge; or speak not according to knowledge: for they have most need to be instructed: but he doth admonish us to beware both of them that breath out pestilent and contagious words to pervert others, and resist the truth contentiously, and will never be brought to see their own ignorance and error.  
Verse 8. The wisdom of the prudent is to understand his way: but the foolishness of fools is deceit.  
THe wisdom of the prudent] That knowledge and understanding which any man hath that is truly wise, is to understand his way, is given of God, and used of him for the direction, and guidance of his heart and behaviour. But the foolishness of fools, all the wit and skill that is in the wicked: (for howsoever that carrieth a show of wisdom, yet the substance of it is folly, and though foolish men use to call them wise, yet the wise God calleth them fools) is deceit, whereby themselves are beguiled both in opinion of that they are, and in expectation of that which they hope for: and whereby they beguile others also, either in their souls, or in outward matters.  
Verse 9 Sin maketh fools to agreed: but among the righteous, that which is acceptable maketh agreement.  
ONe wicked man loveth another for his sins sake, and is the more willing and desirous of his company for his lewd conditions. The word which we translate making to agreed, 
jalits'.  doth signify to do the part of an Interpreter between men of different languages, by whose means they mutually understand each others words, and of an ambassador between Princes sent either for the making of a league, or for the confirmation of love between them: and the messengers which Baradoch Baladan the King of Babel sent to Ezechiah are so called, 2. Chron. 32. 31. But among the righteous that which is acceptable, etc. The meaning is, that goodness, even such as is approved of God, and pleasing to good men, doth unite the minds of those which are godly, and maketh them loving and kind every one to other. This caused jonathan so earnestly to set his affection upon David, and to have him in such estimation, because he saw him to be full of grace, and valour, as himself was also. And this caused David likewise so gladly to entertain the love of jonathan, with constant care to requited the same unto him, and his posterity. What made the league between them so firm, and the bond of amity so stable, but this that they were both godly, both wise, both valiant, both resolute against Gods and the Church's enemies, the Philistims?  
Verse 10. The heart knoweth the bitterness of his soul, and a stranger shall not meddle with his joy.  
THe heart of a man] That part of him which is the fountain of life, and seat of affections, knoweth the bitterness of his soul, feeleth inward anguish, and hath experience of piercing sorrows: the meaning is that the fears and heart grief of them that have a troubled conscience, are more felt of themselves, then known to others. And a stranger, any other besides himself shall not meddle with his joy: cannot discern how great his comfort is, being the same that S. Peter calleth, an unspeakable joy. No grief is so great, as that which 
1. Pet. 1. 8.  lieth upon an afflicted conscience: much less may a sleepy conscience (which never yet apprehended the hideousness of sin, the heat and flame of God's indignation, and the insufferable torments of damnation) be able to conceive what a heavy burden an afflicted soul doth go under: neither is it possible for him (whose heart the Lord hath not refreshed with the remission of sins, and the sight of his gracious presence, and the fruition of Christ, and the assured hope of eternal happiness) to comprehend what admirable consolations he that is sound humbled, doth enjoy after his anguish and terrors.  
Verse 11. The house of the wicked shall be destroyed: but the tabernacle of the righteous shall flourish.  
THe house of the wicked] The wicked himself & his whole estate, shall be destroyed; shall be overthrown and rooted out by the curse of God: either suddenly, and all at once; as it is to be seen in some, or in continuance of time, and by degrees, as it falleth out to others. But the tabernacle of the righteous, his habitation himself; and those things which belong unto him, shall flourish, shall be blessed of God and made prosperous. For the one hath all the threatenings of the law, and the curses of the Almighty directed against him, and who can repel the force and violence of such artillery? And the other is planted, watered, and preserved by Gods own hand, and therefore he is undoubtedly well rooted, and happy. The former part of the verse is a simile taken from castles or buildings assaulted with enemies; and the latter is a metaphor from trees and plants commodiously growing.  
Verse 12. There is a way that seemeth right to a man: but the issues thereof are the ways of death.  
THere is a way] Namely, a lewd and sinful course of life, that seemeth right to a man, which wicked men persuade themselves to be free from dangers. It is agreeable to their lusts and carnal reason, it maketh either for their pleasures, or profits: they have been long acquainted with it; they have found prosperous success by it; they see the greater personages, and number of men to travel in it; and therefore conclude of safety therein. But the issues thereof are the ways of death: it is certain that the beginning of it, and first step into it, did tend to death; but when they have proceeded in it, they shall come at the last to their journeys end, and that is to be destroyed for ever.  
Verse 13. Even in laughing the heart is sorrowful, and the end of that mirth is heaviness.  
THis is to be understood of the ungodly, and such as are privy to themselves of some great evils; who even in laughing, amidst their sports and greatest delights, have gripings of fears, and vexations in their hearts. And the end of that mirth is heaviness, when their pleasures are ended their pains will begin: their mirth was mingled with many secret heart-bitings, but their sorrow shall be pure of itself, without all mixture, and have neither hope nor comfort to delay the bitterness of it. The former condition of the godly, that wherein they lived before their deliverance by Christ was confirmed unto them, is a pattern of the present estate of the wicked, and it we have related unto us by the holy Ghost himself, saying, that through fear of death, they were all their life 
Heb. 2. 15.  time subject to bondage. Now if the case of such be no better, even then when it is at the best, what will become of them at their death, and after, before the judgement seat of Christ, and eternally, when they shall lie under the wrath of God, and suffer the full and perfect punishment of all their rebellions? If a malefactor be affrighted amongst his companions, where seemeth to be nothing but safety, before his apprehension, shall he be able to behold the face of the judge, to hear his sentence of condemnation, and to endure the execution and punishment of death without terror and torment?  
Verse 14. He that is of a froward heart, shall be satiate with his own ways: and a good man with that which is in him.  
HE that is of a froward heart,] Which setteth his heart upon lewdness and evil, and declineth every day, waxing worse and worse, shall be satiate with his own ways, even sated and filled full, with the plagues and judgements which his own deserts shall draw upon him. And a good man with that which is in him, shall abundantly enjoy both inward comforts, and outward happiness, for his constant uprightness, and holy behaviour. For as the ways of every man be disposed according to his heart, so doth the Lord yield retribution to him for recompense, answerably. The more evil he findeth to be in any, the more judgements he will heap upon him; and as others have their souls seasoned with virtue, grace, and sincerity, the greater measure of bliss and felicity they shall receive at his hands.  
Verse 15. The foolish believeth every thing: but he that is prudent taketh heed to his steps.  
THe fool] He that is silly for his own soul, and ignorant without understanding of the matters of God, believeth every thing, rashly giving credit to every vain tale that is told him: and hearkening to every deceiver that misleadeth him. But a prudent man, he that is of a settled judgement, and provident for his own safety, taketh heed to his steps, examineth first what weight and soundness there is in that which is spoken, before he consent to it, either in persuasion or practice. And this sentence hath place especially in point of greatest importance, and of highest nature, such as tend to the service, or dishonour of God, such as concern the everlasting welfare or woe of man: in these the fool hath his ears open to all, or much that is affirmed, excepting the truth, an impostor, the messenger of Satan, a champion for sin shall be heard, when a faithful Minister of God, bringing clear warrant for his sayings, shall be rejected. And in these a godly wise man will be considerate, he will not embrace all that a seducer will be re●die to deliver: he will not set his foot in the ways of sin, wherein deceivers solicit him to tread. Whosoever will prevail with him in these material causes, must produce his witness, even Gods own testimony, either directly, or by consequent, to confirm his saying.  
Verse 16. A wise man feareth, and departeth from evil: but a fool rageth and is careless.  
A Wise man] He that is religious, and truly godly: when he is rebuked or heareth God's threatenings, or beholdeth God's judgements, or foreseeth plagues to come, by the present view and sight of sin, feareth, his heart trembleth, both in respect of God's displeasure, and the mischief like to follow, and departeth from evil, both purgeth his heart by humiliation, and redresseth his way by reformation. But the fool rageth and is careless: a sinful person scorneth when he is rep●●●ed, and p●●●umeth of impunity and freedom from all pe●●●s● 〈◊〉 at him that giveth the admonition, and favoureth the sin which is reproved, and therefore frequenteth the practice of it the more, and with greater liking, rather than departeth from it.  
Vers. 17. He that is hasty to anger committeth folli●, and he that plotteth mischief is hated.  
HE that is hasty to anger, is suddenly moved to distempered passions, before he hath advisedly examined the cause of offence: committeth folly, breaketh out into some absurdity or injustice by word or deed: and he that plotteth mischief, which dissembling his displeasure, intendeth revenge, and setteth his thoughts on work how to effect it: is hated, is abhorred of God, and detested by those that find out his malicious practices. His waspish and choleric humour hath drawn him into sin against God, and maliciousness towards his neighbour: and therefore as he exerciseth the works of unjust hatred, being an adversary to the Lord, and righteous men, so he causeth himself to beastly hated, and dealt withal as an odious miscreant.  
Verse 18. The foolish do inherit folly: but the prudent are crowned with knowledge.  
THe foolish] Such as will learn no wisdom, nor practise any goodness, inherit folly; shame and other punishments are due unto them for their ignorance and sinfulness, and shall in time also light upon them. But the prudent are crowned with knowledge, such as are discreet and godly wise, shall receive the glorious fruit of their understanding and obedience. For by being crowned, is meant commonly in the Scriptures, honour and dignity: and for the certainty of the reward on both sides, he speaketh of that which is to come, as if it were presently performed.  
Vers. 19 The evil shall bow before the good, and the wicked at the gates of the righteous.  
THe evil shall bow before the good] Sinful person's shall be depressed and brought down, and godly men exalted and raised up: they shall crouch in token of submission, and these shall have obeisance done to them in token of honour. And the wicked at the righteous: the meaning is, that good men shall not only be greater than the evil, but such as the evil must be driven to seek unto for help and favour: as suitors use to wait at the gates of a great parsonage, till either he come forth, or they be let in, and admitted to his presence. This abjection of the wicked, and advancement of the godly, is not general to all in this life, notwithstanding it often befalleth many; but at the day of the Lord every sinful wretch shall be taken down with miserable debasement, and every faithful Christian shall be exalted to a glorious dignity, when the one sort shall stand at the bar & be arraigned, and condemned with the devils; and the other sit, as it were at the bench, with jesus Christ, and be made their judges.  
Vers. 20. The poor is hated, even of his own neighbour: but the friends of the rich are many.  
THe poor, he that is fallen into poverty, or disgrace with great personages, is hated of his neighbour, they that dwell by him: and his kinsfolks and old acquaintance, and such as were wont to be familiar with him, being yet but carnal men, will altar their countenance and behaviour towards him, and pick quarrels against him, and take any occasion to alienate themselves from him. But the friends of the rich are many: divers fawn on the wealthy, and flatter them, and make a fair show of love and good will; when as notwithstanding they bear no such affection to them in their hearts.  
Vers. 21. He that despiseth his neighbour is a sinner: but he that showeth mercy to the poor, blessed is he.  
THis verse dependeth on the former, wherein was declared the property of fleshly men, which will despise their friends & neighbours in their necessity: and here is set down their state and condition which show such unfaithfulness, that he which doth despise his neighbour when he is poor and distressed, shall be a sinner; that is, shall be charged with sin, 
Chotae.  and convicted of it, and plagued for it. The same word is so taken in the book of Kings: where Bathsheba telleth David, 
●. King. 1. 21.  how needful it was for him to appoint his successor before his death, Else, saith she, when my Lord the King shall sleep with his father, I and my son Solomon shall be sinners: that is, shall be counted as guilty persons, and punished as offenders. Now this is illustrated by the contrary, the great reward which they shall receive that pity poor men in their afflictions, and seek to relieve and secure them in word▪ deed, and countenance: they are pronounced blessed, such as shall abundantly partake of God's favours and mercies.  
Vers. 22. Do they not err that imagine evil? but to them that think on good things shall be mercy and truth.  
THe question is not moved here in way of doubting, as though it were uncertain whether they that study to do evil should speed evil or not, but of assurance that they shall certainly fail of their hope and expectation. And therefore the interrogation is put for a confident asseveration of that which is affirmed: that never any wicked man could obtain his hope to his contentment in his sinful devices. Either he cometh too short of that which he concludeth to do, or misseth of that happiness which he looked for in his exploits, or falleth into those troubles which he never stood in fear of. But to them that think on good things, which set their minds to meditate of performing good services to God and his people, in the best manner, to them shall be mercy and truth: the mercy of God shall be manifested by the multitude of his blessings upon them, and his truth declared by the fulfilling of his promises to them.  
Verse 23. In all labour there is abundance: but the talk of the lips only bringeth want.  
IN all labour] In every honest vocation wherein a man shall diligently and faithfully employ himself, there is abundance, a competent measure of provision to be found for his own maintenance, & a surplusage to bestow on other good uses. But the talk of the lips only, bore and vain words, when a man will labour with his tongue, and let the rest of his members be idle: when the mouth shall be ready to discourse of his business, but the hands be negligent to perform it; when words alone shall be used in stead of works, that bringeth only want, filleth him with need and poverty.  
Vers. 24. The riches of the wise are their crown: but the foolishness of fools remaineth folly.  
THey which have wealth with godly wisdom, are made the more honourable by it for their credit; for so much the word crown, doth often import in the Scriptures. And though sinful fools have never so great abundance of riches, they nothing avail them against their foolishness. They be as ignorant and more wicked than if they possessed nothing: their lewdness is not made the less grievous and damnable by their great substance: and their absurdities be more seen, and noted to their shame, then if they lived in a poor estate and obscurely.  
Vers. 25. A faithful witness delivereth souls: but a deceitful one forgeth lies.  
A Faithful witness] Which both hath sure knowledge of that which he affirmeth, and an upright heart to do service to God, and good to his brethren by his testimony, delivereth souls, endeavoureth by declaring the truth to help innocent men out of their troubles, and infamy whereinto they are fallen, or like to come by unjust accusations, or false surmises of them. For by souls, in the Scriptures is often meant the persons of men. As Exod. 1. 5. All the souls that came out of the loins of jacob, were ●euentie souls. But a deceitful one, a false witness, or crafty accuser, forgeth lies, as sometimes he perverteth the truth, and abuseth it to cross justice and true dealing; so if that will not be for his turn to effect his purp●●e, than he inventeth a lie, and setteth a colour upon it to destroy or molest his harmless neighbours. For here doth the holy Ghost oppose the deceitful to the faithful, and forging of lies, to delivering of souls, in regard of the effect that it worketh, because by that means many men are brought to danger and destruction. And as this is understood of the whole man, that a faithful witness will deliver him; so it is true concerning the part of man, the soul so properly called, that a faithful witness, either Minister, or private person, according as opportunity serveth, will specially labour to deliver the heart from sin, by testifying the truth of God against it, and so preserve his brother from destruction. This is according to that which Saint james speaketh: Brethrens, if any of you have erred from the truth, and some man hath converted 
jam. 5. 19 20.  him; let him know, that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. On the other side, the false Prophets, and seducers of all men, are the most deceitful and dangerous, and do greatest mischief with their corrupt doctrine and pestilent errors. The sense of this verse is agreeable to the sixth verse of the twelfth chapter, where it is said, that the talking of the wicked, is to lie in wait for blood: but the mouth of the righteous will deliver them. There it was observed, and here it is confirmed that wicked men mix their cruelty with craft and falsehood: For they lie in wait for blood, and they are deceitful, and forge lies. And that a good man will have a good word ready to help them that are oppressed. For the mouth of the righteous will deliver them, and a faithful witness will deliver souls.  
Vers. 26. In the fear of the Lord there is assurance of strength, and he will be a refuge for his children.  
IN the fear of the Lord] In soundness of religion, and true godliness, there is assurance of strength, certainty of defence both for soul and body. And he will be a refuge for his children. This is added to the former clause, as a reason for confirmation of it. Godly men must needs be in good safety, because they be God's children, whom he in Christ hath begotten to himself, by the immortal seed of the word, and he doth perpetually protect all his sons and daughters.  
Vers. 27. The fear of the Lord is a wellspring of life to avoid the snares of death.  
AS religion was commended in the former verse to be forcible for the defence of them that embrace it; so in this it is declared to be comfortable to them, and profitable, as appeareth by the similitude of a wellspring, whereof there was great use in those hot countries, for the refreshing of men and cattle that were thirsty: and the moistening of the earth, to make it the more fruitful. And therefore it was given for a principal praise to the land of Canaan, that it was a good l●nd, in the which were rivers of water and founta●nes, etc. And 
Deut. 8. 7.  Achsah the daughter of Caleb, made a request to her father to give her a blessing, that is, to do her a special favour: which was, that as he had bestowed upon her a dry coast, a barren field, so he would also give her springs of water, a more fertile 
Josh. 1. 5.  piece of ground, which he accordingly yielded unto her. And it is called a Wellspring of life, both for the constant fullness of it, as never failing, as also in respect of the gracious effects thereof, because that blessedness in this life, and eternal life in the world to come, doth abundantly proceed from it. To avoid the snares of death: that is, it both giveth men instructions, and worketh in them a care to fly from sin, whereby they would be otherwise entangled to destruction. The same words are in the 13. chap. vers. 14. where they have been already expounded.  
Vers. 28. In the multitude of the people is the honour of a King: and through want of people, cometh the destruction of the Prince.  
IN the multitude of the people] When the number of the subjects are increased and prospero, it is both for the glory and safety of the Prince. And through want of people, when they are few and feeble, cometh the destruction of the Prince: he is exposed to perils, as wanting power to defend his state and territories; and to contempt also, contrary to the honour before mentioned. Both the former clause of this sentence, and the latter are most truly verified, when Princes are agents in the multiplying or diminishing of their subjects. That King is duly honoured who by his mercy, wisdom, fortitude and good government, procureth the welfare and increase of his people: and he is subject to ignominy and mischief, which through tyranny and oppression doth 'cause the number of them to decrease.  
Vers. 29. He that is slow to wrath is of great wisdom: but be that is of a hasty mind exalteth folly.  
HE that is slow to wrath] Which is able to master the rage of his affections so, that he will not be carried away to distemper; contrary to the rules of lawful anger, is of great wisdom: hath received from above in his heart, that pure, 
gem. 3. 17.  peaceable, and gentle wisdom, which Saint james speaketh of; and doth also declare the same by his long sufferance and patiented forbearance, when by indignities and wrongs he is provoked. But he that is of an hasty mind, being rashly moved to passion, without due cause of displeasure, or immoderately offended, when the fault deserveth not so much anger; exalteth folly; doth openly commit it, as though he would lift it up that all men might see it.  
Vers. 30. A sound heart is the life of the flesh; but envy is the rotting of the bones.  
A Sound heart] That is, a tender, kind, and compassionate heart toward them that be in afflictions, with a desire to relieve and secure them: for the word signifieth an healing heart, such a one as wisheth well to them, and studieth how it may best comfort them, so free it is from evil will and despite, and grudging at other men's good estate, is the life of flesh, bringeth health and soundness to the whole man that hath it. But envy is the rotting of the bones; it is painful to the mind, and hurtful to the body, and will quickly consume a man, and bring him to his end, as the diseases which lie in the bones, and eat up the marrow.  
Vers. 31. He that oppresseth the poor, reproacheth him that made him: but he that showeth mercy to the poor, doth honour him.  
BY poor] He meaneth, not only such as live in want and penury; but those which are under the burden of any other afflictions, and unable to defend themselves: and by oppression, he understandeth all kind of hard dealing, whether it be by craft or force, or false accusations and slanders, or bitter and contumelious speeches to bring them into contempt or hatred: He that thus wrongeth any distressed person, reproacheth him that made him: that is, the Lord who hath allotted to him that poor estate. But he that showeth mercy to the poor, which doth good, and ministereth comfort to them that are in misery, by helping the Lords servants, declareth his love and estimation of the Lord his master.  
Verse. 32. The wicked man is pursued in his misery: but the righteous hath hope in his death.  
THe wicked is pursued] The word which we translate pursued, 
jiddache.  signifieth to be thrust at, or to throw down: meaning, that when his calamity once beginneth, he shall be driven on forwards until he fall into destruction. But the state of the righteous is contrary, for he hath hope, that is, not only confidence and good expectation, but refuge and deliverance in greatest extremities, yea in the very danger and torment of death itself, yea then especially, and more than ever at any time before.  
Vers. 33. Wisdom resteth in the heart of him that hath understanding: but that which is in the heart of fools shall be known.  
Wisdom] That is, holy and heavenly wisdom and grace, resteth in the heart, (continueth therein, and dwelleth as in her house and habitation) of him that hath understanding: namely, of every such one as is of sound judgement and sincere affection. And that which is in the heart of fools shall be known: that sinfulness and corruption which they nourish in their souls, and take pleasure in, will break out and discover itself at one time or other. The agreement of the two causes together will the better appear, if that be supplied which is understood in each of them, which may be in this manner; Wisdom resteth in the heart of him that hath understanding, and will be manifested; and folly inhabiteth in the heart of fools, and shall be known.  
Vers. 34. justice exalteth a Nation: but sin is shame to the people.  
Justice] That is, true religion, and obedience to God's holy commandments, and the enacting, & executing of wholesome laws doth exalt a nation; causeth the inhabitants of well ordered Commonwealths, and countries, and cities, and towns, to prospero, and be commended. But sin practised and not punished, is a shame to people; it bringeth to contempt, and maketh them infamous, and draweth down judgements on the places where it is committed and tolerated.  
Vers. 35. The favour of a King is toward a wise servant: but his wrath shall be toward him that causeth shame.  
THe favour of a King, etc. Every wise king, and all other godly great personages, will take delight in, and show countenance unto their servants, or officers, or any other that depend upon them, so far as they shall find them diligent, obedient, discreet and trusty: and therefore will also be ready to reward them, according as their faithful service shall deserve. But his wrath shall be towards him that causeth shame. He that by folly offendeth his governor; especially if he discredit him and his house, by lewd pranks and misdemeanours, must look to feel his master's displeasure, and that with frowning checks, chiding, punishment, or displacing.   

CHAPTER. XV.  
Vers. 1. A soft answer turneth away wrath: but a grievous word stirreth up anger.  
A Soft answer] Gentle, mild, and peaceable speeches, [turneth away wrath] pacify the indignation of him that is displeased. He speaketh of that which cometh to pass most commonly, though not always: for sometimes men of a froward and servile disposition are the more violent, by how much they are mildlier dealt with: and sharp rebakes prevail most with such, to tame them with fear, which would not be entreated with fair persuasions: [But grievous words] bitter, biting, and provoking speeches [stir up wrath] not only increase it in them, in whom before it was kindled, but kindle it in them who before were kindly affected. jacob was much endeared to Rachel, and bore much with her infirmities, and great corruptions, yet when her own barrenness, and her sister's fruitfulness had stirred her up to envy, and her envy had made her passionate, and her passion had caused her tongue to speak absurdly, requiring jacob to give her children, otherwise she could not live, it is said that his anger was kindled against 
Gen. 30. 2.  her, notwithstanding his singular love; how then would he have taken the matter if she had reviled him, and railed on him, if she had belied him, and charged him with perfidiousness, as denying due benevolence unto her, and defrauding her of her matrimonial right, and yet could be ready, and strange enough to beget bastards on harlots?  
Vers. 2. The tongue of the wise setteth forth good knowledge: but the mouth of fools poureth out folly.  
THe meaning is, that godly prudent men will utter good matter, and their speeches shall carry a grace and force with them, as being rightly placed, and wisely ordered. And sinful ungodly persons on the other side, either vomit out that which is hurtful, false, or vain: or else pervert and abuse that which in itself is true and wholesome. Good men indeed through the defect of wisdom and goodness, do sometimes fault with their lips, and fail to speak that which is meet: (for the best attain not to the fullness of grace, and therefore can do nothing in complete perfection) but the wicked do never speak any thing well, albeit they always utter not that which is ill. When Cayphas and Balaam were prophesying, and delivered the words of God, yet their tongues were unsanctified, notwithstanding the matter spoken by them was divine and holy.  
Verse 3. The eyes of the Lord are in every place, beholding the evil and the good.  
THe eyes of the Lord His certain sight and knowledge. He speaketh of God according to man, attributing eyes unto him, (which he, being a spirit, hath not) because we see with our eyes, and best know the things which we see: [in every place] wheresoever any man is: [behold] not only discern and perceive, but purposely observe and mark, and that continually, as the form of the word in that participle 
Tsophoth.  importeth: [the evil and the good] all sorts of men, together with their hearts and ways. David said not that which concerned himself only in particular, but which belonged to all mankind in general: he spoke not as the son of jesse, but as the son of Adam, and for all Adam's children, and that which every one might as truly affirm for himself, when he directed his speech to the Lord in this manner: O Lord thou searchest me, and knowest me. Thou knowest my down sitting, 
Psal. 139. 1. etc.  and mine uprising: thou understandest my thought afar off. Thou compassest my path, and my lying down, and art acquainted with all my ways. Wither shall I go from thy spirit? or whither shall I fly from thy presence, etc.  
verse 4. A wholesome tongue is as a tree of life: but the frowardness thereof is as a breach made by the wind.  
THe purpose and drift of this sentence is, to declare that the course and custom of godly men's speeches is both comfortable and profitable to them which know how to make use thereof: as was that goodly tree of life in Paradise, continually bearing fruit, so pleasant and precious. On the contrary side, as a blustering wind, which throweth down trees and houses, doth much harm: so a violent and venomous tongue, causing troubles and calamities, is very pernicious and hurtful.  
Vers. 5. A fool despiseth his father's instruction: but he that regardeth correction, is prudent.  
A Fool] A wicked and ungodly child, [despiseth] either refuseth to hear, or else to obey [his father's instruction] that admonition or counsel which his parents or other governors give unto him: [but he that regardeth] submitteth himself unto, and is bettered by [correction] either in words or deeds, given by whomsoever, having authority over him, [is prudent] showeth wisdom, and receiveth the fruit of the same.  
Verse 6. The house of the righteous hath much treasure: but in the revenues of the wicked is trouble.  
THe house of the righteous] That is, either every righteous man hath his house replenished with great store of wealth and substance, or else a less quantity doth as well suffice him, God seeing it to be better and safer for him. And whereas sometimes it falleth out, that godly men have neither so much as others possess, nor as themselves desire, and seem to stand in need of, it groweth from the defect of their godliness, for which the Lord correcteth them with some penury and want, and whereby their hearts fail of that fullness of contentment, which more piety and grace would work in them.  
The latter clause of this verse preventeth an objection that might be made against the former, in this manner: Why should righteousness be commended for making the righteous rich, sithence sin seemeth to make the state of sinners more prosperous than theirs? To this it is answered, that troubles are intermingled with their wealth and possessions; as pains and toil in getting, and cares and fears in keeping, and grief and anger in foregoing of all, or any part of them.  
Vers. 7. The lips of the wise do spread abroad knowledge: but the heart of the foolish, that which is not right.  
HE compareth the lips of wise men to the hands of good seedes-men, who skilfully, and in due manner and measure, at every step do scatter the corn into the tilth: showing it to be a note of sound understanding, to take opportunity wheresoever it is offered, at home or abroad, to direct their talk to the benefit and edification of the company. On the contrary side, the wicked, out of the evil treasure of their hearts, bring forth evil things, uttering vanity, and errors, and noisome speeches, like those that make it their work to sow Cockle, and tars, and Darnell, or other weeds, which are only venomous and hurtful. In the former part of the sentence, the heart is to be understood, which ministereth matter to the lips: And in the latter, the lips are also meant, which are the instruments of the heart: as if he should have said; The lips of the wise, out of that grace which is in the heart, do spread abroad knowledge, and that which is right: and the heart of the foolish, by the perverseness of the lips, doth spread abroad ignorance, and that which is not right.  
Vers. 8. The Sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable unto him.  
THe sacrifice of the wicked] Their best works, even those which seem most to savour of devotion, and their very prayers themselves [are abomination to the Lord] sins which he abhorreth, & for which he will punish them: [but the prayer of the righteous] and all other their services which they faithfully perform [are acceptable to him] wherewith, through jesus Christ he is well pleased, and for the same will graciously reward them. For neither the displeasure of God against his enemies, nor his favour towards his people, are without efficacy and effect: his hatred is joined with justice, and will certainly work the woe of him that shall provoke it: and his love is full of goodness, and will make him blessed upon whom it is settled.  
Vers. 9 The way of the wicked is an abomination to the Lord: but he loveth him that followeth righteousness.  
THe way of the wicked] The whole course of his life and behaviour: whatsoever he saith, and all that he doth [is abomination to the Lord] is filthy and loathsome in his eyes, provoking him in anger to plague him. And this is not to be understood only of the gross faults of sinful men, when they directly transgress the law of God, but of every thing else which they take in hand, as long as they walk after the flesh: as labour and travel; their meat and drink; their sleep and necessary refresh: though in exercises not utterly unlawful; though in matters that be merely civil; though in actions every way commendable for others to perform. And hereof the Apostle speaketh, when he saith to Titus, that to 
Ti●●5.  the pure all things are pure; but unto them that are defiled and unbelieving, nothing is pure, but even their minds and consciences are defiled.  
But he loveth him] Esteemeth him, and useth him as his own child; causeth his heart to feel the comfort of his favour, and will in due time make it manifest to all the world how dear he is unto him [who followeth after righteousness] which is not cold, or slow, or unstable in doing of good; but with might and main striveth constantly to obtain the habit and increase of goodness. The word signifieth earnestly 
Mere addeph.  to pursue, being a Metaphor taken from the eagerness of wild beasts, or ravenous fowls, or of any kind of creatures that live by the spoil of others, which will run or fly, both fast and far, rather than be disappointed of their prey. True it is, that all are not of equal graces, nor any one at all times equally affected to that which is just and upright; but none must leave off endeavour to seek it. Every man is to make it his gain, and to abandon all the impediments which would stay him from it. The sense and meaning of the words will be the better discerned, if that be supplied which is understood in either part of the sentence, in this manner: The Lord abhorreth the way and person of the wicked, because he followeth iniquity: but he loveth the person and way of the godly, because he followeth righteousness.  
Verse 10. Instruction [is] evil to him that forsaketh the way: [and] he that hateth correction shall die.  
INstruction] Either wholesome doctrine publicly taught, or faithful admonition privately given: [is evil] not in itself (for the Scripture calleth it A pearl, and Holy thing in 
Matth. 7. 6.  one place, and preferreth it before silver and gold: and the richest gems in another) but it so seemeth to him that is 
Prou. 3. 15.  not willing to obey it: in whom also it is an occasion of distempered passions, and hardness of heart: [to him that forsaketh the way] not to every one that mistaketh the way, or through infirmity sometimes swerveth from it; but to such a one as either obstinately refuseth to choose and walk in the right path of salvation, when the knowledge of it is offered unto him; or wilfully departeth from it after that he hath made some entrance thereunto: And [he that hateth correction] which is embittered by rebukes, and not bettered by chastisements: [shall die] is in danger to perish eternally at the last, and to be surprised with some speedy, sudden, shameful, or cursed death in the mean season: and before that, to have some heavy judgement to fall upon him.  
Vers. 11. The grave and destruction are before the Lord: how much more the hearts of the sons of men?  
THe grave] The darkest places in the ground, or deepest places in the waters, where any dead corpse is, or hath been covered, and consequently all others as obscure as they, or lower than they, even to the very centre of the earth: [and destruction] the place and state of the damned spirits: [are ●●fore the Lord] he seethe both how the bodies consume, and how the souls suffer, and what be the thoughts of them that sustain such infernal torments: [how much more the hearts] the counsels, and purposes, and discourses, and motions of all the faculties of the souls: [of the sons of men] of every one in every age that is descended from the race of mankind, so long as he liveth on earth. Yet is not this an argument from imparity, in respect of God, as though it were easy for him to behold some thoughts, and hard to found out others: (for all are equally comprehended of him) but in regard of men, which with greater difficulty attain to the knowledge of that whereunto their sense is not able to reach, and with more facility discern that which is subject to their senses: and so according to themselves they conceive of the Lord.  
Now if they apprehended that he doth continually observe and look upon things that be so abstruse and hidden, they may be easily persuaded that he is not unacquainted with that which is more conspicuous and apparent.  
Verse 12. A scorner loveth not him that rebuketh him: neither will he go unto the wise.  
A Scorner] A lewd ungracious person, which obstinately hath given over himself to work wickedness, and derideth all that dislike of his ways: [loveth not him that rebuketh him] but hateth both the reprover and the reproof, the man and his admonition: according as was said before, that instruction is evil to him that forsaketh the way: [neither will he go to the wise] nor be willing that the wise should come to him. He affecteth not the company and society of them that be godly, because he knoweth that they will look into his licentious life, and tell him plainly of his inordinate behaviour. If Achab took it so offensively that Elijah, although sent by the Lord, should enter into Naboths vineyard, whereof he was taking possession, to the molesting of him, as if an enemy were come upon him; when shall we think, would Achab of himself have repaired to Elijah to confess his bloody cruelty, to crave his prayers to God for pardon, and to seek direction for the attainment and testification of his repentance?  
Vers. 13. A joyful heart maketh a good countenance: but by the sorrow of the heart, the spirit is broken.  
A joyful heart] A glad and merry mind, especially having peace with God, and pardon of all his transgressions: [maketh a good countenance] causeth the whole body to be more healthful, but most of all showeth itself in the cheerfulness of the face: for the affections of the mind pierce into the parts of the body, and chief appear and work in the countenance: [but by the sorrow of the heart] when it is carnal or excessive, [the spirit is broken] as the looks are marred, so the spirits are dulled, and men by sigh and griefs are often brought to such extremities, as that they can hardly draw their breath. The opposition standeth thus: A joyful heart maketh a good countenance, and by the comforts of it, the spirits are refreshed: and a sorrowful heart maketh an heavy countenance, and by the griefs thereof the spirits are oppressed.  
Verse 14. The heart of him that hath understanding seeketh knowledge: but the mouth of the fool is fed with foolishness.  
THe heart of him that hath understanding] The upright desire, and sincere affection of him that is wise unto salvation, [seeketh for knowledge] moveth his lips, and ears, and senses, diligently to labour for increase of that holy wisdom wherewith he is already endued: [but the mouth of the fool is fed with foolishness] that is, lewdness of life, and practise of evil, are as delightful to the mind of a sinful person, as delicious food is to the mouth and taste: and he that hath a wicked heart, will be as greedy to satisfy his lust at every moment, as he that hath a dainty tooth will be desirous to feed on delicate dishes at every meal.  
And so it is agreeable to that which is in the fourth Chapter, where sinners are said to eat the bread of wickedness, and to drink the wine of violence: that is, It is meat and drink to them to do mischief. The sense and opposition in effect tend to this, that the heart of a wise man seeketh for knowledge, and therefore his soul is fed with grace: and the heart of a fool doth hunt after folly, and therefore his mouth is fed with foolishness.  
Verse 15. All the days of the afflicted are evil: but he that hath a good heart, is at a continual feast.  
BY the next two verses following it may appear, that by the afflicted is meant such a one as (through defect of faith and contentedness) is troubled in mind for poverty, or other outward calamities, because his worldly estate and condition is no better. And of him it is said, that all his days are evil: that is, His whole life, during those wants or crosses, or fears, till the heart be helped by grace [are evil] grievous, tedious, and full of bitter vexations: but he that hath a good heart] which is at peace with God, and freed from the power of infidelity and sinfulness, [is at a continual feast] is no more burdened with want at any time, than they which have variety of dishes before them: and no less filled with delights at all times, than they which are well satisfied with dainty meats and pleasant wines. For the comparison is from the comfort and commodities of banquets, and not the surfeits and excess thereof. Yet this is according to the degrees of that goodness which is in men's souls: so much godliness as they have, so much refreshing they find in their afflictions: and because none can attain unto a perfection thereof, therefore none shall be rid of all worldly griefs, and dreads, and discontentments.  
The sense and exposition tendeth to this purpose: All the days of him that hath an evil heart, are as grievous when he is afflicted, as if he were pinched with continual penury: but all the days of him that hath a good heart, when he is afflicted, are as joyous as if he were at a continual feast.  
Verse 16. Better is a little with the fear of the Lord, then great treasure, and trouble therewith.  
BEtter is a little] A small portion of goods is more profitable and comfortable, [with the fear of the Lord] with godliness, causing a contented mind with joy, and procuring God's blessing for use, [than great treasure] then the abundance of wealth, [with trouble] with sinfulness which bringeth trouble, namely fear, care, sorrow, and many curses with the check of an ill conscience: for where Religion is not, there griefs and vexations will be: and the more riches a wicked man hath, whereby he may seem to be free from all molestations, the more encumbrances he hath, which are always ready to molest him.  
Verse 17. Better is a dinner of green herbs where love is, than a stalled Ox, and hatred therewith.  
BEtter] Moore laudable in the house, and acceptable to the guest: [is a dinner of green herbs] very mean and slender fare: [where love is] where is concord and hearty good will: [then a stalled Ox] then great store of good meat, and all manner of provision that appertaineth to a sumptuous feast: [and hatred therewith] an evil affection, either towards the parties bidden, or one towards another. The alienation of minds, through the hard opinion which one hath of the other, is enough to mar the feast, though the cheer be never so great; but much more if there be also variance amongst them, if they break out into bitterness, into contention, and brawling, and especially if quarrels, and violence ensue thereupon.  
Vers. 18. An angry man stirreth up contention: but he that is slow to wrath, appeaseth strife.  
AN angry man] Such over whom wrath and passion hath power, & in whom it reigneth, (for in the original text he is called a man of anger) [stirreth up contention] increaseth dissension where he findeth discord, & maketh debate where peace was before: [but he that is slow to wrath] which can govern his affections, and not be angry without cause, or beyond measore, [appeaseth strife] endeavoureth to pacify that displeasure which one man hath conceived against another: so that he is not only unlike to him that is given to anger, and will not raise contention as he doth, but taketh a course quite contrary to his, in reconciling them that be at variance.  
Vers. 19 The way of the slothful is as an hedge of thorns: but the way of the righteous is [as] a paved causey.  
THe way of the sluggard] Not that lewd and licentious course of life which a sinful slothful person doth take, (for that seems plain and pleasant unto him) but the good and honest conversation which he aught to walk in: [is as an hedge of thorns] appeareth to him to be full of difficulties and dangers, as a path that is all overgrown with thorns and briers: and therefore either he dareth not enter into it, because he feareth perils; or else he will not proceed forwards, because he findeth inconveniences: [but the way of the righteous] the use and exercise of those good duties which every godly diligent man performeth: [is [as] a paved causey] plain, easy, and commodious: and therefore he goeth on in the same with good contentment and comfort.  
Vers. 20. A wise son rejoiceth [his] father: but a foolish son despiseth his mother.  
A Wise son] A child that is endued with grace, and virtuously inclined: [rejoiceth his father] bringeth comfort to both parents for his piety and fear of God (if they themselves be religious and godly; otherwise it may be, they will be the more vexed at it) for his obedience and dutiful behaviour towards them, and for his own good credit with all wise men that know his ways, and the blessing of God upon his state: [but a foolish son] such a one as is given to be lewd and wicked, [despiseth his mother] showeth contempt to mother and father, but especially to the mother, because he presumeth to be more bold with her, and because his state commonly doth less depend upon her. The opposition is thus to be conceived:  
A wise son doth honour his father and mother, and therefore doth make them to be glad: but a foolish son despiseth mother and father; and therefore causeth them to mourn.  
Vers. 21. Foolishness is joy to him that is destitute of understanding; but a man of understanding will wal●e uprightly.  
Foolishness] Wickedness and sin: [is joy] desired, and committed, and continued in with delight: [to him that is destitute of understanding▪ a sinful man that is without all saving knowledge, and heavenly wisdom: [but a man of understanding] such a one as is godly wise, whose mind the holy Ghost hath enlightened with the sound knowledge of the word: [walketh uprightly] ordereth his conversation aright, and that in the truth and sincerity of his heart. Thus standeth the opposition: Foolishness is joy to him that is destitute of understanding, and therefore he walketh perversely: but wisdom is joy to him that is a man of understanding, and therefore he walketh uprightly.  
Vers. 22. Without counsel thoughts come to naught: but by store of counsellors they shall be established.  
WIthout counsel] When men in difficult and doubtful cases will trust to their own wit, and consult with no others whether their enterprises be convenient, and by what means they may effect them: [thoughts come to naught] either they grow weary of their attempts, or are defeated of their purposes: or though they seem to succeed well for a time, yet their hopes are frustrate in the end: [but by the multitude of counsellors] which are wise, and give faithful counsel, if their faithful counsel be harkened unto, and obeyed: [they are established] in the Hebrew text the Verb is of the singular number, but collectively spoken: meaning, that all 
Takum.  and every one of those thoughts which are so directed by counsel, shall have a constant prosperous success at the last, if not at the first.  
Vers. 23. A joy cometh to a man by the answer of his mouth: and how good is a word in due season?  
A joy cometh to a man] A good man shall found either sooner or later, comfort and gladness [by the answer of his mouth] by the wholesome words which he uttereth with his mouth, whether he answer to things demanded, or otherwise: [and how good is a word in due season?] that is to say, marvelous profitable and delightful to himself and others, are faithful speeches discreetly delivered, all meet circumstances of time, place and persons, being duly observed.  
Vers. 24. The way of life is on high to the prudent, to avoid from hell beneath.  
THe way of life] The way that leadeth to life, yea the very true life itself: [is on high to the prudent] is not worldly, carnal, and earthly, but spiritual, holy, and heavenly: and therefore so far as any man is wise to salvation, he thinketh of heavenly things, and in all his behaviour tendeth towards heaven: [to avoid] that so walking therein he may escape [from hell beneath] from death and destruction, and the place▪ of eternal torment, which a sensual course of life, and the desire of earthly things will bring men unto.  
Vers. 25. The Lord will destroy the house of the proud: but he will establish the borders of the widow.  
THe drift of this sentence is to show that the safety of no man's state doth stand in his greatness, nor peril of ruin in his smallness; but that God's displeasure doth cut off the wicked, how strong soever; and his favour protecteth the godly, though never so feeble. The Lord will destroy] at one time or other, at once or by degrees, either by the wont means of his plagues and judgements, or by some immediate stroke from his own hand: [he will root out (as the word signifieth) and utterly overthrow: [the house of the proud] themselves, their seed, substance, estimation, and whatsoever belongeth unto them: [but he will establish] defend and maintain [the borders of the widow] those livings and possessions, or whatsoever else pertaineth to poor helpless persons, of any sort, which want power to resist their oppressors. Yet is it not so to be understood, as though they that were without friends, were also always without wrongs; (for we read, and hear, and see the contrary continually) but that it is not in any man's power to spoil them at his pleasure: and when they are oppressed, he will take their cause into his hands, in justice and anger to punish their adversaries, and by grace and providence to recompense them. This is the sense of the opposition:  
The Lord will destroy the house of the mighty, when they grow to be proud; and establish the borders of the widows and weak ones, when they show themselves humble.  
Vers. 26. The thoughts of the wicked are abomination to the Lord: but the pure have pleasant words.  
THe thoughts of the wicked] Their desires, affections, purposes, imaginations, and all the motions of their minds: [are abomination to the Lord] such as he presently beholdeth with detestation, and hereafter will punish with great severity: [but the pure] godly men, whose hearts are purified by faith, and which are upright in their ways, [have pleasant words] they speak such things as are just and acceptable in the sight of God, and good and profitable for the use of the hearers.  
The opposition standeth thus: The thoughts of the wicked, and therefore also their words are abomination to the Lord: but the words of the pure, and consequently their thoughts are pleasant unto him.  
Verse 27. He that is greedy of gain, troubleth his house: but he that hateth gifts, shall live.  
HE that is greedy of gain] Which being discontented with his portion, doth ravenously covet after more wealth: [troubleth his house] subverteth his own estate, and draweth misery upon his household and posterity: [but he that hateth gifts] not that all receiving of gifts is sin, for inferiors may take that which superiors bestow upon them in mercy: and superiors may accept of that which inferiors present them with kindness: but bribes are here spoken against, which are offered either to pervert judgement, or to buy justice: whereas the former aught not to be yielded unto for the greatest sums of money; and the latter should be granted without the lest reward. And here is a Synecdoche, one thing being proposed for a pattern of many others of like nature. The Magistrate's duty is set for an example of all others, and gifts for all manner of unlawful gain and get [shall live] safely and comfortably in this life, and gloriously in the life to come. This is the opposition: He that is greedy of gain, and loveth gifts, bringeth trouble to his house, and shall die: but he that hath a contented mind, and hateth gifts, bringeth peace to his house, and shall live.  
Vers. 28. The heart of the righteous studieth to answer: but the mouth of the wicked babbleth out evil things.  
A Good man, out of the good treasure of his heart, bringeth forth good things. He meditateth what to speak, that he may utter such matter as is most wholesome and profitable: and that not only when a question is demanded of him, or he is otherwise spoken unto; but upon any other occasion, when it concerneth him to say aught: For the word [answer] is more largely taken sometimes in the Scriptures than we use it in our common speech, as Mat. 11. 25. At that time jesus answered and said, I give thee thanks, O Father, Lord of heaven and earth, etc. [but the mouth of the wicked babbleth out evil things] he can neither be silent, nor speak well; but is full of discourse, and always prattling rashly, vainly, offensively, and lewdly.  
The opposition standeth thus: The heart of the righteous studieth to answer, and therefore he uttereth things that be good: but the mouth of the wicked is hastily & rashly set on work, and therefore he babbleth out things that are evil.  
Vers. 29. The Lord is far off from the wicked: but he heareth the prayer of the righteous.  
THe Lord is far off from the wicked] He is near unto them in his essence, whereby he filleth heaven and earth: and in his presence, whereby he beholdeth their hearts, and all their ways: and in his justice, being at hand to punish them. But he is far off in respect of his favour and help: yea even then when they pray unto him in their manner: so that they get no more good thereby, then if they should call upon one that is in another country. Upon which occasion the Prophet exhorteth men to seek the Lord while he may be found, 
Esa. 55. 6.  and [to] call upon him while he is near. The cause thereof may be gathered out of the eighth verse of this chapter, where the sacrifice of the wicked is said to be abomination to the Lord. Who would willingly come nigh to that which he much abhorreth? Who would not keep off from smelling of noisome scents, or looking on loathsome sights? [but he heareth the prayer of the righteous] accepteth of it, and yieldeth to it: is well pleased with that which they offer to him, and granteth that which they desire of him.  
This is the opposition: The Lord is far off from the wicked, and rejecteth their prayers: but he is near to the righteous, and heareth their petitions. See what hath been spoken to this point in the eighth verse.  
Vers. 30. The light of the eye rejoiceth the heart: and a good hearing maketh the bones fat.  
THe light of the eyes] The beholding of delightful aspects [rejoiceth the heart] bringeth sound gladness to the soul that is seasoned with grace, and looketh on God's favour, with his blessings: [and a good hearing] where there is comfortable matter related, and an attentive ear to harken unto it: [maketh the bones fat] procureth health, and good disposition of the whole body: by means whereof the bones are replenished with marrow within, and well stored with flesh and fatness without: not that seeing serveth only for the comfort of the heart, and hearing for the health of the body; but each of them is profitable both ways. And the same may be understood also, in due proportion, of the other senses.  
Vers. 31. The ear that heareth the correction of life, shall lodge among the wise.  
THe ear that heareth] The person which inclineth his ears, together with his heart, and yieldeth obedience [to the correction of life] to wholesome reproofs, whereby we are taught to live well, and directed to life eternal, [shall lodge among the wise] shall be wise, and receive the reward of wisdom, as a domestical companion, and fellow servant with other wise men in the family and household of God.  
Vers. 32. He that refuseth instruction, despiseth his own soul: but he that obeyeth correction, possesseth his own heart.  
HE that refuseth instruction] Which disdaineth to be admonished of his faults, and directed in his ways, [despiseth his own soul] dealeth as hardly with his own soul, in bringing shame and destruction upon it, as if it were a thing that he despised, and were a mortal enemy unto: [but he that obeyeth correction] which listeneth unto, and is guided by wholesome lessons, whether sharp or gentle, [possesseth his own heart] hath the use and ordering of his mind, and whole soul, and preserveth it from the power of death and damnation.  
The opposition is this: He that refuseth instruction, despiseth his own soul, and casteth it away; but he that obeyeth correction, regardeth his heart, and possesseth it.  
Vers. 33. Before the fear of the Lord goeth the instruction of wisdom: and before honour goeth humility.  
BEfore the fear of the Lord] Before a man be truly religious and godly, [goeth the instruction of wisdom] he must be daily informed in the precepts and doctrine of God's holy will expressed in the Scriptures: [and before honour] either that celestial glory which is prepared for God's people in the life to come, or any comfortable advancement in this life, or the undoubted note and credit of unfeigned faithfulness and piety, [goeth humility] such as is not sergeant, and merely in show, but proceedeth from feeling of corruptions, and sight of ones own unworthiness, whereby he is induced in the meekness of his mind, to esteem others better than himself. The word signifieth properly, in respect of the derivation of it, such a kind of lowliness as is wrought by afflictions, though it be also sometimes more largely taken. Now it is to be inquired, what connexion there is between this clause and the former, which will easily be found if we observe that the virtue and reward here lastly mentioned, depend upon the duty and grace in the former place specified: for with instruction there is required humility, and to the fear of God there is adjoined honour.   

CHAPTER. XVI.  
Verse 1. The preparations of the heart are in man: but the answer of the tongue is from the Lord.  
IT is far from the meaning of the holy Ghost, to ascribe here free-will to man, as though he had any absolute power to dispose of his own heart, though by concession, according to the vulgar opinion, that seem to be granted: for no man can think an evil thought without God's providence, much less a good thought without his grace: but the drift is to show, that albeit men devise much, and have whole armies (as the word signifieth) of cogitations in their minds, and those placed in exact order, as it were in battle array, so that they set down with themselves both what and how to speak, yet [the answer of the tongue is from the Lord] they shall utter that which God appointeth, and not always what themselves do purpose.  
Verse 2. All the ways of a man are clean in his own eyes: but the Lord pondereth the spirits.  
ALL the ways] The purposes, courses, and proceed: the deeds that are done, the words that are spoken, and the thoughts that are conceived [of a man] of him that is unregenerate, and hath an ignorant mind, a proud heart, and a sleepy conscience, are clean in his own eyes] seem commendable unto him: he justifieth and applaudeth himself in them: [but the Lord pondereth the spirits] searcheth narrowly, not only into the behaviour, but the hearts also of all men, as it were putting them into the balance, and examining them by number and weight, whether they be pure and upright, as proceeding from sincerity; or profane and hypocritical, as growing from corruption and guile.  
Verse 3. Commit thy works unto the Lord, and thy thoughts shall be directed.  
THe word which we translate [commit] signifieth to devolve or role, meaning thereby that is chief to be respected in every thing that any man doth deal in: by taking direction from his word, both for matter and manner: by proposing a right end, even his glory, in the performance of it: by ask his help, and waiting on his hand, as well for success as recompense: and thy thoughts shall be directed, thy mind shall be informed in the right way: thy heart shall be confirmed to proceed on with cheerfulness, and thou shalt be lead with a special guidance to think upon those means which will be most effectual for the accomplishing of thy desire, if it be for his praise, and thy good to have thy desire accomplished.  
Vers. 4. The Lord hath made all things for his own sake: yea even the wicked for the day of evil.  
THe Lord hath made all things: By making is understood as well that workmanship which was bestowed upon all the creatures for their form and existence, as the works which he daily doth in his perpetual government and administration: for his own sake, for his glory, which is seen in his wisdom and power, in his mercy and righteousness, with all other holy attributes. And this he doth not only propose to himself, as an end that were meet, and to be wished, but commandeth and causeth, as an effect that is necessary and certain: even the wicked against the day of evil. This clause is annexed, as a prevention of an objection that might arise out of the former words: How truly may it be said that he hath made all things for himself, when reprobates, both men and Angels, continually set themselves against him? Now to this he answereth, that he getteth no small honour by them that are most ungodly and wicked: for sithence they refuse to yield him glory by their life, and to acknowledge his goodness in the time of their prosperity, he will glorify himself by their death, and manifest his justice in the day of their destruction. And to that damnable estate they are foreordained by God's righteous decree, as it is intimated here, and expressly affirmed in other places, and yet made worthy of it by their own unrighteous behaviour: as is noted in Pharaoh, and other obstinate rebels.  
Verse 5. All that are proud in heart, are abomination to the Lord: though hand join in hand, he shall not be unpunished.  
ALL] All sorts and degrees of men, male or female, young or old, high or low, and every particular person, of what condition soever, that are proud in heart, whose hearts are lofty, and voided of humility; and the heart is therefore specified, because pride is seated in it, and floweth from it, and that no man should challenge to himself any immunity from the wretched estate of the proud, unless his heart be seasoned with humility. He that hath an high mind, though he bear a low sail, and keep a small port, without pomp and bravery, may be as loathsome in the eyes of the Lord, as some others that set forth themselves with greater shows. Yet note that he saith not▪ all that have pride in their hearts, for who can be fully freed from it so long as he is clothed with mortality? but they that are proud in heart, and so be none that unfeignedly fear God; for that manner of speech intendeth the habit or dominion of pride, which is only in the unregenerate: are an abomination to the Lord, he hath them in detestation, and cannot abide them: though ha●d join in hand, notwithstanding that they unite their forces, and combine themselves together for their defence and safety, he shall not be unpunished, not one of them shall escape the strokes of God, though for a time he defer his judgements.  
Vers. 6. By mercy and truth shall iniquity be purged: and by the fear of the Lord men departed from evil.  
BY mercy] That kindness and free love which the Lord beareth to his elect, [and truth] the faithful accomplishment of his promises (and in the same sense are the same words taken in Chapter 14. 8. 22. To them that think on good things shall be mercy and truth) [iniquity shall be purged] as well original guilt as actual transgressions, and all that is amiss in the nature, and hearts, and ways of Gods chosen, shall be remitted and washed away through the blood of jesus Christ. That this is the meaning of this sentence, it appeareth by the force of the word, that signifieth to make expiation, which properly belonged to Christ to do, though typically the Priests of the law were said to expiate by the sacrifices which they offered. For he (as S. john witnesseth) which is our Advocate with the Father, is likewise the propitiation ●or our 
〈◊〉 22.  sins: [and by the fear of the Lord] the knowledge of his will, the reverence of his Majesty, and the regard of his savour, [men departed from iniquity] they decline from wicked ways, and do those things which are lawful and good. Yet neither of them are in full perfection, though both of them in sincerity and truth. So that he declareth the causes of justification in the former clause, and the exercise of sanctification in the latter: showing by whom sins are pardoned, in the one; and to whom the assurance thereof pertaineth, in the other.  
Vers. 7. When the Lord is pleased with the ways of a man, he will make his enemies at peace with him.  
WHen the Lord is pleased with the ways of a man] When any person leadeth a holy and righteous life, with faith and integrity, according to the rule of his word, [he will make his enemies at peace with him] he will 'cause his adversaries to lay aside their hatred, and bear good will to him, and deal friendly with him.  
This cometh to pass often, but not always: neither would the holy Ghost have it taken for a perpetual rule; for how then should that be verified which our Saviour told his Disciples, that they should be betrayed of their parents, and brethren, 
Luke 21. 16.  and kinsmen, and friends, and be hated of all men for his name's sake: which we see usually come to pass also in our times: But this is the best means to reconcile them unto us, and win their love either sooner or later, as experience divers times declareth. And this procureth protection from God, though malice be nothing diminished in them. And this may occasion them now and then to do us a good ●●ne in a fit, as the Egyptians did to the Israelites; o● before they are ware, as Haman did to Mordecai, though they bear no good affection to us.  
Vers. 8. Better is a little with righteousness, then great revenues without equity.  
BEtter, more comfortable and profitable is a little, small substance or maintenance with righteousness, when the man himself is just and godly, and his possessions are well gotten and used, then great revenues, either a large stock, and store of money, or any kind of riches, or lands, or pensions, or come in, whatsoever, without equity, which are unjustly come by, unrighteously kept, or unlawfully spent.  
Vers. 9 The heart of a man purposeth his way: but the Lord directeth his steps.  
MAny devices, intents, and resolutions are in the minds of men: but the Lord directeth his steps, his providence causeth their determinations either to proceed and take effect, (when they intent to do that which he hath decreed to have done) or else to be stayed and hindered, when they purpose to themselves those things which he hath not appointed. And because the whole course of man's actions is resembled to a way, he therefore doth call all his particular proceed therein, his steps.  
Verse. 10. A sage sentence should be in the lips of the King: his mouth should not transgress in judgement.  
A Sage sentence] The word signifieth a divination, being 
Kesem.  used very often in the evil part for the predictions of the Soothsayerss and Astrologers, and so is forbidden in the Law, Deut. 18. 10. And sometimes in good part, as Isai. 3. 2. The Lord will take from ●●rusalem the strong man, and the man of war, the judge and the Prophet, the Diviner or prudent man (who by observation of causes can foresee what effects are like to follow) and the aged. And in Micah. 3. 6. there is a threatening that night and darkness (meaning God's judgements upon their minds, or bodies, or both) shall keep them from vision and divination. And so here it is prescribed as the King's duty, and commended as his virtue, and not reproved as his fault. And hereby is intimated, that a wise equal manner of proceeding in all causes should be in the lips of the King in the words and sayings of the Ruler, and sovereign Governor, and of the subordinate Magistrates under him, who are deputed to supply his place for him: his mouth should not transgress in judgement: neither he nor they aught to pass or award any unjust sentence, or otherwise utter unrighteous speeches, but deal uprightly towards every man in every matter.  
Vers. 11. The weight and balance of judgement are of the Lord: all the weights of the bag are his work.  
THe weight and balance of judgement] just, even, and equal measures, and all upright and faithful dealing in every respect, are of the Lord, commanded and appointed by him, according as it is said in the Law, Thou shalt have a right 
Deut. 25. 45. 16.  and just weight; a perfect and a just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee. For all that do unrighteously are abomination to the Lord thy God. [all the weights] the great and the small, and of the middle size of the bag, which men use to put into the bag for the better and safer keeping of them, [are his work] his ordinance, found out and invented by his special providence and direction, and warranted by his word, for the benefit of human society, and preservation of equity in the traffic of one man with another. Herein is a secret admonition contained by consequence, that no man pervert them to fraud and deceit, because that man is not only thereby damnified, but Gods own ordinance is thereby violated.  
Vers. 12. It is an abomination for Kings to commit wickedness: for the throne is established by justice.  
IT is an abomination: An horrible and loathsome thing, wherewith the Lord is highly displeased, for Kings, for great and mighty men, and Magistrates of every degree, to commit wickedness, to walk in impious, unclean, and unrighteous ways: for the throne, their honour, and safety, and good estate every way, is established by justice, made firm, and continued the longer, by their faithful and upright behaviour towards God and their people. The former clause declaring what a grievous crime it is for men in high place to be sinful and evil, is confirmed in the latter, by a reason from the contrary effects, the safety and stability of their estates who duly minister justice, and uprightly exercise virtue, intimating consequently that iniquity and sin will undermine and ruinated the power and dignity of the greatest.  
Vers. 13. Righteous lips are the delight of Kings: and the King loveth him that speaketh right things.  
THe latter clause showeth what is the sense of the former, that when it is said, Righteous lips are the delight of kings, is meant, that Kings and great personages will affect such as speak with truth, wisdom and faithfulness. This often cometh to pass, but oftener faileth, more mighty men favouring flatterers and Sycophants, than such as are upright in their speeches. And yet is there no untruth in the sentence, because the purpose thereof is to show what is done by some, and aught to be done by all. It is therefore given as a precept to Princes and superiors, to make much of them that speak plainly with judgement and discretion: and an encouragement to subjects and inferiors, to use their lips so, with expectation of favour thereby, if not from mighty men in the earth, yet from the Almighty God in heaven.  
Vers. 14. The wrath of a King is as messengers of death: but a wise man will pacify it.  
THe wrath of a King] His indignation, justly and upon due cause kindled against his servants or subjects, is as messengers of death] doth portend and threaten some great punishment, if not present death, to the parties with whom he is offended, if they fall into his hands: [but a wise man will pacify it] he will endeavour either by his own means, fit opportunity being taken; or by mediation of others, who shall be better regarded, to assuage his anger.  
Vers. 15. In the light of the King's countenance is life; and his favour is as a cloud of the latter rain.  
THe meaning of this sentence is, that where the King and great personages do affect, and make manifest their love, there is joy, and credit, and protection, and preferment, and all such prosperity as man may be a means of: for so much the word [life] doth import: and the same is amplified by the two similitudes of lightsome and comfortable sunshine, and of fruitful and profitable showers; especially those which they called the latter rain, whereby the ground was refreshed after the drought and the corn was ripened before the harvest. And yet are not all promiscuously, without difference, in so happy an estate when superiors do set by them, unless the Lord do also grace them: for man's friendship can never do good unto God's enemies, as may appear by the condition of Doeg, and of the noble man, upon whom the King of Israel 
2. King. 7. 5.  leaned; and of the Priests of Baal, whom jezabel maintained; and of the false Prophets, whom Ahab respected.  
Vers. 16. How much better is it to get wisdom then gold? and to get understanding is more to be desired then silver.  
HOw much better] It is so far better to seek and find heavenly wisdom, and the knowledge of God rather than gold, yea even that which is fine and pre●ious▪ (as the word importeth) and silver, as that the odds and difference is 
Charuts.  inexplicable; the greatness of it cannot be uttered; the one being of an heavenly nature, and the grace of God's spirit; the other being earthly, and digged out of the ground: the one being durable, and everlasting; and the other momentany and of no continuance: the one being peculiar and proper to good men; and the other common to all, and communicated to the worst sort: the one being a pledge and testimony of God's love, and the other mingled many times with his indignation: the one standing to a man, and comforting him at death, and in all distresses; and the other failing him at his greatest need, and leaving him helpless in the midst of his misery.  
Verse 17. The path of the righteous is to decline from evil: and he keepeth his soul that keepeth his way.  
THe path of the righteous] The wont and most constant conversation of all good men, that which they most desire and endeavour, [is to decline from evil] to abstain from sin and iniquity, and all that may allure thereunto: and contrariwise to perform, as far as in them lieth, every Christian duty that is required at their hands: [and he keepeth his soul] he preserveth himself both soul and body from destruction, and all kind of plagues, [that keepeth his way] which ordereth his life aright, and walketh uprightly in obedience to God's holy Commandments.  
Verse 18. Pride goeth before destruction, and an high mind before the fall.  
PRide goeth before destruction, etc.] That commonly cometh to pass, that before any great plague befall the wicked, they grow insolent and presumptuous, setting forth themselves ambitiously, and seeking vainglory, in words and deeds, in gestures or countenance: or at lest their hearts are lifted up, as it is testified in the latter clause. And where either stately or stubborn behaviour, or an haughty mind do go before, there some notable judgement of God will certainly follow after, unless humiliation and repentance come between.  
Vers. 19 Better it is to be of an humble mind with the afflicted, then to divide the spoils with the proud.  
BEtter it is] It is more comfortable, more honourable, more profitable, more safe and easy, to be of an humble mind, or as the Hebrew word is, of an humble spirit, not artificially in pride or policy to make semblance of humility, or only by natural disposition to be less ambitions than many others; but to have the true habit of humility, being beautified and sanctified with the grace thereof, with the afflicted, albeit we should be poor, or oppressed, or pass under any other crosses, as many, and the most, and well-near all do, or have done, that are hearty humbled, then to divide the spoils with the proud, then to prevail in our attempts, and get victories for glory, and riches for state, with the proud, in that manner, and with that mind, as violent and arrogant oppressors use to do.  
He alludeth to the winning and sacking of Cities, and preferreth the condition of the people subdued, and spoiled of their substance, if they be lowly, before the state of the warriors conquering, and carrying away the wealth, if they be puffed up with pride.  
Verse 20. He that hearkeneth to the word, shall find good: and blessed is he that trusteth in the Lord.  
HE that hearkeneth to the word.] Which applieth his ear, and mind, and heart to the sacred word and doctrine of God, both written and preached, shall find good, shall obtain all such graces for his soul, and blessings for his body, as may testify God's savour towards him: And blessed is he that trusteth in the Lord. This latter clause is an explication of the former, showing the good that is promised, to be blessedness itself: a sufficiency of comfort and prosperity in this life, and a full perfection of glory and felicity in the life to come: and the attention required to be such as is accompanied with faith, that the word be not only marked, but also believed; and God when he speaketh, have not only heed given to him, but confidence likewise reposed in him.  
Verse 21. The wise in heart shall be called prudent: and the sweetness of the lips shall increase Doctrine.  
THe wise in heart] He which is godly wise, and wise to salvation, who hath knowledge and sincerity mixed together in his soul, shall be called prudent, shall show himself, be known, and justly commended, to be a judicious and discreet person, both in the mouths of godly men, and in the consciences of wicked men, and by good effects at last in the sight of all men: and the sweetness of the lips shall increase knowledge. The former part of the sentence declareth what good the wise do get by wisdom; that they attain to the virtue and praise of prudence: and in this latter, what good they do by the same to others, which is specified only in their words, in their well-seasoned and comfortable speeches, called the sweetness of the lips, that thereby groweth increase of doctrine, to every attentive and diligent hearer, both for admonition, instruction, consolation, and every other use, as opporportunitie serveth.  
Vers. 22. Understanding is a wellspring of life to them that have it: but the instruction of fools is folly.  
Understanding] The true knowledge of God's holy will is a wellspring of life, a precious possession, as fountains were in those countries; and a comfortable, constant, necessary, and effectual means of salvation, to them that have it, whose minds are sound illuminated, and their hearts graciously seasoned therewith: but the instruction of fools, those persuasions which sinful men use, and that advice which they give in stead of instructions, is folly, corrupt and wicked for matter, and pernicious and hurtful for effect.  
Thus standeth the opposition: Understanding is a wellspring of life to those that possess it, and therefore the counsel of wise men is wisdom: and ignorance is the fountain of death to them that are possessed of it, and therefore the instruction of fools is folly.  
Verse 23. The heart of the wise guideth his mouth aright, and addeth doctrine to his lips.  
THe heart of the wise] His knowledge and judgement, his prudence and discretion, doth guide his mouth aright, direct him when to speak, and when to hold his peace, & what to say, and what to conceal. His love to goodness induceth him to declare that which is good; and his hatred of naughtiness doth 'cause him to refrain from all words that are nought: and addeth doctrine to his lips, ministereth matter of wholesome lessons for them to deliver. It getteth knowledge, and keepeth it, and they being stored therewith, do utter the same for the instruction of others.  
Verse 24. Fair words are as an honey comb: sweetness to the soul, and health to the bones.  
GOdly and comfortable sayings rightly grounded on the holy Scriptures, and fitly applied to the use of wel-prepared hearts, whether publicly or privately, are as an honeycomb, sweetness to the soul, they bring great joy and gladness to an upright heart, as honey or other sweet things do much delight the taste, and health to the bones, are means of good to the whole body, for conservation of health, or restitution to it, by the cheerfulness of the mind, and the favour and blessing of God.  
Vers. 25. There is a way that seemeth right to a man: but the issue thereof are the ways of death.  
THere is a way] An ungodly, but a common course of life, which all unregenerate persons do take, that seemeth right to a man, wherein he pleaseth himself: and being either blindfolded by lust, or misled by carnal reason, custom, or company, thinketh it not to be very displeasing to God, or dangerous to himself: but the issue thereof are the ways of death, in the end it will bring them to destruction, toward which they have been traveling all their life time before. See chapter 12. verse 15. and chapter 14. verse 12. where the self same words have been expounded.  
Verse 26. The troublesome person bringeth trouble to himself for his mouth doth recoil upon himself.  
THe troublesome person] Which taketh a delight, and seeketh occasions to molest others which have done him no hurt, bringeth trouble to himself, procureth his own hurt or vexation of mind: for his mouth recoileth upon himself, his false or malicious speeches, whereby he diffameth his neighbours, or otherwise seeketh to work their sorrow, turn to his own shame and discredit, if not loss, or further punishment.  
Verse 27. A wicked person diggeth up evil, and in his lips is as it were burning sire.  
A Wicked person] A naughty, lewd, and wicked man, diggeth up evil, secretly under hand layeth plots for the subversion of his neighbour's state, whom he maligneth, as pioneers undermine the foundations of cities or houses: [and in his lips is as it were burning fire] he breatheth out pernicious and evil words, tending as much to the ruin and destruction of the parties against whom they are spoken, as fire kindling upon an house doth to the consumption both of the building, and stuff that is in it.  
Vers. 28. A froward person soweth strife; and a tale-teller separateth chief friends.  
A Froward person] A man of frowardness (saith the original text) he that is given to unquietness, and to be a busy body, perverting other men's words and ways, and nourishing peevishness and sinfulness in himself, [soweth strife] raiseth contentions, and causeth debate between man and man, which agreed well together before: [and a talebearer] a pickthank, which under colour and pretence of love doth secretly whisper in men's ears, and maliciously inform them against their innocent and faithful well-willers, [separateth chief friends] the word that often signifieth a Prince, a guide, or captain, is sometimes taken also for a principal friend, or, as we say, a Prince of friends, as here and in the next chapter following, vers. 9 and Psalm. 55. vers. 13. It was thou, O man, even my companion, my especial friend, and my familiar. And Micah 7. vers. 5. Trust ye not a friend, etc. The meaning than is, that he setteth variance between those that were inward together, and singularly affected one towards another.  
Vers. 29. A wicked man deceiveth his neighbour, and leadeth him into a way that is not good.  
A Wicked man] He that is headstrong, and wilfully given to transgress the laws of God, in regard whereof the original text calleth him, a man of violence, [deceiveth his neighbour] insecteth the minds of those with whom he converseth, his errors, persuading them of the unlawfulness of that which is unlawful, and of safety where is peril; and that that is evil which is good and laudable, and sometimes necessary: [and leadeth him into away that is not good] corrupteth his conversation with vices, and draweth him unto such courses as are both sinful and hurtful.  
Vers. 30. He shutteth his eyes to devise wickedness: he moveth his lips, and bringeth evil to pass.  
HE] The wicked man formerly spoken of, [shutteth his eyes to devise wickedness] seriously setteth his mind upon mischief, and would not have his thoughts distracted and drawn away from it, by looking here and there upon any objects; meaning that he is very intentive to invent that which may do hurt: [he moveth his lips] he speaketh softly, and whispereth; he dealeth closely, & would not be known in his practices, jest he should be prevented, [and bringeth evil to pass] by his industry and secrecy doth many shrewd turns, and worketh much villainy.  
Vers. 31. The grey head is a crown of glory, when it is found in the way of righteousness.  
THe grey head] Old age, whereof grey hairs and a hoar head is a sign,▪ is a crown of glory] yieldeth commendation to the aged person, and maketh him reverent, [when it is found in the way of righteousness] when the old man doth show himself to be religious and righteous, whether he hath led his life in that manner from his youth, or whether he hath been converted to it now in his latter time.  
Vers. 32. He that is slow to wrath, is better than the mighty man: and he that ruleth his own mind, is better than he that winneth a City.  
HE that is slow to wrath] Which will not be provoked to anger without due cause, neither having due cause to be angry, will pass the bounds of moderation and measure, [is better than the mighty man] is more to be commended for his strength and fortitude, than he that is boisterous, & strong of body: [and he that ruleth his mind] which represseth and keepeth under his intemperate passions and violent affections of every sort, [is better than he that winneth a City] hath greater power, and doth a more worthy exploit, than he which by force of arms doth overcome and conquer whole Cities, Castles, and Countries.  
Vers. 33. The lot is cast into the lap: but the whole disposition thereof is of the Lord.  
THe lot] Which was much in use among the people of God, both for division of lands, as Numb. 26. 55. and for other causes, as appeareth in many places of the Scriptures [is cast into the lap] into some secret or close place; & that which was most ordinary with them, is put for many other, as hats, fists, pots, boxes, or whatsoever else: [but the whole disposition thereof] the particular ordering, guiding, and government of of it, [is of the Lord] by his immediate providence, without either chance, art, or labour. And under lot he comprehendeth all other accidents which are thought to be merely casual, and wholly subject to fortune.   

CHAPTER. XVII.  
Vers. 1. Better is a morsel of dry bread, and peace therewith, than a house full of sacrifices with strife.  
BEtter] Moore comfortable, safe, and wholesome, [is a morsel of dry bread] a crust (as we use to say) without any other cates or dishes, slender fare, a small pittance, and that also course and homely, [and peace therewith] if there be Christian love, quietness, and good agreement, [than an house full of sacrifices] great abundance of dainty cheer, as they used to have when they offered peace offerings, as may appear chap. 7. vers. 14. And to that custom S. james seemeth to allude, 
jam. 5. 5.  when he saith, You have nourished your hearts as in a day of sacrifice or slaughter.  
Vers. 2. A discreet servant shall have rule over a lewd son, and he shall divide the inheritance among the brethren.  
A Discreet servant] A faithful, painful, and wise servant, though a bondman, [shall have rule over a lewd son] shall be preferred before a rude and dissolute child, and sometimes be set over him as a governor: [and he shall divide the inheritance among the brethren] shall be as one of them, and have a portion among them, and be a● it were in the room of the eldest brother, having the chief hand in making division of the goods and lands between the other sons and daughters.  
This indeed is sometimes verified according to the letter and words of the sentence, that servants be made Executors to their masters, and guardians to their master's children: but the drift hereof is to show, that they which are low may be exalted by virtue, & they which are high, may be brought down by vice: that wisdom preferreth divers above them that might have been their betters, and folly depriveth many of those prerogatives which otherwise they should have enjoyed.  
Vers. 3. The fining pot is for silver, and the furnace for gold: but the Lord trieth the hearts.  
THe fining pot for silver] Goldsmiths have their vessels, wherein they prove and try the gold and silver from dross and corruption: [but the Lord trieth the hearts] he alone searcheth them, and knoweth them; and none but he by grace can purify them, though man by art can refine metals, and make them more precious.  
Verse 4. The wicked man giveth heed to false lips: and a liar hearkeneth to the naughty tongue.  
THe wicked man] He that is given to work mischief, [giveth heed to false lips] willingly listeneth to the shrewd words that men that abuse their lips to falsehood, do speak: [and a liar listeneth to the naughty tongue] he that is wont to tell lies, and other ungracious tales, is glad to hear lies, and other speeches that are malicious and hurtful.  
Verse 5. He that mocketh the poor, reproacheth him that made him: and he that rejoiceth at his adversity▪ shall not be innocent.  
HE that mocketh] Which offereth despite to▪ and vilifieth by word, deed, or gesture, whether in the way of jest, or bitter disdain, [the poor] not only them that want wealth, but which are in any affliction, either externally, or in their souls, [reproacheth him that made him] doth after a sort scorn and scoff at God, who created the man, and allotted him that estate; as he that laugheth at the work, doth consequently deride the artificer, [and he that rejoiceth at his adversity▪ shall not be innocent] not only he that showeth apparent contempt of the man afflicted, but which is glad in his heart for his misery and affliction, shall severely be punished.  
Vers. 6. children's children are the crown of the elders, and the glory of the children are their fathers.  
children's children] A long race, many nephews, such as we call grandchildren, and those of many descents, [are the crown of the elders] a comfort and credit to their parents, grandfathers, great-grandfathers, etc. [and the glory of the children are their fathers] it is an honour for the younger sort to have descended from worthy progenitors; provided yet in both these cases, that as well the ancestors as the posterity be virtuous, & well adorned with graces of their own. Many foolish vicious children can nothing credit their wise & godly progenitors, as R●hoboam and his son added nothing to the glory of David and Solomon: neither can sinful ancestors either yield honour to, or receive honour from their seed that is holy and religious. That blessed Hezekiah was in no sort dignified by his wicked father Ahaz: nor was that wicked Ahaz any whit graced by his blessed son Hezekiah. And in case that both the elders and youngers, the fathers and children be all nought, as was cursed Cham and his seed, and cruel Cain and his, no multitude, nor might, nor means, of what sort soever, can make either part honourable.  
Vers. 7. Excellent speech becometh not a fool; much less lying talk an ingenuous person.  
EXcellent speech] Prayer, thanksgiving, discourse of God, of the Scriptures, of religion, of any holy things: the commendation of that which is good, the reproof and dispraising of that which is evil, [becometh not a fool] is not seemly in the mouth of a sinful sot, which neither practiseth, nor loveth, nor understandeth the points whereof he speaketh: [much less lying talk] any manner of corrupt communication, whether it be false or filthy, worldly or bitter, or scoffing, or idle; for one kind is put here for all the rest: [beseemeth an ingenuous person] is comely for a godly, wise, and honest man, such a one as is contrary to the fool formerly mentioned, in profession, heart, and behaviour, to utter.  
Vers. 8. A reward is as a precious stone: pleasant in the eyes of him that hath it: it prospereth whithersoever it turneth.  
A Reward] A gift or present bestowed upon a Magistrate, or officer, or any that may help or hinder a man in his cause, [is as a precious stone, pleasant in the eyes of him that hath it] much regarded of him on whom it is bestowed: [it prospereth whithersoever it turneth] it taketh effect, and bringeth good success, to what end soever it is applied; to escape punishment, to pacify wrath, to obtain promotion, to get favour in courts, to cross one's adversary, or to bring to pass any purpose.  
Verse 9 He that covereth a fault, seeketh love: but he that repeateth a matter, separateth a chief friend.  
HE that covereth a fault] That passeth by an infirmity, that burieth an offence, as much as may be, in silence, seeketh love, by showing love to the party, preserveth concord where kindness was before, and taketh the way to make him his friend, who was before but a stranger to him: but he that repeateth, which looketh too narrowly into every slip, and is raking into men's frailties, especially so as to blaze them abroad to others, separateth a chief friend, doth alienate the minds of those that be dearest unto him, and maketh them his enemies. Yet it is not against the rule of love to tell men lovingly of their faults; for that helpeth them to repentance and reformation, and cureth their credits, the blemish thereof being wiped away both from the eyes of God and men, as Saint james saith: If any of you have erred from the truth, and 
jam. 5. 19 20.  some man hath converted him, let him know, that he that hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. Neither is it unfit, but needful sometimes to acquaint others with the transgressions of our neighbours, if it belong unto us to be their Physicians; as joseph did jacob with the infamy his brethren ran into: and they of the house of Cloe did the Apostle with the contentions of the Corinthians. And in some cases some men's sins must needs be discovered, for the safety of the whole state, both of Prince and people, of Church and Commonweal: for it is a sure rul●, that no man's faults are then to be concealed when any man may take hurt thereby. See Chap. 10. vers. 12.  
Verse 10. A reproof entereth more into him that hath understanding, than an hundred stripes into a fool.  
A Reproof] A rebuke and admonition only, though short also one word as it were▪ entereth more into him that hath understanding, worketh more upon his heart, and taketh better effect for reformation of his faults then an hundred stripes into a fool, than many grievous punishments inflicted upon a wicked person, which wanteth the sound and saving knowledge of God.  
The opposition is specially between desperate sinners, given over unto a reprobate sense, and a godly man; notwithstanding that Gods own elect may also be possessed with such obstinacy till the time of their conversion: and then their miseries, with the work of God's holy spirit, will help them to humiliation and repentance.  
Vers. 11. An evil man seeketh only rebellion: and a cruel messenger shall be sent against him.  
AN evil man] He that is destitute of Gods holy spirit, and walketh after the flesh, seeketh only rebellion, setteth himself wholly to transgress the commandments of God, and delighteth in nothing so much as in that which is contrary to his will: and a cruel messenger shall be sent against him, even as Kings and other Princes sand out some forces (if need so require) to suppress rebellions, and to apprehended and severely punish the Rebels: so the Lord armeth sometimes men with wrath and power against his enemies, and sometimes the Angels, and sometimes the unreasonable creatures, and sometimes the insensible creatures, to be as it were his officers, appointed to plague them without mercy, and sometimes his own hand immediately doth destroy them.  
Verse 12. Let a Bear rob of her whelps meet a man, and not a fool in his folly.  
THe she Bear, whose young ones have been lately taken from her, exceedeth all other beasts in rage & fierceness. From thence doth Hushai take his similitude concerning David: Thou knowest (saith he to Absalon) thy father and his men, 
2. Sam. 17. 8.  that they be strong men, and are chafed in mind, as a Bear rob of her whelps in the field. And from thence doth the Lord draw a comparison to express the grievousness of the plagues wherewith he purposed to punish the sinful Israelites: I will 
Hos. 13. 8.  meet them as a Bear that is rob of her whelps, and will break the kall of their hearts. And the immanity of this beast may be discerned by that which befell the wretched boys which scoffed at Elisha and were cursed by him. It is said, that two Bears came out of the forest, and tore in pieces two & forty 
2. King. 2. 24.  of them. And yet it is not so dangerous to meet with such a Bear, as with a fool in his folly, as to fall into the hands of a wicked man in the extremity of his wickedness and fury.  
Vers. 13. He that rewardeth evil for good, evil shall not departed from his house.  
HE that rewardeth evil for good] That dealeth injuriously and unkindly with him that hath declared his love in outward courtesies any way for his benefit and profit, whether by word or deed; or hath sought the salvation of his soul, by helping him against his sins, [evil] plagues and punishments from God, and many times displeasure from men also, [shall not departed from his house] from himself especially, and from his wicked posterity.  
Vers. 14. The beginning of strife is as he that openeth the waters: wherefore before the contention be meddled with, leave off.  
THe beginning of strife] The person which is the beginner of strife, he that giveth the onset thereunto, is as he that openeth the waters, that diggeth down the heads of ponds, or banks of rivers, whereby the waters are held in; which being by this means let lose, can neither be brought in again, nor restrained from doing of hurt; but the breach increaseth, and cannot easily be stopped: and the stream is violent, and cannot easily be stayed: Wherhfore, before the contention be meddled with, leave off.] If it be possible, let there be no beginning of strife; but if there be, withstand the proceeding, and give up before the matter grow to heat, & the suit to charges.  
Vers. 15. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.  
HE that justifieth the wicked] Which either publicly or privately doth either warrant the unlawful actions of sinful men, or cleareth them of the practice of that whereof they are guilty, or freeth them from the punishments which their faults do justly require, and he that condemneth the just, imputing those things unto them for faults, which indeed are virtues, or not at all any offences, (as they did to the Disciples of Christ, for plucking, rubbing, and eating the ears of corn on the Sabbath day, which in that case might be done without sin) or laying those crimes to their charge, whereof they are innocent and faultless: they both are abomination to the Lord, the one as well as the other is loathed and disliked of him, and neither of them shall escape the judgements which are to be executed by him.  
Verse 16. Wherhfore is there a price in the hand of a fool to buy wisdom, seeing he hath no heart?  
WHerefore is there a price in the hand of a fool] Whitherto serveth it that a foolish wicked man hath wealth, time, and other means, to buy wisdom, procure the knowledge of God, seeing he hath no heart, when he hath neither wit, nor will to use them to that holy end? The meaning is, that a sinful man is nothing the better for all his riches, or whatsoever else he possesseth, if he have no affection or desire to seek and labour for sound understanding.  
Vers. 17. A friend loveth at all times, and a brother is borne for adversity.  
A Friend] He that is true and trusty, [loveth at all times] is constant in good will, and ready always to perform every duty of kindness: [and a brother] a natural and dear friend, and not every natural brother or kinsman, (for it is said in the next chapter, vers. 24. that a friend is nearer than a brother: and in the 19 chapter, vers. 7. All the brethren of the poor do hate him) is borne for adversity] then beginneth to show himself as if he were new borne, when a man being in affliction hath most need of him.  
Vers. 18. A man voided of understanding clappeth the hand, taking upon him suretyship before his friend.  
A Man voided of understanding] An undiscreet and foolish person [clappeth the hand] giveth his word for another man's debt, and confirmeth the same by giving his hand or writing, or other means, such as whereby a promise is ratified: [taking upon him suretyship before his friend] voluntarily, rashly, and unadvisedly, being ready to offer himself to this burden before he be entreated thereunto.  
Vers. 19 He that loveth strife, loveth transgression: and he enlargeth his gate that seeketh a breach.  
HE that loveth strife] Which is not upon necessity drawn into concentions, nor through infirmity sometimes falleth thereinto, but taketh delight in brawls and controversies, [loveth transgressions] is surely a wicked man, and taketh pleasure in sin, which is the cause of his unquietness; and likewise procureth many evils to ensue upon debate and variance, which are the effects of his turbulent humour: [and he enlargeth his gate that seeketh a breach] he that picketh quarrels, and is desirous to fall out with men with whom before he was at agreement, setteth open a wide door to let in many mischiefs.  
Verse. 20. He that hath a froward heart, shall not found good: and he that is perverse in his tongue, shall fall into evil.  
HE that hath a froward heart] Which is not only miss by ignorance, or subject to faults by frailty, or overtaken at some times by passions, but is given to be wilful and stubborn, his soul is in the power of frowardness: [shall not found good] shall obtain no favour or blessing from God, but judgements and curses rather, both for his everlasting state, and for his present condition, howsoever he may seem to possess many earthly commodities: [and he that is perverse in his tongue] which abuseth his tongue to swearing, lying, flattering, railing, filthiness or any other lewd speaking, [shall fall into evil] shall feel and found in the end some heavy stroke of God to light upon him.  
Vers. 21. He that begetteth a fool, begetteth him to his own sorrow: and the father of a fool shall have no joy.  
HE that begetteth a fool] The parents of those children which are destitute of wisdom and grace, [begetteth him to his own sorrow] procure to themselves matter of grief in the very generation of an ungracious seed: but feel the bitterness of it when they found the frowardness and rebellion, and (it may be) the misery and evil end of such sinful sons: [and the father of a fool shall have no joy] His meaning is not, that they which have wicked children are without all comfort: for then the best men, as Abraham, Isaac, jacob, David, and other excellent persons, should have been altogether comfortless, having godless sons as well as godly: but they can have no rejoicing in such a wicked progeny, so long as they continued in their impiety and folly.  
Vers. 22. A joyful heart causeth good health: but a sorrowful mind drieth up the bones.  
A joyful heart] Especially that which is refreshed and made merry with godly joy, [causeth health] is many times as good as physic and wholesome medicines for the restoring of health to weak bodies, and keepeth the healthy in very good temper, by a certain vital vigour which it conveyeth into them: [but a sorrowful mind] an heavy spirit, which is cast down without just cause, or beyond just measure, [drieth up the bones] causeth the body to be out of tune, and greatly diseased, by consuming the radical moisture, and filleth the bones with aches, and wasteth the marrow that is in them.  
Vers. 23. A wicked man taketh a gift out of the bosom to pervert the ways of justice.  
A Wicked man] Both the party that hath the bad cause, and standeth in it, and the unjust judge, or other corrupt Officers, that will be induced to do wrong, [taketh a gift] which the one hath prepared to give, and the other knoweth to be brought, [out of the bosom] closely and privily, that others discern it not [to pervert the ways of justice] to overthrow the right, and stop the course of Law, wherein (as in broad and high ways) the Magistrate should walk without all partiality.  
Verse 24. Wisdom is in the face of him that hath understanding: but the eyes of a fool are in the ends of the earth.  
Wisdom is in the face of him that hath understanding] The modest, lightsome, and amiable countenance of a discreet and virtuous person, and especially the staidness of his eyes, declareth and publisheth him to be wiser [but the eyes of a fool are in the ends of the earth] his looks and countenance bewray and discover the lewdness, folly, and sottishness that is within him, and namely the inconstancy or wandering of his eyes, roving hither and thither, as if he would look from one side of the land to the other.  
Verse 25. A foolish son is a vexation to his father, and a bitterness to her that bore him.  
HIs contemptuous and disobedient behaviour to his parents, and other lewd conditions, and (as it often falleth out) his unhappy estate doth fill the hearts both of his father and mother with anger, and with great grief and sorrow.  
Vers. 26. It is not good even to condemn the righteous, nor to strike ingenuous men for equity.  
IT is not good] but evil ann hurtful [to condemn the righteous] to speak against, or pass sentence upon harmless men with our lips; or so much as to censure them in our hearts: [nor to smite ingenuous men] to punish well disposed and faithful persons, whom the Scripture, in regard of the free spirit that is in them, whereby they are preserved from the power and bondage of sin, and in regard of the dignity that grace hath advanced them unto, doth call by the name of free men and Princes, as the word here used doth signify, [for equity] either for shunning that which is unlawful and nought, or doing that which is commendable and good.  
Vers. 27. He that hath knowledge, spareth his words: and a man of understanding is of a cool spirit.  
28. Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips, prudent.  
HE that hath knowledge] Which is endued with sound wisdom, [spareth his words] holdeth in and keepeth back unnecessary and fruitless speeches: he delighteth not in speaking much, but in speaking well: [and a man of understanding] being both judicious and godly, [is of a cool spirit] is moderate, and well stayed in his affections: not easily bursting forth into anger, but diligently taking heed of the heat of his heart, and thereby is able to bridle his tongue from multiplying of many and passionate words. [Even a fool when he holdeth his peace, is counted wise] So excellent a thing it is to keep silence in time and place, that even a silly person and Idiot holding his tongue, is deemed wise, and taken for a discreet man, because that by foolish babbling he bewrayeth not his ignorance and folly.   

CHAPTER. XVIII.  
Verse 1. For his desire a man will seek, separating himself, and deal in every matter.  
FOr his desire a man will seek] Every man will apply his mind and endeavour to get that which he affecteth, separating himself, avoiding all the lets and impediments which are like to cross his desire, and will deal in every matter, he will attempt all such courses as may serve for the accomplishment of his purpose.  
Verse 2. A fool is not delighted with knowledge, but in discovering his own heart.  
A Fool] A wicked person destitute of grace and wisdom, and yet highly conceited thereof, hath no delight in understanding, is not desirous to be truly wise, and therefore regardeth as little the means whereby he may attain to wisdom, but in discovering his own heart, in showing by word and deed, that folly and naughtiness which proceedeth out of his corrupt and wretched heart, nothing doth satisfy him, but that which is agreeable to his humours.  
Vers. 3. When the wicked cometh, then cometh contempt, and with the vile man, reproach.  
WHen the wicked cometh] When any man becometh wicked, and waxeth sinful, then cometh contempt, dishonour and infamy follow fast after him, his credit is growing into a consumption, how great and many means soever he hath to uphold it: and with the vile man reproach, he that is vicious, and by ●ll doing deserveth shame shall be sure to have shame & reproach of his companions: if men dare not speak contemptuously to him, yet they will talk contemptibly of him, or though they should be afraid to censure him in their word, yet they will be bold to despise him in their minds.  
Vers. 4. The words of an excellent man's mouth, are as deep waters, the wellspring of wisdom, is as a flowing river.  
THe words] The wholesome and fruitful speeches, of an excellent man's mouth, uttered by godly men, and such as fear the Lord: for to them doth the holy Ghost vouchsafe the title of excellency: as when David saith in the Psalms, My 
Psal. 16. 3.  goodness extendeth to the Saints that are in the earth, and to the excellent. And when Solomon saith in this book, The righteous is more excellent than his neighbour, They are as deep waters, plentiful & copious, such as fail not, nor can be drawn dry at any time. The wellspring of wisdom is like a flowing river 
Prou. 12. 26.  their hearts feed their mouths, and thereout, wise, holy, and fruitful words flow abundantly, as a vehement stream boileth out of a rich fountain.  
Vers. 5. To accept of the person of the wicked is not good, to overthrow the just man in judgement.  
TO accept of the person of the wicked] To free him from punishment, or to show him favour in a bad matter, for his power, parentage, kindred, friends, wit, wealth, gifts, acquaintance, or to regard any thing in him, without the cause, is not good, but dangerous & hurtful, it will draw down the judgements of God upon those Magistrates▪ or persons whatsoever, which use such partiality: and he speaketh in this manner, because there is a show of wisdom, and policy, for gain & safety, by gratifying of them, in respect of the bribes which they will give to have their turns served, and the mischief which they will work to those that proceed severely against them, to overthrow the just man in judgement, this is the effect that commonly ensueth upon the favour that is showed to the wicked, & maketh the sin double: in so much as unrighteous malefactors are spared so much the harmless and innocent are oppressed: that hand which lifteth up him, whom it aught to beat down, will beat down him, whom it aught to lift up. Either of these were great offences alone, but very grievous when they are both conjoined together. It was a foul fault to seek the release of Barrabas, which had deserved to die; but to have him delivered, that Christ might be crucified, was intolerable wickedness: and yet it would have been more notorious & detestable, if Christ had been condemned to die, by the practice and persuasion of Barrabas, which thing sometimes befalleth the members of Christ, by the instigation of the successors of Barrabas. The Shechemites adventured to do that which is here condemned, and therefore they felt the penalty which here is threatened: they would set up Abimelech to be king, because he was of their blood, and slew the other sons of Gideon for his sake, and at his request, but in the end they found it not good to accept of the person of the wicked, and 
judg. 9 45.  to overthrow the just: for they and their city were destroyed, for taking part with their wicked kinsman, and offering violence to the righteous children of Gideon.  
Vers. 6. A fools lips come with strife, and his mouth calleth for stripes.  
7. The mouth of a fool is his own destruction, and his lips are a snare for his soul.  
A Fool's lips come with strife The wicked talk of a graceless fool, his railing, slandering, lying, backbiting, challenges, comparings, nipping, and girding, do as directly tend to quarrels, or brabblings, as if they had legs to go unto contention: which is especially to be understood of them that be froward, proud, given to scoffing, and others of like nature and disposition: and his mouth calleth for stripes, the words of his mouth do provoke, and even call for blows, and punishments, by his desire upon others, but by desert and effect upon himself. The mouth of a fool is his own destruction, his unadvised and intemperate speeches bring his own overthrow, and his lips are for his soul, that matter which his lips do maliciously or rashly utter, is an occasion and means to entrap him, to the hazard of his state, life, and salvation.  
Vers. 8. The words of the talebearer are as strokes, and they go down into the inward parts of the belly.  
THe words of the talebearer] The malicious accusations which whisperers do secretly mutter against men behind their backs, ar● as strokes, as wounds that are given by weapons: they do them as much hurt by seeking their infamy, or trouble, or by alienating the minds, and good opinions of their friends and neighbours from them, as if they had smitten them with a sword, and they go down into the inward parts of the belly: they are like unto darts, wherewith men are dangerously wounded, piercing (as it were) into the very entrails.  
Verse 9 Even he that is negligent in his business, is brother to a waster.  
HE that carrieth himself slothfully in the works of his calling, being without all care and endeavour to set forwards his affairs, is brother to a waster, is like to him that prodigally wasteth his substance, as if he were his own brother, and shall as certainly, though it may be not so speedily, come to poverty as he. For God yoketh them together as fit mates, with the same reproofs, with the same threats, and with the same punishments. Both are barren of all goodness: both are forward to any evil exercise, and both shall be pinched with penury and want. And as in sundry respects the one is like to the other, so it is observable that the one taketh much contentment in the company and courses of the other, with much familiarity and frequency.  
Verse 10. The name of the Lord is a strong tower: the righteous runneth to it, and is exalted.  
THe name of the Lord] His favour joined with his mighty power, and faithfulness towards his people, is a strong tower, as a Fort or Castle of defence is, for the safety of them that are within it: so he preserveth his from the violence of their adversaries, that would destroy or hurt them: the righteous, such as be just, and godly, and fear him, run unto it, depend upon him, and by prayer, and confidence, commit themselves to his protection, against Satan, sin, damnation, and all manner of dangers both of soul and body, and are exalted, so kept from the rage of troubles, and the reach of their enemies, as if they were taken up into an high Turret, or set in some place aloft, which no enemy could either undermine, or assault, or shoot up unto.  
Verse 11. The substance of the rich man, is as it were his strong city, and as a high wall in his imagination.  
IN the former sentence was declared wherein the godly seek for safety, and find it, and that is in the name of the Lord: and in this, wherein the wicked, especially being wealthy, presume of defence, but fail of it, and that is in their goods and possessions. For they seem a strong city, which no dangers can vanquish, and an high wall, that no misery can scale and climb over: but all is in their own imagination, and nothing in truth: for they are weak and low, and utterly voided of power against any kind of calamities.  
Verse 12. Before destruction the heart of a man is haughty, and before glory goeth lowliness.  
BEfore destruction] Before some grievous calamity, whereby a man is as it were broken in pieces (as the word importeth) with misery, sorrow, or shame, the heart is haughty, the mind is puf● up with self-liking, and so groweth secure, and careless, and before glory goeth lowliness, when a man is humble in his own eyes, and thinketh basely of himself, and reverently of others, and submitteth himself to God's hand, to bear willingly whatsoever he shall impose upon him, he is in the way to true honour, if he be not advanced to preferment, yet he shall be refreshed with comfort, and enriched with graces.  
Vers. 13. He that answereth a matter before he hath heard it, it is a folly and a shame to him.  
TO make answer, or reply to a speech, or at all to speak of any matter, before a man hath thoroughly heard, and fully informed himself therein, is a rash and indiscreet part, and the evil consequents thereof, cannot but redound much to his discredit. For absurdities will necessarily ensue upon it, and can by no means be avoided, whereby ●e declareth himself to be failing of that wisdom, and judgement, which bring praise and estimation. And is it not most commonly an occasion and means that good causes have bad success, as being perverted by the ignorance & temerity of those which take upon them the defence of that whereof they have not sufficient information, or else are depraved unjustly by the haste and headiness of such as speak evil of the things which they know not?  
Vers. 14. The spirit of a man will bear out his infirmities, but a wounded conscience who can bear?  
THe spirit of a man] His heart being in a comfortable estate by the sight of God's favour, and the testimony of a good conscience, will bear out his infirmities, maketh him to sustain with patience, and some cheerfulness, manifold pains and diseases of the body, and all outward crosses whatsoever: but a wounded spirit who can bear? but when the soul is cast down, and as it were broken with the apprehension of God's indignation, none can endure the horror and anguish thereof, nor any thing raise it up, and give comfort to it, but God alone.  
Verse 15. The heart of the prudent possesseth knowledge, and the ear of the wise will seek after understanding.  
THe heart of the prudent possesseth knowledge,] He that is acquainted with the state of his own soul, and discerneth how precious and fruitful, and needful understanding is, will not content himself to have wisdom in his ears, or head, or lips, but layeth it up in his heart, as his chief treasure, and the ear of the wise seeketh after understanding: he laboureth to increase knowledge and grace, adding daily thereunto, by hearkening as much as he may, to all sound and wholesome instructions.  
Vers. 16. The gift of a man enlargeth him, and leadeth him before great men.  
THe gift of a man] Not the good qualities that are in him, and the graces which he hath received, but the present that he bringeth, and the reward that he bestoweth, enlargeth him, and leadeth him before great men, maketh room for him, and procureth him access to the presence of them that are in high places, & of great authority, from whom also he getteth countenance & favour, whether his suit be equal, or unlawful.  
Verse 17. He that is first in his own cause is just: then cometh his neighbour and maketh inquiry of him.  
HE that is first in his own cause] He that is in a controversy, speaketh first, before the Magistrate, arbitrator, or any other to whom it belongeth to hear the matter, is just, so pleadeth for himself, and setteth such colours upon his cause, that he seemeth to be very righteous: if he be plaintiff, that his informations be equal, and weighty; if defendant, that his apology is good, and he innocent. Yet is not this to be understood of every one that hath the first place of speech: for righteous men do many times begin the declaration of the the cause, or defence of themselves, and be found upright and faithful both in the entrance and end of the strife: but it is meant of false fellows, that respect not what they may warrantably aver with truth, but what they can audaciously affirm with impudency. Than cometh his neighbour, and maketh inquiry of him▪ he that in the second place, or afterwards is to make answer unto him, or reply upon him, confuteth his allegations, detecteth his falsehood, and convinceth him, of indirect and naughty dealing.  
Vers. 18. The lot causeth contentions to cease, and maketh a partition amongst the mighty.  
HE declareth the true & right use of a lot, by telling what is done, for that which aught to be done: namely, in difficult and doubtful causes, which cannot otherwise be well determined, and where in division men cannot agreed between themselves what part every one should have, that then they be satisfied with that which the Lord by lot doth after a sort, award unto them. And he maketh special mention of the mighty, that it serveth to compound their controversies, because that when they contend, by reason of their power, and strength, & stout stomachs, they greatly damnify one another.  
Vers. 19 A brother offended, is harder to win then a strong city: and their contentions are like the bar of a palace.  
A Brother] A natural brother, a near kinsman, a kind friend, offended, alienated by wrongs received, or imagined to ●e done unto him, from him whom he so much affected before, is harder to win then a strong city, will with more difficulty be brought to firm and unfeigned reconciliation, than a city well defenced, can be vanquished and taken. And their contentions, their strife, and suits, are like the bar of a Palace, strong, and vehement, and must with no less ado be be pacified, whiles their power serveth them to pursue one another, than the mighty iron bars, whereby the gates of a Castle, Fort, or great building, are shut in, and kept safe, may be broken, or cut in sunder. But this is to be understood of unregenerate and fleshly men, or of God's servants so far as they be carnal, and not otherwise: for it is a commendation that is given to the godly, by Saint james, that their wisdom which 
jam. 3. 17.  they receive from above, maketh them peaceable, gentle, and easy to be entreated.  
Vers. 20. With the fruit of a man's own mouth shall his belly be satisfied: and with the increase of his lips shall he be filled.  
WIth the fruit of a man's mouth] With those words which the mouth of a man uttereth, be they good or bad, as the tree yields her fruit, be it sweet or sour, shall his belly be satisfied, he shall be as it were fed with joy, or sorrow, and with the increase of his lips, according to those speeches which the lips use most to deliver, wholesome, or hurtful▪ as the ground sendeth forth her crop of corn or weeds, shall he be filled, he shall either have great welfare, or great woe, many blessings, or many judgements.  
Vers. 21. Death and life are in the power of the tongue, as every one delighteth to use it, he shall eat the fruit thereof.  
THis verse in part containeth an explication of the former, showing what is that satisfying, and filling, which is there mentioned, that it extendeth to all misery, even to the very death of the wicked, which abuse their tongues to evil, and to all happiness even to life itself, and that everlasting (as is also meant of the contrary) of the godly, which use their tongues aright, both which are said to be in the power thereof: that is, the perverting, or well ordering of the same, is effectual, either for destruction or salvation: and yet this force is not in the pronouncing of words, but in the affection from which they constantly proceed, and as every one delighteth to use it▪ so he shall eat thereof. Hypocrites sometimes do make fair shows, but their hearts and lips accord not together, and therefore their smooth speeches tend not to life: and godly men sometimes forget themselves, but they take not pleasure in evil speaking, and therefore they shall not be destroyed, though they may be corrected.  
Vers. 22. He that findeth a good wife, findeth a good thing, and obtaineth favour of the Lord.  
HE that findeth a good wife] Which being himself a good man, hath, and seethe, and enjoyeth the benefit of a good, wise, and faithful wife, findeth a good thing, which shall be for his help and comfort; and obtaineth favour of the Lord, receiveth a testimony of his love in bestowing so great a blessing upon him: and so doth a godly woman, that findeth a good and gracious husband.  
Vers. 23. The poor speaketh with supplications: but the rich answereth roughly.  
THe poor] He that is in misery, in peril, in fear, or subjection, speaketh with supplications, submissly, and lowly, to the wealth and mighty, beseeching him in humble manner, and reverent terms, especially when he hath any suit unto them. But the rich answereth roughly: he that hath abundance of goods, or is in authority, not only rejecteth the poor petitioner contemptuously, with a churlish denial, but otherwise also is proud and insolent in his speeches. Commonly thus it is, but yet not always: for some of the lowest sort speak disdainfully, and some great personages behave themselves courteously.  
Vers. 24. A man that hath friends, aught to show himself friendly, for a friend is nearer than a brother.  
A Man that hath friends] Which is beloved of, and receiveth favours and benefits from others, aught to show himself friendly, to entertain, hold, and requited their friendship by all good duties. He is not only to take heed jest by any strangeness, and offering of discourtesies, he loose their like, but to endeavour by all signs and pledges of good will, to knit their hearts faster and faster unto him. For a friend, an unfeigned well-willer, which beareth Christian affection unto him whom he loveth, is nearer than a brother, is more faithful and constant in ministering help and comfort, than an ordinary kinsman, or mere natural brother.   

CHAPTER. XIX.  
Vers. 1. Better is the poor that walketh in his uprightness, than he that perverteth his ways, and is a fool.  
BEtter is the poor] Moore happy and comfortable is the estate of him that is of little wealth, and of small possessions, and greater respect is to be had of him, that walketh in his uprightness, endeavoureth constantly to be just and godly, in words and works, than he that abuseth his lips, than the rich that is given to speak wickedly, and is a fool, void of grace, and godly wisdom, and full of vice and lewdness. Thus standeth the opposition: Better is the poor that useth his tongue aright, and walketh uprightly, and so is wise, than the rich that abuseth his tongue, and walketh corruptly, and so is a fool.  
Vers. 2. Both the mind without knowledge is not good, and he that hasteneth with his feet sinneth.  
TWo vices are here matched together, and reproved together, as dangerous and hurtful, whereof the one is cause of the other, which are ignorance, and rashness. Concerning the former, it is said, that without knowledge, where the sound knowledge of God's holy will is contemned, or neglected, the mind is not good, the man is not good. For a part is put for the whole: whatsoever shows he maketh of faithfulness within, all is but deceivable; his soul (as the original Text hath it) is destitute of goodness, and then, what is there in hi●, or proceedeth from him, that may be called good? and he that hasteneth with his feet, sinneth.  
The latter is described by a similitude, from him that should headily run on blindfolded, and hood-wincked, in a perilous way, that he neither knoweth, nor ever saw: as such a one is in danger to dash against stumbling blocks, or to fall into quicksands, quagmires, mine-pits, brooks or ditches: so he that unadvisedly, and without deliberation, attempteth and executeth matters of moment and importance, cannot avoid errors, and inconveniences, yea sins and transgressions.  
Vers. 3. The foolishness of a man overthroweth his way, and his heart fretteth against the Lord.  
THe foolishness of a man] The sinfulness and ungodly behaviour of the wicked, overthroweth his way, draweth crosses and judgements upon him, and causeth him to have ill success, and his heart fretteth against the Lord: though his tongue do not openly blaspheme, yet his heart doth secretly murmur against God, as if he were unjustly the cause of his calamities. Neither doth he this directly always, and imbittereth himself against the person of the Lord, but scorneth at his hand, and accuseth his proceed, under the name of chance, and i'll luck, and bad fortune, and many times religion is exclaimed upon, and profession quarreled at, especially if religious professors dislike of his irreligious profaneness, do thrive and prospero, when he is plagued and punished.  
Vers. 4. Richeses gather many friends, but the poor is separated from his neighbour.  
Richeses gather many friends] Wealth increased, increaseth the number and heap of such as pretend good will, and draweth daily new friends. The persons of men do not this, nor their graces, but their riches. They make many fetches, they have many gestures, they use many words, and all this while their hearts are fixed on the goods, as flies seek where honey is, and mice and rats will haunt an house where food is to be gotten. So that their love is to the money, or other substance, though they make semblance of good affection to the man. But the poor is separated from his neighbour, he that is needy or afflicted, or in disgrace, is forsaken of all his carnal friends and companions, they either turn from him as a stranger, or against him as an enemy.  
Vers. 5. A false witness shall not be unpunished, and a forger of lies shall not escape.  
A False witness] Either he that doth wittingly misinform the Magistrate, or any other governor, or he that by his unjust testimony goeth about to confirm that which another hath untruly suggested, shall not be unpunished, but plagued either sooner or late, with some temporary penalty of shame and misery in this world, or with eternal perdition of soul and body in the world to come. And a forger of lies, which useth his tongue to falsehood, how artificially, & with what shows and colours soever, though in private, shall not escape, shall not be always free from punishment, though by flattering of himself, he thinketh the sin not dangerous: and though by means of his wit, and present prosperity, he seemeth able to preserve himself in safety.  
Vers. 6. Many sue to the face of the Prince, and every man is friend to him that giveth gifts.  
MAny sue to the face of the Prince] They seek the favour and countenance of them that be in authority, especially if they be also wealth, & bountiful. He speaketh not here in the commendation of them, as being loyal in love, for conscience, but for the reprehension of them, as being submiss in show, for commodity. And every man is friend to him that giveth gifts. He declareth in this latter clause, the cause of that which he had affirmed in the former, why so many sue to the face of the Prince, because Princes have most to bestow, and every man, every carnal man for the most part is friend, would be thought a friend to him that giveth gifts, that he might be used as a friend, and have gifts bestowed upon him.  
Vers. 7. All the brethren of the poor do hate him: how much more will his friends departed far from him? Though he be instant in words, yet they will not.  
ALL the brethren] The whole kindred, even they which are united with the nearest bonds of nature; being yet carnal and unnatural, of the poor, of him that is decayed in his estate, or in disgrace with superiors, though never so unworthily, do hate him, they loath and despise him. How much more will his friends departed from him? Not they which were faithfully affected to him at any time, and bore him good will in truth, (for a friend loveth at all times, and a friend is nearer 
Prou. 17. 17. and 18. 24.  than a brother,) bu● such his companions as dissembled with him, making profession and show of love in his prosperity for their own advantage, these in his adversity▪ go far from him, cast him off, and withdraw themselves from him, as being ashamed of his company, and unwilling to take any notice of him, much more to deal in his cause, or to supply his wants. Though he be instant in words, albeit he hearty entreat, and earnestly importune them for comfort, relief and favour, yet they will not, they will not hear any request or complaint that he maketh, they will not befriend them in any matter of weight, wherein they may do him good.  
Vers. 8. He that possesseth his heart, loveth his own soul: he keepeth understanding, to found that which is good.  
HE that possesseth his heart] Who hath his mind rightly informed with knowledge and judgement, and orderly moderateth his desires and affections, loveth his own soul, hath a due care of himself, and useth direct means for his salvation, safety, comfort, and welfare. For to love one's soul, in this place, is otherwise taken then in the Gospel by S. john, chap. 12. 25. where it is said, that he which loveth his soul shall loose it, and he that hateth his soul in this world shall keep it unto eternal life. To love the soul, that is, to be desirous of retaining this natural life, as rather to deny the truth of God, and forsake the Gospel of Christ, then to make profession thereof, and yield sincere obedience to it, with hazard and peril: and he shall loose his soul, that is, forfeit his salvation and happiness, as he that hateth his soul, which chooseth to forego life, rather than the services of God, and a good conscience, shall keep it unto eternal life, be saved and glorified for ever. He keepeth understanding, not only heareth good instructions, but seriously attendeth to them, pondereth of them in his meditations, layeth them up in his memory, observeth them diligently in the course of his life, & retaineth them constantly till the time of his death, to found that which is good, that is, the end which he proposeth to himself, and this is the success which he obtaineth, that God's favour shall be confirmed unto him, both by the blessings of this present life, and by a blessed estate, in that which is to come hereafter.  
Vers. 9 A false witness shall not be unpunished: and he that speaketh lies shall perish.  
THis is the same both in words and sense with the 5. vers. of this chapter, saving that there was said, the liar shall not escape, and here he shall perish: so that it is not only a repetition, but a brief exposition of that, concluding, that as he shall be surely punished, so he shall be sorely plagued, even with no lighter strokes, than destruction itself, which no gain or advantage can be able to countervail.  
Vers. 10. Pleasure is not comely for a fool: much less for a servant to have rule over Princes.  
PLeasure] The affections of joy and delight, the means whereby they are wrought, and the objects whereon they are settled, as abundance of wealth, delicious fare, gorgeous apparel, sumptuous houses, costly furniture, pleasant pastimes, or whatsoever is of like nature, is not comely for a fool, is not fit for him that is destitute of grace, and good understanding to have, as neither making for his honour, nor profit indeed, though highly promoting both in appearance. He will pervert them, and annoyed other men by them, and they will endanger him, and bring much harm and mischief to him. Much less for a servant to rule over Princes. By servant, he meaneth such manner of persons as he called fools in the former clause; namely, men enthralled to their lusts, and unlawful desires: and by Princes, are understood the godly, who are dignified with a spiritual advancement: so that he proceedeth in extenuating the condition of sinful men, and showeth their unworthiness by way of gradation, that all sorts of desirable things are too good for them, and much more authority and power over others, but most of all superiority, with jurisdiction over the righteous.  
Vers. 11. The understanding of a man, maketh him slow to wrath, and it is his glory to pass by an offence.  
THe understanding of a man] The heavenly wisdom of God, which is in the mind of a regenerate person, according to the measure thereof, withholdeth him from rash and unadvised anger, but not from all anger: for than it should deprive him of some virtue, and disable him from the performance of many duties. As the distempered passions of wrath be works of the flesh, and carefully to be avoided so are the well governed affections of anger fruits of the spirit, and seasonably to be exercised. He that is overcarried with rage and choler, doth want those lovely graces of meekness, and patience: and he that is never stirred to any displeasure, is possessed with stupidity, and destitute of zeal, and Christian feeling. Now to shun these vicious extremes on both sides, and observe the laudable mediocrity between them, these rules may direct us. First that all our anger be only for sin, and so we shall best put in practise the Apostles precept, to be angry and 
Ephes. 4. 26.  sin not. Than shall we not be testy with them that be innocent, because we are incensed by them that are faulty: then shall we never like fumish Balaam fall out with beasts, and unreasonable creatures, much less be embittered against things that are senseless. Secondly, that our anger be measurably proportioned to the measure of the offence, greatest indignation must be conceived against the greatest transgressions, though they bring not to us so great annoyances: and smaller faults should less d●please us, though in private respects they seem to be more for our damage: for every part aught rather to be tenderly affected at God's dishonour, than his own detriment. Thirdly, that it be not overlong continued, and excessive in time, but bounded within the limits of a day at the furthest: the Lord would not have wrath protracted till night, nor the Sun to go down upon it. Fourthly, that the crimes of our familiars, benefactors, kinsfolk, and dearest friends, do make us more angry than theirs that are not so nearly united to us: that we take to heart the sin of our child, more than of a brother: and of a yoke-fellow, more than of a child: and our own, more than a yoke-fellow, child, brother, or of any, or all others.  
Fifthly, that the ire and wrath against the sins of our neighbours, draw not ourselves into any sinful behaviour against God, as to be fierce and violent in revengement, to rail to re●ile, to vomit out blasphemies, or imprecations, etc.  
Lastly, that it hinder us not from, but further us to the performance of all good services, especially in the behalf of the parties delinquent, as to admonish them, pray for them, and give them direction for reformation of their transgressions. And it is his glory, it winneth him honour and praise, and that worthily, to pass by an offence, to wink at smaller infirmities, and to remit greater wrongs, yet not so, as to be silent at God's dishonour, with the peril of the soul of the sinner, or at the grievances which are offered to himself from them: only the forbearance of revenge, and not of just reproof, or of due correction, is commended.  
Thus thou seest both the root, and the fruit, the cause and effect of lenity and mildness declared in this sentence.  
Vers. 12. The wrath of the King, is like the roaring of a Lion: but his favour is as the dew upon the grass.  
THe wrath of the King] The indignation of a Prince, or mighty Potentate, having authority and power, incensed (not against the innocent and righteous, but such as were Michaiah, or Elijah, whom Achab stormed at, but killed not, or though he had killed them, yet he could not have hurt them, but himself rather, as joab did, by slaying of Zachary, and sending him the sooner to heaven) but against malefactors, rebels, traitors, contemptuous persons, and transgressors of his wholesome laws, or any whom God shall put into the Magistrate's hand, as men of death, for violating his commandments, is like the roaring of a Lion, which hath more courage and strength, both to roar more hideously, and to tear more cruelly: For it is not understood of them that be taken, and shut up like captives in holes, whom we may hear, and look upon through grates, and stand near too without peril, but of such as meet with a prey, either of man or beasts, in the forests, or open fields, or any where in their own walks. But his favour, his love, and countenance, especially towards worthy men, is like the dew upon the grass, very comfortable or profitable to them, rejoicing their hearts, advancing their states, preserving, and protecting them from wrongs, as the dew, or mild shewres, do refresh the fields, cause grass to grow, and preserve the same, that the scorching heat of the Sun dry it not up, and 'cause it to whither. When God shall put into the Magistrate's hand, as men of death for violating his commandments in presumptuous manner, is like the roaring of a Lion, fearful, terrible, and as it were threatening present death: The Hebrew word signifieth a young Lion which 
Naham cacphir.  hath greater courage, and strength, both to roar more hideously, and to tear more cruelly, etc.  
Vers. 13. A foolish son is the calamity of his father, and the contentions of a wife, are like a continual dropping.  
TWo of the greatest afflictions which befall the governors in their families, are declared in this sentence. The former is a foolish son, a sinful, unhappy child, after what sort soever his lewdness breaketh out, whether by contumacy, and stubbornness, when he shall contemn his parents, and despise their precepts; or by riot, and unthriftiness, when he shall be, as it were a gulf to swallow up all his father's labours, and those things which he hath been so careful to provide; or by any other means shall bring shame and destruction upon himself, who is the calamity of his father, the worker of his woe, and cause of sorrow for the looseness of his life, and at the sight, or foresight (by all probability and likelihood) of the misery of his death. The other is a contentious wife▪ whose brawlings offend the ears, and vex the heart, and sometimes demolish the state of her husband, and therefore are compared to a continual dropping: they are as irksome, and hurtful, as for rain to pierce through every part of the roof, into all rooms of the house, falling on the planks, and walls, and stuff, and heads of them that are doing their work, or sitting at their meat, or lying in their beds, which must needs be both tedious, and noisome, to ruinated the building, and rot the goods, and molest the inhabitants.  
Vers. 14. House and substance are the inheritance of the fathers: but a prudent wife is from the Lord.  
IN the former sentence, by a lively similitude, he showed how noisome a bad wife is, and in this by another argument, he maketh it appear what a great benefit a good wife is. He proveth it from the efficient, that the Lord doth bestow her, and that in manner differing from his ordinary and common giftures. Houses, and lands are his gifts also, and so are riches, and all sorts of commodities, but they are ordinarily, commonly, and mediately received from ancestors, as fathers, grandfathers, & great grandfathers, to whom the Lord hath given power to get, and keep goods, and a will to leave them from hand to hand to their posterity. But a prudent wife, a godly, wise, and virtuous wife, and in like manner, a religious, discreet, and gracious husband, is from the Lord, made such a one by his grace, and joined to the yoak-fellow.  
Vers. 15. Slothfulness causeth heavy sleep to fall, and a deceitful person shall be affamished.  
THe dangerous effects of sluggishness are here set down, and described, whereof some are sins, and heedfully to be shunned, and others are punishments thereof, and greatly to be feared.  
The first is, immoderate and excessive sleeping, whereby men's callings and labours are neglected, their time lost, and their wits and senses dulled: and this groweth partly from the abundance of humours, by which the head is oppressed, and partly from the want of cheerfulness, whereby the heart should be refreshed: and therefore observe, that all sluggards are lumpish, and like dead men, saving when they be about the practice or project of some thing unlawful.  
This drowsiness of theirs, and disposition to sleep, they are charged with, & challenged for, in chap. 6. How long wilt thou sleep, O sluggard, when wilt thou arise out of thy sleep? etc. 
Prou. 6. 9   
The second is deceitfulness, being inferred in the latter clause, as that which ensueth both upon slothfulness and sleepiness. For they that loose their time, can neither get wealth well, nor keep that which others have formerly gathered by their travel. Than must they needs fall into indigency and want, and being not able to sustain the violence thereof, (for none are so impatient of poverty, as those who recklessly throw themselves into it) they will live by their wits, and shifted for themselves, by falsehood and indirect courses.  
The third, which is the punishment of all the former, is famine, and miserable necessity, which their fraud, and deceitfulness doth double upon them, and not prevent, or diminish. Or if it fall out that some by wrongful dealing are helped in their state for a time, yet it turneth to their greater hurt, and deeper decay in time following: or if they thrive even to their lives end, by their unjust and fraudulent practices, yet they shall rue it in the world's end, for the miseries and plagues that 
jam. 5. 1.  will come upon them, as Saint james doth testify.  
The sense therefore of the sentence is this: Sothfulnesse causeth men to be sleepy and deceitful, and he that is deceitful, sleepy, or slothful, shall be affamished.  
Vers. 16. He that keepeth the commandment, keepeth his soul: but he that despiseth his ways, shall die.  
HE that keepeth the commandment] Which in the integrity, and uprightness of his heart observeth the law of the Lord, to walk in the same, although he cannot fulfil it, breaking it as little as he can, though he cannot obey it so fully as he would, and is humbled for his faults, when he seethe his sins and transgressions, keepeth his soul himself, a part being put for the whole, he preserveth the life both of his soul and body, from an untimely death, and eternal destruction, not by the merit of his obedience, but by the mercy of God, that rewardeth him for it: But he that despiseth his ways, maketh no account how, or after what sort he doth live▪ ●or hath care to be directed by the prescript rule of the hol●●●ord of God, shall die, shall certainly perish, and be destroyed for ever, at the last, though peradventure he be spared for a season.  
Thus standeth the opposition: He that keepeth the commandment, and regardeth his ways shall live: but he that breaketh the commandment, and despiseth his ways, shall die.  
Verse 17. He that giveth freely to the poor, dareth unto the Lord, and the Lord will repay him his reward.  
HE that giveth freely] Which out of his compassion and mercy, without any carnal, or corrupt respect of his own advantage, ministereth food, apparel, harbour, or any kind of help and comfort, by word, or deed, to the poor, to them that are in affliction, of what sort so●●●r, especially if they be Gods faithful servants, or seem to be such, dareth to the Lord, not that he is beholden to us, o● receiveth any benefit at our hands: for what can we give that he lent not to us, nor is his own, nor in his power, to take, and dispose of, to whom he will without our leave? but he is pleased so to accept of our beneficence to our brethren, as if himself were thereby gtatified, and had a good turn done to him: for men are many times pleasured by that which is lent them in their need, and are glad to buy the use thereof with loan, and therefore 
Psal. 112. 5.  it is noted as a work of mercy from a good man, not only that he bestoweth gifts, but also that he dareth freely. So then God vouchsafeth to repute that which is paid unto him, though imperfectly too, and scarce by the halves, to be as it were a courtesy and kindness from us, as if something of ours were delivered to him. And the Lord will repay him his reward, he will as faithfully recompense the merciful man, as if he were bound thereto, and as an honest borrower will be careful to pay that which he oweth. For of his grace he maketh himself a debtor, to them which are more in his debt, than their body and soul, and all that they have is worth.  
Verse 18. Correct thy son while there is hope, and let not thy soul spare, which is to kill him.  
COrrect thy son while there is hope,] chastise thy children of either sex, both by tongue and hand, with rebukes and stripes, being yet young and tender, and not grown stubstorne, stiff-necked, incorrigible, and past hope of amendment, before they are accustomed to evil ways, or have learned to despise the admonitions, menacings, rods, and scourges of parents. And let not thy soul spare: beware that thy fond affection withhold thee not from doing this necessary duty, which is, to kill him, jest thy too great indulgency to them, and cockering of them, turn to their destruction.  
Verse 19 Being in great wrath, remit the punishment: but if thou let him escape, yet apply chastisement again.  
IN the former sentence was declared the necessity of correction, for the prevention of destruction, or danger of children, and what is the fittest season to begin it, even in their childhood. Now in this he admonisheth every man to take heed that he mar it not, or hinder the good effect thereof by his own destemper. And therefore it is said, Being in great wrath, when thou art in an angry mood, and burnest with fury, and hot displeasure, remit the punishment, let pass for that time the punishment of the party offending. But if thou let him escape, yet apply chastisement again. Nevertheless, though for that time, and perhaps for that fault thou let him go free, yet leave him not so to himself, nor suffer him to go on still unpunished, but when thou art more calm, and as occasion shall be offered, take him in hand, and chastise him.  
Verse 20. Hear counsel, and receive instruction, that thou mayst be wise at the latter end.  
Having in the premises given precepts to parents and governors, he now converteth his speech to children, and such as in the Scripture come under the name of children, that is to say, all God's people, to whom he doth offer himself as a father, being ready to teach and direct them. And the first lesson that he giveth unto them is, that they should hear counsel, lend an ear, and harken diligently with attention, to wise and wholesome doctrines and admonitions: the second, that they receive instruction, or correction, for the word signifieth both: that is, to submit themselves to, and make use of, and profit by, reproofs, threatenings, or chastisements. And the reason of this exhortation, is both from the motive that should persuade them thereunto, and the end that they should propose ●o themselves therein, and the happy success which they should find thereby, that they may be wise in their latter end, that their wisdom may be manifested, and they reap the fruit thereof in their old age, or whensoever they are ready to departed out of the world, not but that he would have men to be wise also before, but to note, that all that time their heavenly wisdom will stand them in best steed.  
Vers. 21. Many devices are in the heart of man: but the counsel of the Lord that shall stand.  
MAny devices are in the heart of man.] Sundry thoughts are in their minds, of hopes, and doubts, and desires, and so they toss matters too and fro in their imaginations, how they may avoid that which they fear, and accomplish that which they desire, and yet seldom bring them to any effect, or when they do, it is not by force of their plotting or forecast. But the counsel of the Lord it shall stand; his will shall take place, whatsoever he hath determined shall succeed, whether men's like be to it, or against it.  
Vers. 22. The desire of a man is his goodness: and a poor man is better than a liar.  
THe desire of a man] That which every man aught most to wish and labour for in himself, and to esteem and commend in others, is his goodness, his piety and religion towards God, his me●●●e, truth, and upright dealing towards men, and not a great 〈…〉 te, and earthly pomp, and he that in this manner do●● g●od▪ ●n● is fa●●hfull and true, though he be poor, not having store and abundance of outward poss●ssions, is better, in happier case, and more regarded of God, and good men, than a liar, than an impious, unprofitable, and false man, though he be never so wealthy.  
Verse 23. The fear of the Lord leadeth to life, and he that is endued there with, shall remain satisfied, and shall not be visited with evil.  
THe fear of the Lord] Sound piety and religion, a reverence of his Majesty, joined with an unfeigned love thereof, leadeth to life, is by God's free goodness, according to his promise through jesus Christ, rewarded with a blessed and a comfortable life in this world, and a glorious and eternal life in the world to come, and he that is endued therewith shall remain satisfied: the man in whom this holy fear dwelleth▪ shall neither ●●ue 〈…〉serable want, nor in fear or danger thereof, but shall lodge satisfied, as the word signifieth, shall constantly 
Sabea●g 〈◊〉 lin.  have competent provision, in the night he shall not care for the day following, nor this day be doubtful how he shall do to morrow, but he by whose providence he is sustained at one time, will not fail to minister whatsoever is needful at all times. And shall not be visited with evil, shall not be plagued with hurtful calamities, and yet sometimes tried with sharp adversities: and so are the two former promises touching life, and plenty, to be understood, that they are secured only from a cursed death, or penury, which are punishments of sin, and signs of God's displeasure.  
Vers. 24. The slothful hideth his hand in his bosom, and will not put it to his mouth again.  
SAlomon hath often told us the nature and quality of the slothful, and the misery and want, which of force they must endure, by means of their sluggishness, notwithstanding because the number of them doth daily increase, and this hurtful vice groweth stronger, and more violent in them, he contenteth not himself with so many advertisements, which he hath already given us, but to the end that we may take more heed of it, or else be more inexcusable, and judged worthy of greater penury: he repeateth here again the mischief that it worketh in him over whom it getteth dominion, describing the same by an hyperbolical, or excessive kind of speaking, saying, that he hideth his hand in his bosom, not setting it to work, but withholding it from labour, and will not put it to his mouth again: to avoid the cold, and for love of ease, he holdeth it in a warm place, and though the distance be but small between the bosom and the mouth, yet he is unwilling to bring it from the one to the other, so much as to feed himself: for though he do it, (compelled thereunto by necessity) yet he doth it with difficulty and grief, as it is said in an 
Prou. 26. 15.  other chapter.  
Not that he setteth so little by his meat; for none are so hungry after honey, as the idle Drones: but it is a torment unto them to take any pains for it: their desire is, that others should travel for them, and put their meat into their mouths also, if shame would permit it.  
So then, the hands of lazy persons are as it were bound with the love of ease, which they prefer before matters of profit and necessity; especially concerning the soul, and the spiritual food thereof, even the word of God; whereby only it is to be sustained.  
Vers. 25. Smite a scorner, that the foolish may beware: and reprove the prudent, and he will understand knowledge.  
SMite] Either put to death, if thou be a Magistrate of that authority, and the cause so require, or otherwise punish according to thy place, the scorner, a refractory person, him that contemneth and derideth all admonitions and instructions, one, of whom there is no hope of amendment: for a scorner is in the highest degree of transgression, that the foolish, 
Psal. 11.  such as through simplicity and ignorance are carried forwards to evil, may beware, may be better brought to a sight of their faults, and the danger thereof, and penitently reform their ways.  
And reprove the prudent, give an easy rebuke to him that hath wisdom, and he will understand knowledge, he shall not need to be smitten, as the scorner, nor be brought to see others punished, as the foolish, but an admonition or reproof will sufficiently work upon him, both for information and reformation.  
Verse 26. A lewd and shameful child spoileth his father, and chaseth away his mother.  
A Lewd and shameful child] One that is graceless, and given to riot, and other sinful ways, whereby his parents and friends are made ashamed, spoileth his father, doth him as much harm, as if he broke into his house, and rob him, or came as an open enemy to make spoil of all that he hath: and many spare not their parent's state indeed, but either filch away their goods, and set them in debt and arreareages, by their wastefulness, and chaseth away his mother, so alienateth her affection from him, by his rude and rebellious behaviour, that she flieth as it were his presence, and is glad when she is out of his sight: and sometime groweth to that unnatural inhumanity, and more than barbarous and savage outrage, that he driveth her out of his presence by railing & bitter speeches, yea expelleth her out of the house, and turneth her out of doors, when once he cometh to his inheritance.  
Vers. 27. Leave off, my son, to hear any more the instruction that causeth thee to err from the words of knowledge.  
Leave off, my son] though in former times when thou wast the disciple of deceivers, and the child of wrath, thy ear was open, and ready to hear such lessons as poisoned thy heart, yet now that thou art become the scholar of me Wisdom, and begotten to be my child, as being God's child, now desist from that hurtful and pernicious course, cease to hear any more the instruction, that pestilent and infectious counsel and doctrine, which is delivered for instruction, and carrieth a show of truth and wisdom, and yet will 'cause thee to err from the words of knowledge, either perverting thy mind with erroneous opinions, or corrupting thy heart with sinful affections, or depraving thy ways with lewd and wicked behaviour, so that either thou shalt not understand the words of knowledge, the heavenly doctrines of Gods holy word, whereby sound knowledge is obtained, or else wil● be enticed to transgress them.  
Vers. 28. A wicked witness mocketh at judgement, and the mouth of the ungodly swalloweth up iniquity.  
A Wicked witness] A witness of Belial, as it is in the Hebrew text, one that the devil himself, and his own wicked disposition subborneth to perjury and deal corruptly, mocketh at judgement, not only giveth in false evidence, but doth the same of set purpose, maliciously, and without any fear, making no more account either of right causes, or of Magistrates that are placed to execute justice, or of God himself that will punish false witnesses, then of a jest, or things to be laughed at. And the mouth of the ungodly will swallow up iniquity. This he allegeth as a reason of that his untruth and falsehood in witness bearing, because he is desperately sinful and bad in all his behaviour. His mouth, himself vile wretch, yet the mouth is mentioned because of the allegory, swalloweth up iniquity, committeth all villainies, with as great delight and pleasure, as drunkards do strong drink, or gluttons delicious meats.  
Vers. 29. But judgements are prepared for these scorners, and stripes for the back of fools.  
THe behaviour of these contemptuous persons was declared in the former sentence, and their recompense followeth in this: for all their cunning and scorning speeches, judgements, punishments, many, and of divers sorts: for the plural number noteth the multitude and variety of them: are prepared for scorners, not only appointed, but ready to be executed upon them, either by the Magistrate, or else by the Lord himself in this life, or in that which is to come, or in both. And stripes for the back of fools, sharp and severe plagues, resembled by the scourging of bondmen, are in a readiness both for the souls and bodies of these malicious and incorrigible fools, which shall not lightly be chastened, but grievously, and extremely tormented, to their destruction. For the preparation doth argue some exquisite torture, as fire prepared 
Mat. 25. 41. Esai. 30. 33.  for the devil and his angels: and Tophet prepared of old for that cursed King of Assur, etc.   

CHAPTER. XX.  
Vers. 1. Wine is a mocker, and strong drink is raging, and whosoever is deceived thereby, shall not be wise.  
WIne] Needlessly, or immoderately taken, is a mocker, maketh him a mocker which intemperately abuseth it: and strong drink is raging, causeth them that are over-gone therewith, to brawl, contend, break forth into outrage, and go together by the ears. And whosoever is deceived by it, enticed by the colour, or taste of it, to exceed in it, by drinking too often, or too much, shall not be wise, either with divine wisdom, or human, but show himself a fool, and reap the fruit of his folly.  
Vers. 2. The fear of the King is like the roaring of a Lion: he that provoketh him to anger, sinneth against his own soul.  
THe fear of the King] His wrath, which striketh a terror into their hearts, with whom he showeth himself offended, is like the roaring of a Lion, very fearful and dangerous: he that provoketh him to anger, which incurreth his indignation by disobedience, or any ill demeanour, sinneth against his own soul, not only defileth his soul with the transgression of God's holy Law, but putteth his life in great peril, and exposeth the same to the sentence of death.  
Vers. 3. It is an honour for a man to cease from strife: but every fool will be meddling.  
IT is an honour for a man] It maketh for his praise, and procureth the tongues and hearts of men to give him a good testimony, to cease from strife, either not to enter into it at all, if upon good conditions, without wrong to justice, or righteous cases meet to be maintained, he may be freed from it, or else to break off, and put an end thereto, with as much celerity as may be convenient: but every fool will be meddling, such as are unwise on the other side, do love contentions, and delight to be stirring and striving upon every slight occasion. Thus standeth the opposition: It is a man's honour to cease from strife, and every wise man will endeavour to keep himself quiet: but is a man's reproach to be contentious, yet every fool will be meddling.  
Vers. 4. The slothful will not blow because of winter, wherefore he shall beg in summer and have nothing.  
THe slothful will not blow because of winter] Hear is a description of a tender and fearful sluggard. Indeed winter is cold, and the weather then sometimes biting, but yet it is a season meet for ploughing, which because the air is nipping▪ and sharp, he letteth alone; by which manner of speech is meant, that a small matter will easily stay an idle person from following his calling, wherefore he shall beg, shall be driven to seek relief at other men's hands, in summer, in harvest when his neighbours that took pains in due time, are reaping of their commodities, and enjoy plenty, which will be the greater eyesore and heartgrief unto him, because it is in the nature of sluggards to be envious, and have nothing, he showeth the cause of his begging, namely, penury and need, when all his substance is consumed: & sometimes it falleth out also by God's righteous providence, to be the success of his begging, that no man shall be moved with compassion towards him, to minister any, or at lest sufficient food or apparel unto him.  
Vers. 5. The counsel in the heart of a man is like deep waters, but a man of understanding will draw it out.  
THe counsel in the heart of a man] The secret intent of his mind and purpose of his heart, which is like deep waters, is by some divers times so cunningly hidden, and closely concealed in the secret corners and bottom of the soul, that it is a hard matter to sound or perceive the same. But a man of understanding will draw it out▪ he that is endued with wisdom and discretion, will discover and apprehended what practices are in hand, and what matters are like to be attempted. So it cometh to pass often, but not always, nor necessarily, because good men are not seldom circumvented by the wiles and crafty devices of the wicked.  
Vers. 6. Many men will boast every one of his goodness, but who shall found a faithful man?  
MAny men Proud and vainglorious persons which are many, will boast every one of his goodness, will publish and set abroad the commendable qualities which they take to be in themselves, & the kindness and benefits which they perform to others: but who can found a faithful man? The interrogation doth import an impossibility, that faithful men are not only rare, but none at all; yet his meaning is not absolutely that there are none faithful (for that would contradict other Scriptures, which have testified of the uprightness of sundry good men by name, & described the integrity of others which are not particularly mentioned) but that among these bragger's, which are so forward to magnify themselves, & celebrated their own praises, there is not one faithful man to be found, which doth good with a good conscience, in singleness of heart towards God, and love and compassion to his brethren.  
Vers. 7. He which walketh in his uprightness is just: and blessed shall his children be after him.  
HE which walketh in his uprightness] That without dissimulation, constantly endeavoureth to obey the will of God, labouring to know all that the Lord requireth at his hand, and as much as he can perform, all that he knoweth, and that with desire to glorify him, and likewise with hope to be rewarded himself, is just, perfectly righteous by the merits of Christ without him, and righteous by the work of God's holy spirit within him: and blessed shall his children be after him, it shall both go well with himself while he liveth (for so m●ch is intended in this sentence, though not expressly mentioned) and with his posterity also who shall succeed him. So doth he usually bless his servants, but not at all times, some being otherwise recompensed, and not in this manner: for many godly men have no children at all, and others leave such behind them, as prove unhappy and graceless.  
Vers. 8. A King that sitteth on the Throne of judgement chaseth away every one that is evil.  
A King] The supreme Magistrate principally, and others also of great authority, sitting upon the Throne of justice, executing his office faithfully, chaseth away every evil one, affrighteth lewd malefactors, and either cutteth them off, or otherwise punisheth them, or they amend their ways, or fly out of his jurisdiction, or at the lest from his presence: with his eyes, by looking into causes, and taking knowledge of offences, whether it be by sight or hearing, and therewith also he daunteth the wicked that appear before him, his looks and countenance being terrible unto them.  
Vers. 9 Who can say, I have cleansed my heart, ● am pure from sin?  
WHo can say] Who can truly and with good warrant affirm, I have cleansed my heart, I have utterly, and for ever freed myself from all unlawful desires, delights, purposes, cogitations and motions. He beginneth at the heart, because it is the fountain, or at lest the cistern from whence corruption floweth; which yet must be understood of his own natural power, and not of grace: and of perfection, and not of sincerity: for the Prophet doth truly profess that he had cleansed 
Psal. 73. 13.  his heart, though in his tentation it seemed to be in vain, which he did by the spirit of God, and in part, and by degrees, I am clean from sin▪ my nature, soul and ways are all pure, nothing can be laid to my charge, for unlawful thoughts, unrighteous actions, unfruitful speeches, good duties at any time omitted, or sinful works ever committed; meaning by that interrogation, that no man hath power so to walk, nor any reason so to boast. Notwithstanding, this is nothing against that saying of S. Paul: Who shall lay any thing to the charge of Gods 
Rom. 8. 33.  chosen? It is God that justifieth. For he there speaketh of that innocency that the godly attain unto by remission of their sins in God's presence, who having received satisfaction for them from Christ, imputed them to him, and fully acquitteth them: and Solomon here speaketh of another matter, that no man is thoroughly purged from original corruption, and the impure humours that issue out of it. Neither let any man object that of S. john, Whosoever is borne of God sinneth not: for 
1. joh. 3. 9  he speaketh not in that place of the practice, but the dominion of sin, th●● a regenerate man yieldeth not obedience unto it, as a slave to his master, but is taken captive, or receiveth a wound, as a soldier from his enemy.  
Vers. 10. divers weights, and divers measures, even both these are abomination to the Lord.  
divers weights] One heavier, another lighter, and divers measures, one greater, another less, to buy with the greater weight, and greater measure, and to cell by the less or lighter, or with a just weight and measure to cell to the wiser sort, and with the unjust to the simpler, whom they may easily deceive, both these, and all such kind of crafty and covetous dealing, are abomination to the Lord, such abominable iniquity as the Lord will surely and sharply revenge, and punish.  
Verse 11. Even a child will make known by his conversation, whether he be pure, and whether his work be right.  
NEither young nor old can so lie hid, but that they will by one means or other, at one time or other, bewray what manner of persons they are, and what manner of deeds they do. If any may be unknown, & not made manifest in both those respects, surely those of younger years are most likely to be they, who are not tried in such dealings, nor in so many matters as men of riper age, and yet here it is taught, that even a child, a youngling, being yet tender, & not grown to man's estate, will make himself known by his conversation, by his behaviour, by his gestures, by his speech, by the course of his practices, whether he be pure, whether there be uprightness▪ & plain meaning in him, without dissimulation, or gross & professed lewdness, and whether his work be right, whether that which he presently doth, be with an honest mind performed, & whether he be like to take a good course in the rest of hife to come. For even young plants declare by their growing and budding, what trees they will prove to be, and what fruit they will bear hereafter; so little ones often show betimes, what expectation is to be had of them: they minister matter of hope, or fear to them that converse with them, and desire to see grace and piety in them. This is a duty laid upon every child, so soon as he is of any discretion, and capable of instruction, that he should enter forthwith into the good way, and walk constantly therein, howbeit we confess that many fail therein, either through want of good education, and bringing up, or yielding afterwards to the lusts of youth, decline and fall away from this towardliness, which at the first appeared in them.  
Vers. 12. The Lord hath made both these, even the ear which heareth, and the eye which seethe.  
HIs meaning is, that the Lord hath form the whole man, all the parts of his body, though he nameth only these two, as the seats and instruments of those noble senses of bearing, and seeing, which are mentioned with them, and these, together with all the rest, he enableth and quickeneth to do their office.  
Many have eyes, and yet are deprived of the use and benefit thereof: many have ears, and yet are oppressed with such deaffenes, as that they understand little of that which is spoken unto them: many have legs, and feet, and are possessed with such lameness, as that they can neither run nor go: many have arms and hands, and yet are so full of imbecility, and weakness, with palsies, and other diseases, as that they are able to do no manner of work. But as the natural use of man's senses, and members, are of God's creation, and by his blessing, so after a special manner is the spiritual, being promised as a peculiar favour to his own elect, who only enjoy the efficacy, from virtue, and fruit of his Gospel. Than (saith the Prophet) 
Isai. 35. 5. 6.  shall the eyes of the blind be lightened, and the ears of the deaf be opened. Than shall the lame man leap, as an Hart, and the dumb man's tongue shall sing.  
Verse 13. Love not sleep, jest thou come unto poverty: open thine eyes, and thou shalt be satisfied with bread.  
Love not sleep,] Though God grant thee liberty to take thy rest, and to refresh thy weary body with sleep, yet love it not, delight not too much in it, give not thyself unto it, not use it excessively, nor otherwise give over thyself to slothfulness: for under immoderate sleep which is one exercise thereof, he comprehendeth all the rest, jest thou come to poverty, this he allegeth as a reason, why he would not have men to be too sleepy and slothful, because such idleness begetteth and bringeth forth beggary. Open thine eyes, be watchful, and diligently apply thy business in thy calling: for many are too wakeful for plays, and cards, and dices, and dancing, and drinking, and other disorders: and thou shalt be satisfied with bread, it shall go well with thee, and by thine honest labours and industry, thou shalt possess, if not abundance of all things needful for thine estate, yet enough, and so much as thou shalt be content with, and by God's blessing find very sufficient.  
Vers. 14. It is nought, it is nought, saith the buyer: but when he is gone apart, he boasteth.  
IT is nought, it is nought,] Albeit the ware cheapened be good, and well worth the price demanded by the seller, yet the covetous buyer, to the end he may get it better cheap, whiles he is bidding money for it, dispraiseth it to the uttermost: but when he is gone apart, he boasteth, after he hath bought the thing, and behind the cellar's back, he praiseth his bargain, both for the goodness of the commodity, and for the good pennyworth which he had therein. And hereby in like manner the disposition and behaviour of the seller is to be understood, which is as forwards to extol, and set out that which is bad, as the other to find fault with that which is good. For if they be both false and wicked, as this testimony concerneth none other, they will departed with their own, with no more truth, and equity, than they seek to come by another man's, and the Lord doth as much look into, and loath the injustice of the one, as of the other.  
Vers. 15. There is gold, and a multitude of precious stones: but the lips of knowledge are a precious jowell.  
THe ability, and conscience, and use of fruitful speaking is here commended by Comparison, being preferred before those things which are of greatest estimation in the world, there is gold, great store of it, in Ours, in Coin, in Plate, in Chains, and Ornaments, & diversly used, & much desired, and set by, and a multitude of precious stones, great variety of rich gems, as Diamonds, Carbuncles, Rubies, Jaspers, sapphires, Emerauds, etc. and many of the several sorts of these, but the lips of knowledge, the mouth, and lips of a godly wise man, uttering that sound and holy knowledge which dwelleth in his heart, are a precious jewel, surmount, and are more worth than all the treasures before mentioned, and therefore more to be accounted of.  
Vers. 16. Take his garment that is surety for a strange man, and make him give a pledge that undertaketh for a strange woman.  
TAke his garment] Receive a sufficient pawn of him, and provide for thine own indemnity, that thou be not defrauded of that which thou lendest, and if no better security can be given thee, receive and keep his Cloak, or Gown, or Coat, that is surety for a stranger, which giveth his word for such as he aught not: for some unacquainted with us, may be undertaken for in their distresses, when their need doth justly require that help, which we cannot of ourselves minister unto them, and yet may procure by our word, at another man's hand: and some well known unto us, and of our nearest kindred, may be strangers in this case, yea the better known, the more unfit that we should promise' for them, having experience of their unsufficiency, or unfaithfulness. And make him leave a gage that undertaketh for a strange woman. A strange woman in the Scriptures, is usually and every where, for aught we remember to the contrary, taken for an harlot, or whorish woman; the sense seemeth to be, that if any man would offer to give his word for an harlot's debts, or take up aught in his own name to bestow on a whore, he should not be taken, nor have any thing lent unto him, without a mortgage, or competent pledge, or such sound specialty, as will certainly countervail the sum which he is bound for. The liberty and limitation of suretyship hath been somewhat more spoken of in the eleventh Chapter, vers. 15.  
Vers. 17. The bread of deceit is sweet to a man: but afterwards his mouth shall be filled with gravel.  
THis whole sentence is allegorical, wherein unlawful gain is resembled to food, the delight that it first bringeth to the pleasant taste of delicious meats, the mind to a man's mouth, and the mischiefs that follow to grit, or little stones, which are very offensive to the teeth. The bread of deduit, all manner of maintenance, or commodities, craftily, cruelly, or by any unjust means compassed, and gotten, is sweet to a man, maketh a worlding and an unrighteous person joyful and glad: but afterwards, either in his life time, or at his death, or in the world to come, his mouth shall be filled with gravel, some great and grievous miseries shall befall him. For either his conscience will sting and bite him, and so he shall be vexed with fears and horrors, or else the hand of God will inflict punishment and plagues upon him, and so he shall be over whelmed with anguish and torments.  
Vers. 18. Establish thy thoughts by counsel, and by prudent advise make war.  
HE giveth in these words a caveat, that no man should lean too much on his own judgement, nor too suddenly resolve on enterprises, without mature deliberation, and sound direction. Establish thy thoughts by counsel, that thy purposes be not variable and unconstant, and that thy proceed be not without prosperous success, and so uncomfortable: make as sure work as thou canst, both to confirm thy mind, and to manage thine affairs in the best manner, and therefore communicate thy matters with such thy friends as are both wise and faithful. And look well to this that Gods holy word be one, and the chief, even best regarded, and most obeyed of all thy counsellors, so that nothing be practised, or harkened to, against it. And by prudent advice make war, especially in all matters of weight, of which sort war is, (wherein the estates of Countries, and the lives of many persons are hazarded) let nothing be rashly attempted, but all things well considered of, and consultation had with men of piety, understanding, skill, and experience.  
Verse 19 With him that goeth about as a slanderer, disclosing a secret, and with him that flattereth with his lips, join not thyself.  
ALbeit it is a good thing to take counsel, yet it is not safe for a man to communicate his affairs to all sorts of persons: for if a secret be not kept, counsel is made frustrate. Wherhfore he giveth a caveat to beware, among others, of two kinds of people especially, whereof the first are slanderers, and taletellers, whom (as he did in the eleventh Chapter, vers. 13.) he resembleth to peddlers, who mingle sundry sorts of wares together, and go from place to place to utter those things which they have received from others, for that they tell that to this man, which they heard of that, and wander hither and thither to gather up tales to tell wheresoever they come, and commonly report them otherwise, and far worse than they heard them; neither is there any thing that they can conceal, what dangers or mischiefs soever the disclosing of it will procure.  
Of the second kind are flatterers, such as will speak fair, and gloze with their tongues, pretending love, and professing good liking, when they do only sound thee to be made acquainted with thy purposes.  
Vers. 20. He that curseth his father or his mother, shall have his light put in extreme darkness.  
HE that curseth his father or mother] Which uttereth imprecations, railing and reviling speeches, scoffs & jests, or any manner of despiteful words against both his parents, or either of them, to their face, or behind their backs, or after what sort soever he declareth by his words the bitterness of his heart, to bring them to contempt, and to profess how lightly and basely he esteemeth of them, shall have his light put out in extreme darkness, all his prosperity, which in the Scripture is often compared to light, shall be turned into woe and misery, which is usually termed by the name of darkness. And this he showeth shall not be ordinary, and such an affliction as common faults are corrected withal, but exceeding grievous and fearful, as appeareth by the Epithere extreme, or as it is in the Hebrew text, the blackness of darkness.  
Vers. 21. An heritage is hastily gotten at the beginning, but the end thereof shall not be blessed.  
AN heritage] Lands, goods, money, offices, or promotions, and the like, is hastily gotten at the beginning, is of many wicked men quickly achieved by evil means, but the end thereof shall not be blessed, the issue of it shall be unhappy & cursed, partly in this respect that it is a snare to their souls, and stoppeth their way from eternal life, and partly in this, that it is like to be as badly spent as it was ill gotten, and he that rose up to wealth so suddenly, may as suddenly, or by leisure fall into want; as it is said, that a man with a wicked eye 
Prou. 28. 22.  hasteth to riches, and knoweth not that poverty shall come upon him. And the thoughts of the diligent do surely bring abundance: 
Prou. 21. 5.  but whosoever is hasty, cometh surely to poverty, and partly in this that it bringeth them many perturbations and troubles whiles they retain it.  
Vers. 22. Say not, I will recompense evil, wait on the Lord, and he will save thee.  
SAy not, I will recompense evil] Be so far from revenging thyself indeed, for injuries done unto thee, as not in words to threaten, or in mind to purpose any vengeance. But wait on the Lord commend thy cause unto him, and stay his leisure till he deliver thee, and he will save thee, he saith not, he will revenge thee, and plague them, though he will do so, unless our adversaries repent, yet he would not have us so much to think of, or desire that, as to put our trust in him, referring ourselves wholly to that which seemeth him good to do, without desiring hurt to them which do us hurt: defence and salvation to ourselves is that which we must seek for, and 
Mat. 5. 44.  pray (as our Saviour both did and taught) that our enemies may rather be pardoned then punished. Now these words aren added to the former, both as a reason thereof, and an answer to an objection that might be urged, or at lest conceived against the Precept in the first clause: If I revenge not wrongs, I shall be undone with wrongs, every man will boldly tread upon me. Nay, saith he, there is no such peril, the Lord will take the cause into his hand, and help thee, and though it be not so apparent at first, yet thou shalt perceive it at last that he is thy protector, it being his office to defend the innocent, and oppressed. And whereas it is said that he will save such as wait upon him, it is not so to be understood, that he will always deliver them that are wronged from their present molestations and troubles, that the adversary shall be compelled to surcease his practices: for many are vexed and pursued as long as they siue, and yet depend upon God with faith and patience: but though they continued in afflictions till their death, yet herein they find him true of his promise, that he maketh them overcome their enemies, and adversities, and are victorious by faith and patience, and thereby obtain eternal salvation, to the which the children of God aught principally to aspire.  
Vers. 23. divers weights are abomination to the Lord, and deceitful balances are not good.  
divers weights are abomination to the Lord] The Lord doth hate the sin which is committed by making of greater and smaller weights and measures, whereby men are defrauded of their right; and as he detesteth the sin, so will he plague the sinner, and make him taste of his displeasure, and deceitful balances are not good. Balances by which men use to deceive, as being too little, or too great, or any way fraudulent, are not good, neither be they allowed as lawful and warrantable, but condemned as unjust and sinful, neither bring they any profit to those that use them, though for a time they seem gainful unto them, but turn to their hurt and detriment, as at last they shall found in their estates, or consciences.  
Vers. 24. The steps of man are of the Lord: and what doth a man understand of his way?  
THe steps of man are of the Lord] The Lord by his providence hath the appointment of the cogitations, purposes, actions, and speeches of all men, together with the successes, and events of all that they deal in, their doings out, their come in, their movings and stir are not by their own strength, but by the power and will of the Almighty: a child that cannot go alone, but is borne in arms, hath not so much assistance from the Nurse or keeper to uphold him, or to teach him how to go, or set his foot forwards, as the wisest, or strongest receiveth from God, And after a special manner by his grace and spirit, he directeth and guideth the hearts and ways of his people for his own services, and their salvation. And what doth a man understand of his way? Who hath wisdom and knowledge of himself rightly to order his affairs, and to discern the effects and issues of that which he taketh in hand, and to foresee the things which shall befall him.  
Vers. 25. It is a snare for a man to devour that which is sanctified, and after the vows to call back.  
IT is a snare for a man] This sacrilege described in the words following, is passing dangerous, tending to the destruction of the party committing it, as the food under the net, or within the compass of the grin, doth to the slaughter of the birds, and the bait upon the hook to the death of the fish, to devour that which is sanctified, to pervert those things which are by God's ordinance appointed for his services, from the right use of them, to his own private gain and commodity. When this Scripture was written, divers things were unlawful for any to eat, but for the Priests and Levites only, unless it were in case of necessity, as the showbread, and sundry oblations in the Temple, and tithes, and first fruits of trees, etc. Now he alludeth thereunto, and comprehendeth under these all other things of like use, and destinated to the same main end, to serve for his worship. And it is not only sinful and perilous to rob God of those things which himself doth challenge, or his servants have dedicated to him, but to detain, or seek to recover again that which ourselves have voluntarily covenanted with our lips, or hearts to give unto him, or to any good uses. And therefore he saith, after the vows to call back, either to wish the vow unmade, or to withhold the thing which in heart hath been vowed, or in speech promised to him.  
This God forbiddeth in his law, where he saith: If thou hast 
Deut. 23. 21.  vowed a vow unto the Lord, defer not to pay it: for the Lord thy God will require it of thee, and it will be a sin in thee: but if thou abstainest from vowing, it shall not be a sin.  
Verse 26. A wise King scattereth the wicked, and turneth the wheel over them.  
A Prudent governor is in this sentence compared to a skilful Husbandman: for as the Husbandman winnoweth or fanneth the corn, to the end the chaff may be severed from the pure grain: so a wise King, or godly Magistrate scattereth the wicked, breaketh the knot of drunkards, gamesters, thieves, robbers, seditious persons, and other malefactors, and turneth the wheel over them, inflicteth sharp punishments upon them, as they used in those countries to beaten out the hard corn with a cart wheel, as may appear by the testimony of the Prophet Isaiah, who resembling the Lords moderate and wise proceed to that course which the thresher taketh in dealing with his corn, saith: Fitches are not threshed with an iron instrument, neither shall a cart wheel 
Isai. 28. 27. 28.  be turned about upon the Cummin, but the Fitches are beaten out with a staff, and Cummin with a rod. ●read corn when it is threshed, he doth not always thrash, neither doth the wheel of his cart shall make a noise, neither will he break it with the teeth thereof.  
Vers. 27. The light of the Lord is the breath of man, and searcheth all the bowels of the belly.  
THe light of the Lord] That grace which out of his love, he worketh by his word, and infuseth by his spirit, is the breath of man, the very life and felicity of a godly man, and searcheth all the bowels of the belly; findeth out most deep and secret things: it causeth him to know the hidden counsels of God, and the state of his own soul: for as the word is a discerner of the thoughts and intents of the heart, so it informeth 
Heb. 4. 24.  the man in whom it dwelleth with the nature and quality of the same, that he may judge himself with righteous judgement, discovering his corruptions to be corruptions, and his graces to be graces, that he shall neither approve of the one sort as if they were virtues, nor condemn the other for illusions: or at lest (though sometimes God's children in temptations do fail on both sides) yet they be easily reduced from their error by the ministry of the word, or by wholosome conference with godly Christians: whereas the hearts of the wicked wanting this light, are like dark chambers locked up from themselves, that they could never look into them (for the word which we translate bowels, doth signify chambers) and they do with no more sound understanding apprehended, either the mysteries of salvation, or the constitution of their own souls, then with their bodily eye they can see what is in their entrails and belly.  
Vers. 28. Mercy and truth preserve the King: for his throne shall be established with mercy.  
MErcy] Pity and compassion towards such as are oppressed, and mildness and lenity towards penitent offenders, and benignity and kindness, so far as opportunity serveth to show the same towards all loyal subjects: and truth, administration of justice, whereby every one hath his due: good men encouragement; evil men correction: and all men the enjoyment of those things which are their own, and by right appertain unto them: preserve the King, procure the safety of person, state, and honour, both of Kings, and all other great personages in authority: for his throne, his kingly dignity and power, whereof the throne is a sign and representation, shall be established▪ made the more sure; and continued the longer to himself or his posterity, by mercy, associated with truth and righteousness: for as here he expresseth that, and intendeth the other, so elsewhere he expresseth the other, and that is intended, as chap. 16. vers. 12. It is an abomination for Kings to commit wickedness: for the throne is established by justice.  
Vers. 29. The glory of young men is their strength, and the honour of the aged is the grey head.  
THe glory of the young is their strength,] It is an ornament unto them, and praise for them to be strong, valiant, and full of agility and courage, if they use these gifts well, and exercise them profitably in their callings, and for the good of the Commonwealth wherein they live: for otherwise if they be boisterous, violent, and given to fight and quarreling, especially if they embolden themselves therewith, to robberies, or such like villainies, they are no more commendable in them, than is the strength of great Bears, or other wild beasts which are noisome and hurtful: Goliath, and Og, and the Anakims, and other Giants were tall men, yea huge and strong, and yet are neither praise worthy, nor praised: and the honour of the aged is the grey head, the white hairs which publish their anciency, and the multitude of years which they have lived, do bring credit and reverence unto them, so that they be garnished with gravity, wisdom, and other virtues, as it is said, Old age is a crown of glory, when it is found in the way of righteousness. chap. 16. vers. 31.  
Vers. 30. The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly.  
THe blueness of the wound,] Sharpe corrections, and severe punishments which are argued by the effects, or signs thereof, serveth to purge the evil, is the ordinance of God, together with rebukes and instructions, to draw divers persons that will not otherwise be reclaimed out of their sins, and the stripes within the bowels of the belly, such strokes as pierce inwardly, and make the heart to ache: not that in chastising it is lawful to strike so hard, or so much, or to use such rods, or scourges as will pierce into the entrails; for that were to endanger life, and to put to death, but he showeth the manner how the evil is cured, where the correction taketh good effect, that it entereth into the inward parts, affecteth the soul with sorrow and fear, and not only the body with pain and smart: that the mind is no less touched with it then the flesh. In this sense was the same word used in the seven and twentieth verse. The light of the Lord searcheth into the bowels, or chambers of the belly.   

CHAPTER. XXI.  
Verse 1. The heart of the King is in the hand of the Lord: as the rivers of water, he turneth it whithersoever he william.  
THe heart] The affections, will, and purposes of the King, of all great personages and rulers, is in the hand of the Lord, in his power, and at his disposing. It is a borrowed speech from men, who show their strength, and perform their actions, principally by their hands. Now this is true also of subjects, and inferior persons: For all men's hearts are in his hands, but he nameth Kings, because they of all others are most absolute, & not subject to the commandment of any creature; and therefore his power doth the more appear in the ruling and overruling of them, and it followeth by consequent that none other can resist him: and this he illustrateth by a comparison from the like, the rivers of waters, the streams, floods, and tides, those heady, violent, and boisterous creatures, which no man, or all men can tame or govern, and yet by him are commanded, restrained, and easily ordered; as were the read sea, and jordan, and the great inundation in Noah's time, when God called up the huge depths out of the earth, and opened the windows of heaven to let down floods from above, that all these waters should meet together to cover the earth, and yet in a short time (by his appointment) they all returned to their places, without any stay or linger. He turneth it whithersoever he will, his grace guideth the godly, his power driveth the wicked, and his providence prevaileth with both, that they, and all their determinations are wholly at his disposing: yet doth he not give any of them commandment, encouragement, or toleration to do evil, neither infuseth corruption into their hearts, whereby he should become the author of their evil doings. That than which he affirmeth and teacheth, is, that the Lord hath a provident hand in the governing of all governors. The dignity and pre-eminence over their subjects, is very large and lawful, but far inferior to his own over them. For he ruleth in the heart, which they cannot deal with; and effectually directeth every action of all commanders, which no commander hath power to do, in the several affairs of his underlings: he maketh them flexible to his purposes, and boweth their minds which way it pleaseth him: whether it be to show favour, as one Pharaoh did to jacob, in josephs' time; or to deal unjustly and cruelly as another Pharaoh did to jacobs' seed after josephs' death: and this cometh to pass, because he made the men, and fashioneth their hearts: he giveth them the power 
Psal. 33. 15.  of sense, of cogitation and purpose; all the motions of life are his gift, because he hath not only made them creatures, and men, but Potentates also, and mighty men: their greatness is as well from him, as their substance and being, & therefore both the one and the other must needs be for him.  
Vers. 2. Every way of a man is right in his own eyes: but the Lord pondereth the heart.  
PRoud and ignorant persons, the most sottish and foolish of all others, are so enamoured with the liking of their own doings, and given to flatter themselves in the estimation of their own courses▪ as that they deem all to be well performed which they manage, and nothing worthy of reprehension which they say or enterprise, be it never so unlawful and absurd. Whilst Paul lived without the knowledge of the law, and in the continual transgression thereof, he most gloried in the happiness of his estate: he thought himself then to be alive, notwithstanding that sin lived and reigned in him, 
Rom. 7. 9  to the death of his soul, and so to his damnation, had not Christ by grace delivered him from the same. And our Saviour foresignified to his servants what entreaty they should look for at the hands of such as had no knowledge of him, 
joh. 16. 2.  that they would think that they did an acceptable service to God, when violently they should kill them. But the Lord pondereth the heart, he strictly and narrowly examineth, as it were with weights in a balance, whether their purposes and affections be sincere, or otherwise, and finding them failing therein, he convinceth them to be culpable and faulty, how glorious soever their actions appear to themselves and others. And thus much Christ himself gave the bragging and conceited Pharisees to understand, when he said: ye are they which justify yourselves before men, but God knoweth your hearts: for 
Luk. 16. 15.  that which is highly esteemed among men, is abomination in the sight of God.  
Vers. 3. To do justice and judgement, is more acceptable to the Lord than sacrifice.  
TO do justice and judgement▪] To perform the works of equity, love, and mercy to men, with other duties of righteousness commanded in the second table, from an upright heart, is more acceptable, better pleasing to the Lord, and bringeth more recompense, than sacrifice, than without them, all sorts of gifts, oblations, and other levitical rites, prescribed in the ceremonial law, or that mere external act of God's worship, prescribed in the moral law, as making of Prayers, singing of Psalms, reading of the Scriptures, hearing of Sermons, receiving of the Sacraments, observing of the Sabbath, etc. This exposition we have out of the Prophet Isaiah: Bring no more oblations, incense is an abomination unto me: the new moons & Sabbaths, 
Isaiah. 1. 13. 14 15. 16. 17.  the calling of your assemblies I cannot away with, it is iniquity even the solemn meeting. Your new moons, and your solemn feasts my soul hateth: they are a trouble to me, I am a weary to bear them. And when you spread forth your hands I will hide mine eyes from you: when you make many prayers, I will not hear you: your hands are full of blood: wash you, make you clean put away the evil of your doings from before mine eyes: learn to do well, seek judgement, relieve the fatherless, plead for the widow, etc. 
Hos. 6 6. 1 Sam. 15. 22. Mich. 6. 6. 7.   
So than that which he teacheth, is, that the more substantial any duty is, so a greater care is to be had for the performance of it. For I desired mercy, and not sacrifice (saith the Lord) and the knowledge of God more than  offerings.  
For first, we shall more faithfully imitate the Lord jesus Christ, and most clearly show forth his image, in the exercise of true piety and godliness, with the practice of sound righteousness, and mercy, in comparison whereof ceremonial rites are of small respect: for he best knowing his father's will, doth thus acknowledge it unto him, sacrifice and offering thou didst not desire, mine heart hast thou prepared▪ etc. And next, the most guileful people and dissemblers, have ever been as forward with sacrifices and outward observations, as the best Christians, but always as remiss in upright dealing, as the worst infidels. And therefore by faithful execution of justice and judgement, they that are unfeignedly righteous may chief be discerned from dissemblers, and hypocrites.  
And lastly, better service is performed to the Lord for the honour of religion, greater good is done to our brethren for the benefit of mankind, and larger reward will be given to ourselves, for our eternal happiness, by discharging the substantial & more necessary duties of righteousness, then by resting in the circumstantial, or less weightier exercises of religion.  
Vers. 4. He that hath haughty eyes, is also of a proud heart, the ploughing of the wicked is sin.  
HE that hath haughty eyes,] Which look bigly, whereby likewise all staturely gestures are taxed, is of a proud heart: the word in the Hebrew text, signifieth one of a large heart, meaning that he swelleth with a great opinion of himself, and carrieth in like manner an aspiring mind to grow greater and greater, which is even odious, for that in effect it is commonly joined with disdainfulness, and scornful contempt of others, contrary to that modesty, humanity, and christian courtesy which humility begetteth, and is also an impudent boasting of a man's own worth, though it be not directly uttered in express terms.  
For by his facing and bearing his head on high, he would have all men to take notice of his great estate or comely parsonage, or singular qualities, or so me admirable excellency that is in him. And the lamentable event of it, bewrayeth the loathsomeness thereof: sithence the Lord is thereby provoked to so great and grievous displeasure: For it is one, and the first of those six and seven things which he hateth, yea which his 
Pro. 6. 16. 17.  soul abhorreth: and therefore will also with such severity punish, as he threateneth by the Prophet saying: The high look of man shall be humbled, and the loftiness of men shall be abased, and the Lord only shall be exalted in that day: For the day of the Lord is upon all the proud and haughty, and upon all 
Esai. 2. 11. 12.  that is exalted, and it shall be made low.  
The ploughing of the wicked, etc.] The projects, plots, and practices of sinful proud persons, which by a borrowed speech are called ploughing, in regard of the industry whereby they seek to accomplish their purposes, is sin, they are such attempts as tend to the breach of God's holy law: either for impiety, or unrighteousness, and turn consequently by due desert to their own ruin, as a recompense of sin, unless they break them off by repentance. The drift therefore of this sentence, is, to declare the pernicious effects of pride, and the hurts which it worketh to them in whom it reigneth: as puffing up their minds with evil conceits, filling their hearts with ambitious lusts, disfiguring their faces with arrogant looks, and perverting all their endeavours to that which is evil.  
For their heart delighteth in it, they greedily long after it, nothing is more precious unto them, not not their corn, cattle, coin, nor any other commodities. And they are wholly made of flesh, and savour of nothing else but flesh; and therefore to what can they be intent, and diligently, but to that which is sinful & fleshly? moreover, they are the ploughmen, hinds, and drudges of Satan, who will not allow them to do any work but his, nor permit them at any time to be remiss in his work, much less to be occupied about the work of his enemy.  
Vers. 5. The thoughts of the diligent do surely bring plenty, but every one that is hasty cometh to want.  
THe thoughts, etc.] The providence, the wise & judicious forecast directing the actions, and affairs of the diligent, of him that is faithful in his vocation, labouring therein for conscience sake, and not for covetousness, do by little and little, from time to time increase his substance, and add to his stock, so that he walketh in the ready way to great wealth, which either in time he shall attain unto in copious and plentiful measure, or have his heart well satisfied with a smaller portion, yet made sufficient for him with as large a blessing from the hand of the Lord that gave it. Unto which diligent man is opposed the hasty person, one that boileth with an immoderate desire of riches, and to be wealthy all at once without delay; whom though he be not utterly idle, yet God reputeth no better than a sluggard, because he is not well occupied, nor willing to continued his diligence, if ever he showed any, as his greedy longing after goods doth declare, to the end he may be freed from much travel, and would get a great deal of substance with a little labour. Than contrary to premeditation, and the working thoughts of the diligent, is the precipitant rashness of him that is hasty, taking matters in hand unadvisedly, without deliberation: and therefore the unhappy event of him that is unadvised, proveth also contrary to the prosperous success of him that is unadvised and circumspect, the one growing to abundance, the other fading to nothing. And therefore it cometh to pass that the more forward and greedy men are after the world, the worse they are like to prospero, as Saint james saith: From whence are wars and contentions among you? are they not hence, even of your lusts that fight in your members? ye lust and have not: ye have e●●i● 
jam. 1. 2. 3.  and indignation and cannot obtain: ye fight and war and get nothing, because ye ask not. Ye ask and receive not, because ye ask amiss, that ye might consume it on your lusts. For the fountains whereout this ardent desire of riches, and hast to be wealthy doth issue, are the filthy sinks of pride, vain confidence, and infidelity: For why do men so highly esteem and adore their silver as a God? What causeth them to have earthly possessions in so great admiration, and to prefer them incomparably before heavenly grace and glory, but that they deem honour to be necessarily annexed unto them, & dream that safety is never separated from them, and doubt on the other side, that their life must needs be unhappy without them? Moreover, the ways and practices of those that would flee up so fast to abundance, be such as are fit to draw them down to penury, both by the sting of God's judgement, and the scourge of their own imprudence: for neither piety, equity, nor good advisement is ever to be found in a greedy earthworm. He that maketh too much hast to be great, will take more leisure than he aught to be godly: neither will he stick at any injustice, or cruelty, that may serve for his advantage; and therefore it is a true saying as well touching that which a covetous ●erson doth, as what he must suffer: he that hasteth to be rich shall not be innocent, or unpunished: for the Hebrew word signifieth both. And how many snares he layeth for himself, to the entangling, and overthrowing of his own estate, every wise and diligent eye by serious observation may easily apprehended. Sometimes he is overcharged with multiplicity of affairs, that he is not able to manage any of them, and therefore speedeth unhappily in all of them. Sometimes he is caught with unprofitable bargains, and contracts: for though the match be very hard, and let the rate be never so unreasonable, yet bait it with time, and give him days of payment, then be sure that bite he will, and down it shall how dearly soever it costeth him afterward. And sometimes the brittle chapman that is ready to break, prayeth upon him, when he hath aught to cell: he offereth frankly, and giveth largely, for above the value of the commodity he would buy, to the intent his word may the more readily be taken, or his bond alone, with which without more ado he purposeth to make satisfaction. And how long doth he keep himself out of the usurers clutches? whose net doth take him, and he doth pluck him, until he leave him not a feather to fly with.  
Verse 6. The gathering of treasures by a deceitful tongue, is vanity tossed to, and fro, of them that seek death.  
THe gathering of treasures by a deceitful tongue] Wealth, and substance how much soever, gotten by lying, or deceit, or other abuse of the tongue, and consequently, by any unlawful means whatsoever, is vanity, nothing worth, and will do him no good that so cometh by it, tossed to and fro▪ is as chaff or such like matter blown up and down by the wind, of them that seek death, that is, they that do in such sort gather riches, do seek death, either of their souls, or bodies, or both, though they intent it not, nor be willing of it: and it is a certain effect which such injustice doth necessarily produce. Therefore as the wise man in the sentence going before, hath commended painful diligence, as a direct and lawful means for the attaining unto wealth, so in this he condemneth falsehood, and shifting, and that by three arguments. First, because that which they get thereby, is vanity, 
Psal. ●2. 10.  it doth their bodies no good: it doth their souls no good; it doth their names no good; it doth their posterity no good: God doth not bless it to their relief, they have no protection, or good safety from it, their hearts thereby are not refreshed with any sound comfort: they are nothing furthered toward everlasting life by the possession of it: no true honour and estimation doth accompany it: and their children▪ most commonly are hurt, and not benefited by that which is no better 
〈◊〉 23. ●.  gotten. Secondly, because it is unstable, and vanishable, as uncertain as dust, whereof one blast of wind will blow away great heaps: it is subject to fire, to thieves, to losses, to deceitful bargainers, to suits of law, to God's curse, which hath innumerable means in a readiness to waste, and consume them. Thirdly, because it is dangerous and hurtful, tending to the ruin of the getters, and owners, as will appear evidently in the next verse.  
Verse 7. The robbery of the wicked shall destroy them, because they refuse to do judgement.  
THe robbery of the wicked] That thievery which they commit against others, and the goods gotten thereby, shall destroy them, the Hebrew word signifieth, may come of a root which signifieth to terrify, and fear, and likewise to devil, and stay with, and so it importeth that their punishment shall be both terrible, and continual, it will both affright, and dismay them, and not be gone in haste but abide with them, and stick fast unto them: or else of a word that signifieth to saw, cut in two, or cut down, intending the finiall destruction and overthrow of them; because they refuse to do judgement, his purpose is then to confirm the last clause of the last sentence, and to prove that falsehood, and injustice is most pernicious, and hurtful, which he showeth first by the effects of it, and then by the cause: the effect is utter undoing, and that as any man is greedy to enrich himself by injurious, and wrongful dealing, so fast he hasteneth, to his own ruin, and overthrow: For they that will be rich fall into temptation, and snares, and into many foolish, and noisome lusts, which drown men in perdition, and destruction. For the desire of money is the root of all evil, which while some have lusted after, they erred from the faith, and pierced themselves thorough with many sorrows. 
1. Tim. 6. 9 10.  Often it cometh to pass that life is taken away for it, or their bodies hurt or wounded: but always the soul is plagued, and subject to peril of damnation: malefactors that are taken robbing by the high▪ way side with the purse in his hands: or breaking up the house with their hands in the chests, are not so sure to be condemned of the judge, and strangled by the executioner, as these are to receive sentence of the Lord, and perish by his justice; unless they convert with holy humiliation, and so he pardon them in mercy. There is no poison being swallowed will more certainly destroy nature, than oppression and wrongfulnes, will damn the soul; Zaphor, in the book of job spoke most truly to this point saying, his meat in his bowels is turned, it is the gall of Asps within him. He hath swallowed down substance, but he shall vomit it up again: God shall cast them out of his belly. He shall 
job. 20. 15. 16.  suck the poison of Asps, the Viper's tongue shall slay him.  
The cause is the manner of their sinning, they refuse to execute judgement, they fail not thorough frailty and infirmity, but choose to offend wittingly, and willingly, with stubbornness, and obstinacy which make their faults the more intolerable, their offences more impardonable, and their punishment more grievous, and insufferable.  
Verse 8. The way of a man is perverse and strange; but of the pure his work is right.  
THe way] The manners, the life, and conversation of a man, of a wicked man, and such a one as is impure is perverse, sinful, and crooked, swerving from all equity, and right, and ●range, nothing agreeable to the order that God himself hath prescribed in his word; and his children do allow, and observe, but of the pure, who is purged, and washed from the guilt of his sins by the blood of Christ, God pardoning them all thorough the merit of his son: and who is sanctified, and cleansed from the filthiness of his own nature, and corruptions by the spirit of grace: and who also upon the hope of salvation, is careful as much as he can to purge himself, his work, his actions, speeches and course of all his behaviour; is right, sincere, and faithful, conformable to Gods will, and referred to his glory, not deceitful, not variable, not crooked, nor in any word unreformed. Herein therefore the holy Ghost declareth the contrariety that is between the godly and the wicked, the one doing nothing but that which is evil, either notoriously, or otherwise thorough hidden fraud, and guile; the other nothing but that which is good, either in practice, or desire, whereof when he faileth, it is through infirmity, and weakness: for they use the fashion of two contrary countries, the one heavenly, the other earthly: and perform their services in two contrary Princes: the one to Satan, the other to the Lord, and are governed and ruled by two contrary laws, the one of God, the other of the flesh.  
Verse 9 It is better for a man to devil in the corner of an house top: then with a contentious woman in an wide house.  
IT is better] Moore ease, and quiet for a man, to devil even alone without company, in a corner of the house top, in a most inconvenient place, yea though it do not only want necessary room, but also subject to the heat of the summer, the cold of the winter, the force of the wind, the beating of the rain: (for he alludeth to the manner of their buildings, which were with slate roofs, as most, Churches, Castles, and Towers are with us; being therefore delectable places to walk upon, but not commodious rooms for lodging and continual abode especially, when one shall be penned up in an angle or narrow corner thereof) then with a contentious woman, then with a woman given to brawling and chiding, in a wide house, in a very large, profitable, and pleasant room to devil in. And by this is signified, that albeit wedlock, and a married estate be desirable and full of comfort to fit, and well matched yokefellows, yet nothing is more unpleasant and tedious, then that is to him who longeth for peace, and is suited with contentions, who sought a wife for the joy, and refreshing of his heart, and hath met with a tormentor continually to vex him; this is the greatest outward cross, because it is the nearest, and like to a diseased member, which will continually put a man to pain: which more remote commodities and benefits cannot easily countervail; a great house sounding with brawls, and chide, will bring little contentment to a peaceable mind so tediously disquieted.  
Verse 10. The soul of the wicked desireth evil, his neighbour findeth no favour in his eyes.  
THe soul,] The very heart, and affections of the wicked wisheth evil, mischief, and hurt to all but himself, he is so kindled with envy, and his neighbour, 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, findeth no friendship at his hands, neither the sight of his presence can move him to love, not the sight of his calamity can move him to commiseration: there is no pity nor compassion in his eyes, whereby he should be incited to do good, not not so much as kindness, to give a good countenance, unless it be with dissimulation, or to such as are like to himself. So that we may know that it is the property of wicked men to be unmerciful, & hard hearted, especially to such as fear God: such as his soul is, such likewise is his eye: and such as his eye is, such likewise is hand, his tongue, his ear, and every part of his body. As other sins increase: whether it be lying, lust, swearing, or any impiety, or any unrighteousness, so doth cruelty with them, because self love is strong in all sinful persons, that filleth the place of all Christian, and brotherly love, and leaveth no room for the same in their hearts: moreover pride aboundeth always with it, which begetteth envy, and maketh men uncharitable: neither are they free from the sting of a guilty conscience, which maketh them fierce and inhuman: and as they are privy to themselves, that they deserve not to be beloved of any, so will they requited it by loving of none: and who knoweth not, but that the devil is their father, and master, who will have them all to bear his image, and be like to himself, and always compel them to serve his turn. Yet it is true, that sometimes the worst are made profitable, and helpful to the best: but that proceedeth not from their disposition so much as from God's power, and providence who hath the commandment of their hearts, and hands, their lips, and substance. It is not the nature of the hard rock to sand forth water; and yet when the Lord caused it so to do to the people in the wilderness, they enjoyed the benefit of it. It is not the nature of the Raven to provide food for men, but to devour all herself, yet when the Lord appointed one to minister food unto Elias, she failed not a meal. It was not the custom of the Egyptians to be loving and kind to the Israelites: yet when the Lord moved their hearts, and sent a qualm of kindness upon them, they were ready to impoverish themselves, and to departed with the best jewels they had, to bestow upon them.  
Vers. 11. When the scorner is punished, the simple is made wiset and when the wise is instructed, he receiveth knowledge. See chap. 19 23.  
Vers. 12. He instructeth the wise by the house of the wicked, which overthroweth the wicked in their evil.  
HE instructeth] The Lord giveth examples as clear as precepts to them, that have true wisdom, and his fear in their hearts; and bringeth them thereby to a judicious meditation of his justice, and their own deservings, and causeth them to profit to their own repentance, and reformation of their lives, by consideration of his righteousness, who might have plagued them as well as others: and of his mercy, goodness, and patience, who hath laid his strokes upon others, and spared them, by the house of the wicked by the fearful strokes that light upon the wicked themselves, their states, habitations, families, and posterity (for so far doth house extend sometimes in the Scripture) which overthroweth the wicked in their evil, which ruinateth, and bringeth to nought evil and sinful men, for their rebellious and ungodly behaviour against him: so that the severity of God, and his greatest plagues against godless men, are very useful, and many ways profitable to them that have sound wisdom and understanding. The Prophet acknowledged this to the Lord for his praise, and testimony, of his people's uprightness, saying, With my soul have I desired thee in the night, yea with my spirit within 
Esai. 26. 11. 1. Cor. 10. 11.  me, I will seek thee early: for seeing thy judgements are in the earth, the inhabitants of the world shall learn righteousness. For God doth strike a few for the instruction of many, and would have all his attributes to be thought of, though but one, or a few do most eminently work, notwithstanding his justice is most seen: yet his truth forethreatning such plagues as are inflicted, are not to be passed by without reverence, his power is manifested, whereby he is able to bring down his proud adversaries: and so his love, his mercy, and faithfulness to his own, is much magnified by preserving of them, when their adversaries, and his, do fall into such misery and mischief.  
Verse 13. He that stoppeth his ear at the crying of the poor, he shall cry himself and not be heard.  
HE that stoppeth his ear at the crying of the poor,] that he may not hear, but turneth away himself, and his compassion, from them, when they cry to him for relief, he shall also cry, shall fall into such misery as shall make him cry, earnestly call upon, and entreat God, and man, and therein be helpless without favour of God, or man: and not be heard, be neu●r a whit the better for it: which punishment also is due unto, and shall be executed upon such as turn their ear from hearing those, that do relate the state of the poor unto them; or though they do hear it, yet little regard it: or which turn their eyes from beholding the afflictions and miseries of their brethren; or if they look upon them, will do nothing for them: as our Saviour complaineth of them that saw him hungry 
Matth. 25.  in his members, but fed him not. All cometh to this, that merciless men shall receive no mercy. For it is just with God 
jam. 3. 13.  so to punish them, which neither regard his commandment, nor his people, nor the members of his Son, nor their own 
job. 31. 19 Esai. 58. 7.  flesh, as poor distressed men are called by the Prophet.  
Vers. 14. A gift in secret pacifieth anger, and a reward in bosom strong wrath.  
A Gift] Given, and received also of any, either high or low, offended with thee, in secret, closely & secretly given, pacifieth anger, conceived against a man, and a reward in the bosom, carried in the bosom, and so given to another man, pacifieth, and stilleth mighty and raging wrath. His drift is therefore to show, that gifts prevail much with those that receive them, and work a great impression in their affections. 
Prou. 17. 8. and 18. 16.  Because men naturally are possessed with a desire of having, and therefore that is acceptable to them which may increase their substance. And because the bringing of presents, especially to one offended, and moved with indignation, is a testimony of submission, whereby the party conceiving displeasure is after a sort honoured, which will work as much upon a great mind, as the value of the thing bestowed will upon a greedy mind, and therefore either for one cause or other it is accepted.  
Vers. 15. It is joy to the just to do judgement: but destruction shall be to the workers of iniquity.  
IT is joy to the just] The godly and righteous man taketh great delight and pleasure, to do judgement, to deal righteously with God, and justly with men, and to be upright in all his actions: a good man hath his greatest comfort in well doing. The example of our Saviour, the best, is both a pattern and worker of this: and he testifieth thus of himself: My 
joh. 4. 3. 4. Gal. 5.  meat is to do the will of him that sent me, and to finish his work. For as goodness is the fruit of the spirit, so is joy also, and a companion of goodness. Moreover the services of Christians are not enforced by compulsion, but performed with love, and whatsoever love doth, it doth it cheerfully and gladly: and add hereunto that hope hath a great hand in the works of the righteous, and that doth with all gladness and comfort wait for a reward, accounting all good works which are done in earth, to be certain treasures laid up in heaven, so that well doers in the kingdom of grace, have joy mixed with their righteousness, and in the kingdom of glory are assured they shall have joy given them for their righteousness. Howbeit 
Rom. 14. 17.  this joy is either more or less, according to the degree of their grace; the best feel most, those which have less faith do that which is good with less delight: all do obey God with some gladness, but none with perfection of gladness, because there is not a perfection of mortification.  
So much natural corruption as remaineth, so far a man is hindered from this alacrity and cheerfulness, which even that worthy Apostle found in himself, which he also confesseth, saying: I delight in the Law of God after the inward man? but 
Rom. 7. 22.  I see another law in my members, warring against the law of my mind, bringing me into captivity unto the law of s●nne, which is in my members. But destruction, eternal perdition both of soul and body, with manifold perils and calamities, foregoing the same, shall be for the workers of iniquity, because it is their constant and common practice, their trade and profession: for there is great difference between the working of iniquity, and to be a worker of iniquity, the one may sometimes befall a Saint; the other is always proper to a sinner: So that this then he meaneth, that wickedness in time will utterly undo the wicked: as the Psalmist confesseth, saying: When the 
Psal. 92. 7.  wicked spring like grass, and all the workers of iniquity flourish, they shall be destroyed for ever. For all the threatenings of God are against them, and all the attributes of God are against them, his truth, his anger, his justice, and his power. etc. Here is somewhat more to be understood then is expressed in both the strains, the reward of the godly for their goodness is concealed in the former; and the propension of the wicked to evil in the latter: the opposition therefore standeth thus: It is joy for the just to do judgement, and he shall obtain salvation: but it is joy for the workers of iniquity to do mischief, and therefore they shall be destroyed.  
Vers. 16. The man that wandereth out of the way of understanding, shall remain in the congregation of the dead.  
THe man that wandereth] Which followeth his own carnal reason, or sensual lusts, which liveth according to the course of the world, walking after the flesh, and not after the spirit, and so goeth out of the way of understanding, out of the 
Rom. 8.  course that God's wisdom hath prescribed, shall remain, shall have an everlasting abode without all hope, or possibility of recovery, in the congregation of the dead, amongst that great number of people that are dead already, both in soul, and body, or else through their wickedness make haste to the same. This sentence by a comparison taken from travelers, containeth a description of the condition of the wicked: first, their behaviour is resembled to a voyage, which is altogether in aberration and bypaths: and secondly, the success of the same to the end of a journey, very uncomfortable, like unto a jail, or house of correction full of malefactors, being upon the rack, or otherwise tormented: yea rather banging upon the gallows, as he also must do with them for company. And his intent is to show that there is no passage to salvation or happiness but by the word of God. The whole first Psalm is spent in this argument, declaring two kinds of men, two opposite ways, two contrary estates: for the way of the word is pleasing to God, and wilful wandering out of it is abominable unto him; the one hath the promises, and is blessed; the other hath the threatenings, and is cursed.  
That hath the spirit of God to guide them that walk in it; the other the world the flesh, and the devil to deceive the passengers: that hath Christ for the gate to let men in; the other hath Christ to be the Porter to bar them out. And because company is delightful, and men do most willingly travel where are most companions; and society in evil doth seem to promise' safety unto it, or at lest to mitigate the penalty, if they may have others to suffer with them; ●e doth purposely aggravate this punishment. By relating the multitude of them that are so punished, the Prophet Esa● doth the like: And they shall be afraid, anguish and sorrow shall take them, and they shall have pain as a woman that traveleth: every one shall be amazed at his neighbour, and their faces shall be like stames 
Isai. 13. 8.  of fire. And for the like purpose our Saviour useth a parable in the Gospel, bringing in this for one misery to come upon the hypocrites at the end of the world; that like tars, they shall be bound together in bundles, and cast into the fire to be 
Mat. 13. 30.  burnt.  
Vers. 17. He that loveth pleasure shall be a poor man, and he that loveth wine and oil shall not be rich.  
HE that loveth pleasure] Who cannot moderate himself in the use of recreations, but too much affecteth them, and immoderately followeth them, to the satisfying of his fleshly delight, shall be a poor man, though he were never so rich before: and he that loveth wine and oil, or fat things, (for the word signifieth as well fatness, as oil) shall not be 
Shemen.  rich, either shall not attain unto wealth, or if he do, he is not like long to continued wealthy.  
The scope is to show, that voluptuous persons take the way to bring themselves to penury: even lawful delights, when they be excessive, turn to be sins, and causes of misery. Saint james teacheth, that the earth is not a place, and consequently 
jam. 5. 5.  that this life is not a time, to live in pleasure: but that is to be referred till rest be given from labours, for a reward in heaven after this life. The Lord in wisdom doth pursue this sin with the penalty of poverty for divers causes: as one, because it is due, and proportionable to their courses; they fruitlessly spend their time, and is not equal that they should be restrained from wealth and substance, which is the fruit of time well spent. They offer violence to the good gifts and creatures of God, by riotous and wasteful devouring of them; and therefore it is equal the good gifts and creatures of God should be delivered out of their hands, to serve for the use of others which will use them better. Be they reprobates that live in this sin? need and want is the fittest rod to make them smart, whose happiness consisteth in luxury, and belly cheer; are they elect, and such are reclaimable? a better means cannot be found to help them to repentance, then to put them to drink a potion of sorrow and pain; of hunger and thirst; of co●d, and raggedness; who surfeited before with delights, ease, and abundance.  
Vers. 18. The wicked shall be a ransom for the righteous, and the transgressor for the upright.  
THe wicked shall be a ransom for the righteous] viz. Many times it falleth out that when the godly are in trouble, or in peril, they escape out of the same and be preserved, and the whole burden thereof fall upon the back of their enemies, or some evil doers, upon whom God doth inflict that which man had prepared for the hurt of the righteous▪ as is plain by the example of the Egyptians who were drowned, that the Israelites might be delivered; and of Haman hanged, that M●rdecaie might be freed. It is a word borrowed from the 
Copher.  Levitical Law, wherein gifts were given, or sacrifices offered, or oblations consecrated. Sometimes for men's souls, for remission of sins, not for the merits of the work, but for the merits of Christ, who was figured in those sacrifices: sometimes for the exchange, and buying out of those things which were destinated to sacred uses. This proceedeth from the love 
Isai. 3. 4.  which God beareth to his people, whom he incomparably preferreth before the ungodly, more than men are esteemed above beasts: who would not kill a dog, to save the life of the child? Abraham was glad to sacrifice a Ram in stead of Isaac his son. And if jacob might have recovered joseph for a swine, or a Goat, would he not most willingly have given them for him? This verse agreeth wholly in sense with the 8. verse of the eleventh chapter.  
Vers. 19 It is better to devil in a wilderness, then with a contentious, and angry woman.  
THe desert is a very incommodious and uncomfortable place to devil in: for therein good things are wanting, and evils abounding. The Israelites found this true by their experience, who in the desert not only wanted food, and drink, but were stung with Serpents. Nevertheless it is more tolerable to abide in the wilderness among venomous creatures, and wild beasts, then to devil in never so fair or plentiful an house, with a brawling and unquiet woman: for she by her words and dealings will both provoke a man to grief, than any bear, or serpent. As in the ninth verse of this Chapter.  
Vers. 20. There is a treasure to be desired, and oil in the dwelling of the wise, but a foolish man spendeth it up.  
THere is a treasure to be desired, and oil in the house of the wise▪ In the habitation of the prudent householder, there is laid up store of all things which are necessary and delectable, and hereby he doth commend the liberality and bounty of God towards those or his servants, who apply their understanding, and other gifts to godliness, and frugality. He doth allow sufficient both for necessity and delight to them that be thri●cie and godly: as that holy servant of God acknowledgeth upon comfortable experience, saying: Thou dost prepare a table before me in the sight of mine adversaries, 
Psal. 23. 5.  thou dost anoint my head with oil, and my cup runneth over. Because he is rich enough and hath plenty of all creatures▪ for beasts, and birds, and fishes, and all manner of unreasonable creatures; yea for wicked men also, which are base than any of these; and it pleaseth him so to recompense that piety and godliness which is in his servants, and likewise their diligence, 
Psal. 112.  painfulness and prudence: and he maketh them his granary and storehouse, for the relief of many other his distressed people: compassion is in their eyes, when they see their brethren in need, they distribute and communicate to the poor, if they have it, he knoweth they will faithfully dispense that which is put into their hands, and therefore putteth them in trust to be his cofer●rs. True it is that all have not great abundance, but many are kept within a shorter tedde●, and the Lord dieteth them, that they should not surfeit with excess: for too much would make them too high minded, and too worldly minded: but no good man hath too little, and want of comperence, according to the prayer of the holy man, in the 30. chapter, and eighth verse. For a small substance is blessed by God for great use: as was the widows case with her cruse of oil, and barrel of meal: and as is promised in the Psalm▪ a small thing to 
Psal. 37. 6.  the righteous, is better than great riches to the wicked. But a foolish man spendeth it up: The unthrifty person either spendeth as fast as he getteth, and so can never keep store together, or else by his prodigality, lavishing out his great patrimony, and great substance left him of his parents, becometh bankrupt. See vers. 17. of this chapter.  
Vers. 21. He that followeth after righteousness and mercy, findeth life, righteousness and honour.  
THis is the property of a godly man that he followeth after righteousness and mercy, or kindness; that is to say, he doth not slackly seek after, but ensue with earnestness those two virtues which are most excellent, and under which all other are contained: the former of these is righteousness, which is that virtue whereby that which is due is performed: the latter is mercy, whereby good is done of a merciful and kind affection. He that thus seeketh after these two virtues, shall find these three jewels, and singular rewards: the first of these is life, that is, length of days in this world, with all manner of comfortable blessings: the second is righteousness, as good as, or better measure from the Lord, and men, than he observed in his dealings. The last is honour, that is to say, glory, both in heaven and earth, before the Almighty, and before the faithful: yea and sometimes with the tongues, but commonly with the hearts and consciences of the wicked.  
Vers. 22. A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.  
A Wise man] Who is qualified with sound judgement and dicretion, scaleth, as a conqueror assaulteth, and winneth the city of the mighty, the fort and hold which mighty men possess, and keep the walls and bulwarks of it, wherein they much trusted, thinking themselves thereby to be in safety. He meaneth that wisdom is more excellent than strength, and that in controversies and strifes: it helpeth more to the victory to be prudent then puissant, according to the testimony of the Wise man solemnly professed: I say better is wisdom than strength: though the wisdom of the poor be 
Eccles. 9 16.  despised, and his words not heard. For a man endued with wisdom shall best found out equity, and be most ready to found out a good cause: and he will best discern of his advantages, and found out fit means for the managing of his matters. A weak man that hath the benefit of sight, will be too hard for a Giant that is blind: and how cometh it to pass that a little man can master a great beast? but that the reason of the one prevaileth more than the power of the other.  
Vers. 23. Who so keepeth his mouth and his tongue, keepeth his soul from troubles.  
WHo so keepeth his mouth] Taketh heed to his words, and is considerate in all his speeches, not to be mute, when he aught to speak, nor then to speak when it becometh him to be silent, nor rashly uttereth any thing that may be unfit or unseasonable, or any way for his disadvantage, keepeth his soul, himself and his life from troubles, from that grief, and those afflictions, which unadvised men do cast themselves into by the misgovernment of their tongues. See chap. 13. 3. and our note upon that place.  
Vers. 24. Proud, and stubborn scorner is his name, whom in his fury worketh pride.  
THat is to say, he publicly is branded with many titles of reproach, as with the name of a proud man, one that is high minded, and vainglorious; and of a stubborn person, that is, stomachful, and very wilful: and of a scorner, one that is a contemner and derider of all others beside himself, and indeed a very evil and pestilent man, (for the word commonly is taken (as in the first Psalm, and other places) for him that 
Let's.  is desperately wicked,) who in his fury worketh pride, either by doing at that time some presumptuous action, or else by uttering some insolent speeches; for many being angry because their commandments are not obeyed, their desires fulfilled; that they may make their power known, persecute such as resist them, or attempt high matters in the pride of their heart. So did Lamech when he boasted, that he would slay a man in his wound: Dathan, and Abiram when they rose against Moses: Nabuchadnezzar when he blasphemed God, saying to Shadrach, Meshech, and Abednego, Who is that God that shall deliver you out of mine hand? and afterward cast them into the fiery furnace: and Herod, when in his rage, for being defeated of Christ did massacre the little infants.  
Vers. 25. The desire of the slothful slayeth him: for his hands refuse to labour.  
THe desire of the slothful] The things which he desireth, and cannot obtain, slayeth him, grieveth him at the heart, and almost killeth him: for they that will spare themselves from needful and Christian pains, shall bring upon themselves hurtful and shameful pains, misery shall pursue, and want will bring them to death's door: for his hands refuse to labour, he doth nothing but wish, but useth not the means to provide for himself, and therefore must needs perish. The fault is not laid upon his debility, but upon his wretchlesnes. They are not to be charged for idle persons which cannot work, but which will not, for against such dealt the Apostle, 
2. Thes. 3. 16.  that if any would not work, they should not eat.  
Verse 26. He coveteth greedily all the day long, but the righteous giveth and spareth not.  
He] The sluggard mentioned in the former verse: (for he doth insist in the fame matter) coveteth greedily all the day long, he vehemently lusteth after other men's goods; from time to time, and incessantly, living both uncomfortably to himself, and unprofitably to others: for he doth no good that others might be benefited: nor getteth any good that himself might be relieved. So that he noteth the slothful persons of all others, to be most insatiably covetous. Their thoughts are ranging abroad, and surveying of every man's estate, with a longing desire to have, as much as, or more than the best: and the practices of many do convince them of this, and for instance that of gamesters, who would win all the money in the world, if their skill and good hap would serve: they would not spare their dearest friends, but rob them of all that they are worth, if the dice, and cards would give them the advantage thereto. How many inviting guests unto their table under pretence of kindness, do make them buy their meat dearly, and pay an unreasonable shot for it, before they departed? sometimes threefold: sometimes seven fold: sometimes ten fold: sometime twenty fold, and more than their dinner was worth. And do not guests invited very often requited the same unto those, who in good will have entertained them, and with great charges made them good cheer: they do not only devour their host his meat, but as cruelly as thieves, bereave him of all his money, that the family far the worse for their coming seven years after? See Chapter 13. vers. 4. But the righteous giveth: unto the sluggard is opposed one that is truly diligent, and faithful in his calling, whom he seethe as contrary to the other in divers respects: as first that he is righteous and just, whereas that lazy sluggard is wicked and unjust: he is liberal, (for he giveth to them that are in distress) whereas the other is hard hearted, and ravenous not ready to bestow any thing, but violent, in his desire to get that, which his neighbours have: he is of good estate, and able to continued his liberality, he spareth not, either through niggardliness, or through necessity to minister relief to them that want: the other is beggarly, and so far from sufficiency to yield help to his brethren, that he is burdensome to them, and lieth as a charge upon them. This good estate of the godly man is described by the Prophet in the Psalms, saying, He hath dispersed 
Psal. 112. 9  and given to the poor, his righteousness endureth for ever, and a reason thereof is assigned, because he measureth his affairs by judgement. And the Apostle, according to this text, doth persuade men to be laborious, that they may the better exercise liberality, saying, Let him that stole, steal no more, but 
Ephes 4. 2●.  labour with his hands the thing that is good, that he may give to him that needeth.  
Vers. 27. The sacrifice of the wicked is abomination to the Lord: how much more when he bringeth it with a wicked mind.  
THe sacrifice of the wicked] That service whatsoever which they pretend to perform to God: whether prayer, thanksgiving, or aught else, is abomination, very offensive and displeasing to the Lord; and therefore also rejected of him, as a heinous sin. See chap. 15. 8. how much more when he bringeth it with a wicked mind? when he intended to effect some mischief, under pretext and colour of devotion, and for the easier effecting of his wicked purpose: as Balaam, and Balaac did, when they intended to curse the people of God: and as Absalon who with the show of performing a vow at Hebron, conspired against David, and raised up rebellion against his own father: and as the pharisees did, who under the pretence of long prayers, devoured widows houses: such was the fast appointed by lezabel, and solemnized by the jezralites, to murder 
Esai. 58. 4.  Naboth: and the people also in Esaies' time, who fasted for strife and debate, and to smite with the fist of wickedness: such were the sermons of them also, whom Paul charged to have preached Christ of envy, and to add to his bands. 
Phil. 15. 16.   
Vers. 28. A false witness shall perish: but he that heareth, speaketh constantly.  
A False witness] A vain person, who testifieth things which he never heard, or saw, witnesseth lies: (for lies are untruths, and devised by the brain of some deceitful person or other) shall perish: for being entrapped in his speech or punished by the Magistrate, or the Lord himself, he shall be put to silence, with shame, or cut off from the earth, shall not live, or at lest have no hearing for his lies any longer time: for his instability and doubling will bring him out of credit at lest, if not destruction. See Chap. 19 vers. 5. 9 But he that heareth the truth of matters knowing also the same, and being as it were, an eye witness; (for he putteth one sense for sundry) speaketh constantly, telleth the same tale always and in all places, when he is called thereto, wheresoever, whensoever, and before whom soever. Paul was the same man, when he made a speech to the chief captain, and to Felix, and unto Festus, and unto Agrippa. See Chap. 12. 19 The opposition standeth thus; A false witness uttereth matters which he never heard himself, and therefore shall perish, or have his mouth stopped: but a faithful witness speaketh nothing but that he heareth himself, or hath certain knowledge of, and therefore shall scape destruction, and speak constantly.  
Verse 29. A wicked man hardeneth his face; but as for the upright, he directeth his way.  
A Wicked man hardeneth his face] The ungodly person goeth on in his sinning without shame, or returning back: the seat of bashfulness is in the face, so that whereas he saith, he hardeneth his face, it must be understood that he either defendeth his sin, or excuseth it, or proceedeth therein without blushing. He is likened to a traveler, that setteth his face against the wind and weather, and goeth on forward in his journey, whether he be in the way or out of the way, all is one with him. But as for the just he directeth his way; for the just man walketh warily and soberly in this world, and taketh care, that neither he err in any of his opinions, nor swerver from the law of God in any of his actions: wherefore also if he be reproved, or admonished for any thing that is noted to be amiss in him, he resisteth not, but amendeth his fault, and as much as in him lieth, frameth himself in the whole course of his life, unto the obedience of the Lords commandments.  
Thus standeth the opposition: The wicked man is impudent, and therefore careless also how he walketh: but the righteous is modest and shamefast, and therefore directeth his steps.  
Verse 30. There is no wisdom, nor understanding, nor counsel against the Lord.  
BY the particulars he meaneth that there is nothing in man, whether wit, policy, or craft, or confederacy, that can infringe the decree of God, or hinder the effect of his purposes. For he denieth not that carnal wit, that the strain of wicked men's art, that the depth of subtlety, that combinations and conjurations are opposed against the Lord, with all their power, and plotting, and hellish practices, but they take no place, they nothing prevail, as the Psalmist saith, The Lord breaketh the counsel of the heathen, and bringeth to nought the 
Psal. 39 10.  devices of the people. The counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all ages. And, Why do the heathen rage, and the people murmur in vain? The Kings of the earth band themselves, and the Princes are assembled together 
Psal. 2. 1. 2. 3.  against the Lord, and against his Christ: let us break their bands and cast their cords from us. But he that dwelleth in the heavens shall laugh, the Lord shall have them in derision. And although sometimes things seem to be effected by the cunning practices of crafty heads against God, and godliness, against good men, and just causes, yet nothing is done by the force of their wit, but only by the virtue of God's will, sometimes for the correction of his people, and sometimes for their trial, but all for their good, and our glory, as the Apostles together apprehended, and acknowledged in that which seemed the most direful success which ever sinful man found, for the crucifying of the most righteous innocent Saviour of the world. Doubtless (say they) against thine holy son jesus, whom thou hadst anointed, both Herod, and Pontius Pilate, 
Act. 4. 27.  with the Gentiles, and the people of Israel gathered themselves together, to do whatsoever thine hand, and thy counsel had determined before to be done. For how can any thing be of force against him, who giveth to all creatures their being, and from whom men receive all the faculties of their mind, and strength of their bodies; who foreseeth all future purposes, and designments: who assigneth to every man, all the actions that he shall effect: who is present in every place with wisdom and might, to cross all adversary craft and power.  
Verse 31. The horse is prepared for the day of battle: but safety is of the Lord.  
THe horse is prepared] So are weapons also, and armour, and soldiers that should use them; they are mustered, and they are trained: yet the victory is doubtful how great soever the army be, how good soever the armour is, and how skilful and valiant soever the warriors be: For the King is not saved by the multitude of an host, neither is the mighty man delivered by his great strength. A horse is a vain help, and shall not deliver 
Psal. 33. 16. 17.  any by his great strength▪ for safety is of the Lord, he giveth power to that side which shall win the field, without need or help of their forces: for sometimes the smaller multitude prevail, and sometimes the weak soldiers prevail, as the wise man by experience observed, saying, I returned and saw under the sun that the race is not to the swift, nor the battle to the 
Eccles. 9 11.  strong. Now it is not Salomons intention to limit the point, and restrain it to this particular, but his meaning is that the success of every thing is in God's hands, and standeth not in the force of the means, though never so lawful and likely, as it is said, Except the Lord build the house, they labour in vain that build it: Except the Lord keep the city, the keeper watcheth 
Psal. 127. 1. 2.  in vain: It is in vain for you to rise up early, and lie down late, etc. For though great pains be taken for riches, yet wealth is from the Lord: though great riches be gotten for the raising up, and supportance of a family, yet honour and establishment is from the Lord: though counsel be taken, and diligence be used, for the following of causes, and managing of suits, yet the sentence is from the Lord: though physic be ministered, and medicines applied, yet the recovery of health is from the Lord, etc.   

CHAPTER. XXII.  
Verse 1. A good name is to be chosen rather than great riches, and loving favour then silver and gold.  
A Good name,] viz. Reputation, or a good report gotten by good men, for well-doing: (for it is not that commendation which is given by the wicked, for doing of that which pleaseth their humour) is to be chosen, by such as love and fear the Lord, and the fellowship of his Saints, rather than great riches, more than any commodities of this life. In the book of Ecclesiastes, it is preferred before 
Eccles. 7. 2 Matth. 26.  the best ointments, which in those parts were of great value, and were reckoned for treasures, and esteemed with the 
Isai. 39 2. Prou. 10 7.  most precious things. For a man's credit, and honour is of outward things his best possession. Because it is peculiar to good men; whereas other things in a more plentiful measure, are among the wicked. Hypocrites and sinners may be applauded: as Herod, and the Pharisees were; but it will turn to their perpetual shame at the last, as Herod felt, and the Pharisees 
Act. 12. Luk. 6. 26.  were foretold. The deepest hypocrite cannot possibly long retain his estimation, or at all attain unto true praise: for that is never separated from a good conscience, forasmuch as it is not of men only, but of God himself, and is always the 
Rom. 2. 29.  perfume of faith, and obedience: and herein it is more excellent than any earthly substance, in that it is so durable and perpetual: death bereaveth a man of all his goods; they are owned by a new master so soon as soul and body be separate; but just praise remaineth still a man's own: it tarrieth behind him in earth, and goeth with him also to heaven, and will most grace him at the last day, at the judgement seat of jesus Christ. It may seem sometimes to be abolished, by the malicious slanders, and accusations of wicked men; as Naboths was when he was defamed as a blasphemer, and a traitor: but it is obscured but for a time, as it were clouds coming between men's eyes, and the rays of the sun: but it cannot be taken away for ever, no more than clouds can ever keep the Sun from shining: for they that cannot take away grace, can never take away true glory. Wait on the Lord 
Psal. 3. 3.  (saith David) and he shall bring forth thy righteousness as light: and thy judgement as noon day. And loving favour, that good liking whereby any person is acceptable and gracious in the sight of God and man: then silver and gold, than those things that are most desired and coveted after in the world: for it is a great blessing from God upon due cause to be beloved 
Psal. 106. 46.  and favoured of men. This is observable in Daniel, in joseph, in David: & in many others whom the Scripture mentioneth, and especially our Saviour himself, who is said to increase in wisdom, and stature, and favour both with God and 
Luk. 2. 52.  men. By this means many benefits are obtained, which otherwise could not be gotten: and much good is done which without this could not be performed: as the preservation of the Church by Hester and Mordecay: the building of the Temple by Zerubbabel: and the repairing of jerusalem by Nehemiah. The Scriptures abound with examples of this nature.  
Vers. 2. The rich and the poor meet together, and the Lord is the maker of them all.  
THe rich] Who for a time hath abounded with wealth, and great plenty either by his own getting, or by other men's gifture, or by any such means, (whether just, or unrighteous,) as it hath pleased Gods most righteous providence to direct for that purpose, and the poor, he that hath tasted of adversity, and drunk of the bitter cup of penury, do meet together, not all, but some, whom the Lord sometimes singleth out from the rest, of both estates, to make them acquainted with both estates, do find an alteration of their former conditions, the one falling or rising to that which the other formerly had been; as passengers journeying from contrary coasts, do meet in the mid way, and this man traveleth thitherwards, from whence that man is lately gone and departed. For no outward estate is certainly perpetual, and unchangeable, but that falleth out to be true which both Hannah, the gracious mother of Samuel, and Mary, the blessed mother of Christ did sing: They that were full are hired forth 
1. Sam. 2. 5.  for bread, and the hungry are no more hired. And, he hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and sent away 
Luk. 2. 52. 53.  the rich empty. Richeses would be untollerably admired, if there were a perpetuity of them, sithence that now being so fugitive they are so greedily coveted, and so confidently trusted in. And the stability of their state which had once gotten the possession, substance would turn to the hurt of their neighbours, who should thereby continually be deprived of the benefits thereof: for if all waters should be dammed up in a few men's ponds, what would become of the grounds, and cattle of others? On the other side, poverty certain and continual, would impair that cheerfulness which is in labour and diligence, and that thankfulness for the good success of the same: Gods promises for earthly blessings would not be so forcible, nor his power and providence so clear and conspicuous. And the Lord is the maker of them all, the maker of the men, the maker of their estates, and the maker of that change and alteration which often happeneth, that the one might become grateful, and the other humble. This parity did rich job acknowledge to be between himself, and his poor underlings, his servants, his bondmen. Did not he that made me in the womb, make him? and did not one fashion us in the womb? It is he then that giveth life, and breath, and reason, and being to all: and it is he that alotteth to every man his portion, some to be full, some to be empty, some to have much, some to be worth little: some to be able to give, some to have need to receive. If all were rich, the blessing would not be so acceptable, according as many excellent gifts, being yet common, are not, as fire, light, warmth, water, air, etc. Neither would there seem to be so much need of prayer for substance, or the preservation thereof. If no man were in want, few men would take pains to travel for others, if necessity did not compel them; 
Deut. 15. 11.  and then there would be none to exercise mercy upon. If all were poor, who should be the helpers of them? who should supply their wants, and minister relief unto them? And who could carry the countenance, the port, and consequently the reverence of magistracy, and of public authority?  
Vers. 3. A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.  
A Prudent man.] He that hath learned holy and heavenly wisdom, seethe the plague, foreseeth some judgement and punishment ready to fall upon himself, or the public estate, which he discerneth by the knowledge of sins committed, and the due meditation of the threatenings of God against the same; all which he verily believeth will be executed, and hideth himself, dealeth like discreet persons, who apprehending by sight or signs some tempest arising, betake themselves to covert, either in a house, or under a bush, or in some other commodious and safe place of refuge. Spiritual foresight 
job 31. 1.  and prevention of evils, is by avoiding the sins that may bring hurt; or by humbling ourselves after sins committed, as josiah did for himself and the people; and by depending on God alone, without trusting to, or using of any evil means. Racha●, the Gibeonites, and Nineuites, are pregnant examples for this purpose: but the simple, those silly and wicked fools, worse than witless idiots; which will neither take notice of their iniquities, nor fearing the threatenings of God denounced against the same, pass on, in their wicked ways and transgressions, not seeking any shelter so much as of God himself, and are punished, overtaken with some evils, either by curses in this world, or with condemnation in the world to come: for all obstinate and impenitent persons must ●eeds bring destruction upon themselves at the last, as the Scriptures threaten. The transgressors shall be destroyed together, 
Psal. 37. 38.  and the end of the wicked shall be cut off. And, did not my words, and my statutes, which I commanded by my servants the 
Zach. 1. 6.  Prophets, take hold on your fathers, and they returned and said, As the Lord of hosts hath determined to do unto us, according to our own ways, and according to our works, so hath he dealt with us. And this both in regard of God's justice, truth, curse, and oath: in regard of God's people, who should not be so happy by shunning of sin, if wicked men might live therein, and not be miserable. Though a sinner do evil an hundred 
Eccles. 8. 12.  times, and his days be prolonged: yet surely I know it shall be well with them that fear the Lord, which fear before him.  
Vers. 4. The reward of humility, and the fear of the Lord, is riches, honour, and life.  
THe reward,] Those blessings wherewith God doth recompense humility, that amiable grace of lowliness, when a man esteemeth basely of himself, and thinketh well of others, and accordingly giving honour, and not taking of it; and of the fear of the Lord, sound piety and godliness: is riches, the plenty of good things, so far as they are safe for their souls; honour, that good name that hath been commended in the first verse; and life, a comfortable continuance in this life, until they be ripe for another, and then the enjoyment of that, with all happiness for ever. See chap. 3. 15. and 16. 17.  
Vers. 5. Thorns and snares are in the way of the froward: But he that doth keep his soul shall be far from them.  
Thorns and snares] Most grievous plagues and punishments, such as are contrary to the reward promised to the humble and godly in the former verse: the thorns of penury, want, and beggary: the thorns of contempt, and the snares of death, are in these ways and courses which he taketh, and that impious and wretched life which he liveth: for it is the portion of godless men, to go with misery to their destruction. As the end of Pharaoh, Achab, Haman, and the whole rabble of that hellish crew doth make the world to see. He that doth keep his soul, that hath consideration of his own salvation and good estate: (for it is a part put for the whole) shall be far from them, from such miseries as hung over these men's heads, and therefore also from those misdemeanours as pull down such judgements upon them. Lo (saith job) their good is not in their hand, let the counsel of 
job. 21. 15.  the wicked he far from me. How often shall the candle of the wicked be put out? and how often cometh their destruction upon them: God distributeth his anger upon them.  
Vers. 6. Train up a child in the way wherein he should walk, and he will not departed from it when he is old.  
Train up a child] Give instruction unto him, the manner whereof may be gathered, not only by the mention of child, but by the signification of the Hebrew word, which is 
Chanoc. Nagnar.  as much as if it were said, catechize him, initiate him, enter him (as it were) properly dedicated him, as they did their houses new built unto the Lord, inform him therefore according to his capacity in the grounds and principles of religion, admonish him also of his faults, teach him how to reform them; rectify and strengthen him, whiles he is yet a flexible plant, pluck up the weeds which yet begin to grow in his heart, while they be young and tender, before they have taken too much rooting. Saint Paul requireth the performance of the same duty, saying; Bring up, or nurse up your children in the fear of the Lord. He would have them to suck in religion, if not with their mother's milk, yet shortly after assoon as they are capable of it. Here are two reasons which may move men to obey this precept: The first is the cause thereof, in that understanding piety, and Christian behaviour, is the way even of younglings: according to the Prophet's testimony, Wherewith shall a young man, (the word is the same 
Psal. 119. 9  which here we translate child) Cleanse his way, in taking heed thereto according to thy word. Now then sithence it is so, it is good to set them on forward in so happy a journey betime in the morning, that they may take the whole day before them. The second is the effect, he shall not departed therefrom when he is old, the seasoning of youth doth much confirm piety and goodness in riper years, whereof our Solomon himself 
Prou. 2. etc. 2. Tim. 3. 14. 15  found the benefit. And so did Timothy, in whom S. Paul apprehended so much grace and virtue. This causeth memory long to keep the print of the first stamp: and the delights and customs of youth will not easily be extinguished. The unreasonable creatures which are tamed when they are young, and from the teats of the dam, continued less wild and fierce than others of the same kind, so long as they live. Although this timely teaching doth not in all take this good effect, yet it doth in very many, and is God's ordinance for the same, and the parents exercising of it may take this comfort, that they have obeyed the Lord, and neglected no duty to their children.  
Vers. 7. The rich ruleth over the poor, and the borrower is servant to the lender.  
THe rich ruleth over the poor] Because the poor man standeth in need of the rich, he that is wealthy becometh his Lord, usurping authority, and bearing away the sway for all matters: for every thing must be as he will have it, and the borrower is servant to the lender: for he that goeth a borrowing (as we say goeth a sorrowing:) for he loseth his liberty, and is many times at his inferiors commandment. They are often feared, and crouched unto with cap and courtesy, and magnified like young masters, which have neither wisdom, parentage, nor good nature, nor good qualities, nor any thing else to adorn them; but only because men are in their debts and danger who are unworthy to be servants, (so base they are and contemptible, (having nothing to set them forth, but mon●y and wealth) do take upon them to be Lords, frowning upon, rating, and threatening, and contemptuously vilifying those that are far their betters. And by these two circumstances the wise man teacheth, that great wealth is a usual occasion of cruelty and insolency, which also the Apostle Saint ames observed, saying: Do not the 
jam. 2. 6.  rich oppress you, and draw you before the judgement seats? And Daniel describing the condition of one of the monarchs or Monarchies, saith, that in his greatness he was like to a Lion with Eagles' wings, strong and fierce, and borne up high; but 
Dan. 7. 4.  when his state fell, his stomach also came somewhat tamed: for when he was set on the ground upon his feet, that a man's heart (which is more mild and moderate) was given unto him. For it puffeth up the heart, and maketh men proud and haughty, thinking themselves the worthiest men, and condemning all others: and so it cometh to pass also by the inequality of power: for they see themselves so strengthened by their substance, that they be abl● to prevail in what they will, and all the poor unable to resist them. Security also is commonly joined with a great estate: for they that are up aloft, do not so much as dream that they are suctiect to falling, but their prosperity will be perpetual; as the Prophet bringeth in proud Babel boasting: I shall be a Lady for ever, so that thou didst not lay these things to thy heart, neither rememberdst thy 
Isa. 47. 7.  latter end. And in all this their folly and madness, they are very much forwarded by the enchantment of flatterers.  
Vers. 8. He that soweth iniquity, shall reap vanity, and the rod of his anger shall fail.  
HE that soweth iniquity,] He that giveth himself over with greediness to commit sin, shall reap vanity, condign punishment and calamity, especially from God in due time. It is an allegorical speech from husbandmen, which conclude of an harvest after their feeding, and look what grain they sow, that they make reckoning to have a crop of; and so wicked men do necessarily prepare misery for themselves, as Eliphaz by observation and proof informed job, saying, As I have seen they that plough iniquity, and sow wickedness, reap the same. The truth whereof also the Apostle 
job 4. 8.  Paul confirmeth as most certain and infallible, admonishing the Galathians not to be deceived in the matter, as though God might be mocked: For whatsoever a man soweth, that shall 
Gal. 6. ●.  be also reap. Upon men's ground sometimes thistles grow in stead of wheat, and cockle in stead of barley: but this sinful seed-man, is sure to have his own again, and that in full proportion there will be neither alteration of grain, nor defect of growth; the truth and justice of God will never permit that. This is perpetually true in all manner sins whereunto they addict themselves, without repentance, especially of tyranny and oppression, the rod of his anger shall fail, that is, as in his arrogancy and indignation he that scourged the poor, so he shall be scourged therewith, and it shall be spent upon himself, so that he shall have no power to hurt others: for the more violent and cruel wick●d men are, the nearer their power draweth to an end: for the harder and more often men strike with the rod, the more they waste it.  
Vers. 9 He that hath a bountiful eye shall be blessed: for he giveth of his bread to the poor.  
HE that hath a bountiful eye] He that is merciful and liberal toward others (for a good man will have his eye, and other senses to further his heart to compassion: as Moses went to see the burdens of his brethren: and those blessed ones whom our Saviour will praise at the last day, visited the hungry, the thirsty the sick, the prisoners) (as contrariwise an evil eye is put for an envious and evil person, because with the same he corrupteth his heart) shall be blessed: for not only men will wish him well, but the Lord himself will power upon him store of earthly and heavenly blessings: so that the fruits of good grace shall increase with him: for he giveth of his bread to the poor, and all other necessaries, according to their need, and his estate. And therefore the Lord according to his own goodness, will yield him the recompense of his goodness.  
Vers. 10. Cast out the scorner, and contention shall go out: yea strife and reproach shall cease.  
CAst out,] Thou whom it concerneth, as having a calling thereunto, as far as thou mayest with equity, and conveniency expel and banish out of thy company, thy family, and jurisdiction, the scorner, he that contemneth good men▪ good instructions, good matter. For beside the reason particularly specified, there is great reason why he should be abandoned: because he is infectious, and able to corrupt all that 
Rom. 16.  converse with him. He delighteth to trouble the company of godly men, and disturb all good conferences, if there be any possibility of cure to be done of him; this disgraceful expulsion is the most likely means to work upon his heart, and reclaim him: or if he receive no benefit by it, it will be an exemplary warning and admonition to others, and contention between him and others well affected shall have an end. For there is no way to avoid contention with scorners, but by excluding them out of our company. For while they give themselves to contradicting and scorning, and take a certain pride and pleasure therein, they do nothing but provoke brawling and quarrels. Yet by that means of thrusting out scorners, strife not only with him, but part taking many sins with others, and reproach, shame for, and in following such discord, shall cease, be composed, and proceed no further. He meaneth that dissolute men are either the authors, or maintainers of contention, and strife, which without them would either never have been begun, or being kindled would soon be quenched: for they are destitute of the peace of God in their hearts, for they are enemies to peace, and to every godly man that desireth to live peaceably, as David complaineth, saying: I am for peace, when I speak thereof they are for 
Psal. 120. 6.  war.  
Verse 11. He that loveth pureness of heart, for the grace of his lips, the King shall be his friend.  
HE that loveth pureness of heart] Which is sincere, and upright in the inward man, desiring that grace which according to his wish his soul cannot so fully attain unto, detesting that corruption which he cannot perfectly be purged from: for the grace of his lips; because he uttereth also gracious, and grateful things, not such as tickle the ears, but such as effect a faithful heart: for it is the note of sincerity to join heart and tongue together in good causes, even by our saviours testimony who declareth, that a good man, out of the good 
Mat. 12. 35.  treasure of his heart, bringeth forth good things. To this agreeth that of the Psalmist, Mine heart will utter forth a good matter, I will entreat in my works of the King, my tongue is as 
Psal. 45. 1. and 17. 3.  the pen of a swift writer. The King shall be h● friend, he shall be well, and friendly used of great personages: for the King either will, or should delight in such persons, as David did in Hushai. His purpose is, to declare that faithfulness is the best way to preferment: as we see it verified in joseph, in Daniel, in Mordecai, and sundry others recorded in the Bible. For honesty, and plain dealing is a thing desirable: and therefore men for their own sakes, often make choice of, and employ such as they may trust and rely upon. And God hath the King's heart in his hand, to derive his love unto his servants, and to bring those into his favour, which are beloved, and favoured of him, and that many times for the use, and comfort of divers of his children: for by the love of Pharaoh to joseph, all the family of jacob was relieved; and by the kindness of Ashuerosh to Ester, the whole Church and nation of the jews was preserved. It seemeth that the acceptation of the sound hearted man in this verse, is opposed to the rejection of the scorner in the verse before.  
Verse 12. The eyes of the Lord preserve knowledge: but he overthroweth the matters of the transgressor.  
THe eyes of the Lord] His gracious mercy, and great providence (for he speaketh of God after the manner and capacity of men) preserve, keep in safety from all hurt and danger, knowledge, men endued with true knowledge and wisdom, the qualities of the mind being put by a Metonymy, for the persons endued therewith and their state, and affairs also, as may be collected by the Antithesis, but he overthroweth the matters of the transgressor: sometimes he resisteth at the beginning of their attempts: sometimes they proceed on in their business in great hope, and likelihood of happy success: but when they are about to set on the roof, their foundation faileth, and down cometh all their building, their words, their thoughts, their actions, their state, all that they said, purposed, did or had gotten, is quite overturned, and cometh to nought: For God doth set himself against them in every one of these. The opposition standeth thus: The eyes of the Lord preserve such as have knowledge, and therefore establisheth their matters, but they are directed against those which are sinfully ignorant, and therefore overthroweth their affairs.  
Vers. 13. The slothful man saith there is a Lion without: I shall be slain in the streets.  
THe slothful man] He that giveth himself to idleness, and loitering, saith a Lion is without: although he utter not the same words which are set down in this place, yet he so behaveth himself, as if he spoke them, by feigning of lets, and fearing of dangers, as loss of life, or of favour, or of liberty, or of money, hath always one excuse or other, either in his heart, or in his mouth: For this complaint of the Lion is but casting of an imagined peril; imagined, I say, because he thinketh a Lamb to be a Lion, and is terrified with his own conceit: For Lions haunt not in streets, but in woods and wildernesses: and if a Lion were in the street of a city, or town, there would be help enough to save the man, and kill the beast, so that there need to be no such dread to be slaire therein. It is the purpose of the holy Ghost to declare 〈…〉 osition of men that are unwilling to do good, they ●ill ●eutie shifts, and feign excuses, needless, and 〈…〉 less, and very absurd, rather than they wil● be induced to parforme that which they affect not. King Zedekiah was persuaded to yield himself to the King of Babel, and so he, his people, and the city should be spared from the sword: but he durst not forsooth, because he was afraid of the jews that were fallen unto the king 
jerem. 18. 19  of Babel, jest they s●ould be delivered to h●m, and they would mock him. Certain searchers were sent with joshua and Caleb into the land of Canaan, to view the country, to the intent they might bring good news to the people, & animate them to go and take possession thereof: but they wanted courage, and had no mind to encounter with the Canaanites, & therefore could pick quarrels against the place, and find out reason's in respect of the persons, to afray themselves, and all their brethren from that expedition. The cities are walled (say they) and exceeding great, the people be strong that devil in the land: 
Numb. 13. 33.  it is a land that eateth up the inhabitants of it: and the men that are in it are of great stature: for we saw giants the sons of Anak, which came of the giants, so that we seemed in our sight like grasshoppers, and so we were in their sight. Was there ever any thing more gracious, comfortable, and lightsome, than the kingdom of Christ? and hath ever any government been more mild and righteous, then that of David, his substitute and figure? and yet the contemptuous rebels which refused to submit themselves thereunto, could pick quarrels against the same, as if they had been cruel and tyrannous, accounting them rather prisons and jails, then tolerable governments. Let us (say they) break their bands, and cast their cords 
Psal. 23.  from us.  
Verse 14. The mouth of a strange woman is a deep ditch, he that is abhorred of the Lord shall fall therein.  
THe mouth▪ The fair speeches, and flattering words uttered by the mouth of a strange woman, of an harlot, or whore, is a deep ditch, full of great danger. It is very fitly compared to a pit, because he that falleth thereinto cannot rise up again, but is plunged into eternal and most fearful destruction, and bottomless misery. See chap. 7. 26. 27.  
And he that is abhorred of the Lord▪ Such a one against wh●● God is provoked by former wickedness: being delivered up by him into a reprobate sense, through a peculiar kind of revenge, shall be seduced by her, as this our Solomon elsewhere also testifieth; I found more bitter than death the woman 
E●cles. 7. 26.  whose heart is snares and nets, and her hands as bands: whose pleaseth God shall escape from her: but the sinner shall be taken by her.  
Verse 15. Foolishness is bound to the heart of a child: but the rod of correction shall drive it out.  
Foolishness] Wantonness, frowardness, and simplicity spreadeth itself thorough the whole flesh of youth, but especially hath abode in their souls, where it is deeply rooted: For their reason is weak, their will wayward▪ and their whole heart addicted and inclined to evil. And this corruption is bound up in such sort in a child's heart, as that it is fast tied thereunto, as a pack or a farthel is to an horses back. So then all children, as well as elder folk, are addicted and inclined to evil, sin, and folly. And David yieldeth a reason hereof: (for that which he testifieth of himself pertaineth to all others) when he saith, that he was borne in iniquity, and that in sin 
Psal. 51. 5.  his mother had conceived him. But the rod of correct on will drive it out: Correction given with the rod will be a very good means to remove it. For the medicines against sin, which God useth to every age, be effectual to his own of that age: as to the elder sort, the Word, the Sacraments, and censures of the Church: to the younger sort, especially to such as are yet but te●●er, instructions, with the rod of parents and governors.  
Vers. 16. He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to poverty.  
HE th●t oppresseth the poor] Either by fraud, or force, or any indirect means, to increase his riches, to make himself more rich and mighty thereby: for they that take away from the needle, usually besto● where no need is, and the greatest oppressors are commonly great bribers of those that are above them, and often make feasts to their superiors, to get them to be their friends, and to serve the● turns▪ that their faults may be winked at▪ and dispensed with: and to save their credit, which is impeached by their violent and unmerciful dealing 〈…〉 lie come to want. For cruelty, and unjust dealing, 〈◊〉 way to overthrow a man's estate, as Zo●har witness 〈◊〉 That which he laboured for shall he restore▪ and shall not swallow it down: according to his substance shall his restitution be, and he shall not rejoice therein. Because he hath oppressed the 
job. 20. 18. 19  poor, because he hath violently taken away an house which he builded not. The Lord by law of requital doth oftentimes expose them to oppression, or else otherwise poureth a curse upon them: this sometimes they hasten by their own greedy desires, in striving to ●omp●sse great matters, and to that ●nd give to the rich, and namely to the Usurers, that they may furnish them with money, when there will not be sufficient for the purpose: who having gotten them into their clutches, do pray upon them, until they have drawn them dry, never ceasing to suck, so long as there is any moisture in their estate.  
Vers. 17. Bow down thine ears, and hear the words of the wise▪ and apply thine heart to my understanding.  
FRom the beginning of the tenth chapter, to this place, divers brief sentences have been set down, rather by way of doctrine, than exhortation. Now that style being altered Solomon returneth to take unto him the person of a father, and for the most part doth speak after that manner which he used in the nine first chapters, and this course he holdeth in the remnant of this chapter, and the two next following. Again, exhortation is here propounded, which is set forth by the subject of it: the duties whereunto he doth persuade us in this verse, and is enforced by reasons for confirmation of it, in the four next following. The duty is first set down more generally, to embrace the words of wise men: and more particularly to be attentive to his knowledge: Bow down thine ears, and harken unto the words of the wise, bend the sense of hearing▪ which is the entry of understanding, unto the speeches, and writings of the godly learned. For regard is to be had to the documents and instructions of men endued with piety and understanding, and that doth David require of all in that ample and serious exhortation: Hear this all ye people, 
Psal. 49. 1.  give ear all ye inhabitants of the world. Our need requireth it, who ever we are, though as David, or Peter: and God's blessing is bestowed upon those that are attentive to such, Chap. 13. 14. and his judgements pursue such as reject them: as we may see in Rehoboam, in Amaziah, and in Elies' sons, 
1. King. 12.  and apply thine heart to my knowledge. See chap. 2. 2.  
Verse 18. For it is a pleasant thing, if thou keep them within thee, they shall withal be fitted in thy lips.  
THe reason whereby he doth confirm his doctrine, is first from the delectation, and delightfulness of it, in the beginning of this verse: the second from the commodity and usefulnes of it, in the latter par● of this verse, and in all the next: thirdly, from the excellency and dignity of it, in the twentieth verse: fourthly, from the certainty and truth, in the one and twentieth.  
For it is a p●easant thing, the hearing, and understanding of them, and all other Scriptures, is sweet, and comfortable, as joyful to the heart, as any aspect or beautiful sight can possibly be to the eye, or the most delicious food can be to the taste: For they are found and felt to be sweeter than the honey, or the honey comb. For by these a man is estated in 
Psal 19 10.  Christ, in God's favour, in heaven, and in all the promises: if thou keep them within thee, in thy heart, in thy mind, and in thy memory: the Hebrew word is in thy belly, which sometimes in the Scriptures is taken for the inward parts, or faculties of the soul, they shall be withal fitted on thy lips. From the pleasure of them, he cometh to the use, and profit of them: which in the first place is external, they shall furnish a man with wholesome and seasonable speeches. It is said they shall be fitted on thy lips, the instrument, or cause, being put for the effect thereof: For the word of God in the heart and mind, doth yield matter to the tongue and lips, of fruitful conference: and he that applieth his ear to hear attentively, shall 
Isai. 50. 4. 5.  thereby enable his mouth to speak fruitfully, and for the good of many. And agreeable hereunto is that in the Psalm, The mouth of the righteous speaketh wisdom, and his tongue talketh 
Psal. 37. 30. 31.  of judgement: For the law of God is in his heart, therefore none of his steps shall slide.  
Vers. 19 That thy trust may be in the Lord, I have made known unto this day even unto thee.  
HE showeth another use and fruit of his doctrine, and all God's words, which is internal, and that which concerneth the inward man, which is hope, confidence, and dependence upon God: as if he should have said: To the intent thou mayest neither despair, nor yet securely lean unto thine own wisdom, I have both by my words and writings given thee such instruction, as show both jehovah to be the true, eternal, and all-sufficient God, as also declare the duties of obedience, wherein men are to walk before him. For the whole scope of the Scripture is, to bring men to believe in, and confidently to rest on God, as Saint Paul teacheth, affirming, that whatsoever things have been written in fore time, 
Rom. 15. 4.  were written for our learning, that we through patience, and comfort in the Scriptures might have hope. For in this consisteth all true blessedness: as from vain confidence, and worldly trust all misery proceedeth.  
Vers. 20. Have I not written unto thee excellent things in counsels and knowledge?  
THis verse containeth the third reason, commending the excellency of Salomons lessons, and all the rest of God's doctrines, which he expresseth, partly by a simile, or comparison, and partly by the matter and subject which they handle and entreat of: the comparison is taken from the dignities and degrees of great men; and therefore he saith, that they are excellent, or princely, nor base or common, but rare and royal sentences: before in this book Christ said, I will utter the words of rulers: there is used a word in the Hebrew, that noteth 
Negudim.  out those governors which guide and lead the people: and here another which signifieth those nobles which are in 
Shalishim.  the third place from the King. The subjects hereof is counsels, and knowledge, which reveal and make manifest the revelation, and manifestation of God's counsels and purposes which advise a man, and give him perfect direction in all his ways, which so clearly inform a man in whatsoever is fit for him to understand, as that there is nothing meet for his soul, or state, or credit, or any thing appertaining unto him for his good, but he may know, and have sound intelligence thereof.  
Vers. 21. That I may make thee to know the certainty of the words of truth; that thou mayest answer the words of truth to them that sand unto thee.  
HEre we have the last reason whereby this doctrine is praised, the verity of that which he in this place, and the spirit of God every where doth teach: which first he expressly professeth and teacheth, and after enlargeth by the end and effect of the same; That I might make thee to know the certainty of the words of truth: as if he should have said, I do not broach or give out fantasies or fables, which vanish or ever they come to pass, or fictions of things which never were: but I publish truths, whereof thou mayest have a perfect evidence, and which shall be performed without fail in their season: and are not only to be credited as human words, or writings, but to be believed with faith as the sayings of God. The end of this followeth, that thou mightest answer the words of truth to them that sand unto thee; which tendeth to this purpose: I, and the Lord which speaketh by me, would not only have thee to apprehended and be persuaded of the truth thyself, but to confirm it also to others, and be able to tender a reason of thy judgement and doings to those that shall call thee to an account, 
Deut. 6. 6. 1. Pet. 3. 15.  and to give sound advice to those that shall require thy counsel.  
Vers. 22. Rob not the poor, because he is poor, nor the afflicted in the gate.  
23. For the Lord will pled the cause, and will spoil those that spoilt them.  
THese two verses contain a caveat against oppression; wherein we may note the parties specially to be freed from molestation, and the manner of molesting in the former verse; and the reason of it in the latter. The parties not to be wronged are t●● poor, Rob not the poor, take nothing from him unjustly, not upon that title which he hath, nor any part of his substance, because he is poor, embolden not thyself by the sight of his debility, and thine own power to fly at him, devour, or plume him, but therefore be the more wary, and if nothing else detain thee from that attempt, yet let this, because he is poor, and hath more need to be relieved then further molested. The manner of wrong doing forbidden is, oppress not the afflicted in the gate. It is agrievous fault to add affliction to the afflicted, but to do it in the gate, to abuse 
Psal. 69. 26.  one's might in the place and seat of justice, which is meant by the gate, there to overthrow the right of him that is wrongfully pursued, or grievously oppressed, is an intolerable crime, and heinous offence: for God hath appointed it as a refuge for them that are wronged, and for relief of them which sustain injuries. The reason why this sin is to be avoided, and men should so carefully abstain from it, is, because the Lord will take the matter into his hand, though all the counsel be against them now, and no man take upon him the defence of their cause, or to open his mouth in their behalf, yet God ●n time, without a fee will prove that the law and right was on their side, and though the bench be made against them, and sentence passed on their adversaries side, yet the suit will not so be ended, but have a new day of hearing hereafter, when God shall be judge, who will make a decree that all the proceed against him, shall be reversed, or left so recompensed as shall be to their honour, and their enemy's shame: For he will spoil their soul ●hat spoileth them, execute vengeance, and judgements upon the souls and bodies of their oppressors, to their utter overthrow in earth, or hell, amongst men, or before the throne of Christ in the world to come. This was of great moment with job to deter him from violence, and injustice towards his feeblest inferiors, whom he could have had means most easily to crush: If I, saith he, have lift up my hand 
job 31. 22.  against the fatherless, when I saw my help in the gate; then let mine arm fall from my shoulder blade, and mine arm be broken from the bone. For destruction from God was a terror unto me, and I could not be delivered from his highness.  
Vers. 24. Make no friendship with an angry man, and with a furious man thou shalt not go. 25. Jest thou learn his ways, and get a snare to thy soul.  
MAke no friendship] Choose not him to be thy familiar friend▪ who is of a wrathful disposition, neither go with him, be not sociable with, nor often in the company of the furious man, him that is wholly given to heat and fury, and cannot subdue his angry and outrageous affections: Some by nature somewhat hasty are not utterly to be rejected, or excluded from our company, if through God's grace they bridle themselves in any good measure: but such as neither have power nor will to stay their passions, either by God's grace, or the use of reason, are fit to live alone, as Dragons, or wild beasts. The reasons of this precept are from the evil effect that will proceed from such a companion. One is, jest thou learn his ways, jest by his ex 〈…〉 le and company thou be infected with his vices. For society with any kind of wicked person is dangerous to 'cause infection, and in particular in this case, there can be no safety in breach or kindness with him: If we accord, and there be agreement between us, we shall hear untrue reports from him, and so be partakers with him: if breaches, we shall be driven also to brawl and contend, and so at the last get an habit of frowardness. Another is, jest thou get a snare to thy soul, jest thou be driven into some quarrels, to do mischief, to the endangering of thy soul, or life, or be assaulted with his violence, and meet with a deadly blow at his hands: for the furious person spareth not to shed blood, neither are his most familiar and kindest friends always free from his rage or assaults.  
Vers. 25. Be not thou one of them that strike hands, nor of them that are sureties for debts.  
26. If thou hast nothing to pay, why should he take away thy bed from under thee?  
BE not of the number of them that strike hands. See chap. 5. 1. 2. 3.  
If thou hast nothing to pay] If thou hast undertaken for more than he for whom thou gavest thy word, is able to satisfy, or thou thyself canst conveniently discharge, Why should he take away thy bed from under thee? why dost thou through thine own folly commit, that thou shouldest be deprived of the bed whereon thou liest? and have a thing so necessary as that is to be taken away from thee, and so besides the shame and disgrace thou shalt have nothing to lie on. See chap. 20. 16.  
Verse 27. Remove not the ancient landmarks which thy fathers have set.  
Remove not] By force, or fraud, openly, or secretly, in the day, or in the night, the ancient landmarks, to enlarge thine own ground, and detract from others, which thy fathers have set, which thine ancestors have made for bounds and limits. In judea the changing of the marks of lands did breed great confusion, in the year of jubilee, wherein their grounds were to be restored to the first possessor, or at lest to their posterity. Amongst us encroaching on other men's possessions, and the deceitful displacing of the signs of our inheritances, causeth suits of law, frays, and slaughter. If men's grounds should not be severed by creeks, or ditches, or hedges, or meare-stones, or some other marks, much wrong would be done, and none should know his own: and therefore saith Moses in Deuteronomie, Remove not the ancient bounds which 
Deut. 19 14.  the elders have set down. And by the infringing of this precept men incur that solemn curse, which was publicly denounced upon mount Eball, with the Amen of all the multitude, Cursed be he that removeth his neighbour's mark, and all 
Deut. 27. 17.  the people shall say Amen.  
Vers. 28. Seest thou a man diligent in his business? he shall stand before Kings, and not before mean men.  
SEest thou a man diligent, or swift (for so the word signifieth) in his business, dost thou observe one who dispatcheth any work of the body or mind with nimbleness, or that doth as it were fly about his master's errands? he shall stand before Kings, he shall be received into the service of Nobles, and Princes, who are wont▪ greatly to delight in those that are quick spirited, and painful, and not before mean men, remaineth not in the number of them, but is more highly preferred. Whereby he signifieth, that faithfulness in a calling, is the best way to true advancement. If they have not entertainment with great men, because their families be not always safest for their souls and manners, yet they shall be sure of favour, and countenance, from the great God, which of all others yieldeth the greatest honour. See chap. 12. 24.   

CHAPTER. XXIII.  
Vers. 1. When thou sittest with a ruler, consider diligently what is before thee.  
2 For thou puttest a knife to thy throat, if thou be a man given to thine appetite.  
3 Be not desirous of his dainty meat, for it is a deceitful meat.  
THe holy Ghost declared in the last verse of the former chapter, that diligence advanceth 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. These verses contain two exhortations, enforced with their several reasons. The first is to be wise, and considerate at the present whiles we are at the table with them: that then we show not ourselves ravenous, and uncivil, in the two first verses. The other, that we do not greedily affect dainties, to press ourselves to the feasts and tables of our betters, especially noble personages, and courtiers, in the third verse. Consider diligently what is before thee, ponder, and observe, with wisdom, and discretion, the nature and number of those dishes that are placed on the table, that thou begin not where thou shouldest not, and so bewray want of good manners, or overcharge thy stomach by feeding on every one, and so disgrace thyself with intemperance: For it is an ordinary thing at the tables of Princes and great Lords, to have diversity of meats, with divers sorts of wines and plenty, to show their magnificence, whereof a man cannot fall to every one without luxury, and excess, which is odious at all times, and in all places, but much more thee, and in such a presence. And therefore men aught to be as circumspect at their meat, as in any other of their affairs: because m●ns eyes look upon them, which aught to be regarded, especially if they be men of quality and place: and God's eyes behold them, which of all others aught most to be respected. S. Jude marketh them with the brand of wicked persons which feed themselves without all 
Jude 12.  fear. Otherwise thou puttest a knife to thy throat: If thou be immoderate in thy diet, and hast not power to bridle thine appetite, and restrain thyself from excessive eating and drinking, thou dost after a sort endanger thy life, as if thou didst put a knife to thy throat, and so be made the author of thine own death: For surfeiting and drunkenness doth destroy health, and so thereby men offer violence to their bodies: and the punishment of them is everlasting death, and so thereby they destroy their own souls. Be not desirous of ●is dainty dishes, lust not after, nor covet with an unbridled affection his delicates: the Hebrew word importeth such things as savour well to the taste, and are sweet and delicious. The 
Matgnammoth.  meaning is, that good fare, fine apparel, and other delights, which are to be found in the courts of Princes, and families of great men, should not allure us without just cause, and due calling, to intrude ourselves as it were into those places, to become courtiers, companions with, or attendants upon those of high calling: for it is a deceitful meat, like a bait, under which lurketh an hook, and such food it is as will easily overtake a man, if he be not very watchful and wary: it doth not yield such contentment as men expected: many vexations are mingled with it: there is no stability therein, to day in favour, to morrow in disgrace; now aloft, with countenance and hopes, anon down to the ground with contumelies and despair: many seeking by this means to set up themselves, and theirs for ever, have ruinated their former estate, which was competent, and utterly overthrown their posterities.  
Verse 4. Labour not to be rich, cease from thine own wisdom.  
Verse 5. Wilt thou 'cause thine eyes to fly upon that which is nothing? For riches maketh herself wings, and flieth as an eagle toward heaven.  
AS in the former sentences he forbade the immoderate appetite after dainty food: so in these he prohibiteth too great a desire of wealth, and riches. He proceedeth in the same method which he had begun in the former chapter, by giving an admonition, and confirming it with a reason, Labour not to be rich, drudge and moil not by toylefull travel to get, and hoard up substance, and store thine house, thy chests, thy barns, thy fields, thy grounds, thy warehouse, or thy shop with plenty and abundance: cease from thine own wisdom, because thou hast, and all carnal men do accounted it a point of prudence and wisdom, to be worldly, and having, to provide, and heap up much, therefore altar thy mind and reform thy judgement, know that to be folly, which thou esteemest for great wisdom: For seeing it was not the wisdom of God, but the wisdom of the world, which seemeth plausible to the flesh, but absurd to the spirit, thou shalt provide best for thyself to cast it off and have no more to do with it. For notwithstanding it is discretion to be industrious, and diligent in work, to serve the Lord, in hope of his blessing: yet it is but a foolish part to oppress the body or mind with too heavy burdens of karking, caring, and anxiety, to make a god of ones own labour or policy, with trust or confidence in that which is done, or gotten. So that worldliness is no part of sound wisdom, but of condemnable folly, and that 
Luke 12. 20.  by Gods own testimony, calling him fool, which wanted not wit to heap up great wealth. For ●● is painful to the body, 
Eccles. 2. 26.  and draweth it unto needless and fruitless labours and travels: it is burdenous to the mind, and oppresseth it with sorrow 
Eccles. 5. 17.  and vexations: and it is perilous for the heart and conscience, and maketh men unfit for their latter end, unmindful of death, and unprepared for the judgement to come. 
Luke 21. 34.   
Wilt thou 'cause thine eyes to fl●● upon that which is nothing? Wilt thou too earnestly and eagerly like a foolish Falconer, haulke with the flight of thine eyes, after that which when thou hast caught it is nothing worth? Two arguments he useth to condemn the sin of covetousness: one from the vanity of goods so gotten: the other from the instabil●●e, and uncertainty of them. He calleth them nothing but that t●ere is a substance in the creatures, and good use also of them to such as love them not too much, nor abuse them, but none in possession of them to the covetous person: the having them is nothing, and to no purpose to him. It is as good, and better to be without them, than not to be nothing the better for them. They fly as an eagle toward heaven: the instability, and uncertainty of riches, he declareth by an ellegant similitude showing them to be as sugitive, and once lost as irrecou●●ble, as wild fowl that is flien away, as those fowls which be swiftest of wing, and so are highest, even like unto an Eagle, which cannot easily be taken, or overtaken. Now then as a man cannot assure himself to far the better, because fowl do light on his pasture, or sit in his meadows, because they be in his ground, but not in his hand, as job saith: For when he cometh 
job. 21. 16.  towards them for contentment, comfort, or use, they take their flight, and mount up into the air, and fly away, and so defeat him of all his hopes: Earthly things may be plentifully in an earthly minded man's house, but no more his, for enjoyment, than the birds that sit upon the top of his house, or upon an high tree, or fly in the open fields. jeremy useth a simile somewhat like unto this, and altogether for the same purpose: As the Partridge sitteth on eggs, and batcheth them not: or otherwise translated, As he Partridge gathereth young which she hath not brought forth: so he that gathereth riches, 
jere. 17. 11.  and not by right, shall leave them in the midst of his days, and at his end shall be a fool.  
Verse 6. Eat thou not the bread of him that hath an evil eye, nor desire his dainty meats.  
Vers. 7. For as he thinketh so is he: eat and drink saith he to thee, but his heart is not with thee.  
Vers. 8. The morsel which thou hast eaten thou shalt vomit up, and loose thy sweet words.  
AS a little before he advised us not to be too desirous of the delicates of great men: so here he counseleth us to beware, that we be not too much beholding for food, or any other benefits, to misers and churls. Eat not, nor partake of, without consideration, or just warrant, the bread, drink, or any kind of food, or other benevolence, of him that hath an evil eye, of a too much restrained or niggardly person, such a one is contrary to him that is liberal, and hath a good eye, chap. 22. 19 neither be desirous of his dainty meats (because a sweet tooth, and hungry appetite, lead men many times to unfit places) For as he thinketh in his heart so is he, he is not as he pretendeth with his tongue, and as he maketh semblance of with his countenance, tranke, and free, and glad to give entertainment: but miserable, and churlish, because he thinketh all lost, that any man hath from him, may that goeth out of his dish, or out of his cup, or out of his purse, although it be for his own people, or his own lips: he begrudgeth himself sufficient of food and necessaries, and how can he then willingly spare any thing to strangers? he cannot afford his own belly a good morsel of meat, and would it not grieve him that thou shouldest eat up his victuals: and therefore though he say unto thee, eat drink, go to I pray you, spare not, you are welcome, etc. yet h●● heart is not with thee, he thinketh not as he speaketh, nor speaketh in love so much as in compliment, and with dissimulation. The morsel which thou hast eaten thou shall vomit up, thou shalt find such bitter sauce to thy sweet meat by some snare wherewith he will entrap thee, to make thee pay dearly for all that thou hast eaten at his board, or by some distasteful speeches to make up the meal with, or by his discovery, and thy apprehension of his niggardly disposition, as that thy mind shall be as much afflicted with grief, as if thy stomach were disquieted with a surfeit, or the receipt of a vomit, and loose thy sweet words, either such as thou hast received from him, as welcome, and much good do you, and others of like nature, or such as thou shalt tender to him in way of thankfulness, and acknowledgement of his kindness.  
Vers. 9 Speak not in the ears of a fool: for he will despise the wisdom of thy words.  
Speak not] Utter not wholesome counsel to an obstinate fools, or scorner: for he that will do good, and receive comfort by his words, must consider not only what he fa●● but with whom he talketh: good seed is not to be sown upon rocks, and craggy places: good liquor is not to be put in unclean or broken vessels: holy things are not to be given to dogs: nor pearls to be cast before swine. For he will despise the wisdom of thy words, he will be so far from profiting by that which thou shalt teach him, as that he will pervert them, and either pick quarrels, and rail upon thee, or otherwise take advantage against thee, or at lest hate and despise thee, and the wisdom of thy words. See chap. 9 7. 8. 9  
But herein it concerneth us to be cautious and discreet, as that we condemn not every one that is in a fit of passion, to be a wicked fool, nor every unregenerate man to be a wilful fool in this kind and nature, but trial must be had, (so far as is fit for our place) before we pass such a censure upon any. And in this case patience and long fuffering is requireable, that though we found no success at one time, yet we take occasion 
2. Tim. 2. 24.  to try what will be done at another: and though we be the men that can do no good with him, yet let us hope that another may prevail more: but yet after all this, if he persist in his railing and jesting, and contemptuous behaviour, make an end with him, cease to admonish him any further: but though he be incorrigible, and will not be instruted, yet he is rebukable, and must be disgraced, both for terror to himself, and example to others.  
Vers. 10. Remove not the ancient land marks, and enter no● into the field of the fatherless.  
Remove not the ancient landmarks. See for this, chap. 22. 28. and enter not, either by craft or violence, by fraud, or force, in any sort, into the fields, houses, or possessions, either to make claim unto them: if thy conscience tell thee they be not thine own, or to take any commodity thence which is not due unto thee, of the fatherless, of orphans, who by reason of their young age, can make no resistance: as wanting experience in themselves, or help and aid from others. And the same is to be understood of any that are weak and friendless: and according to this the Lord saith in Exodus, Thou shalt not 
Exod. 22. 22.  molest any widow, or orphan.  
Vers. 11. For their redeemer is mighty, and he will plead their cause with thee.  
HE allegeth a cause why injury should not be offered to the fatherless, or widow, etc. For that the Lord who is the helper of the helpless, is full of might and power; though they be poor and weak, he is their redeemer, or revenger, he is (as it were) their nearest kinsman, who is to pursue not only the blood that is shed, but all other wrongs that are done. Albeit they find no patrons in the world, yet he will defend their right, and punish the wrong doers: for he doth most help them that be helpless in the world: and the same the Scriptures publish as matter of great honour and glory due unto him, Sing ye unto God (saith one text) sing praises to his 
Psal. 68 4. 5.  name, extol him that rideth upon the heavens, by his name lah, and rejoice before him, A father of the fatherless, and a judge of the widows, is God in his holy habitation. Praise ye the Lord; praise the Lord O my soul (saith another) The Lord preserveth the strangers, he relieveth the fatherless and widow: but the 
Psal. 146. 1. 9  way of the wicked he turneth upside down.  
And therefore it is safer to encounter with men of great might, then to trample upon them, who in themselves have the lest power, forasmuch as God is in this case more interested in the cause, as being in a special manner the guardian of his powerless orphans, or pupils, and the great master of the wards. If thou seest (saith Ecclesiastes) the oppression of the poor, and violent perverting of judgement and justice in a province, marvel not at the matter, in way of discouragement: for he that is 
Eccles 5. 8.  higher than the highest, regardeth, and there be higher than they.  
Vers. 12. Apply thine heart to instruction, and thine ears to the words of knowledge.  
Apply thine heart to instruction,] bend all the powers and faculties of thy mind to receive it, and thine ears, apply all thy senses and parts of thy body also, to the words of knowledge, as are uttered out of knowledge, wisdom, and judgement, and able to minister knowledge and understanding: he useth a part of the inward man, and a part of the outward man for the whole man, both inward, and outward: for if thou wouldst have an attentive ear at the word of God, thou must bring a good heart to it: and if thou wouldst store thy heart with the wisdom and grace of the word, thou must bring an attentive ear; otherwise thou shalt not understand, or not affect, or not retain, or not obey that which is taught thee.  
Vers. 13. Withhold not correction from thy child: for if thou beatest him he shall not die.  
14. Thou shalt beat him with the rod, and deliver his soul from hell.  
WIthhold not correction,] Be not remiss to inflict moderate and due punishment, when need requireth, from thy child, which deserveth the same, as few do not, at one time or other: for if thou beatest him with the rod, when thou shalt in measure, and good discretion chasten with the twig, or wand, thou shalt 'cause him to smart, and not 'cause him to die, or receive hurt thereby. The old saying remaineth true, that the rod will break no bones: thou shalt be so far from killing of him, as that it will be good physic for him, and a medicine to preserve him alive.  
Beat him with the rod, and thou deliver his soul from hell,] From death, danger, and misery, both of soul and body. Those governors than that most faithfully exercise God's discipline towards their people, are their best, and most faithful friends, and of all others do them most good, and that in time the reformed servant will acknowledge with thankfulness unto his master, and the child to his parents, which is promised (as the fruit and good effect of holy severity, for the reclaiming of hurtful persons) by the Prophet: One shall say unto such a one, and so dealt with, What are these wounds in thine hands? 
Zach. 13. 6.  Than he shall answer, Those with which I was wounded in the house of my friends.  
Verse 15. My son, if thine heart be wise, my heart shall rejoice, even mine.  
16. Yea my reins shall rejoice when thy lips speak right things.  
MY son if thine heart be wise,] If thine affections do desire wisdom, and thy mind be enriched with it mine heart shall rejoice, even mine, even I shall wonderful delight therein for thy sake, what comfort then shalt thou thyself find by it.  
Yea my reins shall rejoice,] Mine inward parts shall be moved to exceeding great cheerfulness: and I shall be glad from the bottom of my heart. For Scripture attributeth the seat of the will and affections to the reins: as when it is said, God is the searcher of the heart and reins: When thy lips speak 
jer. 17. 10.  right things, when thou utterest such speeches as are true, wise, just, holy, and gracious: I or every good man will be glad to 
3. joh. 3. 1. Thes. 3. 16.  see goodness in the people of his charge: both in love to the parties in whom the image of Christ so shineth, which if it be a matter of comfort to behold in any, much more to see it in them which are so near unto him: and herein a man shall see God's blessing to himself, in the prosperous success of his planting, sowing, building, and spiritual labours. Saint john had no greater joy, then to hear that his children walked in the 
3. joh. 4.  truth. And Saint Paul thought that he could never be thankful enough for such a blessing, upon the Thessalonians. For what thanks (saith he) can we tender to God again for you, for 
1. Thes. 3. 9  all the joy wherewith we joy for your sakes before our God.  
Verse 17. Let no thine heart enure sinners, but be thou in the fear of the Lord all the day long.  
18. For surely there is an end, and thine expectation shall not be cut off.  
LEt not thine heart envy sinners,] Letoy not the prosperity and flourishing state of the wicked trouble thy mind, neither grudge or re〈…〉 e thereat: for from whence groweth this envy, but from an over great estimation of earthly things, as though some part of happiness consisted in the having of them? but be thou in the fear of the Lord all the day long. He prescribeth a remedy against the evil which he had forbidden, be thou in the fear of the Lord, do thou reverently tremble at, and worship the Lord, and be sound religious: for so thou shalt get power over this burdensome sin of envy: For true piety, and the grace of God's holy spirit will illuminate the mind, and make a man see why such men are to be pitied, rather than envied: for their prosperity is but vain at the best, but worse then that, it is hurtful and pernicious unto them. This will kill pride, and discover to a man his own unworthiness of that which he hath, and therefore he shall have little list to trouble himself about that which others have. This seasoneth the soul with faith and confidence in God, and sweeteneth it with the delight of his holy word, which will expel the bitterness of envy. All the day long, continually, in prosperity, and adversity, whatsoever thy state be, or howsoever the world goeth with other men, our religion aught to be 
Psal 106. 3. Luk. 1. 74.  stable, constant, and continual: for God is continually good, and gracious unto us, and therefore why should not we be constantly serviceable to him? there is no time when we are out of his presence; and therefore it can never be safe for us to be careless of his worship; neither doth any moment pass without a blessed effect, that is bestowed about his work.  
For surely there is an end, and thine expectation shall not be cut off,] Their wealth, their pomp, their pleasures, whatsoever their hearts be most affected with, must cease, and perish together with themselves and their hopes of perpetuity, the transgressors shall be destroyed together, and the hope of the wicked 
Psal. 37. 38.  shall be cut off: and notwithstanding godly men be full of afflictions, sorrows, sicknesses, necessities, molestations, and disgraces; yet all these, or whatsoever other calamities shall vanish away in time, and the hope of God's favour, and blessed reward from him, shall outlive all these, and take place when these be abolished. Mark well the upright man, and behold the 
Psal. 37. 37.  just, for the end of that man is peace. That which he desired and expected he shall be sure to enjoy, a faithful man shall not be frustrated of his expectation, nor defeated of that which he hopeth for: according as the Psalmist saith: The poor man shall 
Psal. 31. 29.  not always be forgotten, the expectation of the poor shall not ●●rish for ever. For that is ever grounded upon faith, and faith is surely grounded upon God's promises.  
Vers. 19 Hear my son and be wise, and guide thine heart in my way.  
THis sentence is inserted (as it seemeth) as a conclusion to the premises, and a preface to the exhortation following. Seeing knowledge cometh by hearing, the spiritual father doth first will his son to hear. Secondly, for as much as man may hear wise counsels, and be never a whit the better, if he perceive, or receive it not: he biddeth him laying aside all ignorance, and childish sollie, to be wise. Lastly, for that it is not enough to receive the truth, unless it be loved, delighted in, and embraced in the affection: he exhorteth him to guide his heart in the way, that is, to 'cause his soul to affect and follow after the fear of the Lord, and not the way of the wicked. And this he doth the rather, because that voluptuous persons, and epicures, commonly have hearing, and prevail with those that refuse to harken to God's wisdom, and their hearts are often beguiled, and corrupted with voluptuousness, and epicurisine, which are not guided in the way of virtue and goodness.  
Vers. 20. Be not among wine-bibberss, and riotous eaters of flesh.  
21. For the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags.  
BE not among wine-bibberss,] Fellow not the custom, nor company of such as haunt taverns, and quaff in one cup of strong drink after another, and riotous eaters of flesh, be not of their crew or society, who love good cheer, and dainty meat, who immoderately devour it. It is not unlawful to drink wine, or strong drink, but it is sinful to drink it too often, and too much: whether a man be drunken therewith, or be strong to power it down without drunkenness. Neither 
Isa. 5. 22.  doth God forbidden the use of flesh, or delightful food: for he doth allow his people to eat of the fat, and drink of the sweet: 
Nehem. 8. ●●.  but to be cormorants, and bellie-gods, to far deliciously every day, as the rich man did in the Gospel, to live in pleasure on 
Luk. 16.  the earth, and to nourish one's heart as in the day of slaughter, or feasting▪ is condemned as unlawful and sinful: for besides the mischief that these vices bring, both to the brain, stomach and whole body: beside the ruin and waste that they make in a man's estate; beside the infamy and reproach which they bring to his name, they corrupt the heart: they are impediments to Christian wisdom: they hinder a man from the fruit of God's holy word: for all epicures are unteachable, untractable, and profit nothing by the best counsels that can be given unto them: therefore saith the Prophet; They have erred because of wine, and are out of the way by strong drink: the Priest, and the Prophet have erred by strong drink, they are swallowed up with wine: they have gone astray through strong drink: they fail in vision, they stumble in judgement: For all their tables are full of vomiting, no place is clean. Whom shall he teach knowledge? or whom shall he make to understand the 
Isa. 28. 7. 8.  things that he heareth?  
The reason why surfeiting and drunkenness is to be avoided, is, because the drunkard and glutton shall come to poverty, partly through their great expenses, and partly through loss of time: and for that much eating causeth much sleeping, and much sleeping bringeth extreme poverty. To make the vices of surfeiting and drunkenness more odious, it is said that drowsiness shall clothe a man with rags to go in torn and patent apparel; the pampering of his belly draweth misery upon his back, and causeth it to be pinched with pain and cold, which is one plague threatened for all other, and is a smarting lash upon him: for that gluttons, drunkards, and sluggards are very proud, as well as voluptuous, and would go gay, as well as far delicately. And therefore a ragged coat doth much burden their backs, and gall their hearts, and is a great corrosive unto them, and is as unpleasant as a vomit after their surfeit: but God will so serve them in their kind, by restraining them of that which they most affect, and imposing that upon them which they most abhor: and this vile apparel is an eye sore to themselves, so it maketh them a gazing stock unto others, being many times the livery of a wasteful unthrift.  
Vers. 22. Hearken to thy father which begat thee, and despise not thy mother when she is old.  
HEarken unto thy father, see chap. 1. 8. that begat thee,] He yieldeth a reason of the precept why parents are to be regarded, because under God they have been instruments of much good unto us, we have had our substance, our life and being from them, and consequently in that respect we are by them made capable of all the happiness which we shall possess, both in heaven or earth: and the Apostle to the Hebrews assigneth this to be the cause why they are to be regarded, even then when they deal sharply with us, saying, We had the fathers of our flesh which corrected, and we gave them 
Heb. 12. 9  reverence, etc. And despise not thy mother when she is old, think not basely of her in thy mind, let her not be vile in thy eyes: show no contempt unto her in thy behaviour: neglect no duty to her when she is old, or weak, or poor, or little regarded by others: for no infirmities or wants can give thee dispensation to set naught by her, or to detract any duty from her; she is still the same that conceived and bore thee: she is still the same, whom by express name, in special manner God doth command thee to honour: the trial of thy love and loyalty to her in that estate will principally be made. Fear of the rod compelleth children to stand in awe of their mother, in her fresh years, and vigour of her time, and whiles they be under her government: and hope induceth many to be submiss and obeisant whiles she hath ability to minister somewhat unto them, or leave them portions: but it is the fear of God, and a good conscience, which worketh reverence towards her, when they stand in no bodily fear of her, or have no need of her, nor expect no beneficence from her: but contrariwise she is by God's providence put upon them for her relief and succour.  
Vers. 23. Buy the truth and cell it not, also wisdom, instruction, and understanding.  
BVy the truth,] What the truth is our Saviour declareth in the Gospel, sanctify them with the truth, thy word is truth. 
joh. 17. 17.  Therefore when he saith, buy the truth, he meaneth the knowledge and comfort of God's holy word, and the profession of the same with faith, and obedience, which he admonisheth us to buy, that is, obtain, and retain with labours, with charges, with peril (if need be) with suffering, if we be called unto the same; not that there is any merit in any of these means: for Christ giveth grace freely, as he professeth by the Prophet: Ho, 
Isa. 55. 1. Mat. 13. 45.  every one that thirsteth let him come hither, buy wine and milk without price and money: but that thereby we are made more capable of them, & fit for them. The wise Merchant bought the truth, when he bestowed all that he had to purchase the rich Pearl. And the Hebrews bought the truth, when they suffered the spoil of all their goods for the Gospel. And so did Moses when he departed with all the pleasures of Egypt, to suffer 
Heb. 18. 33. 34.  affliction with the children of God. This than he informeth us, that all good means are to be used, and no travels or troubles to be refused for the getting of grace, and keeping of a good conscience. For this is that, one thing which is most needful. And this is that which will abundantly countervail all labours, costs, disgraces, losses, imprisonments, banishments, and killings.  
But why hath not God appointed it to be more easilier gotten Object. without such pains, and inconveniences?  
First, that it might be the better esteemed: for things which Answ. are bought at a dear rate, and commonly most dearly beloved; and that a difference might be put between faithful Christians and hypocrites: for there would be many more professors of godliness then now are, if they might be both religious and censual, to enjoy hope of heaven without pains taking, or sustaining of any molestations: and cell it not, estrange it not from thee, for earthly delights or commodities; nor make vile account of it, as commonly they do of their possessions that cell them. Not earthly respect must corrupt our hearts to alienate them from grace and fear of God. This is the note of a profane person. It is contrary to the nature of 
Heb. 12. 16.  Christian love: he shall be a miserable loser that maketh such an exchange, whatsoever pleasures, profits, or preferments he getteth thereby: for what shall it profit a man to win the whole world, and loose his own soul? Likewise wisdom, instruction, and understanding. Now seeing wisdom, instruction, and understanding, (of which three virtues much hath been spoken of in this book. As chap. 1. 2. 3. are precious jewels with the truth, they are in like manner to be bou 〈…〉, and not sold, because the truth cannot be well enjoyed without them: and no man can put them away from him, without shipwreck of faith, and a good conscience.  
Vers. 24. The father of the righteous shall greatly rejoice, and he that begetteth a wise child shall have joy of him. See chap. 20. 1  
25. Thy father and mother shall rejoice, and she that bore thee shall be glad.  
cause both thy parents, and other friends, for thy wisdom and virtue, to be glad, and joyful, refresh their hearts with the effect of God's grace and spirit in thee, and let her that bore thee rejoice. This verse is an application of the former, that for as much as joy cometh to the parent by the virtue of the child: he therefore admonisheth the child for his own happiness to gratify his parents And this clause containeth an argument from the cause; since his mother hath been at great pains in breeding him in the womb, and with great sorrow brought him forth into the world: and it is intended that her nursing, education, and bringing up, could not be without some trouble and molestation unto her. Therefore it becometh him now to make requital, and to yield her consolation and refreshing, by his prudent and virtuous behaviour.  
Vers. 26. My son give me thine heart, and let thine eyes observe my ways.  
HE is about to give another precept and admonition against whoredom; and therefore after his usual manner maketh a preamble to it, prescribing a remedy for the prevention of this sin: and therefore in the person of heavenly wisdom, calleth for the heart to be yielded unto him, saying, my son give me thine heart, let thy mind be wholly intent, and applied to me, renounce thyself, and set thy love only and wholly upon the Lord, and his holy word, and let thine eyes observe my ways, even as men do use to fix their eyes upon those things with thy mind, and greatly regard, and especially in their travels look to their way, where there is peril of missing it, and to fall into some hurtful bypaths; so (saith he) let thine eyes diligently observe my ways, use thy understanding; bend thy thoughts and whole care; attend upon my commandments, and counsels, which is the only right way wherein thou shalt walk safely, and thereby be preserved from that enchanting harlot.  
Verse 27. For an whore is a deep ditch, and a strange woman a narrow pit.  
FOr an whore is a deep ditch. See chap. 22. 14. and a strange woman a narrow pit,] Wherein a man cannot stir himself, or deliver himself out of danger, he is so shut in on every side. A man may easily fall into whoredom; but when he is once gotten into that bottomless pit, and narrow hole, he can hardly, or not at all come out again. See chap. 2. 19  
Vers. 28. She also lieth in wait for a prey, and increaseth the transgressors among men.  
SHe is here described by her effects, which are acted with great craft and subtlety, which appeareth by the similitude which he useth: even as a thief lurketh in a den or bush to get a prey: so this cursed woman lieth in wait, and with her art and enticements doth as it were assault the hearts of those which come within her reach, and spoileth them of their affections and honesty, and increaseth the transgressors amongst men, whereas there were too many notorious offenders in the world before, now by her practices there are many more added unto them, being drawn in, and corrupted with this loathsome vice of adultery.  
Vers. 29. Who hath woe? who hath alas? who hath contentions? who hath babbling? who hath wounds without a cause? who hath redness of eyes?  
Vers. 30. They that tarry long at wien, they that seek after mixed wine.  
Having in the former verse related the mischievous properties, and events of the harlot, he doth in these discover also the danger and hurt of that sin which bringeth intemperate pe●●ons into her bait, and delivereth them into her hands, namely drunkenness: the which to make the more odious, he describeth the lamentable estate of drunkards. And first he maketh an ennumeration of the several calamities which befall them, by the way of an interrogatory, or question: and then accuseth their intemperancy as the cause thereof, by way of subjection, or answer.  
Touching the former, he beginneth with the most general, and that is woe, extreme grief and misery, temporal, or everlasting: For the Scripture is wont to call every heavy judgement of the Lord in this life, and eternal condemnation by the name of woe: and then descendeth to particulars, as that it enforceth him to cry out for misery, with groaning, and sighing, and to bewail his poor and miserable estate: for so much the word importeth. And next that it causeth contentious brabblings, and weep: For drunkards at their cups are wont to cavil one with another, to brawl, scold, and rage like people out of their wits. See chap. 20. 1. Thirdly, it maketh them to babble: For when the wine is in the wit is out: For neither can they be silent, nor trustily keep any secret: then they fall to scoff and jest one upon another, upon every light occasion, or talk vainly, or frivolously, without any use or wisdom: or else inveigh bitterly against Magistrates, Preachers, and godly people. Fourthly, it procureth wounds without cause, not but that the drunkard deserveth to be wounded with punishment, but that they have no cause to adventure themselves to such peril: they must take the blame upon themselves, as having no calling to draw them into such dangers: they were not hurt in the field, nor in warfare: it was in no service for the Prince, or Country: either they fell down, and hurt themselves: or else for their rash speeches, or other disordered behaviour, they received stripes, and so were wounded. Last of all, it hurteth the countenance, and disfigureth the face, through heat and inflammation, which showeth itself in the redness of the eyes, much drinking causeth humours to abound in the body, especially in the face, and namely in the eyes, which are thereby oftentimes blemished, and almost blinded. The cause of all this consisteth first in the quantity of that they drink, and then in the quality of the same. The quantity is, that they drink excessively: For as they tarry long at it, so all the time, or the most part of it, they are busy about it: for a little serveth not their turn, but they m●st have enough, to soak themselves, and their brains in: and therefore call for cup upon cup, and power in one bowl full after another. Such are they whom the Prophet threateneth, saying, W●e to them that rise up early in the morning, that 
Isai. 2. 11.  they may follow strong drink: and continued till night until the wine inflame them.  
For the latter it is said, they seek after mixed wine, either allayed, and made cool after the custom of those Eastern countries: or mingled with spices to make it taste the better: howsoever it was, yet it was the more pleasant and delicious: and likewise they thirst after variety, one sort will not content them, and therefore not one house, where there is not great choice: for it is said, they seek mixed wine, searching in many places where they meet with the best.  
Vers. 31. Look not upon the wine when it is read, when it giveth it colour in the cup, when it moveth itself aright.  
Upon the occasion of the premised description, he inferreth an admonition to beware of that sin: and therefore prescribeth a remedy whereby we may be preserved from it, and that is, that we in amour not ourselves with the delight of it, by the specious colour, or pleasant taste: For though he nameth but one adjunct, yet he understandeth all the rest. Look not upon the wine when it is read, illude not thyself with gazing too much upon it. It was not made to please the eye, but with the moderate use of it to confirm the stomach: when it giveth it colour: or as in the Hebrew, the eye of it in the cup: For when it shall have a lively and lovely look, it shall be graced also with the clearness and comeliness of the glass, or vessel wherein it is: for than it hath the greater force to allure: when it moveth itself aright, when it shall stir very kindly, leap or spirit in the goblet; in which words (as it seemeth) good wine is painted out, or resembled to a fair and beautiful damsel: whose cheeks are ruddy: whose eyes are lively and piercing: and whose feet are nimble, and dancing: by those means she doth draw the eyes of men toward her, and entangle their affections with her. All cometh to this, that provocations to drunkenness are to be shunned with due care and diligence.  
Vers. 32. In the end it will bite as a serpent, and sting as an adder.  
LEst the pleasantness of wine deceive and illude our senses, the bitterness and grievous effects of it are here declared by way of comparison. In the end it will bite as a serpent, and sting as an adder. Some serpents hurt by the venomous bi●ing of the teeth: and others by the striking with the sting, which they have in their tongues: both sort bring great torment, and endanger the life of the creature which is bitten, or stung by them, and as deadly will be the effect of wine immoderately taken: at the lest it will trouble the brain, it will inflame the liver, it will overwhelm the stomach, and cause dropsies, and deadly diseases in the whole body: besides all this, it defileth the conscience, it transformeth a man into the shape of a beast, it worketh most bitter and intolerable effects, both present and future: as we have showed in the 20. and 21. verses.  
And this is the event of all delightful sins: they which are led by censualitie shall certainly sooner, or later fall into misery: they feel pleasure at the first, and shall find sorrow and pain at the last, as Zopher truly affirmeth touching graceless persons: Though wickedness be sweet in his mouth, though 
job 20. 12. 13. 14.  he hid it under his tongue: though he spare it and forsook it not, but kept it still in his mouth: his meat in his bowels is turned, it is the gall of Asps within him.  
Verse 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things.  
THat which he had more generally uttered by similitude in the former verse, he doth confirm in this by certain special evils which do accompany this swinish vice of drunkenness.  
The first is unchastity, a wanton eye, and disposition to fornication and adultery. The second is licentiousness of tongue through want of good government of the heart, and both these are in this verse. The third is extreme security, and senselessness, imminent peril in the next verse. The fourth is stupidity and dullness, when a man is so far from reformation by the smart inflicted upon him for his sin, as that he is made the worse thereby, and more greedy to evil, in the last verse. Thine eyes shall behold, thou shalt become shameless, to look, lust after, and hunt after strange women, sometimes thine neighbour's wives, specially such as are comely and beautiful: and sometimes strumpets, and harlots, whose work is to be filths, and naughty packs: and thine heart shall utter perverse things: thine heart, that is, out of the abundance of thine heart, (for otherwise the heart speaketh not) shall utter, vomit out, sometimes blasphemies, sometimes railings, sometimes filthy communication, always that which God hateth, and godly men abhor: For one sin usually leadeth on to another, not only in this case of intemperancy, but in all other crimes and vices. Simeon and Levi began with murder, and then fell to theft and robbery. David first abused his eyes to wanton looks, and then his body to adultery, and then his hands by a command (though not by drawing a weapon) to the shedding of blood.  
Vers. 34. Yea thou shalt be as he that lieth in the midst of the sea, or as he that lieth on the top of the mast.  
Vers. 35. They have str●ken me (shalt thou say) and I was not sick, they have beaten me, and I have not felt it: when I shall awake, I will seek it again.  
TO show the carelessness of drunkards, he resembleth them to those, which for their unnatural regardlesnes of themselves, are seldom, or never to be found: namely, such as in the very heart of the sea, or very far from the shore, and likewise in the highest part of a ship in the top of the mast, exposed to the vehemency and violence of the winds, and that in a boisterous storm, should nevertheless through the little care of their lives sleep there, and so the tempest arising hurleth them down without all remedy: For when men be possessed with this, or any other sin, they will hardly be drawn from the practice of it. Can the Aethiopian change his skin, 
I●●●. 13. 23.  or the Leopard his spots? then may they also do good that are accustomed to evil. And the more danger such be in, the more bold they are, and less fearful of hurt: for they neither believe, nor fear the threatenings of God, and therefore will not 
Lu●e 17. 26.  be moved with them, until they feel the execution of them: therefore jeremiah complaineth of them, saying, They have belied the Lord, and said it is not he, neither shall evil come upon us, neither shall we see the sword, or famine, and the Prophets 
I●●e. 5. 12. 13.  shall become wind: the word is not in them: thus shall it be done unto them.  
And thou shalt say] Here he chargeth the drunkard with blockishness and privation of sense: for he speaketh of himself as if he were a very stock, or stone: they have striven m● grievously and very hard: shalt thou O drunkard say, after thou art awake out of thy dead sleep of drunkenness, but I was not sick, I cared not for it, I was not much hurt, they have beaten me, but I felt not their blows: for drunkenness taketh away almost all senses; and therefore though one thump them, or punch them, or lay load upon them with great blows, yet they think all to be well with them: what are they the worse? when I awake therefore I will seek it again: these, and those before in this verse, are rather the speeches of his practice, then of his lips, showing the success of his troubles and hurts, and that is continuance and proceeding in his brutish behaviour, notwithstanding all the inconveniences that follow upon it: for no miseries that sin bringeth can bring a man out of it, without grace. Such a proverb we shall find in another chapter, though thou shouldest bray a fool in a mortar, among 
Prou. 27. 29.  wheat, without a pestle, yet will not his foolishness departed from him: for they work only upon the body and outward state, they cannot pierce unto the soul, and inward faculties of it: neither will they make the mind judicial, or the heart penitent, as the Prophets complain against the wicked Israelites: Strangers (saith Hosea) have devoured his strength, and he 
Hos. 7. 9  knoweth it not, yea grey hairs are here and there upon him, and be knoweth it not: and the pride of Israel testifieth to his face, and they do not return to the Lord their God, nor seek him for all this.   

CHAPTER. XXIIII.  
Vers. 1. Be not envious against evil men, neither desire to be with them.  
WHen the ungodly either rage in cruelty, or flourish in prosperity, the godly are often moved to sore passions, and exercised with wonderful temptations. Sometimes they are stirred up to anger and impatience, disdaining, and being offended that they which deserve the greatest judgement of God, should receive and enjoy his greatest blessings in this life: Sometimes they are tickled with a desire of being acquainted, and to be in league with them, to the end they might not be hurt by them, but live together in prosperity with them. This envying the wicked, and desiring to be with them, is forbidden in the former of these sentences as a thing unlawful, and greatly hurtful: as there is no society nor fellowship between light and darkness, so likewise there aught to be in the godly no desire of the company or condition of the ungodly. See chap. 23. 17.  
Vers. 2. For their heart studieth destruction, and their lips talk of mischief.  
THe reason of the prohibition is first, because their heart studieth destruction, they themselves in their hearts imagine and devise hurt and harm against their godly neighbours: as godly men ponder and consider how they may best please the Lord, and merciful men muse in what manner they may do the best good, and be most profitable and beneficial to their brethren: so these do beat their brains, and set their wits to work, how they may accomplish their villainous designments. And secondly, their lips talk of mischief, that which in their malicious hearts they have plotted and framed, now they polish and perfect with their lips: for they are the principal agents for the effecting of all wicked purposes: either they command with them, or persuade with them, or encourage with them, or direct with them; or flatter, lie, brag, or threaten with them; in one fashion or other they spit out venom with them. A lewd tongue is evermore a necessary officer to a naughty heart.  
Vers. 3. Through wisdom is an house builded, and by understanding it is established.  
Vers. 4. And by knowledge shall the chambers be filled with all precious and pleasant riches.  
HE showeth in these verses, that it is not needful, or a point of true discretion, to seek the society of the wicked whose hearts and tongues are so hurtful and noisome: for God hath ordained better means, and such as are far more comfortable to raise up the state of his servants. An house can never be built to stand long, by a covetous heart, a deceitful tongue, and an unrighteous hand: but through wisdom an house is builded, through godliness and religion, estate and family shall most happily be erected, together with the attainment of all things necessary for the same: and by understanding, of Gods will revealed in his word, with conscience and uprightness to serve and obey the same, it is established, made firm and sure, that no curse or envy shall be able to cast it down; though the Lord in mercy and goodness by his providence sometimes take it down; and by knowledge, a right skill to govern that wherewith God hath blessed a man, shall the chambers, all the parts, and rooms of the house be filled with all precious and pleasant riches, stored with such furniture as is fit for the owner's place and degree, with this limitation always that it be useful and needful for him, and not snares to puff him up with pride, or any way corrupt him. So that all sound prosperity for a comfortable estate, doth grow from grace and piety: as the Psalmist teacheth. For thereunto are 
Psal. 112. 3.  the large promises of God made not only for the life to come, but for this present life: and this heavenly wisdom is every 
Deut. 28. 1. etc.  where joined with prudence, and Christian policy: and containeth many excellent precepts of all good husbandry for thrift; that most needful things be done first, that suretyship be avoided, and many such like.  
Vers. 5. A wise man is strong, yea a man of knowledge increaseth strength.  
A Wise man is strong,] Manageth his affairs, and effecteth his matters more successfully, by the power of God's gracious providence, and his own commendable circumspection, than he could have done, or others do, by mere force of bodily strength, of friends, or of purse, or of any other fleshly or worldly power: yea a man of understanding, that is endued with right knowledge, and wisdom increaseth his strength, doth grow more prosperous in his attempts and matters which he undertaketh, as he groweth more godly and judicious. See chap. 21. 22.  
Vers. 6. By wise counsel thou shalt make war, and in the multitude of counsellors there is safety.  
BY wise counsel thou shalt make war,] In these words is proved the puissance of wisdom, because without it, power is nothing powerful, armies of men and weapons will prevail nothing without this: for the field is won not so much by men's strength, as by prudent ordering of the battle: and dangers are turned away not by the might and valour of the soldiers, but by the wise guidance of them, with the good government of the Chieftains and leaders. See chap. 20. 18. and in the multitude of counsellors there is safety. See chap. 11. 14.  
Vers. 7. Wisdom is too high for a fool, he openeth not his mouth in the gate.  
Wisdom,] wisdoms (saith the holy Ghost in the Original text) for the excellency of it, holy understanding, the sound and saving knowledge of God, whereby a man is directed uprightly in his fear, is too high for a fool, for a wicked graceless person it is above his sight, that he cannot discern the preciousness of it, and above his reach, that he cannot attain to the possession of it: it is a fruit that groweth upon the top of the tree of life, that such dwarves without better help can never come at. No man then can be made godly and wise by his own natural capacity; grace cannot be gotten without grace; which our Saviour meant when he said, Except a man be borne of water and the holy Ghost, he cannot 
joh. 3. 5.  enter into the kingdom of God. And which the Apostle meant, when he said, The natural man understandeth not the things which are of God: for all that he apprehendeth, is either 
1. Cor. 2. 44.  by sense, or by carnal reason, or at the most, and best, by natural reason, which all come too short of true wisdom, the the treasures whereof are hid in Christ with whom he hath no communion, and participated by the spirit, whereof he is utterly destitute, he openeth not his mouth in the gate, he cannot speak graciously, profitably, and laudibly in a public meeting: for by gate, the places of assembly are noted, which in old time was in the gates of towns or cities. There he may speak eloquently, and plausibly as Herod did: but neither there, nor any where else, faithfully, or in such manner as he can have any acceptance from God, for that which he uttereth: for he regardeth no other but the holy words of godly Christians.  
Vers. 8. He that deviseth to do evil, shall be called a mischievous person.  
HE that deviseth to do evil.] He that abuseth his mind and cogitations to the study of wickedness, how he may bring to pass his ungodly and unrighteous purposes, and effect that which is contrary to piety, equity, or honesty, and doth accordingly attempt the same to put it in practice, they shall call him a mischievous person, a notorious wicked man ' and a captain of mischief: for as any sin is more perpensedly, or advisedly committed, so it is more grievous and shameful: to transgress by frailty is a fault, and deserveth blame, but yet more tolerable, and that which may easily found pardon, but wittingly and willingly, and studiously to do, and effect that which is evil, is abominable, and worthy of severe punishment, and ignominy. Woe unto them (saith the Prophet) 
Mic●. 1. 2.  that imagine iniquity upon their beds: for this proceedeth from the love of naughtiness, and the liking of mischief: hereby they become skilful, and are their craftsmasters in lewdness: hereby they are made more impenitent afterwards, and can scarcely be reclaimed for ever.  
Vers. 9 The thought of foolishness is sin, and the scorner is abomination to men.  
THe thought of foolishness,] The lest degree of evil, even that which is in the mind, though it break not out openly, nor be so conspicuons, is sin, the transgression of God's holy law, who requireth not only the actions, but the mind of men to be conformable to his will: but the scorner is an abomination, it is an aggravation of the contemptuous behaviour of wicked men, by an argument from the less to the greater. God taketh notice of evil thoughts which are smaller offences, and yet unlawful, and to him displeasing: but the scorner his execrable deeds, or crimes which show themselves to the world, which proceed from pride or presumption, and are so continued in, are more than a sin, an abominable filthiness, which God and men detest and abhor. And as concerning the scorner himself who sinneth with an high hand, and scorneth all good instructions, he maketh himself odious to all that are ingenuous, and of any good disposition; for they that give themselves professedly to be impious & wicked, shall not only have God, but also men to hate them: and equal it is; because they hate and rebel against the most gracious & righteous God, who gave unto them, & hath preserved their life and being, and all that they have: and who hath the disposing of all men's hearts, and tongues, and therefore can easily direct them against those which oppose themselves against him, and violate his commandments, as he saith by Malachi: Therefore have I made you to be despised, and vile before 
Mal. 29.  all the people, because ye kept not my ways, etc. And commonly these scornful persons are proud, insolent, and contemptuous and hurtful to others, and wholly given to seek themselves, which will greatly withdraw the love of the people from them; as it was said of Israel, that his hand should be against every man, and every man's hand against him.  
Vers. 11. Deliver them that are drawn to death: for shouldest thou withdraw thyself from them that go down unto destruction?  
Deliver them,] This is an exhortation raised from the former sentence, that if it be so dangerous a thing to neglect our brethren in their distresses and afflictions, therefore we should shake off that remissness, and animate ourselves to so necessary a service: wherefore (saith he) deliver, rescue by thy power, (if thou art a Magistrate, as job did, who broke the jaws of the wicked, & plucked the prey out of his teeth) or by all lawful means whosoever thou art, such as being innocent are brought into danger of death, or undoing: for if any be justly troubled, or condemned to die, it belongeth not to us to meddle with him, otherwise then by praying for him, & inciting him to repentance. But if might oppress right, or violence be offered to the poor afflicted, every one is bou●d to defend his neighbour from wrong, as much as in him lieth: For (saith he) will't thou withdraw thyself from them that go down to the slaughter? That is to say, Art thou to withdraw thy help from preserving the poor and innocent, who are laid down on the block to be slain, or drawn to the stake to be burnt, from the stroke of the sword, or flame of fire? So that every one according to his place aught to minister help to the oppressed. Governors by virtue of their authority, as we shall see in the 31. chapter, vers. 8. Inferiors by giving counsel, or testifying the truth of the cause; or in petitioning to the Prince, or such as have power of delivering: as Ebedmelech for jeremiah; and Ester for h●r people: or by prayer to God in their behalf: as the Church in the time of the Apostles for Peter: and in the 
Act. 12.  time of the Prophets, for other godly men which were destinated to the slaughter, whose petition we find in the Psalm: Let the sighing of the prisoners come before thee; according to 
Psal. ●9. 71.  thy mighty arm preserne the children of death.  
Verse 12. If thou say, Behold we knew not of it shall not he who pondereth the heart understand it? doth not he know, that preserveth thy soul? doth not he also recompense every man according to his work?  
HE confirmeth his strict charge for assistance, and helpfulness to our brethren wrongfully molested, and endangered, by forcible arguments: whereunto he maketh a way by an anticipation, wherein he first propoundeth the excuse that pitiless men are wont to make, and afterwards confuteth it. The objection is, we knew not of it: For so they plead ignorance, by which they hope to clear themselves, as that it was unknown to them that they were in trouble: neither were they acquainted with the equity of the cause: nor understood by what means they might help them: all which pretences he plainly refuteth: for no shifts will serve to cloak sin before 
jere. 23. 23. Eccles. 5. 5.  God's eyes. And these he refelleth by such reasons, as whereby he proveth the necessity of mercifulness. And the first is from the knowledge of God, who is the searcher of the hearts and affections: putteth men's minds, or meanings into the scales, or balanceth them, to try how just and upright they are: and therefore doth not he understand whether thou dissemblest, or dealest in good earnest? whether thou hadst intelligence of the matter, or whether it were altogether hidden from thee? The second is from the power and authority which God hath over all men: their lives and souls are in his hands: and therefore it concerneth them for their lives, and salvation too, not to halt with him, or be incompassionate towards his. The third is from the justice of God, he will recompense every man according to his work: he that dealeth uprightly, and without dissimulation, shall find comfortable approbation at his hands: he that dealeth fraudulently, and with guile, shall be dismasked, and punished: he that showeth mercy and compassion to them that be in misery, shall plentifully be rewarded with mercy from him: he that is hard hearted, and without all bowels of commiseration, shall find pure justice, without any compassion.  
Verse 13. My son eat thou honey because it is good, and the honey comb, because it is sweet to thy pala● or taste.  
Verse 14. So shall the knowledge of wisdom be to thy soul when thou hast found it, there shall be a reward, and thine expectation shall not be cut off.  
THese two sentences contain the praise of gracious and holy knowledge, and that by a full similitude, on both parts, as well the resemblance, as the application from honey, saying, My son eat honey, that is, thou hast liberty for it, it is free for thee so to do, if thou wilt, because it is good, wholesome, and profitable for thy body: it being a food much in use in those parts: as the Prophet Isaiah speaketh; Butter and 
Isai. 7. 15.  honey shall he eat. And jonathan was much refreshed, and his eyes received sight by eating of honey, whereas before they were dim for weariness, and hunger. And the honey comb, 
1. Sam. 14. 27.  for it is sweet unto the palate or taste, that is, pleasant, and delectable in relish, the palate the instrument of tasting being put for the sense itself: two benefits therefore proceed from it, pleasure, and profit: So both profitable and pleasant, and more also shall the knowledge of wisdom be to thy soul, thy heart, thy conscience, thy inward man, though in thy body, and estate, there be many bitter crosses and calamities: if thou find it, if thou be truly endued therewith, and hast a sure apprehension thereof, and be not illuded with flattering conceits, and vain imaginations. And this comfort and joy is the effect of an infallible hope, which is wrought by faith in, and knowledge of the holy Scriptures, and this hope is steadfast, firm and effectual: as chap. 23. 18. He would have us therefore to understand that nothing is more delightful than spiritual understanding 
Isai. 25. 6.  of God's holy william. honey, and other food, though most delicious, is earthly, and the delight that it yieldeth is but censual: but this is heavenly, and so is the consolation that it worketh: a beast, or a wicked man may feed on the best corporal food, and feel as much sweetness as the worthiest Christian: but Gods own people and servants have a peculiar right and property in the holy Ghost: there may be in honey and other bodily delights, an hurtful excess, to the annoyance of those which surfeit of them: as chap. 25. 16. but there can never be too much heavenly wisdom, and gladness proceeding from it: but always, and continually the more, the better: the pleasure that is taken in meats, or drinks, or any earthly refresh, is but momentaine, and for present use: For when death cometh, or sickness, the delightfulness thereof will be forgotten, and so will the strength that cometh by it, and all other like benefits: but the joyful assurance of God's favour, the heavenly fruits of his holy spirit, with the possession of his graces, is perpetual and everlasting according to the testimony and promise of our Saviour, saying, Whosoever shall drink of the water that I shall give h●m, shall never be more 
joh. 4. 14.  a thirst: but the water that I shall give him, shall be in him a well of water springing to everlasting life.  
Verse 15. Lay not wait O wicked man against the dwelling of the righteous: spoil not his dwelling place.  
Vers. 16. For the righteous falleth seven times, and riseth again: but the wicked shall fall into mischief.  
IN the former verse was declared the great comfort that godly men find in the knowledge of God's holy word: and in these the great safety which they enjoy by his providence for them, and protection of them: for that is the scope of the words, though they be directed to the wicked in way of admonition, or prohibition. The parts thereof are two: the one is a charge given to sinful men, that they proceed not on in their craft, or in their cruelty against the servants of God, in the former verse: and the other, a reason which could 'cause them to stand back, and not offer such injuries to them, in the latter. Lay not wait, deal not subtly, practise not any secret mischief, like to such as lurk in corners suddenly to surprise a man, or get some advantage against him, against the house of the righteous, against a man himself, or any thing that appertaineth unto him: spoil not his resting place, offer no violence unto, nor prey upon his goods, and especially go not about to overthrow his dwelling place, nor chase him from it: For it is as if he should have said, This is thy practice, and which is to be looked for at thine hand, until thou cease to be wicked. For all thy attempts be in vain, and shall take no place: and therefore if thou wert wise and prudent for thyself, thou wouldst be better advised, before thou tookest such courses. The reason is from the contrary condition of the wicked, and godly: the one endureth many troubles, and escapeth out of them all: the other, often times more crosses come upon them for a time: but some one deadly stroke cometh at last for all, to their utter undoing: The just falleth seven times, cometh into troubles very often, a certain number of times being put for an uncertain, but riseth again, but by the gracious hand of God is delivered out of them all. It is a similitude from children led of their parents, who though through weakness do sometimes stumble, and fall to the ground, yet they be neither hurt with the fall, nor helpless, that they should not be taken up again. So that the goodness of God doth more appear in sustaining his people in their troubles, then in preserving 
Psal. 34. 19 job. 5. 18.  them from troubles, as divers Scriptures do witness. But the wicked falleth into mischief, the ungodly perish in adversity, being so overthrown therein, that they never be able to recover themselves: they are altogether like those, who falling from an high and steep place, or tumbling down a pair of stairs, break their backs, or necks, with that fearful downfall, that they are not able to stir hand or foot. So that albeit crosses come but seldom upon ungodly men, and misery tarry long before it visit them; yet when God setteth in with them, he payeth them home, even to their ruin and destruction: For so are they threatened: The Lord shall shoot an 
Psal 64. 7.  arrow at them, their strokes shall be at once: their plagues have stings with them, a guilty conscience, the burden of sin, with God's displeasure and curse are joined with it.  
Vers. 17. Rejoice not when thine enemy falleth, let not thine heart be glad when he stumbleth.  
Vers. 18. Jest the Lord see it and it displease, him, and he turn away his wrath from him.  
Rejoice not,] be not glad, nor show forth any outward sign of joy, when thine enemy falleth, when he that is thine adversary cometh to calamity, or adversity, let not thine heart be glad, do not so much as conceive joy within thyself, though thou shouldest not express it to others, when he stumbleth, when any cross doth befall him: he taketh the similitude from travelers, whom it concerneth not their fellow travelers to insult over when they be down or slipping, but rather be sorry, and therefore secure and help them up again. So that it is not lawful for any man to take delight in his neighbour's woe, however he be affected toward him.  
job cleareth himself of this fault, saying, I have not rejoiced 
job 31. 24.  at the destruction of him that hated me, or lift up myself when evil found him. And the world knoweth how David lamented and wept, when news was brought him of Sauls death, which most injuriously and cruelly hunted after his life. If we be bound to pray for those that persecute and hate us; if we be required to help our enemies with food, and gratify him with other courtesies, it cannot stand with equity that we should rejoice at, or take pleasure in their misery: but this precept may seem to be contrary to the practice of the godly, as Moses, Ester, and divers others of God's servants, when their enemies the Egyptians, Haman, and other such like have been destroyed: but indeed neither Moses nor the rest, did rejoice so much in the destruction of their adversaries, as in their own deliverance, and the preservation of the Church: neither was the ruin of their enemies so comfortable unto them as the glory of God, which did appear in the punishment of the ungodly. A man may in holy zeal rejoice at the overthrow of the enemies of God, and the foes of his people, as chap. 11. 12. but he may not simply be glad at the fall of his adversaries, nor uncharitably triumph over them with joy of heart, arising from private grudge, and secret hatred, jest the Lord see it, jest he take notice of it, and observe the same with displeasure, for having and nourishing such uncharitabl and pitiless affections in thine heart, and turn his wrath from h●m, which is not so to be understood, as that therefore a man were not to rejoice at his enemies fall, jest that by so doing his good name be procured, namely the mitigation of God's displeasure, and removing away the scourge that is upon him: but by this every one is warned to take heed of this revengeful rejoicing at the miseries of them that hate him, jest by this means he draw God's wrath and plague upon himself, and make his own case worse than his enemies.  
Vers. 19 Fret not thyself because of the evil man, neither be envious at the evil doers.  
20. For there shall be no reward to the evil man, and the candle of the wicked shall be put out.  
FRet not thyself.] Be not moved to anger and indignation, because of the evil man, for that either they flourish and prospero or else in the malice of their hearts attempt evil against thee. neither be envious at the evil doers. See chap. 23. 17. and the first verse of this chapter.  
For there shall be no reward to the evil man.] His plagues and miseries shall be perpetual, and the light of the wicked shall be put out, his felicity, and flourishing estate, yea and his life itself shall be extinguished, and abolished, desperate misery shall succeed in the place thereof. See chap. 13. 9 And therefore 
Psal. 73. 18. job 21. 16.  the greatest prosperity that ungodly men presently enjoy, is not able to countervail the lamentable calamity that shall come upon them afterward: for the one is but counterfeit and mixed with many sorrows and fears; the other is as bad or worse than it seemeth, and voided of all comfort: the one is short, and of no continuance: the other is everlasting, and hath none end: and add this thereunto, that measure and great abundance of the former, doth much increase the quantity and grievousness of the latter. As is the case of that whorish Babel, In as much as she gloried herself, and lived in pleasure, so much give to her torment and sorrow: for she saith in her heart, I fit being a Queen, and a● no widow, and shall see nomourning. 
R●u. 18. 7. 8.  Therefore her plagues shall come at one day, death and sorrow, and famine, and she shall be burnt with fire; for strong is the Lord which will condemn her. And as Saint james threateneth to all 
jam. 5. 1. 2.  worldlings and Epicures. Go to now ye rich men, mourn and howl, for the miseries that shall come upon you: your riches are corrupt, and your garments moth-eaten.  
Vers. 21. My son fear the Lord, and the King, and meddle not with them that change.  
MY son fear the Lord,] Let thine heart always stand in awe of his presence, worship him with reverence, and holy devotion: faithfully observe and obey as much as possibly thou canst, his will and commandments, and the King, thy sovereign, whom the Lord hath set over thee: for conscience sake be subject to him: show all loyalty to his person, and obedience to his laws, and ministers of justice; neglect not the commandment of the Lord by the Apostle, saying, submit 
1. Pet 2. 13. 14.  yourselves to all manner ordinance of man for the Lords sake: whether it be to the King as the superior, or unto governors, ● unto them that are sent of him, for the punishment of evil doers, and praise of them that do well. For true religion toward God, and due subjection to lawful authority, are always individual companions. Fear God (saith Saint Peter) and honour the 
1. Pet. 1. 2. 17.  King. Not rebellious person, or any that is disobedient toward the Magistrate, deserveth the name of a Christian. He that denieth unto Caesar that which belongeth unto him, doth in no uprightness perform to God that which is his due. Saint Jude 
jud. ●.  maketh it a note of a sinful hypocrite to despise government, and to speak evil of them that are in authority. For there is no power but of God, and the powers that are, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves greater damnation. Wherhfore we must subject, not because of wrath only, but for conscience sake. So on the other side, never any impious person can be a faithful subject: whosoever contemneth the Lord, and his word, which is the foundation of all magistracy, will (if occasion serve) manifest his perfidiousness to his Prince; and though fear restrain him that he never break forth into arms, or open contempt, yet he carrieth not a loyal heart, because he wanteth a godly heart. There are many which crouch, and bow, which flatter, and fawn, and highly extol obedience, and inveigh against refractory people, who notwithstanding bear as little love as the worst, and yield no more reverence in their hearts to their Prince, than those which are most contemptuous. Saint Jude describeth the despisers 
jud. 16.  of government to be murmurers, and complainers, and yet to have men's persons in admiration for advantage. And the Prophet Hosea testifieth, that they which made the King glad with their wickedness, and the Princes with their lies, did yet decoure their judges, and 'cause their Kings to fall. And meddle not with them that change; he giveth a caveat to beware of the means whereby thou mayest be seduced, and be brought thereby to contempt of God, and thy Prince, and that is the society of Malcontents who affect alteration, and novelties, such as are weary of the holy Laws of God, which teach religion, and Christian obedience, and wholesome laws of Prince touching policy, and civil peace, and seek for innovation, by abrogation, and abolishment of both: for such manner of men are very contagious, and able to pervert the hearts of all that converse with them. How many did Corah, Dathan, and Abiram enchant to oppose against the government of Moses, and Aaron? What 〈◊〉 multitudes did that cursed Absalon infect, and make 〈◊〉 turn rebels most seditiously against the kingdom of David? and did not Sheba that obscure and base fellow prevail far to get associates, and thereby to raise a new commotion, when it seemed that all sparks of rebellion had been extinguished? and how m●ny millions of millions have been stirred up against the kingdom of Christ, by the pestilent tongues of those which cannot bear the burden of government, most lamentable experience of all ages doth clearly witness. This cometh to pass by the violence of their desires that way, which are wholly set upon mischief: and by the sharpness of their wits for this hellish work, which are sharpened, and have an edge set on by the devil himself, and by that proclivity which is in all f●●●ly men's nature, to be corrupted by pernicious speeches: Satan worketh in the tongues of these sinful seducers, and together also in the hearts and cares of their carnal hearers.  
Vers. 22. For their calamity shall rise suddenly, and who knoweth the ruin of them both?  
HE confirmeth both his precept, and caveat, by the mischief that is like to ensue, if they obey not the one, nor be admonished by the other, and that is the ruin and overthrow of ungodly and disloyal persons: and this is exaggerated by the grievousness and suddenness of it, it cometh sooner than it is looked for, and is more intolerable than is either known, or thought of. For their calamity, the plagues which they shall suffer, shall rise suddenly. It lieth still for a time like a fierce beast, or serpent in a bush, or thicket, either sleeping, or waiting for advantage, and neither is seen, nor heard, there is neither roaring, hissing, nor rustling, and in a moment being either wakened, or spying the opportunity, is upon a man before he is ware. Who knoweth the destruction of them both? to wit, that which the Lord and the king shall work: For as God's wrath is like a consuming fire, so is the Kings compared to the roaring of a Lion, both of them very fearful and terrible. For misery is evermore contrary to the expectation of the wicked, both for time and measure: it cometh upon them before they be provided and lieth upon them more heau●ly than they are able to sustain it. And this is because they would not believe the predictions of the word, which foretold what 
Psal. 73. 18.  would become of their wicked ways: but despised all Gods threatenings: and because they are proud, and secure, and flatter 
jere. 5. 13. 1. Thes. 5. 3. Apoc. 18. 7.  themselves in perpetuity of their peace and safety: and because they fuffe● themselves willingly to be misled and deceived by the flattery of others: as Herod did. 
Act. 12.   
Verse 23. These also are the sayings of the wise: It is not good to have respect of persons in judgement.  
AS David made not all those spiritual songs which are contained in the book of Psalms: so neither did Solomon (as it seemeth) utter all those parables which are set down in this book of Proverbs. Thus much may be gathered out of the words, wherein it is said, also th●se are the sayings of the wise. The sentences from this place to the end of the chapter, were spoken by the mouths, or written by the tongues of wise men: but who they were is not expressed: but sure woe are they were led by the spirit of God, seeing otherwise neither could they have been wise, neither would they who gathered these sayings together, have put them into the book of canonical Scripture, to have respect of persons, to regard any thing which is beside the cause▪ or out of the matter in question, as thereby to be led aside, and drawn to pervert justice, or decline from the law, as because they be rich, or because they be poor; because they be good, or because they be bad: because they be friends, or because they be enemies. To pass sentence for the wealth; or power, or misery, or favour, or hatred of the parties accusing, or accused, is not good, neither lawful, nor safe: the thing to be regarded is the matter, and not the man. And therefore in all controversies, look not who 
Levit. 19 15. Deut. 1. 17.  be the parties, but what is the cause: because the judgement is Gods, and not man's.  
Vers. 24. He that saith to the wicked, Thou art righteous, him shall the people curse, and nations shall abhor him.  
HE that saith to the wicked, thou art righteous,] He that applandeth, or approveth of sinful men, whom God condemneth: o● justifieth any man in doing that which God doth not allow; him shall the people curse, and the nations shall abborre him, he shall be odious, and infamous, every where, and amongst all men for the greatest part, especially such as hate iniquity, and know after what manner he doth countenance it. Indeed well disposed persons will not easily break out into rash cursing: neither will they proudly reproach the Magistrates, or superiors, though they see them fail in their duties: yet nevertheless in zeal toward justice they cannot but blame them, whom they see so grossly and notoriously to offend. So that they who go about to grace others in their sins, take the way to bring themselves into contempt: For 
Mal. 2. 3.  they are an abomination to the Lord, as chap. 17. 15. and then how can they choose but be vile also amongst men? They do mischief to many in animating such wicked creatures: and even to those sinful wretches themselves, by hardening them in their evil: they becometh accessary to the offenders facts, and maketh them their own: and it is a fault, that is seldom to be found in any, who are not in some evil or other themselves: according to that saying, they that transgress the law, praise the wicked.  
Verse 25. But to them that rebuke shall be delight, and the blessing of each good man shall come upon them.  
Verse 26. Every one shall kiss his lips that giveth a right answer.  
HE amplifieth the point propounded in the former verse, by the contrary both behaviour, and event: there was the justifying of the wicked taxed, here the reproving of him is commended: there was the curse, or reproach threatened to such as shall give approbation to malefactors: here blessing is promised to such as shall disgrace them: obloquy, reproach, and hatred are there denounced as a punishment to them that shall flatter unrighteous men: here honour and love is assured to them that shall deal sound, and sharply with them: but to them that rebuke him, to them that convince evil men of their faults, shall be delight, comfort, and joy, in apprehension of God's favour, men's good affections shall be toward them, and the blessing of each good man, their testimony which they will give of them, and the prayers and praises which they will offer to God for them: this blessing fell upon jobs head full often, as himself witnesseth, saying, When the ear heard me it blessed me, and when the eye saw me it gave witness unto me, that I delivered the poor that cried, and the fatherless that had no help: the blessing of him that was ready to perish came upon me, and I caused the widows heart to rejoice. And it is added in the next verse, the people will kiss the lips of him that giveth a right answer; the kissing of the lips is a sign of love amongst us, and in old time it was also a token of reverence. Whereas therefore it is said here, the people shall kiss the lips of him that giveth a right answer; the meaning is that they will exceedingly affect, and singularly honour such a person: it may be the wicked will despise, and contemn such a one, but the godly will reverence and embrace him. Now he is said to answer right things, who uttereth true, wise, and profitable speeches, or such sayings as are agreeable to equity and righteousness. He therefore which most faithfully opposeth himself against the corruptions of others, shall gain most comfort, and credit to himself, both from God, and honest men, and many times from the parties reproved, or resisted: for that it may prove a good medicine for the curing of the maladies of the soul.  
Vers. 27. Prepare thy work without, and make it fit for thyself in the field, and afterward build thine house.  
PRepare thy work without.] Have an eye to those things that are abroad, as for corn, cattle, vines, fruit trees, etc. make it fit for thyself in the field, make ready for thyself that which thou hast in the field, that thou not only have ground, but that it be so husbanded, as that it may best yield commodity to thee, that thou not only have a crop upon thy ground, or graff growing in thy meadows, but that it be so carefully, and seasonably cut down, and inned, as thou mayst enjoy the fruit thereof: that thy land be not unfruitful through want of good manuring, or that which grow upon it be not the less, or worse by thine ill husbandry, and after, when thou hast performed these things, build thine house, make it large, or fair, according to thy state, and store it with such good furniture, as before was not requisite for thee. An house, and habitation to devil in is first of all to be provided: but the ornaments, and beautifying of it, are to be deferred until thy maintenance will allow thee the liberty thereof. His purpose is to teach us to proceed orderly in all our affairs, preferring of things of greatest importance to the first place, and going about matters of less weight by leisure afterward: as in a building, stone and timber is to be prepared, before wainscot and hanging.  
And men use to buy land or take it, and have a crop towards before they hire, or build a barn. It were a foolish part in feasting to spread the table, set dishes upon the board, & to make the guests sit down, before any meat be provided: or for a man to provide bridle, or saddle, with trappingss and all other furniture, and yet is able neither to buy, nor borrow, nor hire a horse for his journey.  
Vers. 28. Be not a witness against thy neighbour without a cause, nor deceive with thy lips.  
BE not a witness] In any matter, or for any man's cause, against thy neighbour, against any man, without a cause, when he deserveth it not, or thou have no calling thereunto, and therefore take heed that thy testimony be not false: For all untruth is false witnessing, and without cause: neither affirm thou any thing certainly which is uncertain, and standeth only on likelihood and probability: so Eli testified against Hanah, when he charged her with drunkenness, because he saw the motion of her lips, but heard not the voice of her speech: so they testified against the Apostles and Disciples without cause, when they said they were full of new wine, because on a sudden they spoke strange languages: neither take half a tale for a whole speech, nor add any thing of thine own to that which thou speakest, nor pervert the meaning of a man's words which he uttereth: for so they witnessed against Christ, when they informed that he said, I can destroy this temple, that material building of stone and timber, and I will build it in three days, because he said, destroy you this temple, meaning of his body, and I will build it again in three days. Lastly, commence not a complaint against any for well doing, and impute not that to him for a crime which is duty, and a good service: for so Doeg testified against Abimelech without cause, when he accused him to Saul, for ministering relief and weapon to David in his distress. And so the enemies of Daniel witnessed against him without cause, when they laid to his charge his prayer and supplication made to the Lord: and deceive not, abuse not the ears of any man to make him to believe that to be true which is false; or that to be good which is bad; or that to be bad which is good: him to be faulty which is innocent; or him be just which is un-righteous: at no hand misinform the minds of thy brethren with thy lips, with the words which thy lips do utter.  
Vers. 29. Say not, I will do to him as he hath done to me, I will reward every man according to his work.  
SAy not,] By threats in speech, or purpose of heart, neither let thy revengeful passions or actions declare thy meaning: I will do to him as he hath done to me, the injuries that I have received from him, I will requited unto him, I will reward the man according to his work, he shall receive as good measure as he brought: though I pay him home, and punish him sound, may I not do it? he began with me; I am provoked to that which I do; the fault is in himself; he was the first cause of his own hurt. See chap. 20. 22.  
Verse 30. I w●nt by the field of the slothful, and by the vineyard of the man destitute of understanding.  
31. And lo it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.  
32. Than I saw and considered well, I looked upon it and received instruction.  
33. Yet a little slumber, a little sleep, a little folding of the hands to sleep.  
34. So shall thy poverty come a● one that traveleth, and thy necessity as an armed man.  
THe Wise man, whosoever he were, doth in these verses, by his own experience, lively paint out, and describe the shameful wretchlessness of sluggards, with the misery & calamity which they do incur them by the same. First, he relateth the occasion whereby he was brought to see so far into the matter: I passed, (saith he) by the field of the slothful, and by the vineyard of the man destitute of understanding: as if he should have said, I went not as busy body to spy out the faults of other men which belonged not unto me. I made not a journey of purpose to find out what was amiss, in the man's behaviour, estate, or possessions: but my business lay that way, I had just calling to travel thereby, and in regard thereof, I passed by the field of the slothful, etc. whose idleness, negligence, and want of forecast, convinceth him to be voided of understanding, or destitute of an heart, as the word signifieth: for it is as good to have no heart, as to use none, as he doth who is so remiss in affairs of such importance. Secondly, he relateth the matter subject of his report, the object which his eyes apprehended, and lo, this field, or vineyard was all grown over with thorns, it was full of brambles, and briars, nettles, thistles, burrs, and such like hurtful weeds, had covered all the ground, that nothing could be seen but they, and these suck out the moisture of the earth, and feed upon the fatness of the same, whereby the ground was much impoverished, and made very barren: these annoyed the come, or grass, the vines, or any other plants, & made them fruitless, so that nothing could be expected but sterility, and barrenness: and beside, the stone wall was broken down, there was delapida●ion of wounds, so that swine might easily get in, and rout up the ground, and every beast had liberty to bark the trees, or browse upon the branches thereof, or make spoil of such commodities as are green therein: for idleness is a very hurtful sin, and every thing is the worse that slothful persons have to deal in: and so Solomon testifieth, saying, By slothfulness the roof of the house goeth 
Eccles. 10. 18.  to decay; and by the hands of the idle, the house droppeth thorough. Thirdly, he recounteth the uses that he made of the sight which he saw, whereof one was for himself, and his own benefit: he considered it well, and received instruction, he gathered wisdom out of the folly of the sluggard, and learned thereby that slothfulness and folly are the mothers of poverty, and misery, & in this he showed himself to be truly wise: for as much as heavenly wisdom directeth men's minds to make that useful to themselves, which is pernicious unto others, and make the very sins of their neighbours to be motives 
Mal. 3. 15. Psal. 4. 6.  to goodness to them. The other use concerned that lazy person, in whom he observed the cause of that ruin and desolation, and that was love of sleep, and linger in sleep and drowsiness had so possessed him, as that he was held as a bondman, or prisoner in it; whose very words he reciteth to declare his captivity in, and thraldom to that vice, a little sleep, a little slumber, etc. proceeding by little and little to a great deal, and can hardly find a time to make an end thereof: & therefore for conclusion passeth the sentence of beggary upon him, which he threateneth should come upon him both speedily, it would be sudden, and certain, as the comparison used doth import; which see more fully expounded. Chap. 6. 11.   

CHAPTER. XXV.  
Vers. 1. These are also the parables of Solomon, which the men of Hezekiah King of judah copied out.  
THese,] The sentences which are contained in this chapter, and the four next as well as those in the former chapters, unto the 23. verse of the twenty four, are the parables of Solomon, such as he, inspired by the spirit of of God, did deliver, whether by pen, or tongue, or both, it is uncertain: it is probable that they were among the three thousand mentioned in the book of Kings, which the men of Hezekiah King of judah, which some by Hezekiahs' appointment; (whether they were Priests or Levites, or Prophets, or private persons, God hath not revealed) collected together, and set in order, being formerly here and there dispersed, and being compiled (as it were) into a little treatise, they are by the authority of the holy Ghost incorporated into the book, which he himself had composed and become a part thereof.  
Vers. 2. The glory of God is to conceal a thing, but the King's honour is to search out a matter.  
THe Lord doth much glorify himself by revealing things, in that thereby he doth manifest his wisdom, his goodness, his justice, his omnipotency, and all the rest of his divine attributes unto the world: and therefore the Prophet Habakkuk saith, the earth shall be filled with the knowledge of God, as the waters cover the sea: but herein he is wonderful glorious, that working, and showing so much, he doth yet reserve to himself of his counsels, and of his purposes, and of his works also more than the world seethe. Some things he covereth for a time, that no man may discern, and yet bringeth them afterward to light that all men may behold: and this falleth out often in his ordinary administration: some things, namely the mysteries of salvation, he manifesteth to a few, to his elect, that none else, though never so witty or learned are capable of; which our Saviour acknowledgeth, saying; I thank thee O father, Lord of heaven and earth, that thou hast h●d these things from the wise and prudent, and revealed them to babes; even so o father because it so pleased thee. And this he doth by his gracious dispensation: some things he retaineth for ever from all men, that they cannot possibly attain unto the knowledge of; as the causes why this man is elected, and that man rejected; why one is appointed to salvation, and another destinated to destruction. And by this he doth maintain his absolute sovereignty, that he will not subject himself to give an account of his ways to his creatures, & to declare the plenitude, perfection, & insinitenes of his holy nature; and this is that which the Apostle doth stop all mouths with, and himself so much wondereth at, saying: O the depth of the riches of the wisdom 
Rom. 11. 33.  of God, how unsearchable are his judgements, his ways past finding out! But the King's honour, it maketh much for the renown of great Princes and Governors, to search out matters, & bring them to light, that the craft of cunning and dissembling persons go not beyond their understanding; and others have not more skill in cloaking their facts and designments, than they have in discovering and finding them out. This is the fruit of their wisdom, this is the exercise of their justice, and for this they shall be greatly loved, feared, and admired: as Solomon was in sounding out the truth, though very difficult to 
1. King. 3.  to be found in the case of the two harlots.  
Vers. 3. The heavens for height, and the earth for depth, and the King's heart is unsearchable.  
THe heavens for height. Do exceed men's knowledge and skill, and the earth for depth, goeth beyond all the reach of his understanding, and the King's heart, his thoughts, projects, wisdom and understanding is insearchable, more politic and prudent, than their subjects can understand: for those governors whom the Lord in goodness lifteth up, the royal thrones are by him endued with an excellent spirit, and adorned with such gifts as for the most part are not to be found in private persons: if any Princes by reason they give themselves rather to vanity then the study of wisdom, be not such, yet such they aught to be: for seeing they have to deal in great and weighty matters, it is required of them that their wits, counsels, purposes, and determination of matters, be rare, profound and past the common reach. All Princes attain not to this, nor many: divers are as ignorant, simple, and shallow witted, as those that are far their inferiors: but it is through their own default, because they want the love of understanding and diligence; or neglect those means whereby it is to be gotten. As Rehoboams heart was so far from mounting up to the top of heaven, or piercing down to the centure of the earth, as that it was not a yard high, or a foot deep; but it was because he laboured not to be judicious, nor entertained good counsel when it was offered unto him; but as for Solomon his father, who knew the words of wisdom, and prayed for it at the hand of God, God gave him wisdom, exceeding much, and a large heart as the sand on the sea shore, his wisdom excelled the wisdom of all the children of the East, and the wisdom of Egypt: for he was wiser than any man. Not bad cause was too hard for him to detect, no practices which he did not smell out: no complotters which he did not speedily entrap in their wiles. Adoniah did easily illude Bathsheba his mother, but so he could not him: for he espied out his treason, with Abiathers, and joabs, at the very motioning of the match, which he desired might be between him and Abishag the Shunamite.  
Verse 4. Take the dross from the silver, and there shall proceed a pot for the finer.  
5. Take the wicked from the King, and his throne shall be established in judgement.  
TAke the dross from the silver,] For the understanding of these words, we must observe the sense of the similitude, which is this: even 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 of: so when the wicked is taken away from the King, there will be equity and justice, and so his throne thereby shall be established: and herein first the wicked are compared to dross, as they are also in Ezechiel 
Ezech. 22. 19  for dross hath no good metal in it, but is a kind of unprofitable earth: so in them is no good to be found, but pride, worldliness, etc. And hypocrisy at the best is like to dross which is mixed with silver: dross will never be melted, what pains soever be taken with it; nor they humbled, or brought to repentance, what means soever be used with them: dross will not serve for plate, nor be converted into coin or ornaments: neither will they be fitted for the worship of God, or any holy services. Secondly, the King is compared to a finer; for that it belongeth to him to purge away wicked persons, and redress things that are amiss. And thirdly, the kingdom or State to fined silver, or a vessel made thereof. Now we must speak more particularly touching the application in the second verse, take away, etc. He intendeth not to give liberty to subjects at their pleasure, to banish licentious and dissolute men: for that were an intolerable presumption; but it is a direction given to Princes to inform them of their duty, that they aught not permit wicked men to converse with them, or to have countenance from them. David after a sort vowed before he came to the crown, that he would surely abandon all impious persons, when the sword should be put into his hand, saying, A froward heart shall departed from me, I will not know a 
Psal. 101▪ 4.  wicked person: for they are every way exceeding harmful, and pernicious to Princes, and Magistrates, by corrupting and poisoning their hearts with sinful counsel, as did the counsellors of Darius, by applauding and praising them in their faults; as did Herod's flatterers, by false and malicious complaints 
D●n. 6. H●st. 12.  against innocent men: as did Doeg, and Haman, by opposing and overthrowing all good instructions given unto them: as did Pharaohs sorcerers, and Rehoboams young companions; and blemishing their honour and estimation, as Shebna did Hezekiahs; and endangering their estate by committing evil themselves, and drawing them also into it: as in this ●ext appeareth by the reason from the contrary, his throne shall be established in judgement: as if he should have said, He would be righteous, if they were expulsed from him, and his equity and justice would establish his throne, would bring safety, and government, and kingdom, which cannot be expected, while such pestiferous wicked persons are so intimate with him.  
Vers. 6. Put not forth thyself before the King, nor stand in the place of great men.  
7. For better it is that it be said unto thee, Come up hither, then that thou shouldest be put lower, in the sight of the Prince whom thine eyes have seen.  
THe holy Ghost in these sentences calleth every one from vain boasting, especially before Princes, who by reason of their high places cannot abide arrogancy; and by reason of the power wherewith they are armed, will not suffer it go unpunished: put not forth thyself before the King, make no show of any bravery, or excellency before a Prince▪ and stand not in place of great men, intrude not thyself into those rooms whereunto thou art called, but belong unto men of greater account. The reason from the comparison of contra●y effects followeth: for it is better, etc. it is a more comfortable and commendable thing, that when thou seatest thyself in a low place, thou be called up to an higher, then that when thou hast placed thyself in an high room, a man of better degree or account coming in, thou be caused to sit down lower, and give place unto him: as thou by experience hast seen for to come to pass to the shame of many.  
Vers. 8. Go not forth hastily to strife, jest thou know not what to do in the end thereof, when thine enemy hath put thee to shame.  
AS before the spirit of God hath taught us modesty, and dissuaded us from insolency and pride; so now he willeth us to take heed of contention, which vice bringeth shame as well as the other, go not forth hastily to strife, if thou be unjustly pursued, maintain thy cause as well as thou canst, so that it be in equity, and after a due manner; but be thou not forward in molesting of others, go not forth as assailants, and challengers, as champions use to do. For from them is the similitude taken as it seemeth: if thou must needs be a party in suit, be the defendant, rather than hastily to contend: for it is great wisdom (if it be possible) to be at peace with all men, and to follow after peace by all means; which if we cannot obtain, let us observe these rules in all our controversies: first, that the justice and equity of our cause appear unto us. Secondly, that the matter for which we contend be of moment, and such as with good warrant from God we may safely deal in. Thirdly, that we first offer condition of peace and agreement to the party whom we are compelled to contend with, as by moving him to compremit the matter, and refer it indifferent arbitrators. Fourthly, that we overmatch not ourselves with adversaries too strong for us, or willingly bring the matter before corrupt and unequal judges, (See chap. 17. 14. in the doctrine) jest thou thereby be brought to such extremity, that thou know not what to do, against thine adversary, or in thine own defence: and this he speaketh, not only because rashness causeth men to rush into things unlawful, but depriveth them (as it were) for a time of all their senses, in the end thereof, when the matter hath been heard, and the cause sentenced, when thine neighbour hath put thee to shame, when thine adversary, or the party whom thou hast injuriously molested, hath given thee the foil and overthrow, and hath obtained of the judge that it be done to thee as thou thoughtest to have done to him, and so either put thee to pay the same charges which he should have borne, or suffer the same punishment which he should have sustained.  
Vers. 9 Debate thy cause with thy neighbour, and reveal not thy secret to another.  
Vers. 10. Jest he that heareth it put thee to shame, and thine infamy turn not away.  
DEbate thy cause with thine neighbour,] Dispute thy cause lovingly with thy brother: If thy brother hath offended thee, go tell him betw●ene him and thee alone: and reveal not the secret of another, as for the private and privy offence committed by him, which is only known unto thyself, declare it not unto any, if thine own admonition may pre●aile with him.  
Jest he that hear thee put thee to shame,] Jest in stead of credit which thou seekest after, thou procure unto thyself discredit from him unto whom thou tellest the tale, who perceiving thee to blaze abroad the infirmity of thy friend, will repute thee a backbiter, or talebearer: and thine infamy turn not away, jest the lewd opinion that is had of thee, and that report that is given ou● of thy uncharitable dealing continued longer than thou didst imagine, and the blot and shame thereof be perpetual. So that they which lay open the secrets of their friends, commonly bring most and longest disgrace upon themselves. For thereby they discover their own malice and unfaithfulness, which is a more enormous vice, than their neighbour's frailty: they break the rule of our Saviour, which would have us by love and merciful dealing to cure and hide our brethren's faults; they break the noble and ancient rule of equity, Whatsoever you would that men should do to you, the same do you to them: and likewise that of the Apostle grounded upon the same foundation, put them in mind to to speak evil of no man, for we ourselves were sometimes foolish, 
Tit. 3. 2. 3  disobedient, etc.  
Verse 11. A word sitly spoken, is like apples of gold in pictures of silver.  
EVen as silver pictures set out, or beautified with golden, or guilded apples, grapes, pomegranates, or other fruits, or flowers, are pleasing and delightful to the eye, both for variety of rich matter, and diversity of artificial forms: So a word, sentence, or speech containing true, weighty, & wholesome matter, and uttered in comely and decent manner, is very wise and acceptable to a judicious ear. Such an ornament it is, and honour for a man to order his tongue aright, when the truth in a matter of importance is garnished with wise and discreet handling, all due circumstances (of persons, time, and place, vehemence or softness, pro●xitie or briefness, and every other of like nature) concurring.  
Vers. 12. As an earring of gold, and an ornament of fine gold: so is a wise reprover to an obedient ear.  
THe sense is, that the wise reprover, or instructor, who lovingly, and seasonably telleth a man of his fault, or duty, is more beneficial to the ear, and consequently to the heart and whole man of him, which is attentive to harken, and obedient to perform, then if he should grace his ear with an earring, or bestow a rich jewel upon them: For the grace of God's spirit which he is used as an instrument to confer, is far more precious than all gold or gems: and the inward garnishing is incomparably more glorious than outward decking. So that good men's counsel is of no small value and worth to good men. If our Saviour had clothed the woman of Samaria with cloth of gold, and hanged upon her as many jewels and precious stones, he had not so richly adorned her, nor brought her to that honour, as he did by that gracious and well tempered conference: For what can more commend a man, or make him shine so bright, as that which helpeth to remove away the rags of his corruption, and further him to repentance, that he may be clad with righteousness? by this he is made acceptable to God, and godly Christians: and free from the danger of reproach, which can come from the tongue of any wicked depraver.  
Vers. 13. As the cold of snow in the time of summer: so is a faithful messenger to him that sendeth him.  
THe inhabitants of those hot countries, used to cool their drink in summer with cold snow water, which they gathered in winter, and reserved till that season. Let it not seem strange though here mention made of snow in harvest, which if it would fail on the ground, would be unseasonable, & hurtful thereunto, as we shall see in the beginning of the next chapter: but the water thereof which is most cold, put into drink, to cool the same, doth much refresh them that labour hotly in harvest work: or otherwise are oppressed, and made faint with extremity of heat: as may appear in the 25. verse of this chapter. Now unto snow water reserved, and thus applied, is a speedy and trusty messenger here fitly resembled: for by his good news he greatly reviveth the longing and languishing minds of those who sent him about their business, who during the time of his absence, through fear and doubt were almost half dead. For they which use good men in their messages, or other affairs, do commonly ●inde good success therein: as did Abraham, and Corn●lius▪ and when David heard that Ahimaas was coming towards him, he concluded because he was a good man, he would surely bring good tidings: such will not fail to be trusty, and diligent: they will manage their affairs with wisdom, and discretion, and Gods Angels and blessings do accompany them, and their actions, to make them fortunate and prosperous. See chap. 13. vers. 17.  
Vers. 14. Who so boasteth himself of a false gift is as clouds, and rain without water.  
Clouds and wind in drought, when ground chaps and chawnes for want of moisture, and grass, and corn, and the fruits of the earth begin to whither, do put the husbandman in great hope that the weather will altar, and store of rain will fall shortly; which if it come not to pass, but their expectation be deceived, doth add unto their grief through the defeatment of their hope: and so dissemblers, and such as make show of great liberality, are much depended upon for a time, and great confidence is reposed on them: but when they feed men with bore words and pretences, and neither perform any good, nor mean it, they double the sorrows of those needy people who waited for their help, and had rather been without their promises, then to be nothing the better for them: for misery is made the more miserable, when a man is gulled and illuded by deceivers.  
Verse 15. By long forbearance is a Prince persuaded, and a soft tongue breaketh the bones.  
GReat personages are for the most part more vehemently incensed when they are angry, than meaner men: because their minds are greater, and take it for an indignity not to be satisfied in their wills: yet by modesty, and meekness▪ by patience, silence, and forbearance is a Prince pacified: great Rulers are appeased when they see they are not encountered: when not indutifull reply is made unto them: when there is no dogged countenance, nor muttering language against them, and a fit tongue, mild and lowly words uttered with the tongue, breaketh the bones, overcometh stout and hard minds, which otherwise would not yield, and assuageth the greatest rage and anger, which otherwise cannot be extinguished, that is attributed to the mind which properly belongeth to the body, the strength of the creatures much consisting in the greatness of the bones. It was said of Isa●ar, that he 
Gen. 29. ●●.  should be a strong ass, or an ass of bone. It is like unto an oil which will not only suppling the flesh, and outward parts of the man, but soak even unto the very bones, and have an operation therein. See the doctrine of the first verse of the 15. Chapter.  
Vers. 16. Hast thou found honey, eat so much as is sufficient for thee, jest thou be filled therewith, and vomit it.  
HAst thou obtained any thing that is pleasant and delightful, moderate thyself in the use of it, eat so much as is sufficient for thee, but no more, jest thou be filled therewith, sated with eating overmuch, and vomit it, annoying thy stomach, and shaming thyself with the ravenousnes of thine unbridled appetite. A measure therefore is to be kept in all things, even in those things which are most pleasant: for excess will make the best things bitter and unsavoury: For what is sweeter than honey if it be moderately taken? yet if any eat too much thereof it causeth loathing, and casting; and so will all delights of the world which are abused above measure, they will bring pain and sorrow after them: too much of every earthly thing is hurtful, as of meat and drink, of 
Isai. 28. 7. Hab. 2. 5. jam. 5. 3.  gold, silver, and money; of garments and apparel, of pleasures and delights: Chap. 21. 17.  
Verse 17. Withdraw thy foot from thine neighbour's house, jest he be weary of thee, and so hate thee.  
THis seemeth to be a particular application of the former precept, that as he would not have men to glut themselves in other delights which our natures do affect: so he would not have us to exceed in pressing too hard upon, or overlaying a kind friend: For though his table or house be in sweetness like home, yet if a man will haunt it without all measure, or modesty, he will make his dearest friend to whom he was wont to be most welcome, to grow weary in time of such a daily guest: therefore saith he, withdraw thy foot, or as the word is, make it precious at thine neighbour's house. Christian's must learn not to be burdenous one to another. It 
1. Thes. 29. 2. Thes. 3. 8.  standeth not with the ingenuous heart of a good man so to do: it is not agreeable to love and charity: it proceedeth not from prudence and wisdom: it depriveth us of much of our liberty and honour: it is a thing to be more glorious to be serviceable to our brethren, as Christ was, then to be chargeable to them.  
Verse 18. A man that beareth false witness against his neighbour, is a maul, and a sword, and a sharp arrow.  
A Man that beareth false witness] Which ●ither doth lay things to his charge as an accuser, or undertaketh to justify other men's false complaints by ●●s testimony, or raiseth up, and disperseth slanderous reports, against his neighbour, against any man whereby his life, or limbs, or his state, or family, or credit might be endangered, dealeth as if he should strike his neighbour with a maul, and so knock him on the head: or run at him with a sword, and let out his bowels, or shoot a sharp arrow at him which will pierce deeply, and strike him at the heart: to all these three instruments of death is a malicious tongue fitly compared: For that many times it doth as much mischief as any of them all, because the name of a good man is as dear unto him, as the best member of his body: & life itself is often destroyed by the virulent tongues of malicious accusers. If Naboths enemies had knocked out his brains with a club; or run him thorough with a sword; or shot a quiver full of arrows at him, could they possibly have equallized that cruelty of traducing him to be a traitor against the King, and a blasphemer of God, to the destruction of his life, ruin of his house, and perpetual reproach of his name, if the Lord by a marvelous favour to him, and justice against his adversaries, had not miraculously cleared him. See 
1. King. 2.  chap. 12. 18.  
Verse 19 Confidence in an unfaithful man is as a broken tooth, and a hand out of joint.  
Confidence's] Trust, and affiance reposed in an unfaithful man, in a dissembler, who meaneth nothing less, than the kindness which he maketh show of, is as a broken tooth, that faileth and paineth him, that goeth about to chew his meat therewith, and a foot out of joint, which tormenteth, and dissappointeth him that setteth it on the ground to go: neither can the broken tooth, or foot out of joint do their office: but are unprofitable, and painful. A deceitful friend than turneth to the hurt of him that dependeth upon him: by disappointing him of his expectation, as job complaineth of his friends, that they deceived him like a brook, which is full of water in winter, when enough is to be had every where else: but as a dry pit in summer utterly failing the passengers that come in 
job. 6. 15.  hope to quench their thirst thereat.  
And David complaineth of his acquaintance that they stood far off from him. And it was no small grief to Paul when he had most need of help to be forsaken of all, and assisted 
1. Tim. 4. 16.  of none: and this is commonly done with some calumniation, or under colour or pretext of some desert of his, as that he was worthy to be left to himself: and at last such a friend turneth to be a most malicious and bitter adversary: as David found Achitophel to be.  
Vers. 20. As he that putteth on a garment in cold weather, and poureth vinegar upon nitre: so is he that singeth songs to an heavy heart.  
THe purpose of this is, to demonstrate the sweet consolation and refreshing, which a wise and faithful comforter doth minister to a pensive and afflicted mind, and that by three comparisons: the first is warm clothes in cold weather, whereof every man by his own experience, sense, and feeling, doth know the delight and commodity: the second is the pouring of vinegar upon nitre, which (as writers say) is a matter or substance much like unto salt, but is not salt, with holes like a sponge: it is to be found in judea, Egypt, and those parts, made hard by the Sun, which is quickly dissolved and wasted by vinegar, though by heat compacted together it hath the hardness of a very stone: and as much do the consolatory comforts of a loving and godly friend mitigate and consume the settled grief of the heart. The third is music, or melody, it is called the singing of songs, cheering the heart in sorrow and heaviness, as a pleasant harmony, or well tuned ditty, sung with a sweet voice, affecteth the care.  
Vers. 21. If thine enemy hunger, give him bread to eat: if he thirst, give him water to drink.  
Vers. 22. For thou shalt heap coals of fire upon his head, and the Lord shall reward thee.  
THe holy Ghost in this place (as he doth expound himself in the new Testament, doth give a precept for Christian charity to our adversaries which hate us, that we should overcome 
Rom. 12. 10.  their malice with beneficence and well doing: and to this purpose prescribeth a duty in the former verse, teaching us how to deal with him; and soliciteth us thereunto by forcible arguments in the latter. The duty is, that in case our enemy hunger, we should feed him, etc. if he be in any want, according to our ability and opportunity we must minister unto him, denying him no help or coutesie at his need: therefore the law requireth the same, instancing in other offices of love and humanity: as, If thou meet thine enemy's ox, or his ass going astray, thou shalt surely bring it back to him again: 
Exod. 24. 4. 5.  if thou seest the ass of him that hated thee lying under his burden, and wouldst thou forbear to help him? thou shalt surely help him.  
The arguments are two: the first from the end: the second from the effect. The end is that we may reconcile him to us, if it be possible; and win his love, by pouring coals of fire on his head, by heaping up many benefits upon him: For it seemeth to be a comparison taken from founders, or casters of metal, who by adding too much fuel, and making a great fire, will make the hardest iron and steel at the last to melt, and become liquid: and if there be any metal of ingenuiety and good nature in such foes: if they be not wholly made of dross, they will be pacified, and will not after so many & great good turns continued implacable. Even that wayward Saul, whose heart was very much obdurate with hatred, envy, and malice against David, was for the time mollified, when he saw that he spared his life.  
Having such an advantage to slay him, and only cut off a piece of his coat, when he might with as much ease have cut off his head: this kindness of David's did so affect Saul, and wrought upon him, that he called him his son now, whom before he proclaimed a traitor, and prayed to the Lord to recompense unto him the goodness which he had shown unto him, whereas formerly he desired nothing but his ruin and destruction. All good means therefore are to be used, to make our enemies to be better minded toward us, whatsoever the success be: let our fire of goodness be as great as we can make it: for that we know not what they may prove, whether lead, or tin, or brass, or silver, or gold, etc. unto this we are persuaded by the Prophet, saying, Seek peace, and follow after it, pursue it with patience, long sufferance, forbearance, with pai●es, charges, and all testimonies of our desire of their good will, and care of their welfare. For now notwithstanding variance continued between us, yet we shall be freed from the burden and blame thereof, before God, men, and Angels, and in our own consciences, & theirs also: and this is an excellent armour of defence, and w● may be assured of protection and safety against their malicious and mischievous practices. The effect of this loving behaviour toward our enemy, is the reward to be expected from God, the Lord shall reward thee, we shall be no losers, although our enemies remain obstinate, and not able to requited us: if froward men will not respect the mercy or courtesy that hath been showed to them, the faithful God will reward the obedience that hath been yielded to him: for the more remiss, or insufficient men be to requited any good services, the more priest and ready the Almighty will be to recompense them for it: we have good security for this, the Lord jesus hath given his word for it: Love (saith he) your enemies; do good, hoping for nothing again, and your 
Luke 6 35.  reward shall be great, and ye shall be the children of the highest: for he is kind to the unthankful and evil.  
Vers. 23. As the north wind driveth away rain, so doth an angry countenance a backbiting tongue.  
AS the north wind,] Often, and for the most part driveth away 
Techolel, form of Chol.  rain: the Hebrew word saith, grieveth, vexeth, or molesteth rain: for we so find it in the 26. chapter, vers. 10. the great man molesteth all: it is a catachrestical and improper speech: for grief befalleth not unsensible creatures, yet there may be a Metaphor in it: for that men will shun the place and company wherein they are grieved and vexed. The truth of this Protesis, or former part of the similitude we see verified by experience. For it is commonly fair weather, though cold, when the wind sitteth in the north: notwithstanstanding that there was a northwest wind, which by reason of the situation of the Mediterranean sea engendered rain, & gathered the clouds together, so doth an angry countenance, the slanderous tongue, in like manner a frowning look, which argueth dislike, and discontentment, and is a sign of anger, silenceth, and expelleth him that with his tongue is given to slander, and backbite others. For the best way to be rid of talebearers, and all other sinful men, is, to discountenance them: for this will 
Ephes. 5. 11.  discourage them from coming to us at all, when they shall see themselves no better welcome: or if they should come, they would not be in haste to open their packs of news, when they perceive their reports to be no better regarded: and let them speak what they will, and what they can, yet we shall not be annoyed with the infection thereof, so long as we give so little countenance to their backbiting.  
Vers. 24. It is better to devil in the corner of an house top, then with a contentious woman in a wide house. See chap. 21. 9 etc. 19 13.  
25. As cold waters to a weary soul, so is good news from a far country.  
AS cold waters,] When they are drunk, especially in the heat of summer in those hot countries, do greatly refresh and comfort a weary soul, the person wearied with labour and travel, and by that means also waxed dry and thirsty, so is good news, touching his own estate, or friends, or the Church of God, or the public state wherein he liveth, from a far country, and from near also: but principally when a good message cometh from places remote and furthest distant, it is the more acceptable and welcome, because men cannot hear from them every day, or often, which causeth more doubt and fear, touching the estate of matters there: and therefore good news from thence is also the more grateful, because it hath been long and earnestly looked for, and desired: for whatsoever the heart doth much desire, the ear will at any time most gladly hear of: if jacobs' sons had brought him home as many pieces of gold, as they did grains of corn, they could not have rejoiced his spirit so much as they did by assuring him that joseph was alive in Egypt.  
Vers. 26. A righteous man falling down before the wicked, is as a troubled fountain, and corrupted spring.  
A Righteous man falling down before the wicked,] Either consenting with him in any sin, or through cowardice and fear desisting from any good and necessary duty, or doing any thing in his presence, or which may come to his knowledge, that is scandalous or offensive: (for all this is meant by falling) is as a troubled fountain, is disgraced, and defaced, as the clearness & sweetness of the well is by gravel and other such things when they are stirred up: for every man's natural corruptions be as mire in the bottom of a good well; and wicked men's seducements to evil, or insultations over them for their faults, are as beasts feet trampling in good wells, or a corrupted spring, whereinto filth, carrion, or poison is cast to infect the same: for a godly man swerving and erring from the right way is very obnoxious, and apt to do hurt by his erroneous speeches, when he undertaketh to maintain an error: his examples, and actions in that which is not warrantable by the word of God, and a good conscience, sway very much with others to be of his judgement and practice. When the subtle jews had drawn Peter into dissimulation, Barnabas quickly followed, and then many others one after another: 
Gal. 2. 11. 12. 13.  and if Paul had not speedily addressed himself to help to cleanse the fountain, there would have been much muddy water drunken in Antioch. Wherhfore it is a great disadvantage for godly men to discover their infirmities in the eyes of God's enemies. What a blemish was it for Abraham to be found equivocating and dissembling in a matter of such consequence, of that Heathenish Pharaoh? what an uncomfortable case was it for Samson to be taken of the Philistims in an whorehouse? if it be wished that the afflictions of God's people should not be heard of in Gath, it is to be lamented that their sins should be seen there.  
Verse 27. As it is not good to eat much honey; so for men to search their own glory is no glory.  
AS it is not good to eat much honey,] Though honey moderately taken be wholesome food eo be eaten, yet to eat too much is not good, jest thou surfeit through the excess thereof, and be driven to vomit thereby. See the 16. verse of this chapter.  
So for men to search their own glory,] To seek praise, glory, commendation, and preferment to themselves, is not glory, is not profitable nor honourable, but rather base and contemptible; yea a dishonest and wicked thing: to enjoy any of these upon due cause, is a testimony of God's favour, and a blessing upon well doing; but studiously to affect them, and ambitiously to hunt after them, is a note of pride, and apparent testimony of vainglory; and the more men labour for them, the more unworthy they are of them. None of the trees so greedily longed after sovereignty, and to be Prince among the rest, as did the Bramble: humble men desire rather to do that which may deserve praise, then to be magnified and praised: and therefore as self-liking, and desire of estimation aboundeth, so that virtue of true humility is wanting, yea and faith also is wanting: as our Saviour saith; How can ye believe that seek honour one of another, and seek not the honour that cometh 
joh. 5. 44.  of God.  
Vers. 28. He that hath no rule over his own spiri● is as a city broken down, and without walls.  
HE that is not able to govern his mind, and to keep under his affections, but letteth the bridle lose thereunto, is as a city broken down, and without walls, being not able to resist any assault, but lieth open to the spoil, the enemy may come in at his pleasure, sack it, and burn it, and put all the inhabitants to the sword: in such an estate are they which are ruled by their lusts and passions, being not fenced with the wall of the fear of God: they are exposed to the temptations of Satan, and to the fraud and illusions of wicked men: they are not able to withstand any wicked motion of their own sinful hearts, or the rage of their unruly tongues; they are taken captives and become bondslaves to every noisome and damnable vice, whereunto the proclivity of their fleshly nature carrieth them: whether it be to railing, or quarreling, or incontinency, or covetousness, or fraudulent dealing, or lying: every vile affection and lust, will carry him headlong with violence into all mischief and misery: as wild and fierce horses wanting guidance, oftentimes run away winh a coach, to the danger of all their lives that sit in it.   

CHAPTER. XXVI.  
Vers. 1. As the snow in summer, and rain in harvest are n●t meet so honours is not comely for a fool.  
AS snow in summer, and rain in harvest, As snow and rain do not agreed to those seasons, neither did either of them use to fall at those times in those countries: for it was a miracle to have 
1. Sam. 12. 17.  rain in wheat havest▪ so honour is unseemly for a fool, so are titles, praises, and promotions unfit for wicked persons, because they should be the rewards of wisdom, and virtue. Snow is not agreeable to summer, seeing through the extreme coldness thereof it hindereth the ripening of the corn; likewise rain is not welcome in harvest, for as much as through the moistness thereof, it hindereth the inning of the fruits of the earth: in like manner, honour is not meet for a fool, in this respect, that he is unworthy of it, reproach and punishment is more proper and due unto him: and in this respect, because he is uncapable of it: all the preferments in the world cannot make a sinful person truly honourable▪ no more than a gold ring in a swine's snout can make her gorgeous and beautiful: they do no more adorn him in wise men's eyes, than a call man's apparel ●oth become a little boy: and in this respect, because they are hurtful unto him, making him proud and high minded, and breeding a dangerous tympany in his heart, & publishing to the world his folly & vileness, as being thereby set on an high stage that all his misbehaviour may be gazed at, and looked upon by every man: and lastly in this respect, that his honour conferred upon him, and he thus lifted up with honour, or rather the picture of it, is made pernicious and noisome unto others, by his insolency and fierceness, and manifold abuses of his authority.  
Vers. 2. As the bird by flying, and the swallow by flying do escape: so the curse that is causeless shall not come.  
AS the bird by flying,] As the setting of lime-twigs or snares, the throwing of stones, the shooting of arrows or other shot, seldom hurt the swallows, or other birds that are on wing, or in their flight: but all such attempts are frustrate, and take none effect: so the imprecations and maledictions, the accusations and complaints, the slanderous reports and bruits which are directed against harmless men, and without desert, shall not come, shall take no place to hurt them. Men set nets, and prepare grins, and use other devices against the poor fow●●s who have not wronged them; but very often they loose their time & labour: for the birds have no harm, but save themselves, and escape away by flying, and fly away so fast, as the bird-catchers cunning cannot overtake them: in like manner it cometh to pass, that mouths that are full of curses, obloquys, striving to hurt their betters without cause, are defeated of their expectation and desires: for the goodness of God which is very succourable, serveth for feet and wings to his servants that are wrongfully traduced, which will never permit an evil tongue to hurt an innocent and righteous man: For God is as provident for the name of his people, as as he is for their life and estate; and doth as well ward off the pernicious words of foul mouths, as he doth the cruel strokes of violent hands. Eliphaz promised to job, and all other godly men, safety from this danger, saying; Thou shalt be hid from the scourge of the tongue; neither shalt thou be afraid 
job 5. 21.  of destruction when it cometh. Our Saviour pronounced his Disciples blessed, and willed them to rejoice, when men speak 
Mat. 5. 11.  all manner of evil against him for his name sake falsely. jeremiah said, Though he neither lent on usury, nor borrowed on usury, 
jer. 15. 10.  yet every man cursed him: yet what was he the worse? Simeo● telleth Marie that our Lord jesus Christ should be a sign to be spoken against, but what was he the worse? jezabel inveighed bitterly against Eliah, threatening him, and that with an oath, that he should not live three days to an end: but what ●as he the worse? yet deserved curses and threatenings upon due cause are perilous and powerful, and work many ●mes the bane and ruin of them that are smitten with them▪ when God in his displeasure saith Amen unto them: the two Captains 
Deut. 15. 9  with their fifties that were sent to take Elijah, had this verified upon them, to their woe: and so had the boys which mocked Elisha; and many others in the scriptures. 
2. King 2. 10.   
Vers. 3. A whip for the horse, a bridle for the ass, and a rod for the fools back.  
A Whip for the horse,] To incite him, and make him run swiftly forward in the battle: for the special, and almost only use of horses in those parts, and at those times (for aught we read) was for war: and in stead of spurs which are amongst us, they carried a whip in their hands: according as horses employed in our countries for plough, and cart, and such like services, will not draw laboriously enough, unless they be remembered now and then with smarting lashes: a bridle for the ass, to rule and direct him in his way: for those they used in journeys to travel with: this simple creature when he carrieth a man on his back, would go out of the right way very often, unless he were by him guided and ordered by a bit: and a rod for the fools back, that is, chastisements and corrections appertain to wicked and witless fools, and that for two causes; the one to stir him up, if it be possible, and provoke him to goodness; the other to restrain him as much as may be, and detain him from sin: for the bruit beasts are not harder to be governed, then wilful, and unteachable men are. Vain man (saith Zophar) would be 
job 11. 12.  wise, though man be borne like a wild ass colt. Masters and Parents find this true in their families; and so do Magistrates in the Commonwealth, and Ministers feel it in the Church, and God taketh special notice of it.  
Verse 4. Answer not a fool according to his foolishness, jest thou be like him.  
Answer not a fool in his foolishness,] In talk, and speech between thee and him, deal not with him according to his sinful vain and manner: if he scoff, fa●l not thou to scurrility: if he rail, fall not thou to reviling: if he rage's break not thou into passion: after whatsoever manner he diso●dereth his tongue, imitate him not, conform not thyself to his vain ●angling, jest thou be like to him, jest by following his example, or incurring the opinion of folly, thou corrupt thy heart, abuse thy tongue, or blemish thy estimation, as he doth his: for great circumspection is to be used in dealing with rude men, for observation of time, and place, matter, manner, 
2. King. 18. 3. 6.  and measure of speaking. Hezekiah commanded that no answer should be made to railing Rabsekah. Saint Peter would have us in this case to follow Christ his example, Who when he 
1. Pet. 2. 23. and 3. 9  was reviled, reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously. And therefore admonisheth us not to tender evil for evil, or railing for railing, but contrariwise to bless.  
Vers. 5. Answer a fool according to his foolishness, jest he be wise in his own conceit.  
IT seemeth to the first view that this sentence is contrary, and merely contradictory to the former, that being here commanded, which is there forbidden: but upon further inquiry, we shall find that they very well accord, without all manner of opposition, if it be observed that there are two kinds of answering; the one in folly, to fashion one's self according to the fools course; the other unto folly, to let the fool know his absurdity: Answer a fool according to his folly, either by reproving, or confuting him, or showing him the danger of his sin; or affrighting his heart with the judgements of God, jest he be wise in his own conceit, jest by conceiving error to be truth, he remain ignorant: or fantasying his speech to be excellent, he wax proud: or imagining his neighbour not to be able to reply, he grow the more insolent. Micaiah would not answer the Prophets according to their 
1. King. 20.  folly: but he did not let them pass without an answer, and such as was for their perpetual reproach. Paul would not answer Festus according to his folly, when he said he was mad: 
Act 26. 25.  but he sound refuted him with his sober and modest speeches. Abigail did not answer Nabal according to his foolishness in his drunken mood, whilst he was raving against David but she made him understand on the morrow, what mischief his sollie had like to have brought upon himself, and his family; which killed his heart, and struck him as dead as a 
1. Sam. 25. 37.  stone.  
Vers. 6. He that sendeth a message by the hand of a fool, cutteth off the feet, and drinketh violence.  
HE that sendeth a message by the hand of a fool,] Which committeth an errand, or any other business to a fool, to one that wanteth wisdom, and honesty: For by the hand of any, is an Hebrew phrase commonly for parties employed in matters, is as unwise in that behalf, as he that cutteth off the feet of the messenger whom he sendeth: meaning that he doth deprive himself of the means whereby his purposes should be performed. Wisdom, to manage a man's affairs, is as needful as legs and feet to carry one unto them: and therefore it is all one, in respect of the success, to sand a messenger that hath no legs, or having some, to saw them off, and to employ him that is void of judgement, discretion, and faithfulness.  
And drinketh violence] Procureth as much sorrow, and discontentment to himself, as if he were violently abused, and should be compelled to drink nothing but that which is both unpleasant, and unwholesome, offending his stomach, and oppressing of nature. See chap. 10. 26. in the Doctrine.  
Vers. 7. As the legs of the lame are not equal: so is aparable in a fools mouth.  
A Fool is fitly in this verse resembled to a lame man: for every fool halteth down right in his understanding, or behaviour, and the words also uttered by a fools mouth are aptly compared to his legs, which are withered, and feeble, unequal, and uncomely. For indeed all good speeches do limp in wicked men's mouths: as appeareth chap. 17. 7. they are not suitable to themselves: they affirm that now, which they will deny anon, and so contrary. There is no constancy in their mouths (saith the Prophet) for within they are very corruption: sometimes they bless: sometimes they curse: sometimes prayers are in their lips, sometimes oaths and imprecations, which S. james condemneth: sometimes commending 
jam. 3. 10.  religion, and good men: sometimes railing at, and inveighing against both: sometimes they have the words and texts of the Scripture in their mouths: sometimes they belch thereout wanton, filthy, and ribaldry speeches. And as there is no harmony, or good agreement in their speeches: so their most plausible words, and those whereby they make some semblance of religion, are grossly thwarted▪ and crossed by their actions: They profess (saith S. Paul) that they know God, but by works they deny him, and are abominable and disobedient, 
Tit. 1. 16.  and to every good work reprobate. And the Prophet Isaiah teacheth that their hearts never keep pace with their tongues, whilst their tongues are talking of any thing which is good: always when the one cometh one way, the other 
Isai. 29. 13.  goeth another.  
Vers. 8. As he that hideth a stone in a sling: so is he that giveth honour to a fool.  
AS he that hideth a stone in a sling, or engines whereout they were wont to shoot great stones, for the battering of walls or cities: as if he should say, In like manner as he which doth bring shot for ordinance, which by the discharge thereof, will do much mischief; or doth furnish a brainsick, or madheaded fellow with weapons, doth endanger many, and is the cause of all the hurt that shall be done by that stone, bullet, or other mortal weapons, which he hath so unadvisedly delivered out of his own hand, into the hand of such a mad or malicious fellow: so doth he which giveth honour to a fool, that promoteth to office such as are worthless, and altogether unfit for the same, is after a sort accessary to all the harms which they do: For as their wills and purposes are corrupt, and nought, so hath he been a means to help them to power to accomplish the same: this his act hath drawn his hand to the defence of evil causes, to the receiving of bribes, to the perverting of justice: to the discountenancing of good, to the encouraging of the wicked, and to all the villainies which they shall commit. Saul put a stone into the sling, when he put that currish Doeg into office, and accordingly gave countenance unto him: and so did Ashuerosh when he advanced Haman that cursed Amalekite.  
Vers. 9 As a thorn going up into the hand of a drunkard: so is a parable in a fools mouth.  
THe wicked fool may very fitly be compared to a drunkard: for as a drunkard for a time wanteth the use of reason; so is he commonly voided of grace, and good discretion: a parable, or wise saying, in such a fools mouth, may also be very well likened to a thorn going up into the hand of a drunkard, he both hurteth himself therewith, or pricketh those that are about him: so doth this vain and impious fool, the best sentences which he uttereth: For when wicked men use good words, they commonly tend to some mischief: as did Caiphas by his prophesying persuade to put Christ to death: 
joh. 11. 49. 2. Pet. 3. 16.  so S. Peter accuseth the profane hypocrites of his time, for wresting Paul's Epistles to their own destruction.  
Vers. 10. The great man molesteth all, and hireth the fool, and the transgressor.  
THe great man] Which hath power, and dignity, and no goodness, molesteth all, oppresseth, and vexeth all his underlings, causing them to groan under th● burdens which he layeth upon them: and to the same end, and the better to bring his purposes to pass, he hireth the fool, and the transgressor, giveth entertainment, wages, countenance, and offices to the worst sort of men, t● have them his agents for information, for counsel, for pr●ie●● so ●x●●ution of all their detestable designments: so did A 〈…〉 each for the bloody massacring of 
judge 9 4. 1. King. 20. ●0.  h●● innocent ●●●thren: ●● did Jezabel for the taking away of ●e life of Naboth: so did the corrupt governors in judea before 
Neh●m. 8. 15.  ●er●miah: so did those ravenous oppressors in the time of Zephanie. And how could Saul, after he became a persecutor 
Zeph. ●●. 9  of David and good men, have miss his Balliefe Doeg?  
Vers. 11 As a dog returneth to his vomit: So a fool returneth to his folly.  
SOme sinners are like to dogs in barking: some in biting: some in properties: but a backslider is like unto them in their most beastly quality, even in taking up their vomit: For the dog feeling his stomach surcharged goeth to the grass, and casteth up that which troubleth him: but afterwards delighted with filthy things, returneth, and taketh up that as good, which before he had cast out as evil, and so like a filthy beast as he is feedeth himself with his own filthiness. After the same manner the revolter feeling his conscience burdened with sin, by the knowledge of the good word of God, though not with the conscience of it, and being moved therewith, layeth aside his iniquity for a time: but being set upon afresh by his own concupiscence, and taking pleasure in that which is vile and loathsome, returneth back to his old evil course, and is again entangled with his first uncleanness, which to do is a most grievous, dangerous, and deadly transgression: for all the first sins of such a man remain still upon the score, because howsoever there were shows of repentance in him, yet there was nothing indeed but guile and hypocrisy▪ and ●t is to be found by all experience, that he groweth worse and worse, and that his latter end is much more wretched than his beginning. Apostaters are of all other men the most dangerous and hurtful persons to God's people. Achitophel, Ioa●● and ●udas are noted to be treacherous and most notorious malefactors. The devil hath more power over them, their own guiltiness doth gnaw their conscience, 
Mat. 12. 45.  and much embitter them: they are less careful of repentance, when they trample on the medicine that should heal them, and at last the judgements of God will fall most heavily upon them.  
Vers. 12. Seest thou a man wise in his own conceit? there▪ is more hope of a fool then of him.  
SEest thou, Dost thou know by familiar acquaintance, or conversation, or by any testimonies a man wise in his own conceit? that is opinionate of his own wisdom, and his carnal mind is lifted up with conceit of his own understanding, as one looking in a glass, should dote upon his own parsonage or beauty, there is more hope of a fool, there is greater likelihood that an idiot, or natural, may be brought to learn, practice, or receive good, than this glorious selfe-liker: for the insufficiency of the one groweth from want of natural capacity; of the other from pride, sinfulness, and abuse of wit: God correcteth the one indeed with a sharp rod, and yet there is hope of his pity and compassion toward him: for his commiseration is most in greatest misery: but he plagueth the other most grievously in wrath, being provoked thereto by his due deserts. Wherhfore of all fools conceited fools are the most lamentable; as Christ said to the Pharisees, If ye were 
joh. 9 41.  blind▪ ye should have no sin, but now ye say, we see, therefore your sin remaineth. For what are their guides, but blindness of mind, hardness of heart, pride, lust, and Satan? and what sin almost are they freed from him? are they not impudent? are they not despisers of all good instructions? are they not contemners of God and his ordinances? As were also the Pharisees and Lawyers, who rejected the counsel of God against themselves, 
Luk. 7. 30.  and would not be baptised of john? And what judgements may they not look for? when woe is denounced against them by name; when God is their enemy, when damnation 
Isa. 5. 21.  is their portion.  
Vers. 13. A slothful man saith, there is a Lion in the way, a Lion in the streets. See chap. 22. 13.  
14. As the door turneth on the hinges: so doth the sluggard on his bed.  
AS the door,] Or gate of an house, turneth on his hinges, and hooks whereupon it is set, and yet is not carried out of it place, but there hangeth still; though sometimes it be moved to one side, and sometimes to another: even so the sluggard fastened to his bed, sometimes rolleth to this side, and sometimes to that, often purposing to rise, but still lying still and taking his ease, he would never fall off those hooks, unless he were lifted off, or by compulsion knocked off: if the authority of superiors, or hunger, or mere necessity did not rouse him up, he would gall his side with beating upon the sheets, and weary himself with tossing up and down, before he would rise. Such an iron strength hath the sin of sluggishness, to hold men fast when they are set upon it.  
Some other kind of sluggards are as fast tied to other vices: some are in thraldom to their bellies for tippling, and good cheer: some to their games and sports: some to this pleasure, and some to that; though they rise sooner than the other, yet they are no better occupied then if they were in their beds: but worse a great deal many of them; and yet are so in the power of their sin, that nothing can draw them out of the same, but only the virtue of God's spirit, if ever it be bestowed upon them.  
Vers. 15. The slothful man hideth his hand in his bosom, and it grieveth him to bring it to his mouth. See chap. 19 24.  
16. The sluggard is wiser in his own eyes, than seven men that can tender a reason.  
THe sluggard is wiser in his own eyes,] As he himself thinketh of himself, he hath that imagination in his own mind, and is not so indeed, then seven men, than many others, that can tender a reason, of the things they do or speak: and it may as well be translated tending to the same purpose, that returneth sage counsel, that give prudent answers to those 
Meshibei tagnam.  that ask their advice, and can sufficiently confirm and justify all that they say: for idleness maketh men very proud, notwithstanding that their brains thereby be much dulled: their unteachablenesse convinceth them of this; for they will learn of no man, their contempt doth also manifestly argue it: for they will censure every man. It was said concerning Sodom, that this was her iniquity, Pride, fullness of bread, and 
Ezech. 16. 49.  abundance of idleness was in her, and in her daughters. On the contrary side, faithful diligence in a good calling, by God's blessing, is a means of great humility.  
Verse 17. He that passing by meddleth with strife that belongeth not to him; is as he that taketh a dog by the ears.  
HE that passing by,] Occasionally where men contend, and hath no calling to the place, especially to the business, and meddleth with the strife that belongeth not unto him, is angry, and beginneth to chide and brawl for another man's cause, or interposeth himself into matters wherein he is not interested, is as he that takes a dog by the ears, and thereby provoketh the dog to take him by the hand, or by the throat: for he putteth himself in danger of his teeth; and so busy body agents in other men's quarrels, do many ways endanger themselves, thrusting themselves into troubles, and into suits, and incensing many to be their enemies, with whom otherwise they might have lived peaceably: for they that enter strife without calling, do commonly hazard themselves into trouble without comfort: as jehoshaphat, having taken part with Achab, had felt to his woe, but that the Lord was very merciful to him; but we must understand that Solomon doth not tax such as do labour to accord those that are at debate: but which maketh himself a party, and maintaineth one side against another, which cometh not with water to extinguish the flame of discord, but with fuel and b●llowes to feed the fire, blow the coals, and increase the heat of variance between them.  
Vers. 18. As a mad man that casteth firebrands, arrows, and death.  
19 So is he that deceiveth his neighbour, and saith, Am I not in sport?  
AS a mad man,] Which is deprived of the use of his understanding, and is carried with rage and fury, casteth abroad, and at other men, firebrands, arrows, and death, all manner of things which come to his hand, that may do hurt to others, even to the loss of their lives: for furious persons have a great longing to shed blood, and to kill: so is he that deceiveth his neighbour, the cogging jester, or sporting companion, doth those deeds, or uttereth those words that pierce his neighbour or friends unto the heart: but he covereth himself so under the pretence of mirth and pastime, that if he be called into question for it, his answer is, I did it, or spoke it but in jest. And thus the mirth of wicked men is usually mixed with mischief. It was a matter of sport to Abner, to see men draw their weapons to sheadding of one another's blood: Let the young men (saith he to joab) arise and play before us, and 
2. Sam. 2. 14. 15  they ●●ught every one his fellow by the beard, and thrust his sword into his side: the good fellowship of many of them is little better than horse play: they strike at one another's credit as much as they can, and study to make them be derided as much as they may: and so they do for their bodies, though quaffing, and answering of healths would destroy health, and extinguish life, yet they hold them unto it, they must do them their right: and so they do to their estates: though the loss of their money were the overthrow of their family's, yet it is no discourtesy to draw them into company, where they may hazard all, and who will be more willing to win it then themselves?  
Vers. 20. Without wood the fire is quenched, and without a talebearer strife ceaseth.  
EVen as fire is maintained by wood, coals, or such like matter: so is commonly contention and strife nourished by an evil tongue: wherefore as without wood the fire goeth out, so (saith this text) where there is no whisper, will strife cease: For contention is a fire, backbiters are fuellers, which take it for their office, and work to expel and keep away brotherly love from among men: such in●eudiaries they are, that if it were in their power, would set the whole world on fire, and do prevail. For the tongue (saith S. james) is a fire, and a 
jam. 3. 6.  wo●ld of iniquity, it setteh on fire the whole course of nature. See chap. 16. vers. 28. both in the text, and doctrine.  
Verse 21. As coals to burning coals, and wood to fire: so is a contentious man to kindle strife.  
AS the former sentence declared the means whereby strife may be appeased, and that is the removal of whisperers, make-bates, backbiters, and tell-tales: So this showeth the spring from whence contention floweth, whereby also it is increased, and groweth greater and greater, and that is the contentious person. For as coals being put to coals on the fire, and new wood added to that which was there before, augmenteth the heat, and maketh the flame greater: so the wrathful quarrelsome person, maketh him to be furious which was before but a little moved with anger, and a little quarrel to grow to a great broil: for one sinful man is apt to corrupt many. Corah, Dathan and Abiram being but a few, (and one of them also at the first set on the other) did draw more than a few into the conspiracy against Moses and Aaron. We read nothing worth noting in Sheba, but only that he was factious, longing for turbulency and combustion; and yet that base wretch could work upon a multitude, to 'cause them to cast off their Sovereign. It appeareth that traitorous judas did only mutter himself against the honour that was done to Christ, by the oil powered on his head: but that he had also kindled the rest of the Disciples to join with him therein.  
Verse 22. The words of a talebearer are as strokes, and go down into the inner most parts of the belly. See chap. 18. 8.  
Vers. 23. As a potsherd covered over with silver dross: so are burning lips, and a wicked heart.  
AS a potsherd covered over with silver, is but a base and contemptible piece of earth: For of what value is a potsherd? or what excellency is in dross, though perhaps the unwise man be deceived with the show thereof: for all is not gold that glistereth: so are burning lips, fawning lips, hot, and great words of love and friendship, and a wicked heart, a heart that mindeth nothing less, than that which the speeches make show of: an heart that nourisheth enmity, while the tongue pretendeth great good will & liking. So that hypocritical dissemblers be nought on both sides: for that which is best in them, their very guilding, is but imaginary: that which seemeth such precious metal in many men's eyes, will prove plain dross, if it be brought to the touchstone: as that which they think is putrefied and corrupt, so is that which they do, and so is all that they say. The sepulchres of dead men, though they contain rottenness and filthiness within; yet may have costly matter without, as Marble, jet, or richer stones: but these dissembling mates have but painted painting upon them, their very colours are sergeant.  
Vers. 24. He that hateth dissembleth with his lips, and layeth up deceit within him.  
Vers. 25. When he speaketh fair believe him not: for seven abominations are in his heart.  
IN these two verses, and the two next following, he lively describeth a malicious caitiff, who is his craft's master in practising of mischief. First he doth declare his fraudulency and guile, in these two verses: and secondly doth foretell the cross, and unsuccesfull event thereof, in the two next. Touching his guile, he showeth what he doth pretend, and likewise discovereth what he doth intent: His pretence is kindness and amity, he dissembleth with his lips, and feigneth himself to be another manner of man than that he is: and of such the Prophet speaketh, saying, They speak vanity one to another, 
Psal. 12. 3.  flattering with their lips, and speak with a double heart. He doth not only imagine evil, but waiteth his time and opportunity to perform it. See examples hereof in Kain, joab, and judas When he speaketh fair, when he most courteously saluteth thee: when he protesteth what great account he maketh of thee: when he promiseth favours, and the best offices he can perform unto thee, believe him not, be not confident of him, trust him not too far, come not into his danger, expose not thyself into his hands: For it is not the want o● charity, but the use of wisdom, to be wary of an adversary, especially which maligneth thee for thy goodness: For if he persist 
jere. 12. 6. Micah. 7. 5.  in his evil and be not converted unto God, he cannot ●oundly be reconciled to thee, and his glozing speeches be no testimonies of his good meaning: but gi●●es and traps whereby he may catch thee more easily at 〈…〉ge, and effect his own purpose. If Abel had known Kaines mind when he spoke to him to walk in the fields, he would have been better advised before he would have gone out: For there are seven abominations, a great number of villainous thoughts and purposes in his heart, in his mind, and that also with the consent of his will and affections: he is plotting some mischievous attempts, and greatly desireth the effecting of them.  
Vers. 26. Hatred may be covered by deceit: but the wickedness thereof shall be shown to the whole congregation.  
HEre he beginneth to show the evil speed of the dissembler in his malicious and guileful behaviour, and that is the detection of his venomous heart, and of that poison which he hath so artificially covered, but the wickedness of his hatred shall be shown to the whole congregation, the world shall see to his ignominy and reproach, what ● malignant mind he hath borne, and what a crafty hypocrite he hath been: For they that nourish any sin in their souls, may look to have it break out at last to their shame. One occasion or other will wind them into lewd practices, as traitorous Achitophel had a bait laid for him, by God's providence, in Absaloms' conspiracy: And so had treacherous Ziba also: and God's judgement will bring sin to light, either while the sinner liveth, or after he is dead: either amongst men in this world, or before Christ at the judgement seat of God.  
Vers. 27. Who so diggeth a pit shall fall therein: and he that rolleth a stone, it shall return upon him.  
ANother, and more grievous plague that shall light upon the politic and crafty enemies of God's people, is the woe that they work to themselves, all that they have been devising against others, returneth upon their own heads: He that diggeth a pit, to take his innocent and godly brother in, is as if he were a wild and hurtful beast: (for the similitude is taken from hunters) shall fall therein, through God's just judgement shall be taken in the same snare: He that rolleth a stone▪ or casteth it up to the end it might fall upon his neighbour's head, it shall return upon him, it shall descend with violence upon his own pate: For they that go about injuriously to hurt others that fear God, do most harm to themselves: they bring molestation to their brethren at the first; they trouble others with the smoke, and burn up themselves with the flame. Who is ignorant of examples which make this manifest? David's enemies; Daniels enemies; Haman, and many 
Psal. 7. 15. Eccles. 10. 8.  such others, have their names still hanging on the gibbet: one cannot travel in Scriptures, but he shall see how, and for what cause such a fearful execution was done upon them.  
Vers. 28. The deceitful tongue hateth him whom it goeth about to afflict, and worketh ruin by a flattering mouth.  
THe deceitful tongue,] The man that useth his tongue to falsehood and deceit, hateth h●m whom it goeth about to afflict, and so intendeth to afflict or plague him whom he hateth: for when men are determined to do any mischief, their tongues must act and manage their business: for so much the Prophet testifieth of them, and every one of them, saying, The words of his mouth are iniquity and deceit, he hath left off to be 
Psal. 63.  wise, and to do good: He deviseth mischief upon his bed: he setteth himself on a way that is not good, he abhorreth not evil. All consultations, and parleys for the concluding of matters, are dealt in by the tongue. The tongue accuseth and traduceth innocents to superiors, and Magistrates, to the end they being incensed, they may punish as they have a quarrel against: great complaints were made of jeremiah to the Princes and rulers: and of Christ to Pontius Pilate, & of Paul to Felix and Festus. The tongue must remove away the blame of spleen, hard dealings, cruelty, that there may seem to be some colour of justice on their part, & desert on the others, and worketh ruin, oppresseth many righteous and harmless men, by a flattering mouth, partly by fair speeches, to him whom he leveleth at, and purposeth to strike to the heart, that he may the less mistrust him, and partly by fawning on others that may assist him, or serve his turn, whom thereby he getteth to be on his side, and exasperateth against his adversary, or to whom he is an adversary.   

CHAPTER. XXVII.  
Vers. 1. Boast not thyself of to morrow: for thou knowest not what a day may bring forth.  
BOast not thyself,] Presume not too far of any thing that thou wilt do, have, or enjoy, of to morrow, of the time to come, how far off, or near soever: for it is the phrase of the Scripture to call that which is future, and to come, by the name of to morrow; When thy son shall ask thee to morrow, 
Exod. 13. 14.  saying, What is this? Therefore no man aught to be confident of that which shall be hereafter. David acknowledgeth himself to be too bold, and that therefore he was worthily corrected for it, when he bragged in this manner, I said in my prosperity I shall never be moved: the reason why thou shouldest not thus boast, is from the uncertainty of all future events: because thou knowest not what a day may bring forth, what things may fall out this day to prevent all thine expectation to morrow, or what may come to pass to morrow, clean contrary to that which thou didst expect this day. The day is said to bring forth by a comparison taken from women with child, or creatures great with young: because time traveleth with the Lords decrees, and in their season bringeth forth the same, even as a woman doth her babe, or little infant, and what shall be borne at any time, none in the world doth know: every day, and every night, and every hour, and every moment is bringing forth such a birth, as all the world is ignorant of: because God's purposes are known to himself, and concealed from his creatures: the accidents, and occurrents of this life, are so hidden from men, that they cannot conclude upon warrant and certainty what shall be anon, who knoweth whether his life will last till anon: little dreamt Haman that purposed to be so merry at the Queen's feast, that he should be hanged before his dinner time was passed. Therefore S. james taxeth those who are so large in promises, for their own good speed and commodity in their traffic, and merchandise: saying, Go to now ye that say, to day, or to morrow, we will go into such a city or country, and continued there a year, and buy, and cell, and get gain Whereas ye know not what shall be on the morrow: For what is your life, it is a shadow, etc.  
Vers. 2. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.  
LEt another man praise thee,] So behave thyself, and order thine affairs, as that thou mayest give cause to another to praise thee, though that be not the end which thou aimest at, nor the purpose of thy well doing, and not thine own mouth, thou thyself with thine own mouth, a stranger, any other besides thyself, and not thine own lips, namely, the words which thy lips do utter: for it is a very unseemly thing for a man to applaud his own doing, if the seeking of praise from other be condemnable, and worthily condemned of our Saviour in the Pharisees: much more absurd it is to give commendations of himself vauntingly, to sound out his own praises because his testimony may worthily be suspected of falsehood, because the worst men be most forward in praising their own deserts; and this corrupteth and staineth the goodness of the work, that no praise is due for it either from God, or from men, for he that praiseth himself is not allowed, but 
2. Cor. 10. 8.  whom the Lord praiseth: or if any thing be wrought that is praise worthy, to whom doth the glory of it belong but to God, who is the proper author of it, and man but the instrument of it, by his direction and power? Finally, it is needless for men to magnify themselves, if they be faithful: for God will bring their righteousness to light, and men will yield unto them the honour of their virtues, though they hold their peace: nevertheless it is necessary for a man in some cases to testify his graces and actions: as in defence of his innocency, when he is unjustly traduced, as Paul was: or when the hiding or concealing of one's goodness, may turn to the hindrance of the truth, or to the hurt of the Church, or impairing of God's glory.  
Vers. 3. A stone is heavy, and sand weighty: but a fools wrath is heavier than they both.  
A Stone is heavy,] For that it is a lump of congealed earth, and sand weighty, especially by reason of the moisture that is in it: but a fools wrath, the rage & displeasure of a fool, of a wicked man, whose heart and passions are not governed by the use of reason, or the spirit of God, is heavier than they both, is more burdenous and importable, then either an heavy stone, or weighty sand to them on whom it lighteth, or lieth: it presseth them under, and crusheth them sorer, either with present violence, or future revenge; either the hand striketh, or the tongue striketh or the heart deviseth what d●●efull hurt he may do; especially if he have power whereby he may wreak his malice and anger. Such an heavy burden do they bear that lie under, and are subject to the yoke of malicious, wrathful, and violent persons: they have three cruel taskmasters dwelling together in one house, and conspiring together with one consent: and they are a fierce nature, proud mind, and the cruel devil: all these joined together, do kindle anger, do increase it to excess, and make it difficult, and hardly extinguished. The brick upon the poor Hebrews shoulders was very weighty, and burdenous; but the hard hearts, and tyrannous dealing of their masters the Egyptians, were far more than they.  
Vers. 4. Wrath is cruel, and anger outrageous: but who can stand before envy?  
AS in the former sentence he aggravated the violent force of anger and wrath, by making it more burdenous than stones, or ●a●d. In this he aggravateth the damnable venom of envy, by making it more pernicious than anger and wrath: Wrath is cruel, it seldom leaveth off, or is satisfied, till it committeth cruelty: witness the inhuman act of Simeon and Levi: and anger is outrageous, like the waters of a river passing over the banks: or like to a spring tide which overfloweth all the low grounds and marshes round about: (for the Hebrew 
Sheteph.  word signifieth inundating, or overflowing:) such a ●lood proceeded from the wrath of Herod, who (for that he saw himself to be mocked of the Wise men) commanded all the infants in Beth-leem, and the bordering quarters round about to be slain: but who can stand before envy? what good man can preserve himself from being envied? or were not God a marvelous protector of his, how could any possibly avoid the hurtful strokes of envious persons, but that he shall be cast down, and overthrown by them? So that this detestable vice of cankered envy, is far more dangerous and condemnable, than the sin of crabbed anger, and wrathfulness, because it is of longer continuance, and still growing; whereas the other is shorter, and more and more abating: and it is more cunning, secret, and close, & therefore also must needs be more perilous: for that men cannot so easily defend themselves from the enemies, or weapons which will not be seen, before they be felt. Many times anger is for faults▪ and things done amiss, or at the lest they seem such to him, that is moved at them: but envy is usually for goodness, and against good men; and therefore always the best have been most enui●d; as Abel, joseph, David Daniel, and Christ jesus: anger may be pacified by entreaty, by apology of ones own innocency and submission; by mediation of friends; by commendation, or testimony given of the party fallen into displeasure: but all these means are oil to feed the flame, and not water to quench the heat of envy: for when God himself pleaded for Abel, Cain was the more embittered against him.  
Vers. 5. Open rebuke is better than secret love.  
OPen rebuke,] A check, or admonition given unto them for a fault committed, is better than secret ●●e, doth more good, and is more to be esteemed of then the hidden affection of love in the heart, which is not manifested by word or deed, nor showeth itself when need requireth: for they are our best friends that deal most against our sins and corruptions; 
Le●it. 19 17.  for hereby they shall show themselves to be no flatterers, but faithfully minded toward us; they do us the best favour, and perform the greatest kindness that may be in reconciling us to our best friend; namely, to the Lord, whom by our offences we had incensed against us: they secure us against our most dangerous adversaries, ●amely, our transgressions, and Satan, into whose hands we had cast ourselves: they help us where our own power faileth: they give direction to us when we had lost our way: they give us medicines to cure our deadly diseases.  
Vers. 6. The wounds of a friend are faithful: but the kisses of an enemy are to be prayed against.  
THe opposition standeth thus: The wounds of a friend are faithful, and therefore to be prayed for, but the kisses of an enemy are deceitful, and therefore to be prayed against.  
The wounds of a friend,] The sharp and piercing chastisements; whether by words, or stripes inflicted by a friend, which seethe our need, and in love or compassion applieth himself to say, or do that which is good for us; though it be tedious for him to perform, and uneasy for us to suffer, are faithful, proceed from the fidelity and uprightness of his heart towards us, and from a true desire of our good and welfare: but the kisses of an enemy, the fair and flattering countenances of one that hateth a man: (for in the word kisses, he alludeth to the manner used in those countries, where they did salute one another, as well men as women with kisses, & whereby they did profess their kind affection each to other, although they conversed together, and did not meet after long absence:) for judas supped with our Saviour in the night that he was betrayed, and had been in his company before, and yet kissed him not very many hours after: are to be prayed against, to be taken heed of for our better defence; because we are not acquainted with men's guileful purposes, we are to entreat the Lord to shield us therefrom: For they deal dangerously when they deal most smoothly: the still waters are commonly the deepest. David entreateth the Lord that he may not be caught with the dainties of the wicked but that he may be smit●en by the mouth of the righteous. joabs, judases & Achitophel's examples are notorious for the confirmation of this point: and the devil killeth a thou 〈…〉 〈◊〉 by the ca●l, glass, and bait of delightful allure 〈…〉 〈◊〉 ●ee pretendeth to gratify men, and to satis 〈…〉 〈◊〉 ●hen by his shot of terrors and fears, and 〈◊〉.  
Vers. 7. A person tha● 〈◊〉 〈◊〉 comb: but to him that is hungry every bitter thing is sweet.  
THis sentence is true both for corporal food, and spiritual, for the things which concern the soul and body: he that is full of meat or drink, doth loath all dainties whatsoever: there is nothing so delicious, but if a man be sated, or have his stomach cloyed therewith, it will be nausye, and offensive unto him: the honey comb doth much affect men's taste, and is pleasant almost to all men's palates: and yet such as have over charged their stomachs, or have lost their appetite, would rather trample it under their feet, (as the word which we translate (loath) doth signify) then to eat it: and the same falleth out in all other delights and refresh; those which are very acceptable to some, are as distasteful, and ill liked of others. This saying is also verified in many, yea in the greater number of people, whose stomachs stand against the sweetest honey of God's holy word: as the Israelites in the wilderness loathed that sacramental bread of Manna, which the Scriptures calleth Angels food, and was after a miraculous manner bestowed upon them: but to him that is hungry, which is pinched with penury and want, or which hath a greedy appetite to his meat, every bitter thing is sweet, he feedeth upon, and ●auourly relisheth those things which others could not brook; nor at other times peradventure himself could not so well away with: but the proverb is true, that hunger is the best sauce. The purpose of the words is to declare, that men do esteem of things according as their desires and delights be disposed. God's servants have professed that his law and ordinances were sweeter to him then honey, and more precious than gold: and complain● is made of the wicked that his word was a reproach to them, they could not endure it. The austere 
jere. 6. 10.  and more strict ministery of john the Baptist was very grateful and acceptable to some, both of the people, soldiers, and publicans; when as the most amiable and joyful message of the Gospel, published by the son of God himself, was harsh, and unwelcome to others, especially the Scribes and pharisees, which had an high opinion of their own good estate and sufficiency.  
Vers. 8. As a bird that wandereth from her nest: so is he that wandereth from his place.  
AS a bird that wandereth from her nest,] That leaveth her nest wherein her eggs, and young ones are, to fly up and down, should deal both unnaturally, and contrary to her kind, if she should use it: For her eggs would be addle, and her young ones would be starved, either with cold, or famine, and so also bring much peril upon herself, and her own life, as to be killed with stone, or piece, or to be made a prey to the Haulke, or other ravenous fowl: so evil provideth he for himself, that wandereth from his own place, which stragleth abroad upon no due or just occasion.  
True it is that the bird may fly from her nest, sometimes for to seek food, and meat; but neither too often, nor be too long absent: and so it is lawful for a man to go to work to places remote from his own house, for maintenance to himself and his family: for he that doth his office and duty, whither soever he goeth, cannot be said to wander from his place, but keepeth residence there as he aught. So that remissness ●n men's vocations, and carelessness of their charge, and of such as depend upon them, is seldom found in the unreasonable creatures, or when it happeneth, even in them it is blameworthy: as we see in this text: and have it also in other places confirmed unto us, by the testimony of Gods own mouth personally talking with job, who saith, Gavest thou the goodly wings to the Peacock, or wings and feathers to the O●●rich: which leaveth her eggs in the earth, and warmeth them in the dust, and forgetteth that the foot may crush them, and the wild beast break them: she is hardened against her young ones, as if they were not hers: her labour is in vain without fear, because God hath deprived her of wisdom, neither hath he imparted to her understanding.  
Vers. 9 Ointment and perfume rejoice the heart: so doth the sweetness of a friend more than the counsel of his heart.  
THe ancient people of the Eastern countries, used to anoint their heads with their precious ointments, and to perfume their houses and garments with pleasant and sweet odours, to the end their spirits might be quickened, and their hearts revived: For those things which delight the senses, delight, and rejoice the heart, the foundation of all the senses: and both here, and elsewhere in the Scripture, is the loving fellowship of Christian friends resembled unto such ointments and perfumes. Behold (saith the Psalmist) how p 〈…〉 〈…〉nt a thing 
Psal. 133.  it is, brethren to devil together in unity: it ●● like the precious ointment upon the head, etc. So comfortable was jonathan to David: and Ruth to Naomi: and O●esipherus unto Paul: and 
1. Tim. 1. 6.  as uncomfortable an estate it is to be destitute of such comforters: For among many calamities whereof David complained, this was not the lest, that he was like an owl, or pelican of 
Psal. 102.  the desert: and in the same sense job bemoneth himself, saying, I am a brother to Dragons, and a companion to owls. Moore than the counsel of his own heart; the advice of such a good friend, is more joyous, and useful unto him, especially in his distress, than the counsels of his own heart, than the comfort or direction which he can minister unto himself: For a man's own counsel is blind in his own matters, and the thoughts of his mind in adversity do rather trouble him be he never so wise, then refresh his spirits, or free him from perplexity.  
Verse 10. Thy own friend, and thy father's friend forsake not, neither go into thy brother's house in the day of thy calamity; for better is an neighbour that is near, than a brother far off.  
IN the former sentence he commended the comfort and benefit that proceeded from Christian friendship, and here he teacheth to retain, and make much of such Christian friends, and that by two arguments: the first, from the former experience of them, the stability, and ancientness of their kindness, that they have remained firm and faithful to ourselves, and our parents, ●r other progenitors: the other is from the need that we may have of them hereafter, and the fidelity, readiness, and constancy to do us good, that we may expect to found in them. And this he proveth by comparison, preferring them before natural kinsmen, which are not so nearly united unto us by the bands of grace, and unfeigned love, thine own friend, one whom thou hast had trial of to be faithful to thee, and thy father's friend, which did hearty love him, and in like manner was hearty beloved of him, forsake not, cast not off, but maintain friendship with him, and testify thy love unto him, in his necessity: for when friends are faithful unto us, we must be kind and constant to them. David performed this to jonathans' seed, although jonathans' death would not permit him to show it to his own person, otherwise then by way of lamentation: and so he did to Ahimelechs son Abiathar, whom he undertook the protection of: whom also for the same cause Solomon spared, though he had dealt both unkindly, and disloyally with him. And contrariwise Pharaoh was taxed for his unmindfulness of joseph, and his posterity: and so is joash for his ingratitude to jehoiada, whose worthy son Zechariah the Prophet of the Lord he slew: go not into thy brother's house, seek not for compassion and succour at the hands of a fleshly kinsman, if he be wicked, and thou godly, in the day of thy calamity, at what time thou shalt be in poverty, contempt, trouble, and distress: for carnal kinsmen will fail those of their own flesh in their greatest adversity, as David tried, and complained, saying; My lovers, and my friends stand a far off from my sore, and mine acquaintance stand far off. See chap 19 7. For better, more comfortable, and profitable, is a neighbour, friend, and acquaintance, that is near, not only in respect of the place, but of affliction, and good will, than a brother that is far off, that is further distant in goodness and love, then in habitation. See chap. 18. 24.  
Vers. 11. My son be wise, and make my heart glad, that I may answer him that reproacheth me.  
MY son be wise,] The Wise man in the person of every father, exhorteth every son to the study of wisdom, and moveth him thereunto by two fruits that will arise from thence. The one is, that if he be so wise, as to know and obey the will of God, he shall rejoice the heart of his father. See chap. 10. 1. and 23. 15. The other is, that he by this means shall drive away reproach and shame from his father: for a foolish son maketh his parents ashamed. When a child is graceless and evil mannered, the people usually blame his father's government, and say that he was ill brought up: but by the virtuous behaviour of a child, the parents are freed from sorrow, and contumely, and have wherewith to stop their mouths that go about to blame them. The holy Ghost compareth good children to good weapons, by whom a godly man may defend his credit; as he that hath a good weapon, with strength and skill to use it well, shall thereby preserve his person from the violence of an enemy. As arrows 
Psal. 127. 4. 5.  (saith he) are in the hand of a mighty man; so are the children of the youth: happy is the man that hath his ●●iuer full of them, they shall not be ashamed, but they shall speak with the adversaries in the gate.  
Vers. 12. A prudent man seethe the evil, and hideth himself: but the simple pass on and are punished. See chap. 22. 3.  
13. Take his garment that is surety for a strange man, and make him give a pledge that undertaketh for a strange woman, See chap. 20. 16.  
14. To him that blesseth his friend with a loud voice, rising early in the morning shall be counted a curse.  
TO him that blesseth his friend,] In way of praising and extolling him to his face, and in way of saluting him with a flattering mind, or fawning words, wishing well unto him with his lips, and desiring little good unto him in his heart, with a loud voice, so that he may be heard of others, and by that lewd means purchase favour from the party, aising early, in the morning to do it, showing himself first and before all others, to the end he may seem the chiefest well willer, shall be counted for a curse, shall turn to his own shame and ignominy: for flattery maketh a man odious, and reproachful. What is more disgraceful then to be called a parasite, or clawback? and this obliqne and infamy is just upon them, and belongeth unto them for due desert: for they only serve themselves, which intent to make a prey of those whom they so much applaud, it is neither love, nor good liking that doth induce them unto it; but hope of acceptance and reward: and noisome they are in many respects, and that to the party whose ears they claw in this manner: for if his neighbour be a good man, he taketh the way to corrupt his heart, and actions, and to make him proud: if he be sinful and evil, he doth as much as in him lieth to harden his heart, and retain him from repentance. Yet it is not unlawful either to salute our friends, or to commend them justly, so that it be done in a fit manner, or measure; not with a flattering mind, not too often; not too much; not too openly; but with a single heart, modestly, sparingly, when there is cause to incite them forwards to goodness, and to animate them against discouragements, otherwise the safest way is to tell them of their faults unto their face, and to speak of their virtues behind their backs.  
Vers. 15. A continual dropping in a rainy day, and a contentious woman are alike.  
16. Whosoever hideth her, bideth the wind, and the ointment of his right hand which bewrayeth itself.  
IN these two verses he declareth the mischievous effects of an unquiet and brawling wife: and first he showeth what evil she doth to her husband, and family, comparing her unto rain, soaking through the roof of the house into the inward parts in wet season: and secondly he declareth what hurt she doth to herself, laying open her shame, and making the world acquainted with her unpeaceable behaviour, which he amplifieth by two similitudes: the one from the wind, which cannot but be felt and heard: and another from an ointment in a man's hand the sent whereof cannot be suppressed: a continual dropping, into a man's house, upon the people's head, or the stuff therein, in a rainy day, when the showers are great, and it beateth in sore, and a contentious woman, a woman given to much scolding, and chiding, are alike, both of them troublesome, and both of them discommodious: for as the rain offendeth those whom it falleth upon, and rotteth the things which are wetted thereby, and consumeth the same in time: So doth a contentious woman grieve all that devil with her, and is a great hindrance to the estate of her husband. See cap. 19 24. He that hideth her, he that attempteth to hush her brawlings and jars, that they shall not be heard, hideth the wind, laboureth as much in vain, as if he would go about to cover, keep close, or shut up the wind that it should not blow, she is as an ointment on his right hand, wherewith his right hand is maintained, that bewrayeth itself, that will make all the house and company to smell the savour thereof; the word which we translate bewray, signifieth to cry, which is improperly 
ijkra.  spoken of ointment, because it belongeth to living creatures: but maketh itself 〈…〉ble, as if it had a voice to utter or cry out withal: so that it is as possible to restrain the sent of an hey 〈…〉 〈…〉 wred out, as to stop the infamy that she bringeth upon herself.  
Vers. 17. ● ●s ● man sharpeneth iron by iron, so doth the face of his friend 〈◊〉 a man.  
AS a man sharpeneth iron by iron] As men use to whet one knife that is blunt, or other edge tool, with another, and so make it keener to ●he end it may cut the better: so doth the face, the presence of a friend with his communication, as exhortations, directions, encouragements, and the like, sharpen a man to comfort, to humiliation, to knowledge, to love, to diligence, and to all good works. A man by himself is often very dull, and like unto a tool whose edge is blunted, or broken: but if his fellow come, and quicken him, by his company, by his speech, or example, he hath such an edge set upon him, as that he is much more skilful, comfortable, and every way better than he was being alone. Hence it is that the Scripture saith elsewhere, that two are better than one, and that a threefold 
Eccls. 4. 5.  cord is not easy to be broken. Hence it is also that the Apostle exhorteth the Hebrews, not to leave their mutual fellowship 
Heb. 10. 24.  in assembling: but to provoke one another to love, ●●d good works. For this cause the Lord adjoined Aaron as an assistant to Moses. And Christ sent forth his Disciples by twoes, and twoes, that one might confirm and animate another in his message, and services. So on the other side, the society and fellowship of wicked persons together, doth mutually whet one another to mischief, and entice him to evil, as we saw by another similitude of coals kindling coals, in the former Chapter, vers. 1.  
Verse 18. Who so keepeth the figtree shall eat the fruit thereof ● so he that waiteth on his master shall be honoured.  
WHo so keepeth the figtree] As an husbandman watching his trees with a vigilant eye, and pruning them with a diligent hand, tasteth of the fruit thereof, according to their kinds, whatsoever they are: whether figs, or grapes, or apples, or pears, etc. So the servant who is serviceable to his master, and attendant about him, if it be his office, or otherwise trusty in the affairs committed unto him, shall be honoured, either preferred to a better place, or so well provided for in that wherein he continueth, as that he shall enjoy the credit and commodity of his painfulness and faithfulness. They that have not houses, or charges of their own, in stead thereof have the business and matters of their governors to look unto, and the well managing thereof in time may bring them to be masters over others: or if it fall not out so, their condition will be as comfortable in that place of service, and inferiority, as if they were greater commanders. See chap. 22. 29.  
Vers. 19 As in water face answereth face: so the heart of a man to a man.  
Whosoever looketh into water, or into a glass, shall see the figure, or shape of a face, in all points like unto his own, of what fashion, colour, or complexion soever he be: So the heart of a man answereth to a man, what mind, affection, or disposition is in one man, the same may be found in some other, which will rightly, or fitly accord with him in the same: there is scarce a man under heaven, which hath not one or other which doth not lively represent him.  
As for natural inclination and desires: one man is given to cheerfulness, so is another: one man given to sadness, so is an other: one man setteth his delight upon literature, and all his study is how to be learned, so doth another: one man taketh pleasure to be a Merchant, and to adventure his estate in traffic, so doth another: one man much affecteth traveling, and to see foreign countries, so doth another: one man addresseth himself to husbandry, and to maintain his estate by the commodities of the earth, so doth another: one man loveth a country life, and he hath neighbours like minded: another would be a citizen, or courtier, and he hath others that are willing to join with him therein. And so for spiritual graces: this man is much delighted in the word of God, his thoughts and meditations be constantly in it, that man is also so affected, and his heart is carried the same way: this man is delighted with the fellowship and society of Christians, and never so joyous, as when he is in godly company, and at holy conferences, that man's comfort and felicity is in the same: this man's heart is much broken and wounded with the sight of his sins, and the sight of God's displeasure, that m●n is no less humbled in the same manner. And this holdeth also in carnal corruptions: what sinner is there that may not find companions and associates in all the vices whereunto ●ee is subject? It were strange that a drunkard should want a mate to give him the meeting at the tavern, or ●●thouse: or a robber could get none to take his part at the taking of a purse: or that a gamester should be grown singular th●t no man should delight to play at tables, cards or dice, but himself. A ●ew instances may suffice for great multitudes of all sorts. And for natural corruption in the general, derived from our first parents, and wherein every one is conceived, all therein look with one countenance, and have one visage: there was never any son, or daughter of Adam (Christ only excepted) but hath been disfigured by birth since: Moses as well as Pharaoh, David as well as Saul, Paul as well as ●lymas▪ Peter as well as judas, that in this respect holdeth true touching any one, and every one, that the whole imagination of the thoughts of man's 
Gen. 6. 5.  heart, is only evil continually.  
Verse 20. As the grave and destruction are never full: so the eyes of a man are never satisfied.  
AS the grave and destruction are never full,] As there is none end of burials, & death: but after one corpse is buried, another will come shortly to the same state, and the grave will consume them, and all that are put into it, and be still ready (as it were) with a wide mouth to receive more: & though death, called here destruction (because it doth extinguish the unreasonable creatures, and bringeth the wicked into perdition, and seemeth unto sense to be the final ruin of the godly) doth take away many millions; yet it is as hungry after more, as if it had never fed upon any: So the eyes of a man are never satisfied, the concupiscence of them is insatiable: though he see much, and have mu●h, yet it is nothing in comparison of that which he desireth to see, and possess: whether it be riches, or honour, or whatsoever his heart most lusteth after: For there is no contentedness in sense, or worldly desires: according as is said in another place: The eye is not satisfied with 
Eccles. 1. ●●  seeing, nor the ear with hearing. And therefore the complaint of the Prophet against the proud Babylonian, and all others of his condition, is pertinent unto this purpose: He hath enlarged his desire as the grave, and is as death, and cannot be satisfied: 
Hab. 2. 5.  but gathereth unto him all nations, and heapeth unto him all people  
Verse 21. As the sinning pot for the silver, and the furnace for gold: so is a man to his praise.  
AS the silver is tried by the fining pot, and gold by the furnace, whether it be pure, or no: See chap. 17. 3. even so a man is best judged by that praise which is given of him, whether it be true, or no: For we are not to depend on other men's lips: but to examine the matter by our own knowledge, whether the commendation that is given of us be due unto us, and deserved of us: For a● a man may flatter himself by comparison to justify his own ways, because they are not so bad as some other men's: so he may also be illuded by testimony given of him, to have himself in h●gh admiration because he is so well thought of, and spoken of. And therefore a rule like unto this of Salomons is given by the Apostle Paul; but with more plainness, Let every m●● prove his own work, and then he 
Gal. 4. 6.  shall have rejoicing in himself only and not in another: For many flatterers speak not as they think, but as they see it m●st advantageous for their own turns, and therefore most highly extol the unworthiest persons, as Tertullus did Felix that corrupt governor. Again, many testify out of their love, and hope that to be true which they say, but not out of their knowledge, they are not sure that which they say is true; and therefore a man next unto God is of all others the fittest to pass sentence upon himself. Men be not so foolish ●● they be poor, and in great penury, to believe them which sh●ll magnify their wealth, and praise their great plenty: nor a seek man feeling his torments, and weaknesses, will assent unto him that shall commend his healthfulness, and sound constitution of body; and why then should we suffer ourselves to be misinformed touching our actions and ways, and the state of our souls?  
Vers. 22. Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness departed from him.  
THough thou shouldest bray,] One kind of grinding which people used in old time, was to put their parched corn into a mortar, and to beat it unto powder: unto this custom Solomon alludeth in this place, insinuating that no severity will amend an obstinate wicked man: for it is as much as if he should have said; Although thou shouldest take never so great pains in reproving, or correcting a desperate fool, and the judgements and plagues of the Lord be never so heavy upon him, yet his foolishness will not departed from him, he is so uncurable, that he will not forsake his sins, nor amend his faults, the hardness of his heart is such, that no strokes or calamities will do him good. The grains of corn, though much hardened by parching, or drying, yet at the last will be broken with a pestle, and turned into soft meal; but his obstinacy and wilfulness will never be overcome; because he is uncapable of graces, and no miseries of themselves without grace will cure sin. And therefore jeremiah complaining of such perverse and obstinate rebels, saith; O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused correction; 
jer. 5. 3.  they have made their faces harder than a rock, they have refused to return. For smart, and grief, and all kind of woeful calamities fall only upon the senses, but enter not into the ●●arts of such impenitent persons; and the devil which hath them in his power, neither feeleth the strokes which they suffer, nor hath any commiseration of their misery; and therefore unless the pestle could knock him on the head, and expel his forces, it can do no good unto their soul.  
Verse 23. Be thou diligent to look well to thy flocks, and know the state of thy herds.  
IN this verse he beginneth to persuade men to be provident for their estate, and not slack to supervise and oversee their own affairs, and to look that there be no detriment through their negligence in their commodities, wherein their principal maintenance doth consist; and perticularizeth in the duty of the grazier, or such as live by cattle, as a pattern for all other trades, or vocations. Be thou diligent to look well to thy flocks,] Consider daily, or as often as is fit, the condition of thy sheep, oxen, and other cattle: look to the number of them, jest any be stolen, dead, or lost: see how they be provided for with grass, fodder, or water, that they perish not through want: look well to it, and that with thine own eye, that their pasture be safe and wholesome, not such as will breed a murrain, or rot: take good notice how they are handled, or dressed, that they be not annoyed with maladies, or hurtful diseases: for men are not so to pass over their estate to the care of others, as not so often as is needful to take a view of it themselves. Boaz, though he were a great man, 
Ruth. 3. 7.  yet was not ashamed to be among his reapers, and harvest men, and at the threshing time to be in the floor all night. For by this providence they shall preserve their state from ruin and decay: and deterge their servants and agents from carelessness, and assist them with direction and encouragement.  
Vers. 24. For riches remain not always, nor the crown from generation to generation.  
HE enforceth his precedent exhortation by two arguments; the former from the peril that may grow from improvidence and remissness, and that is penury and want. This is not mentioned at all in express terms, but is necessarily understood, and intended; as it appeareth by the words of this verse: for they are a prevention of an objection that might be made against the former precept. Our means are so good, and our fortunes so great, that we need not trouble ourselves with oversight of our cattle, or business: though we should sustain loss by their unfaithfulness, whom we trust in our affairs, we can well bear it, we have enough. Now this he taketh away, by showing the instability, or casualty of wealth, saying, Richeses remain not always: and that he doth amplify by a comparison taken from the greater: Princes estates (which he meaneth by the name of crown) are not perpetual, much less is the wealth of inferiors: as if he should say, Dost thou think that thy goods are so entailed upon thee, that they are not alienable, or cannot go from thee? thou art much deceived so to deem; for they are brittle, and flitting, though they be never so great and glorious. What treasure in the world, be it never so royal, or princely, which shall endure for ever? and not be exhausted in the end, unless it be maintained by care and diligence? and therefore look well unto thy things thyself, and rest not slothfully in man's labour.  
Vers. 25. The hay discovereth itself, and the grass appeareth, and the herbs of the mountains are gathered.  
26. The Lambs are for thy clothing, and the goats are a price of the field.  
27. And let the milk of thy goats be sufficient for the food of thy family, and sustenence of thy maids.  
THe second argument is from the commodity which he shall reap by observing his counsel, applying himself well to husband his matters, and to provide that his estate be well ordered; and that is food for his beasts and cattle, in the first of these three verses: and secondly, for the maintenance of himself, and his family, in the two last: the hay discovereth itself, when it is meet and ready for carriage, and inning, and the grass appeareth, springeth plentifully out of the earth, and the herbs of the mountains, the grass, or other fodder that the mountains yield, are gathered, cut down, brought in, and laid up, that they may be food and nourishment for the cattle: he speaketh thus of the situation of that land, wherein there were a multitude of mountains, which had things growing upon them very useful, and all this cometh by the blessing of God, for the benefit of men, and cattle, according to the saying of the Prophet: He causeth the earth to bring 
Psal. 104. 14.  forth grass for the beasts, and herb for the use of man, that he may bring forth bread out of the earth. The lambs are for thy clothing, the good which himself and his family shall receive by his heedful regard of his flock, and herds, is first for apparel, the lambs, that is, the wool and fleece of the lambs and sheep, shall be for thy clothing, wherewith both thou and thine shall be warmly, and comely clad. Secondly, for money, the he goats, the male goats, and such like cattle as may well be spared, being sold, will bring thee money, not only to the price of thy field, that is, the rent of the ground wherein they go, if thou rend or hire the same of other men; or to yield thee so much as another would give for it, if it be thine own: and thereby thou shalt be enabled to enlarge thy possessions, or make thee a purchaser of lands. Thirdly, for food and sustenance, the goats mil●e shall be sufficient for the food of thy household, and maintenance of thy maids, that is to say, the she goats, the ewes, and the kine will give thee such abundance of milk, as will sustain thee, thy wise, and thy children, and thy servants, both men and maids. So that beside other provision which thou mayst make with thy money, thyself, and thy household may have butter and cheese enough, and other good use of milk, of thine own flock. This in those dai●s was accounted good cheer for men of worth in that goodly country, which God in kindness promised, and out of his bounty performed; for which every godly man hath cause to be thankful, and of which every wicked man is altogether unworthy; and therefore he doth upbraid his rebellious and wicked enemies, though opulent and wealthy, with that favour which in this kind, among other benefits, he had shown unto them, saying; Butter of kine, and milk of sheep, with fat of lambs and rams fed in Basha●, and goats with the fat of 
Deut. 32. 14.  wheat, and read liquor of the grape hast thou drunk. And as this is spoken against the wicked in way of exprobration: so a blessing is pronounced by jacob, to the posterity of judah, whom God would be bountiful unto, in this manner; His eyes shall be read with wine, and his teeth white with milk. 
Gen. 49. 12.    

CHAPTER. XXVIII.  
Vers. 1. The wicked flee when none pursue: but the righteous are bold as a Lion.  
THe wicked flee,] Are chased and hunted with fear: for though their feet stand still, yet their hearts are continually in flight, when none pursueth, when no man followeth matter against them. It is a similitude taken from cowardly soldiers, who betake themselves to their heels at the sound of the trumpet, or drum, and at the sight of the enemy's weapon, before they be assailed: for the guilty person after he hath committed some abominable fact; as theft, murder, or some other crime, imagineth that some lie in wait for him, and that he shall surely be taken: for the bolder any man is to commit sin, the less courage he hath when his conscience is awakened, and there be any likelihood of danger: The wicked (saith Eliphaz) is continually as one that traveleth with child, and the number of years is hidden from the tyrant, a sound of fear is in his cares, and in his prosperity shall the destroyer come 
job 15. 20.  upon him. For though no man pursue him, yet the guilt of his conscience doth; as did that bloody Kain: and the righteous curse of God's law maketh after them with all speed, even that which is thus threatened in Leviticus: I will sand a cowardliness 
Levit. 26. 36.  upon them in the land of their enemy, and the sound of a shaken leaf shall chase them: they shall flee as fleeing from the sword, and shall fall when none pursueth. Now if they be brought to this plight with imaginatie perils, and only as yet assaulted with their own thoughts; what will they do when troubles and plagues, such as carry stings in their mouths, shall invade and set upon them? When their hearts shall hear their sins complaining against them, and God's justice decreeing punishment for them: men in this case Isaiah speaketh of, and bringeth in horribly terrified, saying; The sinners in Zion are afraid, a fear is come upon the hypocr●tes: who among us shall devil with the devouring sire? who among us shall devil with the everlasting burning? But the righteous, who is at peace with God, and hath a good cause with a good conscience, is not so timorous, and full of cowardness as the wicked, but courageous and dreadless, notwithstanding all the malice, might, and craft of wicked men, which set themselves against them, neither can any other accidents or occurrents dismay or daunt them. He will not be afraid of evil tidings, his heart is fixed and believeth 
Psal. 112. 7. 8.  in the Lord: his heart is established: he will not fear until he see his desire upon his enemies. And this confidence and boldness is set forth by the comparison of the equal, he is like unto a Lion, who is thus described by the Lord himself: As the Lion, or Lion's whelp roareth on the prey, against whom if a multitude 
Isai. 31. 2.  of shepherds be called, he will not be afraid at their voice, neither humble himself at their noise: so shall the Lord of 
job 11. 18. Psal. 91.  hosts, etc. Grace therefore is the foundation of a good courage; for he that is endued therewith, is persuaded of the verity of God's promises, with the sufficiency of his power, and hath a sure apprehension both of his presence and goodness.  
Vers. 2. For the transgression of a land, there are many princes thereof: but by a man of understanding and knowledge it shall be prolonged.  
FOr the transgression of a land] For the sins which the people inhabiting the land do commit, not the wickedness of some few private persons, but the general iniquity of a nation, or state, there are many Princes, often changes of the rulers and governors thereof, many Kings, or other head Magistrates, in a short time succeeding one another, by means of the death of the predecessors: For the sins of the people tend to the hurt of the Ruler: If you do wickedly (saith Samuel) ye 
1. Sam. 12. 25.  shall perish, both ye and your King. And for this cause the great rebellions of judah, both of the Priests, and Prophets, and people, shortened the life of josiah: Pharaoh Neco could not have touched him, if the iniquity of his subjects had not exposed him into his hands. The Magistrate is the head, and the people are the stomach; and what causeth the head to ache so much as the distemper and sickness of the stomach? He is a shepherd, and they are the sheep, and men do usually put away their shepherds, or set them to some other work, when all their sheep are rotten. But by a man of understanding, and knowledge, it shall be prolonged. In this latter part of the verse he doth intimate, that as the corruptions and iniquity of the people do cause the removal of their Princes: so the change of Princes is hurtful, and dangerous to the state of the kingdom, not only for that by this means there are new officers placed, rue tributes imposed, and many alterations in the state: but peril of seditions, stirs, and tumults, whereby both kingdoms and commonwealths are subverted and brought to an end: and the cause thereof he opposeth to the contrary: For he setteth the wisdom and knowledge of a good man (meaning of good men, putting the singular number for the plural by a Synecdoche, with the fruits thereof, which is obedience unto God) to the rebellion of a land: and the continuance of Kings and kingdom, unto the frequent mutations of Kings, and destruction of a realm. So that the opposition standeth thus: For the transgression of a land, and foolishness of men, the Princes die fast, and the whole kingdom is not like to continued: but by the obedience of a land, and men of wisdom, Princes live long, and the kingdom is like to be surely established.  
Vers. 3. A poor man if he oppress the poor, is like a raging rain that leaveth no food.  
A Poor man if he oppress the poor,] Either by fraud, or force, by bargaining or sycophancy, and false calumniations, by extreme pursuit of actions, or advantages, or by any other means, is like a sweeping rain, like to storms that leave no food, for men, or cattle to live on: For even as a great tempest doth make land-floods, and inundations of waters, sweeping away, and choking the corn, and beareth the fruit off from the trees, and causeth a dearth: so a merciless poor man wresting and extorting from others in necessity that little which they have, doth bring them to extreme want and penury. Unconscionable poor men therefore are as violent (if their power serve them) as the rich and wealthy. A Sparrow haulke is as greedy of his prey as an Eagle, and a Wolf as ravenous as a Lion: the servant that had but an hundred pence owing unto him, was more rigorous and merciless, than his master that had a thousand talents due unto him. If all Magistrates should be as boisterous to their inferiors, as many base masters are to their apprentices, their yoke would be too heavy for the people to bear: neither are better things to be expected at ungodly poor men's hands, then from those that are richer: for there is the same nature in all: and jeremiah saith, that the lest are given to covetousness as well as the greatest. And great men are less pricked forward to injustice by penury and want, than these needy creatures and contemptible persons: small things will do rich men no good: all is fish that cometh to the net with the hunger-starved, and miserable beggars, they meet with nothing which will not serve their turns. There is hope, or at lest a possibility, that that which is taken away by men of wealth, & substance, may be restored again by mediation of friends, or by salving of credit, or by some other means, or for some other causes: but that which these hungry abjects get into their clutches, is as soon swallowed as fingered, neither care of credit will move them, nor their ability will afford them to make restitution.  
Verse 4. They that forsake the law praise the wicked: but they that keep the law contend with them.  
THey that forsake the law,] They that sinfully live in the breach of God's holy law, and transgression of his Commandments, and make their own fleshly reason, and sensual lusts, the rule and square of their life, praise the wicked, give encouragement unto them, study to find out matter to commend in them, and for the same to give good testimony of them, that they have evermore somewhat in a readiness to speak in their behalf, either to grace their person, or justify their faults: for every man will most readily stand for them which be most like unto them. As S. Paul reckoning up many foul offences, saith, They do not only the same, but favour them 
Rom. 1. 31.  that do them. And the rebellious Israelites in the wilderness, after they heard Moses and Aaron to convince Corah, Dathan and Abiram of notable presumption and arrogancy: after that they saw the Lord to execute a remarkable punishment upon them, yet quarreled against Moses and Aaron, in the defence of those execrable men and their complices, saying, Ye have killed the people of the Lord. This is a sure note of evil, 
Numb. 16. 41.  when men have evermore a good word ready for an evil doer, and by crediting sin in others, that they should have no blemish for it, they seek to abolish the disgrace from their own former wickedness, and hope with less reproach and controlment to make a way for new: but they that keep the law, which addict themselves with all their might to keep God's commandments, and with due care and conscience observe, and obey them, contend with them, do not only discountenance, and dispraise, but as much as they can oppose themselves against them, & resist them, notwithstanding it be with some conflict and trouble unto themselves: For it is the property and sure mark of a good man, not only to forbear evil themselves, but to stop and cross others that do practise it: and this they do in zeal to God, and in hatred to sin committed against him: as the Prophet professeth, saying, I hate them that hate thee, and earnestly contend with them that rise up against thee. And by this they keep themselves from being guilty of other men's faults, and in as much as in them is, further the offenders to repentance.  
Vers. 5. Evil men understand not judgement: but they that fear the Lord understand all things.  
Evil men] Men given over to impiety and wickedness, understand not judgement, albeit there be some light in them, which is after a sort enforced upon them, by the brightness of God's word, and ordinances, by the speeches and communications of good men, which live among them, and by the manifestation of God's glory in his works; yet it serveth only to make them inexcusable, but not to procure their salvation, nor to direct them in their behaviour: they are always so blinded with natural ignorance, and malice, that both Christ and his word are a mystery, wherewith their hearts are unacquainted, though they be familiar to their ears to hear them, and to their tongues to talk of them: they neither see what is to be beloved, nor rightly apprehended what is to be done, either generally in all sorts of actions, or particularly in the course of their callings, and offices: For neither are they meet vessels to receive the liquor of divine wisdom, neither have they any desire, or are industrious for to obtain it: but they that seek the Lord, they that seek the Lord in his word, and by prayer, to the intent to do him service, shall understand all things, which are needful for their salvation, and discharge of the duties of their callings. For all godly men are acquainted with God holy will▪ so far as is necessary for them: for as much as the secret of the Lord is revealed to them that seek him, 
Psal. 25. 14.  and his covenant to give them understanding: For neither will the holy Spirit fail to inform them, neither will they neglect to inquire of him, nor to use their understanding fruitfully when they have it.  
Vers. 6. Better is the poor that walketh in his uprightness, than he that perverteth his ways, though he be rich. See chapter 19 1.  
Vers. 7. He that keepeth the law is a wise son: but he that is a companion to gluttons shameth his father.  
HE that keepeth the law] That young man which applieth himself to such godly and virtuous behaviour, as the word of God doth teach, and prescribe him, is a wise son, showeth his wisdom, virtue, and understanding, not only in ordering his ways as a Christian; but in yielding loyalty to his parents, as a dutiful child. But he that is companion to gluttons, both in company keeping, and luxury, and riot, shameth his father, is a blemish unto him, and giveth advantage and occasion, whereby of some he is taxed and censured; besides that seeing him come to extreme poverty, or punishment, he cannot but blush, and hung down his head with shame and sorrow. The sense and opposition goeth thus: He that keepeth the law, and refraineth the company of dissolute persons, is a wise son, and a credit unto his parents: but he that breaketh the law, and is a companion to gluttons, is a foolish son, and dishonoureth his parents.  
Vers. 8. He that by usury and unjust gain increaseth his substance, gathereth them for him that will be merciful to the poor.  
HE that by usury and unjust dealing, etc.] Which either getteth, or augmenteth his stock, or estate by unlawful means: for under these so often by name condemned in the word, he comprehendeth all others of whatsoever sort they be, gathereth them, though much contrary to his purpose, thought, or will, for him that will be merciful to the poor, which both compassionately affecteth, and liberally is handed towards them which are in necessity: It is as if he should have said, the Lord doth appoint that the goods which divers usurers have wickedly compassed, shall be taken from him, or his, and come into a good man's hand, who will give the poor that which was before unjustly taken, either from them or their brethren: for that which wicked men ill come by is many 
Eccles. 2. 21. job 27. 16.  times left for the godly to use well. See chap. 13. 22. doct. 2.  
Vers. 9 He that turneth away his ear from hearing the law, even his prayer shall be abominable.  
HE that turneth away his ear.] Not he who through frailty, infirmity, or tentation hath sometimes his heart interrupted at the hearing of the word, and hath attention, and so his a●●ection blunted; or by the rebellion of natural corruption resisting the spirit of God, doth now and then fail to obey the counsels or precepts of the word; but which wittingly, willingly, with obstinacy and contempt rejecteth the commandments of God, and knowledge of his will, which despiseth the ordinances of God, and refuseth to be instructed by his ministry, even his prayer, and thanksgiving, and all other his services especially in his calamities that would come upon him, when for misery he shall he compelled to cry, shall be abominable, odious to the Lord, and such as he will repel, and rather plague him for, then hearken unto him, and accept: so that the best refuge which ungodly men have for their souls, even their good prayers which they trust so much unto, will fail them at their need: and it standeth with equity, & he doth but return them their own measure: according to his complaint of them, and threatening against them: Yea they refused to harken, and plucked away the shoulder, and stopped their ears that they should not hear: yea they made their hearts as an adamant stone that they should not hear the law, and the words which the Lord of hosts spoke by his former Prophets: therefore came great wrath from the Lord of hosts: therefore it came to pass that as he cried, and they would not hear; so they shall cry 
Isa. 7. 11. 12. 13.  and I will not hear, saith the Lord. They themselves are execrable and loathsome, and then how can the prayers, the berries of such manner of brambles be esteemed any better? they are not presented to God by Christ, nor offered by them in faith; and therefore God cannot take notice of them otherwise then in detestation, and indignation.  
Vers. 10. ●ho so causeth the righteous to go astray in an evil way, he shall fall himself into his pit: but the righteous shall have good things in possession.  
WHo so causeth,] Endeavoureth by attempt, or for a time, or in a part succeedeth to 'cause the righteous to go astray by an evil way, in the way of sin which is evil for the matter of it, and for effect of it, that it bringeth evil, and plagues to those that wander in it, shall fall into his own pit, shall not only loose his labour in seeking to corrupt another; but shall through God's judgement fall into the danger that he hoped to draw the just into: as Balaam did in laying a stumbling block before the children of Israel, by teaching the Moabites to allure them to that filthy and idolatrous feast of Baal Peor: for it is turned into his ruin and destruction: for he was therefore slain in a short time after. All this is an allegory wherein he alludeth to hunters, who use stratagems to induce the beasts which they have in chase to the way that leadeth into the pit which they have digged, and covered to take him, who being fallen thereinto, is in their power to do what they will with. See chap. 26. 27. But the righteous, the unhappy event of these their practices, and their ill success therein, is amplified by the contrary, the safety and happiness of those whom they laid wait for to pervert, shall have good things in possession, the righteous shall be preserved from such a fall as they do expect, and enjoy that happiness which they do malign: for it is impossible for him that is upright to be 
Mat 24. 24. Revel. 13. 8.  drawn from God by seducers: election will hold him fast, and the spirit of God will not suffer him to be overcome, or lost: neither may the promises of God, made unto him for the 
1. joh. 2. 27.  enjoyment of all good things, be voided or frustrate.  
Vers. 11. The rich man is wise in his own conceit, but the poor that hath understanding can try him.  
THe rich man is wise in his own conceit,] He that hath great substance, and little grace, hath an opinion of himself, that he is of great understanding, judgement, and policy, though he be never so absurd, simple, and foolish; because wealth is a great means to puff up the heart, and make a man proud. And therefore Saint Paul requireth Timothy to lay a 
1. Tim. 16. 17.  great charge on rich men, that they be not high minded. Ezechiel bringeth the opulent and wealthy Prince of Tyrus upon the stage, and showeth him unto the world, acting a part for this purpose, saying; I am a God, I sit in the seat of God in the midst of the sea, yea thou art but a man, and not a God, and though thou didst think in thine heart thou was equal with God: Behold thou art wiser than Daniel, there is no secret that 
Ezech. 28. 2. 3. 4  they can hide from thee. With thy wisdom and understanding thou hast gotten thee riches, and thine heart is lifted up because of thy riches. And why is this? but because they are ignorant, they know not, or consider not that it was God which gave, and not their own wit which got them this abundance: and because they carry matters by power, they deem that they order and manage them by policy; and because no man dares rebuke them, they think their ways so balanced with discretion, as that they are unrebukable. And because many flatterers give them high commendation, they imagine that there is as much in themselves, as they can devise to commend: but the poor that hath understanding can search him out, but the godly poor man who knoweth the word, and is endued with discretion, will so search and found the rich man out, that he will discern, (and if need require,) declare him to be either an ignorant or wicked person, as may appear in the blind man's conference with the Pharisees. And this cometh to pass because he searcheth into God's word, to know his will, and into his own heart, to know the state thereof; and therefore can easily take another tripping, which is altogether a stranger unto God's will, and the state of his own soul.  
Vers. 12. When the righteous rejoice there is glory: but when the wicked rise, the man is sought for.  
WHen the righteous rejoice,] When good men are exalted to dignity and honour, and have authority put in their hands, and so rejoice in the favour and mercy of God thus blessing them: and (he argueth the cause by the effect) the inferiors are enriched, and adorned with many ornaments, both the public state of the nation is much honoured with power and safety, and private men's particular estates are provided for, and blessed with all good prosperity, by means of their justice, and upright dealing, and care to do good to their country. See chap. 11. vers. 10. and 11. but when the wicked rise, to authority, credit, and greatness in the Commonwealth, the man is sought out, searched for to be oppressed and made a prey: the meaning is, that when wicked men are aloft, the people which are not so bad as themselves, can neither have safety from their persons, nor possessions; but either by fraud, or by force, themselves, and the secretest things which they have are searched out, and looked unto, that they may be a booty to the ungodly. It falleth out many times, and in divers countries, that when their own brethren bear not rule, as it did in Israel, when the strangers the Midianites had invaded the land, that that which was not closely hidden, could not be kept out of the clutches and claws of those ravenous cormorants: and therefore it was said of Gedeon, that he was threshing wheat to hide it from the Midianites. This 
judg. 6. 11.  was most clear executed in Achabs' time, when he sought about every where for the Prophets of God, and in special manner for Eliah, to put both him and the rest to the sword. The sense is this, when righteous men flourish, and are in authority, there is great equity used; and therefore great glory, and welfare to the people: but when the wicked are set up, there is great tyranny and oppression, and therefore great calamity and misery.  
Vers. 13. He that covereth his sins shall not prospero: but who so confesseth and forsaketh them shall found mercy.  
HE that covereth his sins,] Either by denying that evil which he hath done, or extenuating of it, or by neglecting to acknowledge it to the Lord with godly grief and sorrow, or by living still in it and continuing therein impenitently, shall not prospero, shall not escape all plagues and judgements, but shall feel the curses of God one way or other seizing upon him; either strokes shall come upon his body, and fill him with torment; or his naughtiness shall be detected, and so bring reproach upon his name; and his estate shall be overturned, & necessity overtake him; or his children and posterity shall be plagued and overthrown; or his soul be pursued with horrors and fears; or death with a venomous sting shall slay him, and so damnation, and final destruction prey upon him for evermore: but he that confesseth, unfeignedly with Christian remorse and contrition, and as fully as he can, before God, if they be secret, or before men, if they be public and open, and forsaketh them, as much as he can by resisting of them, praying and striving against them, and seeking all means of help by God's word, and men's admonitions and counsels to vanquish and subdue them, shall found mercy, shall be pardoned, justified, sanctified, and in the world to come everlastingly glorified: he shall be delivered from the guilt of them; he shall be saved from the punishment of them; he shall be assisted against the violence and power of them; and his outward man, and his inward man, his soul and his body shall be preserved from the venom and poison of them: for confession of sin is necessary for the comfort of remission: 
job 31. 33.  for hereby we give glory to God; as joshua persuaded Achan 
Levit. 26. 24. Psal. 32.  to do: and hereby we help our hearts to be the more penitent, and the better humbled for them. The opposition is: He that hideth his sin, by refusing to confess and forsake them, shall find no mercy, and therefore shall not prospero; but he that layeth open his sin by confession, and rejection of them, shall find mercy, and therefore prospero.  
Vers. 14. Happy is the man that feareth always: but he that hardeneth his heart shall fall into mischief.  
Happy is the man,] For God's favour, and all comfortable effects thereof, both present and future, both temporal and everlasting; for enjoyment of all goodness, and freedom from all mischief, which feareth, with reverence and godly awe to offend the Lord by breaking his commandments, or having faulted, to lie securely in his sins without speedy humiliation and repentance, always, as well at one time as at another, not fearing for any hour, or day, or month, or by fits (as some which have an ague-like dread, now and then upon them:) but all the days of his life, and all seasons thereof so far as possible: for our nature is continually treacherous, seeking advantages for the hurt of our soul; and the devil goeth about like a roaring Lion, that no place, nor time, nor exercise doth free us from his assaults or invasion; and God which is always equally just, is continually beholding of us, and of our ways: but he that hardeneth his heart, which putteth away fear, and imboldeneth himself in an evil way, hearkening unto all enticements, and the persuasion of seducers, and to the fleshly discourses of his own mind, which may animate him in his lusts, and evil desires, and practices, and turneth away his ear from those which by faithful counsel would detain him from sin, and bring him to repentance, for that whereof he already standeth guilty, shall fall into mischief, by doing of that which will make him ridiculous, and odious to God and men, or suffering of that which shall be a testimony of God's judgement, and an intolerable burden upon him, for greater than ever he shall be able to bear: For of all hurts, or miseries that are incident unto a man, before he fall into hell, that of hardness of heart is absolutely the greatest: for thereby the Lord doth punish the contempt of his word, and other grievous sins: and that is a certain forerunner of some remarkable judgement: as the case of Pharaoh and other obstinate and obdurate Egyptians doth witness unto the world, and so will do to the world's end. The Antithesis is: He that feareth always is a blessed man, and shall enjoy goodness: but he that hardeneth his heart is in a woful estate, and shall fall into mischief.  
Vers. 15. As a roaring Lion and a roaring Bear: so is a wicked ruler over the poor people.  
AS a roaring Lion terrifieth the poor beasts with his noise, and prayeth upon them with his teeth: and as a Bear hunteth up and down to search them out, and tear them with her paws: so is a wicked ruler over the poor people: so ungodly superiors of all sorts, pick quarrels at, threaten, oppress, and make spoil of such as can make no resistance: For the greater any godless man is, the more savage and beastly he is: the more violence and cruelty he showeth, the more extreme 
Dan. 7. 45. Zeph. 3. 3.  hurt and mischief he worketh. The wicked of the lowest degree do carry as cruel hearts, as those of higher ranks and places, but their power answereth not unto their will: they are encountered and overmatched where they attempt to offer wrong and injury, and may therefore be likened to curs, or little dogs which hunt after coneys.  
Verse 16. The Prince that wanteth understanding, is also a great oppressor: but he that hateth covetousness shall prolong his days.  
IN the former sentence he declared the tyranny, and hard dealing of sinful mighty men: and here he showeth the causes of the same, and they are, love of covetousness which is intimated, and want of sound knowledge which is expressed: But he that hateth covetousness, which is not carried away with 
Psal. 28. 5. jere. 22. 17. Exod. 18. 21.  greedy desire of getting substance, and increasing his estate, shall prolong his days, taketh the way to please the Lord, for the lengthening of his life, and safety against all such evils as otherwise would endanger his life, as those do which accompany and spring from this sin of covetousness and cruelty.  
The Antithesis is: The Prince that wanteth understanding, delighteth in covetousness: and therefore shall shorten his own life: but a wise Prince hateth covetousness, and exerciseth mercy, justice, and therefore shall prolong his days.  
Verse 17. A man that doth violence to the blood of a person, shall flee into ●he grave, and let none stay him.  
HE that in hatred, or rage, or for any private, or unlawful respect, offereth violence to the blood of a person, doth shed blood, or take away a man's life, shall fl●e into the grave, make haste unto destruction, be in perpetual chase until he fall in it: For bloody men do commonly live in danger of life, and in horror of heart▪ evil shall hunt the violent man to overthrow him (saith the Prophet). God plagued K●in with two judgements, with deprival of his life: for the Lord reserved him of purpose to have him hunted a while in his soul with terrors (like a Stag, or a Hart, or Hare) before he killed him: and with danger of death, which he feared horribly because he looked for nothing in it but condemnation. And that is the state of all his sons, of whom there be many yet living, which may truly call him father: notwithstanding all that naturally descended out of his loins were drowned at the flood. God hath a quarrel, and innocent blood crieth, and will be heard, and revenged against every murderer, which preventeth not the stroke of vengeance by repentance: even Kings, such as Achab, joash, and others being guilty here of could not possibly escape the penalty. He that sheddeth man's blood, by man shall his blood be shed (saith the Lord) And 
Genes. 9  let none stay him, let no man be an agent for his impunity: let no tongue solicit for him: let no hand writ for him: let not inferiors sue for his pardon, and let not Magistrates grant him a pardon: for they are directly forbidden. Thine eye shall not spare him: but thou shalt put away the cry of innocent blood, that it may go well with thee: For the land cannot be purged 
Deut. 19 13.  but by the blood of him that shed it.  
Vers. 18. He that walseth uprightly shall be saved: but he that perverteth his ways shall fall at once.  
HE that walketh uprightly] That leadeth a godly and just conversation with a faithful and sincere heart, shall be saved from sin and Satan: For righteousness is a breastplate against the weapons of them both: from the hurt of persecutions, 
Psal. 39 40.  and troubles: and from death and damnation. See chap. 10. 9 But he that perverteth his ways, he that leadeth a dissolute and impious life, which walketh in the crooked paths of sin, shall fall at once, they shall be like to those that travel in a dangerous way, though fair and smooth, which is to their liking, and contenteth them well until they be over head and ears in a pit, a quicksand, or quagmire, and so all their pain and woe will come together, and that to his ruin and destruction, as appeareth by the former part of the Antithesis. See chap. 4 19  
Vers. 19 He that tilleth his land shall have plenty of bread: but he that followeth the idle, shall have poverty enough. See chap. 12. 11.  
Vers. 20. A faithful man aboundeth with blessings: but he that maketh haste to be rich, shall not be unpunished.  
A Faithful man] He that dealeth uprightly and sound with men, and is not willing to deceive any in word or deed, carrying himself sincerely toward God, as he liveth honestly amongst his neighbours, and that not only in one matter, but in all, and is therefore in the original text called a man of faithfulness, shall abound in blessings of all sorts, with plenty so far as is expedient with good estimation, with kind friends, with spiritual graces, etc. See chap. 10. 6. But he that hasteth to be rich, setting his desire upon wealth, and using indirect means to compass it, or is a bondslave to the world in his works and vocations, wherein he aught only to serve the Lord, shall not be unpunished, shall not escape without plagues and judgements: he maketh more haste then good speed in getting so fast: For besides that, being so greedy to be rich, he falleth into snares, temptations, and noisome lusts which drown men in perdition, he meeteth with crosses, and losses in his estate in stead of gain and commodity: and the end is like to be woeful, either for the loss of goods, or the loss of his life, or the loss of his salvation, and thereto posteth with all haste, like as fowls flying to the prey are often intercepted in their flight, or made to stay with the pellet of a stone bow, or shot of a piece. Achans, and Achabs successes are both of them remarkable, and such as God would have all posterities to take knowledge of for their admonition. The opposition is this: He that is contented with hi● estate, is a faithful man, and shall be rewarded with blessings: but he that hasteth to riches is an unfaithful man, and shall be punished with curses.  
Vers. 21. To have respect of persons is not good: for that man will transgress for a piece of bread.  
TO have respect of persons is not good. See chap. 23. 24. For that man will transgress, God's law and man's law by perverting of equity and judgement, for a piece of bread, for a small matter, for a thing of no importance: and what would he do them for a great bribe, for much money, for hope of large advantage & commodity? He that beareth so little affection to justice, as that he will violate it for a trifle; how shall it found any favour from him, when he shall be feed against it with a treasure? He that setteth so light by his soul, as that he will cell it dog cheap, and for a matter of nothing; how willing would he be to make a sale thereof, and to pass it away unto hell and damnation, if he might get a great sum of money for it?  
Verse 22. A man of an evil eye hasteth to be rich, and considereth not that poverty will come upon him.  
A Man of an evil eye] A covetous worldling, a niggard, a churl, who is noted to be a man of an evil eye: because his eye doth make him to desire other men's goods, to envy his neighbour's prosperity, and to begrudge those that come unto his table, the very meat which they eat: as appeareth chap. 23. 6. 7. hasteth to be rich, setteth his mind upon wealth, and in all the haste would be master of it, hoping by toiling, and pinching, and falsehood, and all corrupt shifts to attain to abundance, and considereth not, little thinketh, or dreameth that ever he shall prove a beggar, or a bankrupt, though poverty pursue him so fast that it is ready to ●ead upon his heels. See chap. 21. vers. 5.  
Vers. 23. He that rebuketh a man shall find more favour in the end, than he that flattereth with his tongue.  
HE that rebuketh a man] Upon just cause, in love, and the spirit of meekness, with wisdom and discretion, shall found more favour in the end, though at the first he seem to blow the fire, and kindle the flame of displeasure and hatred against himself, than he that flattereth with his tongue, which doth sooth men in their corruptions, and animate them in their sinful way: for plain and faithful dealing with other, is the readiest way to procure love and good liking to one's self. The false prophets were wont to strengthen the hands of the wicked Kings of Israel, and to give them allowance in all their sins: and yet Elisha which told them of their faults, and reproved them plainly, was more countenanced and graced by them, than all the crew and ●abble of those sweet mouthed d●●backs: for God hath men's hearts in his hands, and disposeth of all their minds and affections. If they be religious and godly, his words and grace will 'cause them to entertain their loving admonitions with love, and good acceptance: for they discern of thy faithfulness, and the benefit that acreweth unto them by thy rebukes: if as yet they be not wise and godly, yet in time they may, and thine admonition may be an help to cure them of their folly, and assoon as they are healed, 
1. Cor. 14. 25.  they will forthwith grow thankful. And what though they should remain perverse, and never be reform, nor come to acknowledge thy faithful dealing? yet others will, as we read in another sentence, a●d God himself will give 
Prou. 24. 25.  thee praise and commendation, as he abhorreth those that justify the wicked: and it is in his power to make every man either beloved, or hated, to be honoured, or to be despised.  
Vers. 24. Who so robbeth his father or his mother, and saith, It is no transgression, the same is a companion to a destroyer.  
WHo so robbeth his father or his mother,] Spoileth them of their substance, & the things they have, and saith, either in his mind to himself, or with his tongue to others, by way of justification, it is no transgression, it is a matter of nothing, what need all these stirs about it? these goods belong to me, they should be mine in time, I have my part in them, why should I not take some of them? is a companion to a destroyer, is to be reckoned with a manslayer, and is to be punished with death as well as he: for wrongs done to a man's parents are more heinous than such as are offered to common 
Exod. 21. 15.  persons: for it is an high breach of God's commandment which enjoineth children to honour their parents: and if it be so necessary to relieve them, and so great a fault to be negligent of them, it must needs be a great indignity, and fearful offence to bereave them of their substance which should maintain them; and to lay thievish hands upon that which a good child after a sort would esteem as sacred: and how can a matter of grief be given unto them, but the same is also given unto the Lord, for violation of his law, if he were not a God, and impatible of grief?  
Vers. 25. He that is of 〈…〉 heart stirs up strife: but he that trusteth in the Lord 〈…〉 made fat.  
HE that is of a proud heart,] Which hath large desires of honour and applause, and would have no preferments or praise, to pass by himself to others▪ stirreth up ●●rife, maketh quarrels, and raiseth contention● 〈…〉 that he despiseth his brethren, and never thinketh him 〈…〉 sufficiently respected according to his worthiness 〈…〉 ●y time to be worthy of crosses, denial, or 〈…〉 is the root of all contentions. See chap. 1●. 〈…〉 tru●●th in the Lord, which is lowly in ●is 〈…〉 ●posing confidence in the flesh, but in 〈…〉 otencie of God, shall be made fa●, 〈…〉 and good prosperity, like 〈…〉 in good plight, faring well, an● 〈…〉: or rather like unto sheep, or other 〈…〉 good pasture, and have a good keeper to ow● 〈…〉 look unto them. To this purpose tendeth the● 〈…〉 and twentieth Psalm. The same similitude Mala●●y useth, saying; but to you that fear my name shall the son of righteousness arise, 
Mal. 3. 2.  healing shall be under his wings, and ye shall go forth as calves of the stall. Whereas on the contrary side, those high minded and turbulent contenders may be compared to wolves, and masterless dogs which live by spoils, and are driven to raven about for all that they eat, and therefore are lean, thin, and hunger-starved. The opposition is: He that is of a proud bear't, trusteth to himself, stirreth up strife, and is penurious, and pinched with necessity: but he that is of an humble heart trusteth in the Lord, delighted with peace, and fat with plenty.  
Vers. 26. He that trusteth in his own heart is a fool: but he that walketh wisely shall be delivered.  
HE that trusteth in his own heart,] In himself, or any thing belonging to himself, as in his wisdom, in strength, in his riches, specially in his merits and goodness, which imagineth that he hath no need of the help or advice of others, and refuseth to follow the direction that is given by the ministry of God's word, or the counsel of his faithful friends, is a fool, impious and wicked, absurd, sottish, and improvident for himself: for God will convince him of folly, by inflicting plagues upon him for his foolish conceit, and sinful behaviour: but he that walketh wisely, that prudently demeaneth himself, according to the counsels and precepts of wisdom, following the same, and not the fond persuasion of his own mind, shall be delivered, shall be preserved from falling into plagues and judgements, and helped out of those inexecrable calamities, wherewith he seemeth irrecoverably entangled The opposition is: He that trusteth in his own wisdom is a fool, walketh foolishly, and shall both sink into, and be held fast in misery: but he that hath no confidence in himself, walketh wisely, and shall be delivered.  
Vers. 27. He that giveth to the poor shall not lack: but he that hideth his eyes shall have ma●y curses.  
HE that giveth,] Liberally and freely to the poor, to such as stand in need, shall not lack, any thing that God shall see to be good, or meet for him. See chap. 11. 25. and 22. 9 but he that hideth his eyes, from the poor, 〈…〉 m beholding their misery, that either will not look upon them in their wants, or distresses, or not be affected with commiseration or pity at the sight thereof: (for some restraining their sight or presence, they will not at all come unto, visit, or see their brethren in their necessity's and afflictions: others cast their eyes upon them, but without all compassion, or feeling, and are nothing thereby stirred up to beneficence, and mercy) shall have many curses, is subject to have manifold plagues from the Lord, bo●h before their death, and at the resurrection: for if the Lord do so severely punish a pitiless ear that will not compassionately harken to the cries of the poor, that the party himself shall cry often, and not be heard, he will no more spare a merciless eye, that will take no notice of the needs of them that are oppressed with scarcity and famine: but that he shall show his lamentable state, and not be helped.  
Vers. 28. When the wicked rise, men hide themselves: but when they perish, the righteous increase.  
WHen the wicked rise,] To promotion and government, they raise up such storms, that godly and righteous men are driven to seek shelter or cover against their tyranny, or outrage: as David did in Sauls time: as the Prophets did in Achabs' time; and those holy men spoken of in the Hebrews, which wandered up and down in sheep skins, and 
Heb. 11.  goat skins, in wildernesses, and mountains, dens, and caves of the earth: But when they perish, when they die: (for the death of the wicked is perishing) or are put out of their offices, or deposed 
Psal 49. 10. 14.  from their dignities, or sink in their estate, the righteous increase, both in number, and courage; because those that through fear kept themselves close before, do boldly appear and show themselves. They swarm as a hive of Bees in a warm sunny day: they multiply and increase in cities, towns, and countries, boldly embracing the truth, and performing the duties of righteousness themselves, and winning others to the same by their persuasion, and example: for the destruction of the wicked is the good of the Church; as it came to pass after Hamans hanging: for not only the jews had encouragement, and free liberty to serve the Lord, and to exercise his worship; but others also adjoined themselves unto them, and embraced their religion: for it is said, that many of the people of the land became jews. The opposition is: 
Hest. 8. 17.  When the wicked rise, the righteous hide themselves, and are diminished: but when they perish, they show themselves, and are increased.   

CHAPTER. XXIX.  
Vers. 1. He that being often reproved hardeneth his neck, shall suddenly be destroyed, without remedy.  
IN the former part of this sentence the sin of obstinacy is reproved; in the latter, the punishment is declared: the sin is, that being often reproved, by God's ministry, or men's rebukes, hardeneth his neck, refuseth to submit himself, (it is a metaphor taken from oxen, or other beasts, that reject the yoke which should be put upon them, and will not bow their neck unto it,) the same similitude is used in the prophesy of Zacharie, where it is said; That they received to harken, and pulled away the shoulder, and stopped their ears that they should not hear. The punishment is; he shall suddenly be destroyed without remedy, wherein their plagues are aggravated, and made grievous by three circumstances: the first is the suddenness, that they shall come speedily, and unawares upon them; when they shall be lest looked for, or feared, they shall seize upon them sooner than they thought, and make strange alteration sooner than could be imagined: the Lord will not be a long time in bringing them to ruin, as they by the space of many days, months, or years together refused correction: but he in an hour, or shorter space, will quite overthrow them. The second is the quantity or greatness thereof, shall be destroyed, or as the word is, broken in pieces: it will not be a small punch, but an heavy stroke, it will crush them, according as he saith in the second Psalm, Thou shalt break them in pieces like a potter's vessel, it will be their downfall, and utter undoing. The third is the continuance, or perpetuity of their misery, it is without remedy, like a desperate disease, or death itself, that can never be cured. Isaiah doth in like manner exaggerate this their destruction by the self-same adjuncts, or circumstances, saying; This iniquity shall be to you as a breach that falleth, or a swelling 
Isa. 30. 13. 14.  in an high wall, whose breaking cometh suddenly in a moment, and the breaking thereof is like the breaking of a potter's pot, which is broken without pity, and in the breaking thereof, there is not found a sheared to take fire out of the hearth, or to take water out of the pit.  
Verse 2. When the righteous are in authority the people rejoice: but when the wicked beareth rule, the people mourn. See chap. 11. vers. 10.  
3. Who so loveth wisdom rejoiceth his father: but he that keepeth company with harlots, spendeth his substance.  
WHo so loveth wisdom rejoiceth his father,] Maketh his parents glad thereby. See chap. 10. 1. But he that keepeth company with harlots, spendeth his substance, consumeth all that he hath, and cometh in the end to beggary. See chap. 5. 9  
The opposition is: He that is wise, and keepeth good company, preserveth his substance, and rejoiceth his parents: but he that keepeth company with harlots, consumeth his substance, and so is a grief to his parents.  
Vers. 4. A King by judgement es●ablisheth a land: but he that receiveth gifts overthroweth it.  
A Good King,] Or ruler, by judgement, by faithful execution of judgement to every one, establisheth a land, confirmeth his dominions in peace and prosperity: for equity, justice, and good government, is the main pillar, and stay of the common good of kingdoms and people: as may well be observed in the histories of the Kings of judah, that all the while they gave themselves to set up true religion, and punish sin, their kingdoms were in safety, and they ever got the victory over their enemies: for by this means spoilers shall be suppressed, the wolves and dogs shall be restrained from worrying the flock: the hurtful weeds shall be plucked up from annoying the good herbs: and God's blessing shall be powered down for protection, peace and plenty: but he that receiveth gifts, to pervert judgement, and is a bribe-taker, overthroweth it, doth what in him lieth to work the bane and ruin of the Commonwealth, undermining the foundations thereof: For the sin of bribery and corruption is an abomination to the Lord: and therefore such a transgressor pulleth down his judgements upon the place where it is committed: by this means (no place being left for right, but for gifts) there will be great dangers of mutinies and factions from those male contented persons which are grieved with wrongs and injustice: and hereby a window is set open for such partiality, and hope of impunity, that all sorts of sins, the pestilence and plagues of Commonwealths, must needs increase daily, and multiply exceedingly.  
A King which refuseth gifts, by judgement establisheth a land: but he that receiveth gifts by injustice, destroyeth it.  
Vers. 5. A man that flattereth his neighbour spreadeth a net for his feet.  
A Man that flattereth his neighbour] Speaking him fair when he should reprove him, and calling evil good in him, spreadeth a net for his feet, layeth wait to draw him into mischief; either by seeking advantage against his soul, by poisoning, and corrupting that with presumption, pride, and impenitency: or against his estate, by seeking advantages to come within him, and to make a prey of him: or against his credit, drawing him into obloquy, and causing him to be evil spoken of, and he himself is like to be most forward in blazing abroad his faults, when he is privy thereunto: or peradventure to bring him into danger, for the hazard of his life, when by crafty means he hath gotten him into his hand. So that flattering and deceitful friends be secret and hurtful enemies: like fowlers who strew corn, or lay a bait, as it were in good will to give the hungry birds meat, when in the mean time they lay a net, or set a grin to catch them, or stick up lime-twigs to entangle them. Almost all the Prophets complain of these treacherous persons: as David doth once, and again, and many times: and Micah saith, They all lie in wait for blood, every one hunteth his brother with an net; which is far more perilous, and whereby they work greater annoyance, then if they pursued him with a sword, which would be easilier seen, feared, and avoided.  
Vers. 6. In the transgression of an evil man, there is a snare: but the righteous doth sing and rejoice.  
IN the transgression of an evil man] In the sin that an evil man committeth, what contentation, or hope soever he hath in it, and though it seem unto him never so safe and delightful, yet there is a snare in it, which God in justice hath laid to keep him sure, and to hold him fast to righteous punishment: and the devil in craft doth lay it to illude and beguile him and make a prey of him. His lamentable and fearful case in this behalf, Bildad at large describeth, saying, The grin shall take him by the heel, and the robber shall prevail 
job. 18. 9 10. 11  against him: the snare is laid for him in the ground, and the trap in the way. Terrors shall make him afraid on every side, and drive him to his feet. But the righteous shall sing and rejoice, as the pleasures, delights, and contentments of the wicked having a hook in them to catch them by the jaws, or else a snare to ●ntangle their feet, do turn to their sorrow and woe in the end: So the tears, and sighs, the sorrows, and afflictions of God's people in all their painful, troublesome, and disgraceful services, as the world esteems of them, do turn unto their comfort and singular consolation, as it is here argued by the sign or effect o● singing. Of this change on both sides the Prophet maketh mention after this sort, saying, Behold my servants shall eat, and ye shall be hungry: my servants 
Esai. 26. 13. 14. 15.  shall drink, but ye shall be thirsty: behold my servants shall rejoice, but ye shall be ashamed. my servants shall sing for joy of heart, but ye shall howl for sorrow of heart, and vexation of spirit.  
The opposition is: In the transgression of the wicked there is a snare, and therefore they shall mourn and howl: but in the obedience of the righteous there is safety, and therefore they shall rejoice and sing.  
Vers. 7. The righteous considereth the cause of the poor: but the wicked regardeth not to know it.  
THe righteous considereth the cause of the poor,] Doth inform himself by the best means he can of the state and equity thereof, and knowing it, doth approve of it, and himself allowing thereof, doth labour that right also according thereto, may be yielded unto it: hereof job proposeth himself for an example, saying, I was the eyes to the blind, and I was the feet to the lame. I was a father to the poor, and when I knew not the cause, I sought it out diligently. I broke also the jaws of the unrighteous man, and plucked the prey out of his teeth. But the wicked regardeth not to know it, he hath no mind to look into, or defend the cause of the poor; willing he is to have it as little sifted into, or debated, as may be, and when it is questioned and rifled into, he would be glad to see little equity in it, but that his complaints should appear to be unjust clamours, to the end he might with less disgrace give countenance to the poor man's wealthy adversary, and gratify him by passing the sentence on his side.  
Vers. 8. Scornful men bring a city into a snare: but wise men turn away wrath.  
Scornful men] Men desperate in wickedness, which deride all instructions and goodness, such as have given over, and fold themselves to the practice of iniquity, bring a city into a snare, in danger the same, and be as it were authors of the ruin of the same, (or as the word will well and properly bear it) do set fire on a city, or blow it up: though all of them be not agents 
iaphich●●.  in powder plots, yet none of them is free from conspiracy against Prince and people, against the public state of the Commonwealth, and every particular man's fortunes, by their crying sins of high contempt of God and religion, and thereby incensing the displeasure of the Lord against the whole nation. For sinful men be dangerous and hurtful in all places where they devil: their counsel is pestilent: their example is scandalous, their abominations do hasten God's judgements upon all their neighbours: But righteous men turn away wrath, pacify the Lords displeasure, and stay the judgements which are ready to fall, by their prayers and humiliation: by their faithfulness and obedience: and by their whole intentive study and travel to expel sin out of the places where they dwell, and to purge away those provocations which may draw down the curse upon them, and their neighbours. See chapter 11. 12.  
The opposition is: Scornful men do kindle God's wrath, and thereby do bring the city in a snare, and expose it to destruction: but righteous men do turn away wrath, and thereby deliver the city from peril.  
Vers. 9 If a wise man contend with a fool, whether he be angry, or laugh, there is no rest.  
IF a wise man] Endued with understanding and piety, contend with a fool, with a perverse and obstinate sinner, convincing him of his faults, or persuading him to any good, or in any sort debate the matter with him contrary to his liking, whether the wise man be angry, deal roughly or sharply with him, or laugh, use more mildness, or gentleness in his discourse, there is no rest, he gaineth no ease, or profit by it, the other is so incorrigible: For they that love sin, pervert and quarrel at all means that should reclaim them from the same: For if he be dealt with in good sadness, earnestly with a stern and austere countenance: if weighty reasons be alleged, or forcible speeches or persuasions be used, all this will be reputed for uncharitableness, for judging, for censuring, for rigorous urging of the law: but if he be entreated with the spirit of mildness, with humble request, with fair speech, with friendly looks, with all courteous and gently usage, this maketh him the more insolent, he thinketh that he is much feared, and they dare not reprove him as a man faulty: if this gentleness be not this way wrested, than it carrieth an imputation of dissimulation and flattery, that they speak him fair, and fawn upon him, but love him not. john came mourning, living more strictly, and preaching more roundly then ordinarily Christ did, and him the froward company of the pharisees, and their adherents, accused to deal with a wicked spirit, and to be possessed with a devil. Our Saviour Christ was far more sociable and affable, he used refresh by wine, and meats, after a more liberal manner, and with greater liberty, and his ministery was more lightsome and comfortable, and he was taxed with epicurism, and voluptuousness, as if he had been a mate both in licentiousness, and society with the worst.  
Vers. 10. The bloodthirsty hate the upright: but the just seek his soul.  
THe bloodthirsty] Cruel men, and such as are mischievously minded, hate, carry malice in their hearts, and accordingly pursue in their words and actions, him that is upright, every one which looketh carefully to his steps, that he in good conversation may please the Lord, and be profitable to his brethren: for the worse any man is, the more malevolent mind he beareth against such as are faithful and godly. It is the note of a damnable and merciless man, to be at deadly enmity with any one who hath any goodness in him: because the light of ●●e one reproveth the darkness of the other, and the course of both their conversations is quite contrary: and therefore Kain at the beginning of the world (in a manner) hated Abel his own brother, his only brother, and that to death. Esau's wickedness in the Scripture offered to our view, in his rancour toward plain, innocent, and harmless jacob: Achab professed his hatred toward Elijah: and Saul declared his in pursuit of David: and the envy of the Scribes and Pharisees toward Christ, is scarce unknown to any▪ God in his decree hath appointed that it should be so, and therefore it cannot be otherwise: for Satan's brood never could, nor ever shall bear loving affection to the seed of the woman: he that hath a quarrel against Christ in his Gospel, will also certainly malign Christ in his members, though they were the nearest, or best by kindred or nature unto him: but the just, but the godly, and kind hearted people whom he calleth just, because of the fruits of their righteousness and mercy, will seek his soul, care greatly to maintain and defend his life, whereof the bloody men would so feign bereave him: as Obadiah did the Prophets, whom he hide from the violent and cruel hand of Achab and jezabel: and Abedmelech in speaking to the King in the behalf of jeremiah, that he should not be afamished in the prison. See chap. 24. 11.  
Vers. 11. A fool uttereth all his mind: but a wise man will keep it in till afterward.  
A Fool uttereth all his mind, He hath nothing in him but he will easily bewray it: for he blazeth abroad his own secrets, yea and his friends counsels, intents, and affairs unseasonably; and therefore he is here compared to an unfrugall housekeeper▪ which la●●sheth out that in a day, which might suffice himself and his family a whole week: but a wise man, he that hath a stay of himself, and is endued with discretion, keepeth it in till afterward, he containeth whatsoever he hath in his mind, and reserveth his speech unto the fittest season, that he may utter it in time and place most commodious. See chap. 14. 33. and 15. 2.  
Verse 12. Of a ruler that hearkeneth to lies, all his servants are wicked.  
OF a ruler that hearkeneth to lies,] Which admitteth them into his ears, and giveth entertainment to them in his heart, which is the property of a wicked man, which maketh his mind and senses a sink, wherinto all the filthy channels do empty themselves, all his servants are wicked, delighted also to hear lies, and report them, to surfeit with the excess of leasings, and falsehood, and to vomit out the same into their master's bosom: for evil masters be commonly pestered with lewd servants: as was Caiphas the high Priest, whose very maids and wenches were fraught with malice, and ready to pick quarrels whereby to entangle the Disciples of our Saviour. And this cometh to pass, because God's judgement is upon them, to plague them with illuders: as Achab was with the false Prophets: and their own choice is of such as will humour them, and serve their turns.  
Vers. 13. The poor and the usurer meet together, and the Lord lighteneth both their eyes.  
THe poor and the usurer,] The needy and wealthy (he doth by a Periphrasis call rich men usurers, because commonly usurers are rich men, and many rich men get their goods by usury, or other indirect courses; or having by better means gotten a stock, do afterwards let out the same for use and interest. The words be indifferently translated, men 
aish tecacim.  of usuries, or men of deceits.) Meet together, either in company, or in state; the poor growing to wealth, and so is made the rich man's equal, or superior; or the rich falling into decay, and so is become the poor man's companion or inferior: as travelers coming from divers, and sometimes contrary ways, do meet the one with the other in their passage, or arrive at the same place. The same simile is pointed at in the same word, though for a different purpose, Psalm. 85. 10. 11. There is a meeting also of balances, when the higher scale is made heavier, and sinketh downward, and the lower becometh lighter, and riseth upward, until there be even weight: let the reader consider which of the comparisons is the more 
Chesed veemeth niphgashu.  fit. The Lord lighteneth both their eyes, giveth each of them their life, and their being, and use of senses, both of seeing, which is periphrastically described by the illumination of their eyes, and of hearing, tasting, etc. The illumination of the eyes is so taken in other texts of Scripture: as in the first chapter of john, and the eighth verse: In it (meaning in Christ) was life and the life was the light of man: and in the ninth verse: this was the true light that lighteneth every one that cometh into the world: and the prophet praying for defence against his enemies, that his life might be protected, and not taken away by their violence, entreateth the Lord to lighten his eyes that be sleep not in death: the sense than is altogether one, or little 
Psal. 13 3.  different from that sentence which we have expounded in another place: the rich and the poor meet together, and the Lord is the maker of them both. And tendeth to this purpose, that albeit an outward estate do make an imparity between one and another amongst men, yet so it doth not before the Lord: he createth all; he giveth and preserveth life to all; he bestoweth the benefit of senses upon all: the abundance of the rich communicateth not this, nor the scarcity of the poor depriveth him of it.  
Vers. 14. The King that judgeth the poor in truth, his throne shall be established for ever.  
THe King,] Every Magistrate: but he nameth him, because he is chief, and others are without thrones, where with he is dignified, that judgeth the poor in truth, that defendeth a poor man in a just cause: (for the Lord especially respected the poor in the use of magistracy, as he commandeth in the Psalm, Do right to the poor and fatherless, do justice to the 
Psal. 82. 34.  poor and needy. Deliver the poor and needy, save them from the hand of the wicked: because these are weak, and subject to many dangers, and far●e unable to resist the violence of the mighty) his throne shall be established for ever, his kingdom, government, and prosperous state shall continued. See chap. 16. 1●. and 20. 28.  
Vers. 15. The rod and reproof give wisdom: but a child left to himself, maketh his mother ashamed.  
THe rod,] Stripes, or corrections given by the hand unto a child, when need and occasion requireth it, and reproof, that is, a rebuke given by word, sometimes threatening, or any kind of sharp speeches, giveth wisdom, are instruments and means to make him wise, by terrifying him from his faults, and causing him to look better to his ways for fear of blame, and smart of punishment. See chap. 22. 15. but a child left to himself, to follow his own will, and do what he lusteth without restraint, being neither chastened with the rod, nor controlled with words, but fond cockered and born with in all faults: as Adoniah was by David: foameth his mother, is a grief and reproach to both his parents, but especially to his mother, whom more audaciously he contemneth: and because she is commonly more accessary to his dissolute behaviour than the father, who can hardly abide that her darling, in his tender age, should be roughly spoken unto, or sharply dealt withal. See chap. 15. 20.  
The opposition is: The rod and reproof give wisdom, and therefore a child well nurtured, and duly kept under, is an honour and credit to his parents: but neglect of the rod and rebuke do nourish folly; and therefore a child left to himself, doth minister grief to both his parents, but specially he maketh his mother ashamed.  
Verse 16. When the wicked are multiplied, transgression is increased: but the righteous shall see then fall.  
WHen the wicked are multiplied,] Either in number, but specially in their estate, transgression increaseth, they are the more rebellious, and sin with greater audaciousness, and presumption: as the prophet saith; As they were increased, so they sinned against me; therefore I will turn their glory 
Hos. 4. 7.  into shame. And therefore Moses doth lively describe the venom of unsanctified prosperity, which maketh men fierce against God himself, who iadishly like thankless beasts do wince, and spurn at him with their heels. But Ie●●urun waxed fat, and k●cked: thou art waxed fat, thou art grown thick, 
Deut. 32. 15.  thou art covered with fatness: then he forsook God which made him, and lightly esteemed of the rock of his salvation. Their pride which always groweth as fast as their fortunes, is a principal cause of their contempt: and their power serveth them to bear out all matters without punishment, or resistance: when they were lesser, and had less, they were as tender prickles; but now by growth, and increase of sap, they are become brambles, and sharp thorns; now they can do mischief by force and violence: now they can prevail with others to be like unto themselves, by persuasions, by counsels, by countenance, by impunity, and by protection: but the righteous shall see their fall, their destruction and overthrow: as if he should have said, the number, the greatness, and the sinfulness of these wicked miscreants, is undoubtedly a trouble, and fear to the righteous: but let them not be discouraged, they shall as well see them come down, as they did to rise up: for neither might, nor multitude will keep sinners from destruction: for though a tree have many branches, and great bows, and strong arms, yet it is not defended thereby from the axe, or blasts of the wind; and therefore God will have his people see their ruin; as sometimes they saw the Egyptians drowned, or Haman hanged: because they should partake of comfort after many sorrows, and yield unto him the honour of his truth, when they behold the performance of his promise, and the efficacy of ●is providence: and thereby the ruin of impious persons is made the more bitter and burdensome unto them, when they shall see them to be spectators of their misery, whose fall they hoped for, and whose happiness they maligned.  
Vers. 17. Correct thy son and he shall give thee rest, yea he shall give delight to thy soul.  
COrrect thy son,] Admonish thy child, either son or daughter, by rebukes and checks, or (if need require) smite them with the rod or wand, according to the quality of the fault, and the years and stature of thy child, and he shall give thee rest: whereas before his misbehaviour and evil manners did trouble and disquiet thee, now his reformation and amendment shall put an end to thy grief, and fears, and refresh thee after thy tears and sorrow for him, if God add his blessing to thine endeavours: and this is the best means that can be used, even his own ordinance for that purpose: for nurtured children, whose hearts God doth smite with humiliation for their faults, as parents smite their back with the rod, or their ears with reproofs, do (as it were) bring a cheer of quietness unto them, after their dread and pains: they shall need to take no thought for them after grace is wrought in their hearts, they may sleep quietly upon their beds, and put away all distrustful cogitations, and he shall give delight to thy soul, his ingenuity, towardness, and virtuous disposition will affect thine heart, and cheer up thy spirits, for that his goodness which thou dost presently observe, and that future happiness which thou dost foresee to remain for him: for even as a ground well tilled, or dressed, or trees well pruned, or looked unto, bring forth to the husbandman sweet flowers, good commodities, and delectable fruits: so the well governed child will utter such gracious speeches, show himself so obsequious, and tractable to all good instructions, and every way conform himself to the contentation of his parents, that their soul shall have great delight and comfort in him.  
Verse 18. Where there is no vision the people perish: but they that keep the law are blessed.  
WHere there is no vision] Where there is no wholesome, and sincere preaching of God's doctrine out of his word: (for the message of the Prophets was wont to be called a vision, and the Prophets themselves called seers;) the 
Isai 11. 1. Sam. 3. 2. & 9 9  people perish, are exposed to the greatest evils that can be, both of soul and body: as to infidelity; to ignorance; to the motions of Satan, whereby they are drawn into iniquity at his pleasure, to the damnable lust, and affections of their own hearts, to impenitency and hardness of heart, to the wrath of God, and to the hazard of endless damnation. In the Hebrew text it is said they are made naked, as soldiers among the shot and weapons of their enemies, without armour on their backs, (in which sense it is said that Saul prophesied all day naked) 
1. Sam. 19 24.  or to people stripped of their garments, whereby it cometh to pass, that they are starved with cold in the time of winter, or toasted with heat in the summer, and are made an object of shame and contempt to all that look upon them. Now the vision is said not to be, when God hath shut up the eyes of them that aught to be teachers, that the Scriptures are as a clasped 
Isa. 29. 9  book, or sealed letter which cannot be read, and therefore no sound doctrine is taught by them at all: but there is a woeful famine of the word of God. And the vision is said not to be 
Amos 8. 11.  when the word is sometimes expounded, but not sincerely, faithfully, and diligently, so that the people may be as sheep without a shepherd, in the midst of great plenty of such as take upon them to be teachers: but they that keep the law, 
Mat. 9 36.  which conscionably, and constantly address themselves to retain that which they hear, to believe that which is testified, and to obey that which is commanded, are blessed, as estated in the promises of God, as inheritors of everlasting glory, and present possessors of God's mercies and favours, as being secured from the peril of every thing that is against them, and assured of the supply of all things which will do them good: this is blessedness, and these are men that do partake of it: for divers hear the word but it is to their condemnation, and therefore the outward joining of the exercises of religion maketh not any happy, unless they have also their portion in the power thereof by the spirit of God, and be transformed into the image of Christ.  
Thus the opposition is: Where the vision faileth the people perish, and cursed is he that having the law doth not obey it: but where the vision is the people may be saved, and blessed is he that keepeth the law.  
Verse 19 A servant will not be corrected by words: for though he understand he will not answer.  
A Servant] An inferior, of servile disposition, a froward and stubborn person, will not he corrected with words, bore words without strokes, or other punishment, will not suffice to reform him, though he understand, notwithstanding he apprehended what thou meanest, yet he will not answer, either when he is commanded aught, he pretendeth that he heareth not what is said unto him: or when a question is asked of him, he will stand mute, and hold his peace, out of a cursed stomach: or though he hear, and speak, and promise' that he will do all which is given in charge, yet he answereth not in this sense, because he putteth not in practice. Such stubborn obstinate persons add to their own misery, and bring burdens upon their own backs, which they might be freed from.  
Verse 20. Seest thou a man hasty in his matters, there is more hope of a fooole then of him.  
SEest thou a man hasty in his matters] One that is carried headlong without advice, or circumspection, for the attempting, or managing of his affairs, mark him well, take good notice both of him, and his successes, there is more hope of a fool, then of him, a natural, and one whom God hath depraved of the faculty, and benefit of understanding, and discretion: the cause of this temerity and rashness is an overweening conceit of his own wisdom: and therefore this sentence little differeth in sense from the twelfth verse of the 26. Chapter  
Vers. 21. He that delicately bringeth up his servant from a child, shall have him become as his son at length.  
HE that delicately bringeth up his servant] Which make too much of an unworthy servant, by lifting him up to offices, whereof he is incapable, and altogether unfit for the place: or clotheth him with apparel too fine for his degree: or feedeth him too daintily to the nourishment of his lusts: or giveth him too large allowance for his expenses: or suffereth him to take too much ease: or useth him with over great familiarity, from his youth, from his first beginning a long season after, that doth not in time take him down, and make him learn to know himself better, shall have him become as his son at length, at length he will take state upon him, and become a young master in the house, after an insolent and arrogant manner, as if all these favours were due unto him of right: so ungrateful he will be unto his master, as that he will think him bound to prefer him; and so imperious over his fellows, as that he will think he may domineer over them; and so malapert to the children of the family, as that he will make himself to be their equal: For the more kindly wicked men be dealt with, the more unthankful and inhuman they show themselves.  
Verse 22. An angry man stirreth up strife, and a furious man aboundeth in transgression.  
AN angry man stirreth up strife. See cap. 15. 18. and a furious man which suffereth himself to be transported with rage & indignation, which is wedded to his passion, as a man is to his wife: (for so much may the original word import) aboundeth 
bagnal chemah.  in transgression, being inflamed with wrath, he not only breedeth contention, but bringeth forth an number of sins of sundry sorts: he curseth, he sweareth, he revileth, he slandereth, he envieth, he murmureth, he fighteth, and is ready also to commit murder, and many in that mood spare not to shed blood, and lay violent hands upon those whom they deal with.  
Verse 23. A man's pride shall bring him low: but honour shall uphold the humble in spirit.  
A Man's pride] Either lurking in his heart, or expressed by word, deed, countenance, apparel, and such like, shall bring him low, shall be a cause of his abjection and debasement, where he was before of higher estate and great estimation: but honour shall uphold the humble in spirit, good esteem, and credit, due praise and commendation, good plenty, and sufficiency of maintenance, and (if it behoveful for him, and may stand him in stead) offices, dignities, and meet preferments, shall uphold, raise up, and keep up the humble in spirit, such as are of lowly mind, and seek lest after either praise or pr 〈…〉tion. See chap. 11. 12. and 15. 33. and 18. 12.  
Vers. 24. Who so is partner with a thief, hateth his own soul, and which heareth cursing, and bewrayeth not.  
WHo so is partner with a thief, Which maketh himself accessary unto his stealth, or robbery, either by counsel, or consent: or by receiving of stolen goods: or by concealing of those whom he knoweth to be offenders in this sin, hateth his own soul, dealeth as evil with himself, as if he had a quarrel against his own life and welfare, by making himself subject to danger of law, to infamy, and to the displeasure and curse of God, in as much as theeman and robbers shall not inherit the kingdom of God. And the Prophet proveth the dissembling Israelites to be liable to such a sentence, as should be denounced upon them at the judgement seat of God, and accordingly executed: because when they saw ● thief they consented with him. And he which heareth cursing, 
Psal. 5. 58.  and bewrayeth it not, in the like case is he, and an enemy also unto his own soul, which heareth cursing, in whose cares blasphemies, swearing, bitter, malicious, or any manner of inormous speeches are uttered, and he declareth it not, neither reproveth the party so faulty, although he be such a one whom it is wisdom to admonish, and it well becometh him so to do, neither informeth any other who may be a Physician to the party delinquent, and minister medicines unto him to cure his soul. And therefore after this manner the Lord doth censure this sin in the law: If any soul hear the 
Levit. 5. 1.  voice of swearing, and is a witness whether he hath scene it, or known of it, and do not utter it, he shall bear his iniquity. Silence then kept in such cases causeth men to incur the recompense that is due to other men's offences, as themselves by bearing with them, and winking at them, have entangled themselves with the guiltiness thereof, and so make themselves obnoxious unto them.  
Vers. 25. The fear of a man bringeth him into a snare: but he that trusteth in the Lord shall be safe.  
THe fear of a man] Not the spiritual fear, and son-like reverence of God with dread to do aught that may displease him: For happy is he that feareth always: nor the natural fear of dangers and troubles, so long as it keepeth in compass, and is sanctified by the spirit of God: but that slavish and cowardly fear, that dasterlines of heart which springeth from infidelity, and either detaineth a man from performing his duty, and thrusteth him on forwards, to the doing of that which is unlawful, bringeth him into a snare, into great perplexities, and distresses, and sometimes into great dangers and mischiefs: for the want of Christian fortitude is both sinful, and hurtful. This complaint doth jeremiah make of the impious caitiffs of his time, They bend their tongues li●e a bow for 
jere. 9 3.  lies: but have no courage for the truth. When Abraham and Isaac began to be surprised with this, their feet were presently in the snare, by disclaiming their own wives, and after a sort prostituting them, or at lest exposing them to the unchaste eyes and powers of heathen Princes. And in what a plight was David at Gath when he was overtaken with it, who upon two much timidity, and distrust of God's protection, avoided the land of Israel, and cast himself into the Philistims hands, among whom he was brought into miserable streights, being driven to counterferte madness, and to play the part of a lunatic and frenticke person, as if he had been quite besides himself? And Peter's example was memorable, who letting his courage to fall from him, and fearfulness to possess him, was well near vanquished by feeble soldiers, the porters at gates, and base persons, a woman, a girl, a contemptible wench, made him to yield up his weapons, and to yield himself (as it were) captive into their hands, they compelled him to lie, to swear, to forswear, and to abjure his own master, whom not many hours before he promised boastingly to die with. But he that trusteth in the Lord, the person which is secure of the good will of God, which constantly suffereth afflictions, and as a valiant soldier of jesus Christ proceedeth in well doing, shall be safe, and sure under the Lord's defence: he will be as an high rock unto him, and for a tower and castle, so that nothing shall touch such a one to do him hurt.  
The opposition standeth thus: A man's fear doth bring him into a snare, and he that hath not his confidence in God shall be in danger: but the boldness of a man doth preserve his liberty, and he that trusteth in the Lord shall be safe.  
Vers. 26. Many see●e the favour of a ruler: but every man's judgement is from the Lord.  
MAny seek the favour of a ruler,] Many employ all their friends, and use all possible means to have the Magistrate made for them in their suits and questions. See chap. 19 6. But every man's judgement, the sentence which the Magistrate shall pass upon every man's cause, whether it be to clear him, or to cast him, is of the Lord, who hath decreed what success every man shall find, and directeth the Magistrate's mouth to pronounce the sentence, which his providence hath appointed to be given: and howsoever man may be corrupt in acting of that which he hath determined; yet his proceeding is absolutely just and righteous. Pilate condemning Christ to death, passed as wrongful a sentence as ever proceeded out of man's mouth; and yet our Saviour told him, whatsoever he should be able to do against him was assigned him from above, and the Lord had fore-alleged it.  
Vers. 27. The unjust man is an abomination to the just, and he that is upright is an abomination to the wicked.  
THe unjust man is an abomination to the just] The just doth justly abhor the ungodly, not in respect of their persons, but for, and according to their deserts: because they are Gods enemies, & adversaries both to their souls, and to the whole Church, and bring plagues and judgements upon the 
Psal. 139. 21.  whole nation: and what fellowship can there be between righteousness and unrighteousness? or of the seed of the woman with the seed of the serpent? On the contrary side, he that is upright that leadeth an upright and holy life, is an abomination to the wicked, hated of him with great detestation, but unjustly, and without all desert: for there is cause rather of love, and kind affection. But hence ariseth the quarrel, that the upright man's works are good, and his evil: and because the upright man will not run to the same excess of riot with him: and because he will either actually or vocally reprove his sins: and because his heart is affrighted, and terrified with the presence and company of the upright: and because the upright and godly man is not of this world. See the 
joh. 15. 19  tenth verse of this Chapter.   

CHAPTER. XXX.  
Verse 1. The words of Agur the son of jabeth, even the prophecy the man spoke concerning ●thiel, even ●th●●l and vocal.  
THe sentences of Solomon were determined, and ended in the former Chapter: unto which are adjoined the writings and sayings of two other holy persons inspired by the holy Ghost, and united in one volume with them: namely Agur, to whom this Chapter is ascribed, and Bathsheba Salomons mother, which uttered the words of the next, in this present chapter: first the Scribe, penman, or author thereof under God is described: secondly the matter of it is propounded: the penman is described only by his name and relation, he was Agur the son of laketh. The matter is proposed first more generally being termed words: secondly more specially it is called a prophecy, that is, sacred words, holy sayings, such as Gods own spirit did dictate, which proceedeth not from his own wit, wisdom, nor learning, or any private motion of his own, but as he was directed by the holy Ghost: and thirdly, more particularly in the several points and branches of the same, and those be of three sorts: whereof some are evangelical doctrines touching salvation, to the seventh verse: some are requests to God in way of prayer, to the tenth verse: and some are promiscuous sentences, as precepts, complaints, threatenings, and parables touching many matters. Now touching salvation, and the spiritual life: in the first place he declareth the author, worker, and foundation of it Christ, to the fifth verse: in the next he showeth the means whereby the same is to be attained unto, in the 5. and 6. verses. Concerning Ithiel, our Saviour Christ is here set forth unto us, first by the union of his natures, that being eternal, & mighty God with his Father, he is also man with us. For Ithiel is equivalent to Immanuel, saving this that Immanuel signifieth God with us, and I●hiel by a nearer application, God with me: and the same word doth also argue his attribute of goodness, his gracious presence, according to the ordinary phrase of the Scripture: as was the conference between Gideon and the Angel, The Lord is with thee thou valiant man (saith the one) 
judge 6. 12. 13.  If the Lord be with us, why is all this come upon us? (saith the other) Fear not (saith the Lord to his Israel by the Prophet) 
Isai. 43. 5.  for I am with thee. And after that by his omnipotency and power, which is the meaning of the word V●al, although notwithstanding both Ithiel and it do somewhat vary from the common form of words of their composition, and derivation: For it pleaseth the wisdom of God in this place to use them after a singular manner, and fitteth them for the representation of his son, as if they were his proper names.  
Vers. 2. Surely I have been brutish since I was a man, neither is there the understanding in me that was in Adam.  
Vers. 3. I neither learned wisdom, nor known the knowledge of holy things.  
Having magnified the competency and all-sufficiency of Christ to be a Saviour, in respect of his natures as well divine as human, and of his goodness, presence with his, and infinite power, he cometh to take knowledge of himself, and of his own insufficiency, and proposeth himself therein as a pattern to all mankind, of the great defacement of God's image in him, and of disability by any wisdom of his own, to compass his own salvation: to the end that it might appear what need and use he hath of a Mediator: Surely I have been brutish since I was a man: as if he should have said, It is a thing very certain, and necessary to be known and observed, that I, and all men are beasts by our own knowledge, and in 
jere. 10. 14.  this state have I stood at ever since I was conceived, and every man's else since Adam's fall, in respect of our fleshly condition, and corporal generation, neither is there the understanding in me that was in Adam, that depth of rare knowledge, and admirable wisdom which was in Adam in the state of innocency, and before he transgressed the holy commandment of God, and was never since found either in himself, or in any of his posterity: neither have I learned wisdom, that heavenly and celestial wisdom from any of the wise or prudent men of this world: for it is hidden from them all, nor known the knowledge of holy things, I have not by mine own wit, by the light of reason, or by any natural faculties of my mind pierced into the deep mystery of sanctified and saving knowledge: For indeed flesh and blood revealeth not Christ to any man: but the spirit of God only working by his word.  
Vers. 4. Who hath ascended up into heaven? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, or his sons name, if thou canst tell me?  
HE proceedeth still to debase himself, and all the world beside, both for ignorance and debility, and maketh therein a comparison between God and man, detracting from the one, and ascribing to the other the glory and praise of supernal matters, and this he doth by way of challenge: Who (saith he) hath ascended into heaven? beside him that is Ithiel, and vocal, that he should be there informed in the secret of God's will, or descended? that he might tell us what things he hath seen, or heard: in this sense our Saviour saith, no man 
Deut. 13. 12.  hath ascended into heaven, but he that hath descended from it, the son of man which is in heaven. True it is that Paul, and other have been wrapped up thither, but yet not of themselves, but by God, and withal the things which they saw were unutterable. Who hath gathered the wind in his fists? who doth hold the wind in his hand that it blow not, and letteth it lose when he will to breath out strong and violent blasts, who hath bound the waters in a garment? As if he should say, Is it not God only which keepeth the waters in the clouds, and hath enclosed them in an narrow compass, as it were wrapped up in a vesture, which he may fold up, or let out at his own pleasure? for doth it belong to man to appoint drought, or moisture, to build up the clouds, or dissolve them into rain? who hath established the ends of the earth? by whose appointment is it, that the earth, and all the costs thereof remain so firm, and stable, is it by the virtue of man's hand or commandment? what is his name? canst thou name a man that can perform these things? what is his sons name? he speaketh this according to the custom of the jews, who used to make men known according to their kindred: as Isaiah the son of Amos: David the son of Ishai; so also Asa his son, jehoshapat his son, jehoram his son, name his son, meaning that there is not a man to be found in any family, or kindred of the world, that is able to perform these things: and all these latter demands are brought in for amplifications of the first question, and that by a most elegant gradation, for the erecting of man's imbecility: as if he should have said, Is man able to mount up into heaven, to be a companion of God in his counsels? nay he is not able so much as to govern the winds in the air: nor to order the waters in the lowest clouds: nor to add the lest stability to the earth, which we tread upon; and therefore both I, and all that will attain unto blessedness, must go out of ourselves, and seek our help in Ithiel and Vcal, being that son of God whom no man knoweth but the father, neither doth any man know the father but he alone, and to whom he will reveal him, he is the 
Matth. 1● 26.  true Messiah.  
Verse 5. Every word of God is pure, he is a shield to them that trust in him.  
THe means whereby salvation is to be obtained, and which confirm a man in the assured hope thereof, are three: the first is the most perfect and absolute word of God, in the former clause of this verse: the second is saith, affiance in God, and dependence upon him, in the latter ●●●se of this verse: the third is the conscience, and most dut●full regard of God's holy voice, that it be faithfully observed without our own mixtures with it, in the next verse: Every word of God is pure, every part and particle of Gods revealed will is pure, true, just, holy, and free from all corruption, and baseness, as the silver that hath been many times refined in the fire; this is that word of grace, of that message of salvation, whereby Christ doth exercise his goodness towards us, and maketh his power effectual in us, he is a shield to them that trust in him, to the faith which he requireth, he persuadeth us by a forcible cause, the provident care of God for the salvation, and safety of his people, which he illustrateth by a comparison of bodily arms of defence, and therefore he is called a shield, or buckler, which a man holdeth out against the weapons of his enemies, and receiveth the arrows, the strokes, the darts, the bullets, the shot, which otherwise would pierce the body, slay, or wound it: and therefore a good man can never be hurt by the devil, and his soldiers, so long as the Lord is not battered nor pierced: if he be impregnable, they are in safety: if he be invincible, they can never be destroyed. The subjects of this protection, the persons preserved by him, are those that cast themselves upon him, and steadfastly repose their confidence in him. See Chap. 29. 25.  
Verse 6. Add not to his words jest he reprove thee, and thou be found a liar.  
Add not to his words] Neither utter, nor practise any thing against the will of God revealed to thee, ●● equallizing men's words with it: and dignifying the fruits of human wit with the titles, and prerogatives that peculiarly appertain to God's wisdom; by canonizing men's writings, and so making them matchable with Gods holy books: by forging of things which God never spoke, or by misinterpreting, or misapplying that which he hath delivered: by falsifying the meaning, and giving a sense which he intended not: especially to take liberty to sin, or thereby do any thing that is unlawful. The reason whereby he deterreth men from this presumption, is, from the peril which will ensue upon it, & that in a double respect: the one they expose themselves unto rebuke; do not this jest he reprove thee, as charging thee with arrogancy and great presumption: and the other that they bewray their own falsehood, jest (saith he) thou be found a liar, in affirming that which is voided of truth, and egregiously contrary unto it, and so shalt thou have the true God to discover thy lies, and with judgements upon thee (to thy confusion,) aver and justify his own divine verity: and the same is the condition of these, which contrarily diminish any part of God's word, and attempt to take away aught from that which he hath spoken, or written, against his precept, and strict charge, Whatsoever I command you take heed to do it, thou 
Deut. 12. 32.  shalt put nothing thereto, nor take aught therefrom.  
Verse 7. Two things have I required of thee, deny them me not before I die.  
THis prayer of Agur, though it be brief, consisteth yet of three parts, as we shall see in order; the first is a preface and entrance thereunto: Two things have I required of thee, wherein this holy man of God in humble manner showeth unto him, that he earnestly desireth at his hands two things especially, as most needful for the salvation of his soul, the discharge of his duty, and good estate in this life: for although he begged many other things at God's hand; yet he did frequently, and fervently crave these two as matters of great importance, and such as made a way for innumerable other particulars, and these he desireth to obtain, and enjoy before he die, during his life, and even until his last breath; this he doth, for that he well knew, and considered if God should withdraw his favour and grace from him but for a moment, his estate would be very miserable.  
Verse 8. Remove from me vanity and lies, give me neither poverty nor riches, feed me with food convenient for me.  
THe second part of this prayer standeth in the suit that he maketh, the petitions that he putteth up to God, and the principal things which he supplicateth for: whereof some of them concern the soul, as grace against his sins: and some the body, as moderate maintenance for his estate, Remove far from me (saith he) vanity, and lies, that is to say, keep me by thy holy spirit from all ungodliness, and unrighteousness, which is vanity, and especially from hypocrisy, and telling of untruth, which is a double iniquity: those of this kind which I have formerly fallen into▪ remit, and pardon, and for the future days of my life, protect, and defend me against the dominion, power, and venom of them, and cause that so often as I fault, I may be purged from them by sound and hearty repentance. This his request is very much agreeable to those petitions which our Saviour hath taught us to make: Forgive us our trespasses: lead us not into temptation, but deliver us from evil. Give me neither poverty, nor r●ches, after spiritual graces he craveth corporal blessings, desiring a mediocrity therein, even so much as is needful, meet, and useful for him; and therefore maketh a d●eprecation against extremities, over little, or excessive much, give me neither poverty nor riches, suffer me not to be oppressed with penury, neither yet to carry too heavy a burden of prosperity: let me not sink into indigency, and so be made miserable with want, neither let me overflow with too luxurious an estate, and so be corrupted with superfluity, feed me with food convenient for me, that is to say, bestow upon me that portion which thou as my heavenly father hast cut out for me, and appointed in thy decree to be convenient for my body, and for my soul, and no hindrance, but a furtherance to me in thy service. It is more forcibly propounded in the original text, then doth appear in the translation; for the Lord therein with his administration, and providence is compared to the dams of young creatures, whose care to bring meat, (or as the word signifieth) a pray unto them, 
Hatripheni lechem chukkis.  constantly, and without any defeatement of them: and this is better, then to have their nests, or holes full of meat, lying unnecessarily by them: and likewise he is resembled to wise, faithful, and just masters, and Captains, which yield a set allowance, or ordinary unto their people, or soldiers, which shall be very sufficient for them, and which they may undoubtedly conclude to have ministered to them in due time, without any failing, and therefore they are in better case, then if it lay moulding, or corrupting by them many months before they need it, and should be amongst their carriages, wherewith they should weary themselves in their often removeals from one place or country to another. And this is all one in sense with that other petition in the Lord's prayer, give us this day our daily bread, and it hath also the same extent that that hath, containing under bread or food all corporal blessings, or whatsoever things be expedient for a man's welfare touching this life.  
Verse 9 Jest I be full, and deny thee, and say, Who is the Lord: or jest I be poor and steal, and take the name of my God in vain.  
THe third is a confirmation of his petition, which he made for competency, without those extremities and the noisome effects that will ensue from either of them, and that is on the one side impious, and execrable contempt of God, and on the other side, sinful, scandelous, and offensive shifting, jest I be full, exceed in riches, or be too highly advanced to honour and promotion, or have more then enough of the outward things, which the world doth so much admire, and deny thee, to take authority, or bear rule over me, or to give precepts for my ways: especially when thy word prescribeth aught against my carnal lusts, and fleshly will, and say, by the contemptuous thought of my heart within myself, or by blasphemous speeches to others, or by the consequence of my dissolute, irregular, or presumptuous behaviour, Who is the Lord? that I should fear him, that I should obey him, that I should refrain from mine own pleasing, and sweet delights, to do him service: for fullness is very infestuous to religion, and to humility, and to a christian conversation, even in Gods own people, saying, Beware that thou forget not the Lord thy God, 
Deut. 8. 12, 13. 14.  not keeping his commandments, nor his laws, which I command thee this day●le when thou hast eaten, and filled thyself, and shalt build goodly houses, and devil therein, and thy beast's and thy sheep be increased, thine heart be lifted up, and thou forget the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage, Or jest I be poor and steal, and take the name of my God in vain, jest famine, and pinching necessity do draw me first unto theft, and afterward into penury, dishonouring thee by my fraudulent and unconscionable chetings, or other unrighteous courses.  
Verse 10. Accuse not a servant to his master, jest he curse thee and thou be found guilty.  
ACcuse not a servant to his master] Complain not falsely or rashly without cause, or necessity, if easier means may serve to reclaim, and reform him, though he should be faulty: for it is a work of cruelty to inbitter governors against their underlings: it is as unfit for a good man so to do, as it misbeseemeth him that is merciful to play the pranks of a false and malicious Doeg: and who would deal like that whorish mistress of joseph, to expose a harmless lamb to the paws of a roaring Lion? For such a one she attempted to make Po●pher to be, by kindling in him the rage of ielou●ie, by her false suggestions, and hellish calumniations. The enemies of Shadrach, Meshach, and Abednego, are perpetually infamous by this kind of treacherous sycophancy: and when will the reproach of that cursed Haman come to an end, who by his virulent tongue traduced a whole nation, and the best nation of all the King's subjects, inveighed Ashuerosh to prescribe them all, and destinate them to a bloody massacre? If it be so hateful a thing to make division among brethren which are equals, as that God hath them in great detestation which use it; how much more is it abominable to embitter one that is mighty, against him that is so feeble, where there can be no resistance, nor protection, to bring poor helpless persons (as it were) to the slaughter house, or torture? Jest he curse thee, 
Exod. 22. 29.  jest by his prayer unto God he draw down a curse upon thee, from him who is the defender, and revenger of the poor, and so he plague thee with some stroke from his own hand; or he give thee over to some such offence, as the court of justice will take notice of: or punish, and bring to light some former misbehaviour of thine, whereof thou peradventure by this poor servants information or testimony shall be convicted: for they that are accused, are wont to publish all the evil they know by their accuser: this kind of recrimination is frequent and common.  
Verse 11. There is a generation that curseth their father, and doth not bless their mother.  
Four crooked & wicked generation of sinners (as it were) in this verse, and the three next are yoked together, and described. The first stock is of those that are notable rebels, who curse their father, and mother, and bless them not, the same thing being repeated negatively by the contrary: of this sort are all such as rise up against them that are in authority, and namely ungracious children, who not only in heart despise their parents, and wish evil unto them: but with reviling, or other malapert speeches abuse them to their faces, or with murmurings, whisperings, or other words of contumely, deprave them behind their backs. It is a great sin to vilify any, be he never so base or mean a friend: but to defame, and deface those who represent the Lords person, and who are the authors and preservers of their lives, must needs be an horrible impiety, and most inhuman ingratitude; which the Lord commandeth the Magistrate to take knowledge of, and to punish, and that in a severe manner, even with no less than death 
Levit 20. 9●  itself, as well as he doth other grievous and capital crimes.  
Verse 12. There is a generation that are pure in their own eyes, and yet are not washed from their filthiness.  
THe second generation, brood, or race (as it were) proceeding from one age to another, is of infatuated sinners who are pure in their own eyes, who fantasy their own hearts and ways to be godly and righteous, and like natural puritanes with their own testimony confirm themselves in a great opinion of their own integrity. For always the worst men are best conceited of themselves, and the more God's word condemneth them, the more their own tongues and imaginations justify them: For they are blinded by natural ignorance the devil hath blindfolded their minds: and God in his justice (because they embraced not the love of his truth) hath given them ●uer to strong delusions, to give credence unto, and believe, the lies of their own seduced hearts, and yet are not washed from their filthiness, they remain in the dung of corruption and sinfulness: they are not justified by the remission of their sins; nor have their consciences sprinkled with the blood of jesus Christ; nor sanctified by the spirit of God, and the pure water of grace; they are not made clean through the word spoken unto them; they have no saith, no sound repentance, no virtue in their hearts; no reformation of their ways: and therefore the filthiness both of the flesh and spirit is increased in them, and not diminished: it groweth more loathsome, and not less offensive.  
Vers. 13. There is a generation whose eyes are lofty, and their eye lids are lifted up.  
THe third generation is of ambitious and haughty persons, whose eyes are lofty, looking upward with desire and expectation of great things, and with contempt of their inferiors, and so declare the pride of their heart by their very looks; and their eye lids are lifted up, by scornful and disdainful looks, bewraying the arrogancy of their spirits: for he putteth the sign of pride for pride, because even in their eyes and countenance there is a manifestation of it. See chapter 6. 17.  
Vers. 14. There is a generation whose teeth are as swords, and their jaw-bones as knives to devour the poor from off the earth, and the needy from among men.  
THe last generation is oppressors, and tyrants, monstrous creatures, mankind beasts, or beastly men: they have rushes, or teeth like to boars, or lions, and swords, & knives, like unto robbers: the subject of whose cruelty is poor whom they prey upon, and make an utter spoil of, that they should have no more place in the earth, or being amongst men: like ravenous wolves eating up all, that they leave not so much as 
Zeph. 3. 3  the bones behind them: of these the Prophet complaineth in one of his Psalms, saying, I lie among men, who are set on fire, whose teeth are as spears, and arrows, and their tongue a sharp sword.  
Vers. 15. The horseleech hath two daughters that cry, Give, give: there are three things that are never satisfied, yea four that say not it is enough.  
Vers. 16. The grave, the barren womb, the earth that is not satisfied with water, and the fire that saith not it is enough.  
AGur declareth the nature of concupiscence, and the insatiable desire of greedy minded men, by divers comparisons: whereof the first is put single by itself; the other ranked and counted together in one number of four. The horseleech, so called, a creature well known unto us, which is a worm keeping in ponds, or puddles, or muddy brooks, hath two daughters, two forks in her tongue, whereby she first pricketh and pierceth the skin, and afterward sucketh the blood, which by effect are said to cry, give, give, and not by voice: for she is dumb, and without voice, and perpetually mute: but her insatiable appetite of sucking blood is the actual cry which she maketh: for she never giveth over till she be filled, and then she falleth of●; and yet afterward to it she will again, and be as hungry of it as she was at the first: which well resembleth the doings of oppressors, who are not contented once to have spoiled those whom they fastened their mouths upon, but comes again, and again, and never leave until they have drawn out all the blood of their estate. And let it not seem strange, that in the former part of the similitude we so interpret daughter: For it is usual with the Hebrews, by a borrowed speech, to call the effects, affections and properties of things, the sons and daughters thereof: as the son of death, the son of the morning, the daughter of the eye, the daughter of the voice, the daughter of the song. These four things recited and numbered, we shall see in order. The first is the grave, which hath his very name of craving, and will 
sheol.  never cease hungering after dead corpses, so long as Adam's sons and daughters are subject to mortality. See chap. 27. vers. 20. The second is the barren womb, that is to say, the woman whose womb is barren, which was wont to be unmeasurably desirous of children, both for the comfortable enjoyment of them, with hope of large posterity, which was in great request amongst the people of those times, and places, and for that sterility was very disgraceful, as may appear by the saying of Rachel to jacob: Give me children, or else I die. It is 
Gen. 30. 1.  said that the adversary of Hannah Samuels mother vexed her sore, for as much as she upbraided her, because the Lord had 
1. Sam. 1. 6.  made her barren. And this doth Elizabeth the mother of john the Baptist confess to the praise of God, saying, Thus mercifully hath the Lord dealt with me, to take away my rebuke from among men. The third is, the earth, that cannot be satisfied with water: It can never have enough at one time, to serve for all times: though there be store now, there may be need hereafter: though in an over wet year it be glutted with rain, and made as it were drunken, so that it be compelled to vomit up the great abundance that it hath received, through too many, too long, too vehement and violent showers; yet if the year following want supply of moisture, the ground will chap and chawne with drought, and be as thirsty as if it had had no watering before. It might have seemed that Noah's flood would have killed the appetite of the ground, by giving it such a surfeit, that it should have brooked rain the worse for many generations, and yet no doubt it had need of more, for the good estate of the plants and creatures, within a short time after. The fourth is, the fire that saith not it is enough: Every one knoweth the nature thereof, that a spark will kindle a coal, and that all the fuel which is on the hearth, whereof the flame being too great will set the chimney on fire, and the chimney the roof of the house, and that the whole building, and then having proceeded so far, will kindle upon the next house, and raven after the whole street, and if it may seize thereon, it will make a violent assault upon the next, and still proceed further and further, to the consumption of the whole city how ample soever, unless it be with wonderful pains and power resisted.  
Vers. 17. The eye that mocketh his father, and despiseth to obey his mother, the ravens of the valley shall pick it out and the young eagles shall eat it.  
HE describeth the direful condition of refractory and graceless children. In the former part their contumacy and stubbornness is shown: in the latter their punishment and evil end is threatened. The eye that mocketh his father, the person which with a contemptuous eye doth vilify his father, either picking a quarrel at the sight of him in regard of his withered and wrinkled face, crooked back, or course apparel, or any manner of deformity, which either is indeed, or to his fantasy seemeth to be in him, or else disdaining him with a scornful look, as being ashamed to yield him any reverence, and despiseth to obey h●● mother, doth not only neglect to learn that which she teacheth him, or to perform that which she commandeth him, but with the despite of his mind refuseth both the ravens of the valley shall pick it out, and the young eagle shall eat it, the fiercest and most cruel sort of ravens, and thost eagles which are most busy, and with their beaks and tallens are better able to tear, shall have him, like the carrion of a dead beast exposed to them for a prey, his death shall not be peaceable and honourable, but violent and shameful: and burial he shall have none at all, but shall either hung upon the gibbet, till he drop down piecemeal, or lie as a rotten sheep, or hilded horse in a ditch, and so be eaten up of eagles, ravenous kites, and crows, and other fowls of that nature: and equal it is, that he which doth so unnaturally loath his kind and pitiful parents, out of whose bowels he proceeded, should be given for meat to unmerciful creatures, and be buried in their bowels. And albeit this plague be not executed upon all such malefactors, yet they are all obnoxious to it, and live in danger of it: one so punished, doth threaten a million, and there is no one in like manner guilty, but may fear that he shall taste of it, to his pain, to his shame, and to his destruction.  
Vers. 18. There be three things which are too wonderful for me, yea four which I understand not.  
Vers. 19 The way of an Eagle in the air, the way of a Serpent on a rock, the way of a ship in the midst of the sea, and the way of a man with a maid.  
HE goeth on by enumeration of divers things, by proposition of three or four together, to show the like natures, or effects, or dispositions to aggravate certain vices, and afterward to amplify and illustrate certain virtues. The vice which here he is in hand with is incontinency & whoredom, which he proveth to be more frequent and common than the world knoweth, and that there be many foul practices of it, which never come to man's knowledge. There are three things hid from me, whereof it is impossible for me, or any man, to know the particulars, yea four which I know not, which I could never apprehended all: for that the infinite individual acts of them no man could observe, and being once past, they leave no memorial thereof behind them. The first is, the way of an Eagle in the air: For she leaveth no notes, or paths of her flight: and though this be common to all other birds, yet he nameth especially the Eagle, both because she is the chief of fowls, and flieth most high, and swiftly. The second is, the way of a Serpent upon a rock, who leaveth no slime behind her, as the snail doth where she creepeth, neither maketh she any print of her body on the stone over which she glideth, whereas when she creepeth on the dust she may be traced, and her winding in a dew may be seen on the grass. The third is, the way of a ship in the midst of the sea, which albeit while it is sailing (especially in a calm) maketh some path for a short time, and little way, yet after it is gone a little distance, the passage thereof cannot be found: by reason that the waters wherein it fleeteth cometh together, and so there is no appearance that ever it had bee● there: and the way of a man, who is enamoured with love, or inflamed with concupiscence, his wily solicitations, his artificial plots, and cunning devices to win consent, and get his lust satisfied, with a maid, with a virgin unpolluted before his attempts, and so remaineth, if she can withstand his guileful allurements, otherwise she is one that would be so taken, and will shamelessly affirm herself so to be, and others (because her lewdness is not discovered) do so esteem of her.  
Vers. 20. Such is the way of an adulterous woman, she eateth, and wipeth, and saith, I have done no wickedness.  
Such] So close, and unknown: For to that end in way of application, he allegeth those four strange things rehearsed before, by certain similitudes, demonstrating the privy, secret, subtle, and impudent dealings of the harlot. She eateth, she committeth folly, she is like to those that eat stolen bread in dark corners: thus in good terms the holy Ghost declareth evil matters: for that he studiously avoideth all obscenity of speech, and wipeth her mouth, making a goodly show as if she were honest, doth as it were wipe down all the crumbs of filthiness, that no sign of her wantonness should appear: and conceiving great boldness that her whoredom is concealed for ever, and never to come to light, she saith I have done no wickedness, I am free from all impurity, and unchaste behaviour.  
Verse 21. For three things the earth is disquieted, and for four which it cannot bear.  
IN the premises he conjoined divers things together which did accord, or resemble one another in secrecy, and closeness, and in this verse, and the two next, he ranketh certain sorts of people, and those of the base sort, some of them men, some women, which are notoriously apart, being too manifestly discerned and felt too heavily: for the earth is moved at them, the inhabitants have just occasion to quake and tremble, and the insensible and unreasonable things do shake at them: and for four which it cannot bear, so intolerable they are and burdenous: he useth there a hyperbolical speech, arguing the incommodities they bring to the places wherein they devil, and the troubles and molestations wherewith they disquiet and vex the folk with whom they live: and these are they that follow.  
Verse 22. For a servant when he reigneth, and a fool when he is filled with meat.  
FOr a servant when he reigneth] When unworthy men, and persons unfit for high callings, are advanced to the same: for they know not how to use authority, but pervert it both to their own hurt, and oppression of others: a slavish heart of all others is most ready to be imperious, and none grow so outrageously insolent, as those that are most abject, and contemptible. See chap. 19 10. and a fool, a wicked man, destitute of godly wisdom, when he is filled with meat, when he hath plenty, and abundance of food, apparel, wealth, and other prosperity. See also the 19 chap. verse the 10.  
Verse 23. For an odious woman when she is married, and an handmaid that is heir to her mistress.  
FOr an odious woman] Which is troublesome, and inclining to frowardness, or any other way vicious, or ill mannered, for which she is worthily had in detestation, when she is married, when she is become a wise, when she is become a dame, or mistress: her husband, her servants, her neighbours, and all that have to deal with her, shall found and feel what metal she is made of; nought she was, while she lived a single life, but worse now she hath crept into the bed, and bosom of her husband: her root was nought before, but not able to sand forth buds, or leaves: but now she is planted in rank mould, she will shoot forth her unseemly branches, and unsavoury blossoms: her husband must be a patiented to sustain her lewd conditions, and her agent to effect her sinful purposes against his people, or against his neighbours, or against his friends; she will prescribe, and he must perform; her tongue must appoint it, and his hand effect it: such a one was josephs' mistress, a treacherous beast against him, and yet a forcible commander of him, to wreak her malice upon the best servant that ever he had, because he would not be perfidious with her for company. Such a one was jezabel, under whom being married unto Achab, it might properly be said that the land of Israel was troubled, for the persecutions which she caused to be raised, the slaughters which she caused to be made, the Idolatry which she caused to be committed, and all the villainies which she caused to be wrought: and an handmaid, for one that hath been a servant before, that is heir to her mistress, married to her master, and so possesseth that preferment, and those commodities which her mistress enjoyed before: for having gotten a better state, her heart will swell, and wax proud, and through the height of her mind, she will demean herself so insolently, that neither servants, nor children, nor husband himself can well endure her arrogancy: yet this is not to be understood of every one so promoted, if she be of an humble, meek, and quiet spirit: but this imputation is only laid upon them which are of the number of those odious women, before spoken of.  
Verse 24. There are four things in the earth which are little, but exceeding wise.  
AFter the four former quaternions, which were brought for the aggravation of certain sorts of sins, there follow two others, which he useth for the illustration of the virtue, and imitation of that which is good even in the creatures, which are led only by the instinct of nature, without the use of reason: for their natural properties are herein described, to the end that thereby we should receive moral instruction; in so much as there is nothing so mean, but a man for his benefit may learn instruction from it: as job saith, Ask now the beasts and they shall teach thee, and the fowls of the heaven and 
job. 12. 1.  they tell thee. And these of the first order are set forth by that which is praise worthy in them, and common to them all, which is done in this verse: and then by the several commendable properties, and qualities that are found in every one of them: the commendation that he giveth of them all is that they are small, but yet prudent, having little bodies, but great store of natural wisdom therein.  
Verse 25. The Aunts a people not strong, yet prepare their meat in the summer.  
ANd among these commendable, and imitable creatures, the Aunts be set in the first place, and are resembled to a people for their multitude, but weak, and feeble, and very defective in power, and far unable to defend themselves by encounter, or get their food by hard labour: notwithstanding, that which is wanting in might, is supplied by forecast, and so their providence serveth them for power. For they prepare their meat in summer, they gather their food which shall nourish them all the year in the summer season▪ while corn may be had, and the season is convenient, apply themselves to lay up against harder times, which the wise man induceth, and bringeth in as a pattern of good providence, for taking the time (as we say) while time serveth, as they do which in youth make provision for old age: in plenty for scarcity: in health for sickness: in a peaceable estate for persecutions, troubles, and molestations, as see chap. 6. 7.  
Verse 26. The hill rats a people not mighty, yet make their houses in the rocks.  
THe second place is given to the hill rats, a creature unknown in these parts of the world, but in great plenty about judea, and Syria: the writers describe it to be a little beast in part like to a rat, and in part like to a Bear, it hath neither strength of limbs, nor any other means to defend itself from dogs, or any other creature that should make a pray of it: but this wit she hath, that she diggeth her holes in the mountains, 
Psal. 104. 18.  and stony places, (which our coneys cannot do, and therefore it cannot be meant of them) and therein sh in time of danger, and therein layeth her young ones safely: teaching this point of wisdom that when our own power faileth to protect us, we seek help elsewhere, and that in place where it may surely be had for our defence, and security.  
Verse 27. The beasts have no King, yet go they forth all by bands.  
IN the third place are ranked the locusts, which are certain flies with long legs, whereof there were great store in the east countries, which have no King, no principal, or chief ruler over them, as the Bees are affirmed to have, yet go they forth all by bands, yet have they such respect to their own safety, as not to single themselves asunder, which would be dangerous, and bear such love to concord, which is most comfortable, that they march all in a company as it were in battle array, and strengthen themselves by flocking in infinite heaps: whereout the wise man, though he make no application, would have this moral learned: that needful, and good services are to be performed, though they be not urged thereto by compulsion, nor enforced by the command of authority, and that ascotiation, and combination in lawful affairs is very useful, and of great valditie, for the public good, and also the benefit of every man's private estate.  
Verse 28. The spider taketh hold with her hands, and is in the King's Palaces.  
LAst of all cometh the spider, who is said to take hold, of the thread, which she hath spun, with her hands, not that they are such indeed, but because they are set some on one side, and some on another, as men's hands are, and because they do the office of hands, that is, apprehended, and lay hold on things, otherwise in proper speech they are feet: and is in the King's Palaces, labouring busily about her web in the most sumptuous rooms, and magnificent buildings that can be; her curious workmanship in making of her cobweb▪ and her constant industry, with diligent travel in the same, ●s brought in, to admonish men not to be slothful in their vocations, but industrious: not to be unskilful slubberers in their trades, or professions, but expert Artificers, and exact workmen, labouring so to excel therein, that they may do those things which be commendable, and admirable, though with a better mind then to seek praise and applause for the same.  
Verse 29. There be three things that order well their going; yea four that are comely in going.  
IN the former quaternion Agur proposed the observable properties of certain feeble creatures of little respect, the most of them being but infects, for men's use and instruction: in this following he presenteth to our view for a pattern of comeliness, and courage, the example of others that are more heroical, and renowned, all agreeing in the well ordering of their doings, and in the seemliness of their pace: in the recital whereof his intent is to incite every man to look well to his carriage, that he walk decently, and as becometh him in the place which he holdeth: good men's eyes be fixed upon him, and bad men's eyes do strictly behold him; he converseth constantly in the presence of God's Angels, and every step of all his paths are perpetually before the Lord.  
Verse 30. A Lion which is strongest among beasts, and turneth not away for any.  
Verse 31. A horse which hath his loins girt up, an he goat, and a King against whom there is no rising up.  
HE beginneth with the Lion, who in his passage any whither goeth not timorously, and cowardly in fear: he trembleth not nor flieth back, although he see the Elephant, nor any the like beast, but proceedeth on forward with a valiant courage: next he setteth out the Horse, especially when he is harnessed for the battle, or prepared for the race: the metaphor being taken from the people of the east, and their custom, who when they went readily about any thing, would truss up their garments about their loins: the disposition and valour of this beast is well known unto us, how gallantly he setteth himself to prance, stamp, rain, or run, according as he is put unto it: and of him ●he Lord giveth this testimony to job: Hast thou given the horse strength, or covered his neck with 
job. 39 22. 23. 24. 25. 26. 27. 28.  neighing? hast thou made him afraid as the grass hopper? his strong neighing is fearful. He diggeth in the valley, and rejoiceth in his strength he goeth forth to meet the harnessed man: he mocketh at fear, and is not afraid, and turneth not back from the sword: the queuer rattleth at him, the glittering spear, and the shield. He swalloweth the ground for fierceness and rage, and believeth not that it is the trumpet; he saith among the trumpeters, ha', ha'; he smelleth the battle a far off, and the noise of the Captains, and the shouting.  
In the third place he mentioneth the he goat, who being the ringleader of the flock, not only walketh before the same with a certain stateliness, but with cheerfulness in the sight of the rest, climbeth up the craggy rocks and mountains.  
He concludeth with the King, not putting him last as the meanest, but shutting up all with him as the worthiest, in comparison of whom (if he be a man worthy of his place) the others are but a shadow: he is a Lord, and commander over them all. For if man in respect of his kind was made to have dominion over all the beasts, and though he had forfeited the same, it was restored to him again through Christ; how much more hath the King this prerogative, who is the Prince over men? and against him (it is said) there is no rising up: not but that there be many mutinies and rebellions, but few of them take place, God being in a special manner the King's protector: For that he is his Deputy and Liutenant, and whom if he did not maintain and support, human society would be dissolved; and therefore besides his own watchful eye, and provident hand, he hath also armed him with majesty and authority: he hath put the sword into his hand, for defence of himself, and vengeance on his enemies. Such a one than aught a Prince to be, mighty, valiant, and full of magnanimity, against whom none should dare to stand up, or be audacious to resist: and these instances are induced for instruction to them that have authority committed to them, that they might learn how well it beseemeth them to show themselves bold, and fearless in their places. So the Lord doth animate and hearten joshua, saying, Be strong, and of good courage: for unto this 
Josh. 1. 6. 7.  people shalt thou divide for an inheritance, the land which I swore to their fathers to give them. Only be strong, and very courageous, that thou mayst observe to do, according to all the law which Moses my servant commanded thee: turn not from neither to the right hand, nor to the left.  
Vers. 32. If thou hast done foolishly in lifting up thyself: or if thou hast thought evil, lay thine hand upon thy mouth.  
IN the premises by examples he taught men of place to be valorous, and courageously to maintain the honour of their places, and in this verse with that which followeth, he admonisheth all men not to abuse his instruction to haughtiness, and turbulency, but to frame themselves to modesty, and peaceableness; which he doth by giving men direction, how they should dispose of themselves thereto, and by producing a reason, as a motive to persuade them to labour therein: If thou hast done foolishly, if thou hast outwardly sinned through folly, in lifting up thyself, in proud speeches, and arrogant behaviour: For ambition, vain glory, and all the effects of a conceited mind are nothing else but mere foolishness: as Habakkuk saith, He that lifteth up himself▪ his mind is not upright within him. Indeed the proud man is as he that transgresseth 
Hab. 2. 4. 5.  by wine. Or if thou hast thought eu 〈…〉 ●f thou hast given entertainment to unloving surmises, especially if thou hast inwardly nourished any uncharitable 〈◊〉 of doing evil, lay thy hand upon thy mouth, be silent, 〈◊〉 ●ff, and give over. For the first step to reformation is to cease from maintaining of sin: For the Lord by Ezechiel doth promise' it as a 〈◊〉 testimony of unfeigned repentance, ●aying, that th●● 〈◊〉 〈…〉 member, 
〈◊〉 ●6 6●.  and be ashamed, and never open thy more 〈…〉 And therefore job also by this argument d 〈…〉 of his humiliation, saying, Behold I am vile: 〈…〉 swear 
 thee? I will lay my hand upon my mouth. Onc 〈…〉 〈◊〉 ken, but I will answer no more; yea twice, but I will proce 〈…〉 further. And so the wise man here doth prescribe it as a 〈◊〉 and note of repentance, which he would have those th' 〈…〉 through pride to rise again unto: because that it always 〈◊〉 death mercy, and salueth up the wounds that sin maketh.  
Vers. 33. Surely as the churning of milk bringeth forth butter, and the wring of the nose bringeth forth blood▪ so the forcing of anger bringeth forth strife.  
THe reason whereby he dehorteth men from such courses as bewray a proud heart in ourselves, and base opinion of our brethren, is from the evil event which will follow upon it, the stirs, strife, and troubles, which are like to be kindled thereby, and is amplified by two familiar similitudes touching things obvious to all sorts: the meanest girl in a country knoweth that much beating doth sever the thinner milk from the thicker cream, and so causeth butter to arise: and very children do understand, and feel that the hard and vehement rubbing of the nostrils maketh blood to fall down, and issue out of them: So he that forceth wrath, stirreth other men to anger by his provoking speeches, bringeth forth strife, is the cause of much dissension: sometimes of brawling, sometimes of fight, sometimes of suits, sometimes of war: who can recount or think of the particular mischiefs that may ensue thereupon? By this Sihon king of the Amorites 
Numb. 21. 23. 24.  brought himself to ruin, and his kingdom to be conquered: by this Amaziah king of judah brought a foil with much misery upon himself, and the people, because he compelled joash the king of Israel perforce to meet him in the field: and 
2. Chron. 15. 27. 28.  by this Asahel the brother of joab brought himself unto an untimely death, by provoking Abner with over much wilfulness and vehemency.   

CHAPTER. XXXI.  
Vers. 1. The words of King Lemuel, the prophecy that his mother taught him.  
THis Chapter consisteth of two parts: the one, the title: the other, the discourse itself. In this title is declared first in general the nature or form of the treatise ensuing, a prophecy, an holy and excellent doctrine, which had a better author than Lemuels mother, or Lemuel himself, the holy Ghost, who was pleased to use only their tongue and pen, for the publication of it to the Church: and secondly, ●he persons which are interested therein, which are Lemuel, and his mother: The words of King Lemuel, which he wrought, having before received them as instructions from his mother. This Lemuel no doubt was Solomon, both for that he was called a King, of which name besides him there was none other in Israel, or judah: and for that the word hath so near affinity with his name, as it is in Hebrew, the first letter being taken away from the beginning, and the word El, which signifieth God, being added to the end; which alteration being made, Lemuel signifieth him that appertaineth to God. Now having found who Lemuel was, there will be no difficulty to understand who his mother was: for the Scripture plainly affirmeth her to be Ba●hsheba the wife of David, who had formerly been the yoke-fellow of Vrijah the Hittite, who notwithstanding she had failed of love to him, and purity in herself, by yielding unto the unlawful solicitations of David; yet upon due repentance is employed by God in this great service, to be (as it were) the mouth of his spirit, for the uttering of his words, which should perpetually be recorded for the information of his people through all posterities.  
Vers. 2. What my son! and what the son of my womb! and what the son of my vows!  
BEfore she delivereth her precepts, or doctrines, wherewith she is about to instruct him, she insinuateth herself into him to possess his heart, and intentivenes of mind to that which she shall speak unto him, partly by the manner of her speech, and partly by the arguments which she produceth. Touching the manner, she purposely intimateth her motherly affection to him, and vehement desire of his good by an abrupt manner of speaking, and such as is more full of affection then of sense expressly uttered: What my son! etc. The arguments whereby she allureth his mind, to make it benevolent and pliable to her, are two, and both of them ●eerely concerning himself: the first, that he is her son, yea the son of her womb, her natural son, and he that is most tender and dear unto her: and therefore he may well be persuaded of her good meaning toward him▪ as one whom she hath bred in her own bowels, and brought forth into the world, and is so nearly united to her by so strong a band of nature, and therefore aught also for his part respectively to reverence her, and heedfully to regard her grave and weighty sayings. The second, that he is the son of her vows, for whose being, life and welfare, she hath made prayers, and promises unto God, and offered sacrifices with praises: and therefore he is also tied in conscience, for piety and religion, to listen unto, and obey her, especially being so kind a mother, and prescribing such needful duties, who hath made and performed such solemn vows in his behalf.  
Vers. 3. Give not thy strength to women, nor thy ways to that which destroyeth Kings.  
THe lessons and instructions which Bathsheba giveth unto Solomon, are some informing him how to carry himself in the government of the Commonwealth, unto the tenth verse: and others directing him concerning the state of a private family in that, and the rest following. For the former, she admonisheth him of certain vices which he is especially to shun, as incontinency, and intemperancy, & commendeth unto him such duties as he is to perform, as justice, and mercy. Give not thy strength to women, spend not thy strength upon strange women, or harlots: by strength she understandeth not only his substance, but also the powers and good estate of the body, and mind. For the custom of whoredom doth consume a man's state how wealth soever: it weakeneth his body, though it be of a strong constitution: it dulleth the wits, and taketh away the vigour thereof, though before they were very prompt and pregnant. See chap. 5. 9 10. Not to that, to the haunting of that vice; or to the company of those persons, whorish women, which destroy Kings, which cause the ruin both of kingdoms and Princes: For they draw down God's curse, which the mightiest have no more power to resist then the weakest, and which God executeth without all respect of persons. job was wealthy: job was of great authority: job was a man of much wisdom: and jobs credit and estimation was very great, and yet he durst not take liberty to yield to the lusts of his flesh, in the practice of this sin: for (saith he) this is a fire that would devour all my increase. 
job. 31. 12.   
Vers. 4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink.  
TO dissuade her son from tippling and voluptuousness, she showeth how unworthy a thing it is, and a fault altogether misbeseeming his place and dignity. It is not for Kings, O Lemuel, to drink wine, nor Princes strong drink: The restraint of intemperate drinking is not laid upon thee alone, but belongeth to all of thy place and condition: no King, no Prince, hath allowance to pass the rules of sobriety, either in taking too much, or in drinking of that which is too hot, and apt to inflame; and therefore neither hast thou wrong in being admonished to be sparing, neither haste thou immunity to transgress this precept more than others, since it is common to all of thy rank: yet is not wine, or strong drink, unlawful for Kings or Princes to use, and refresh themselves with, only excess, and the inordinate taking thereof is prohibited.  
Verse 5. Jest they drink, and forget the law, and pervert the judgement of the afflicted.  
SHe backeth her caveat, and confirmeth her reason, by the in commodity and mischief that will ensue, when Magistrates and governors exceed the bounds of moderation, and give themselves to over much drinking, because they being overcome of wine do fail of duty, and neglect justice, to the damage and detriment of a great multitude. Jest they drink over much, and forget the law, not only the commandments and ordinances of God, but also the certain and appointed order of law and equity, and pervert, change, and turn upside down, the judgement, the cause, and sentence of the afflicted, of such as being otherwise poor, are oppressed also with wrongs and injuries, which will be much increased by the intemperate Magistrate, who in stead of ministering help and secure unto them, doth make their case more heavy, by passing a wrongful sentence against them: and she maketh special mention of these rather then of the rich; because they are more subject to violence and oppression; and usually have their causes less regarded. The point that the highest would have notified by this saying, is, that it is dangerous for the people when the rulers be voluptuous: they are shepherds, and by their disability the flock is damnified: they are coachmen, or rather Pilots, which have many lives committed to their care and custody: and therefore saith Ecclesiastes: Woe to thee O land when thy King is a child, and thy 
Eccle. 10. 16. 17  Princes eat in the morning. Blessed art thou O land when thy King is the son of Nobles, and thy Princes eat in due season for strength, and not for drunkenness.  
Vers. 6. Give strong drink unto him that is ready to perish, and wine to them that be of heavy hearts.  
SHe amplifieth her admonition by the contrary, and showeth to whom wine and strong drink do chief appertain, to them that are ready to perish, through manifold afflictions, either inward or outward, lying upon them, and to them that be of heavy hearts, whose spirits are oppressed with sorrows and heaviness, or with griefs and terrors.  
Vers. 7. Let him drink, and forget his poverty, and remember his misery no more.  
THe cause wherefore they should enjoy the more free use of wine and strong drink, she alle●geth, that they may forget their poverty, the want that they live in or any other evils or calamities that are burden some unto them: For under one kind she comprehendeth all, and remember their misery no more, being as long as may be by this means dispatched of their cares, and troublesome cogitations. It is as if she should have said, let him that is ready to sink under the weight of troubles and terrors, refresh his heart with a comfortable drawght of wine, or strong drink, that the remembrance of his woe and misery, which pierceth his heart, may be somewhat abated, and removed. It is far from the intent of the spirit of God to allow excess, or carousing in any, neither doth the doctrine confirm, or warrant either giving wine or strong drink to malefactors drawn to execution, o● sick persons labouring on their death▪ bed for life, at which time they aught to be most sober, and watchful. Only these instructions tend to declare that some, namely those that are in extreme adversity, cannot only bear a large quantity of strong drink without hurt, but receive much good thereby; which being taken in the same measure by some in prosperity, or authority, would utterly overthrow them, or make them unfit to follow their calling.  
Verse 8. Open thy mou●h for the dumb, in the cause of all such as are appointed to destruction.  
OPen thy mouth] Speak in the behalf of the oppressed, who because they cannot, or dare not plead for themselves, may well be called dumb, and yet have an equal, just, and righteous cause: for those that speak lest are many times more innocent than those that are full of words: for some want skill, and are not able to speak in their own defence: some put up great wrongs, and with silence pass by the injuries that are offered unto them: some be absent, and hear not the imputations that are laid upon them: some be borne down with violence, & not permitted to speak for themselves, as was josephs' case, who was sore punished before his apology could be heard: so Mordecay, and all the jews were irrecoverably destinated to death, and yet never had been called to the bar to make their answer, in the cause of all such as are appointed to destruction, being unjustly pursued, are unrighteously condemned, and ready to be executed: for innocent men are many times in as great peril of their life, or estate, as the most faulty malefactors: where almost can a worse man be found, than Naboth was charged to be? or what greater crime doth bring men to their end, then that whereof the imputation occasioned his death? he suffered as a professed traitor against his prince, and as an execrable blasphemer of God himself. What creature was ever so harmless, and righteous, as jesus Christ? and yet who ever did bear a greater burden of accusations, and that with clamours, and outcries? And this proceedeth partly from the malice of their enemies: and partly from the providence of God, that his power may be seen in their deliverance, or that their patience may be for the encouragement, and example of others: and that their reward may be greater in heaven.  
Verse 9 Open thy mouth, judge righteously, and plead the cause of the poor and needy.  
OPen thy mouth] Take their person upon thyself, make their cause thine own, though their adversary through force, lies, or fallaces do set them down that they cannot reply, yet thou knowing what is to be said for them, speak it, and maintain their cause: for they that have means, and ability to help their brethren, aught to supply their wants which cannot deal for themselves. Amongst the great comforts of job, this was one, that he had been, eyes to the blind, and feet to 
job 29 15. 16.  the lame, and had been a father to the poor, and searched out the cause which he knew not: and for this service Abedmelech speaking to the King of judah for jeremiah imprisoned: and Easter speaking to the King of Persia for her distressed people, shall be renowned to the world's end: and Phara● his butler should have had much more praise, if he had made mention of joseph, and his hard entreaty, unto his master sooner.  
Verse 10. Who can found a virtuous woman: for her price is far above carbuncles.  
SHe directeth Solomon to provide well for the good estate of his family, by making choice of a faithful, gracious, and well qualified wise: neither doth she in plain and express terms advise him to match with such a one, but by setting forth of her large praise, and amplifying her manifold fruits, she doth allure him to use his best care and diligence to seek out, and provide himself of such a one: and hence to the end of the Chapter, every verse beginneth with an Hebrew letter, according to the order of the alphabet, and accord just with the number of them; the excellency, and rareness of a good wife, with her singular graces he describeth in this verse, and all the rest to the 28. and then the reward, and encouragement which is due unto her, to the end of the Chapter. The commendation which she giveth of her in the first place, is general, and illustrated by comparison, as appeareth in this present verse: and afterward it is more special, all in regard of her particular virtues in many sentences following: who can found, by any thing that he himself can do, a virtuous woman, a good and holy woman: he proposeth it in manner of question, both because good wives are hard to be found for the scarcity of them: there are many rich, witty, personable, and beautiful; but few adorned with piety, and goodness: few are godly, and gracious, as also because such women are Gods rare and singular gifts, her price is far above carbuncles, she is not only rare, and hard to come by, like the precious stones, but being once obtained, a man cannot set too great a price or value of her: for no treasure can be comparable to a good wife. See Chap. 12. 4.  
Verse 11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil.  
Having thus spoken of her praise in general terms, he descendeth to a more particular relation of her laudable virtues, and qualities, and those, though many, may yet be reduced into three heads: the first is her housewifery, and prudent care for herself, the good estate of her husband, and welfare of her family, and this is to be seen almost in every verse: the second, her mercy, and liberality to the poor, as appeareth by the twentieth verse: the third, her piety, godliness, and religion, in the five and twenty, and six and twenty verses, the heart of her husband doth safely trust in her, whether he be absent, or present, he doubteth not either of her chastity, of her secrecy, or of his care for the family, and committeth to her the disposing of his affairs that are within door: for the more religious any wife is, the less occasion she giveth to her husband to suspect her: his goods, stuff, or whatsoever he hath in his house he may know shall be safely looked unto without filching, or purloining: he may well know that she will have an eye to the servants to keep them from sin and idleness: she will order the children, and not suffer them through want of education to grow rude, and evil mannered: her eye will be to the provision of the house, that it be well dressed, and seasonably ministered unto her people: he may boldly invite a friend, and give welcome unto him at any time, she will not lower upon him, or be to seek of provision, or be careless to grace his house with such things as are needful and decent: so that he shall have no need of spoil, he shall not want any necessaries, or through poverty be compelled to relieve himself with wrong, and hurt to others: either through violence or deceit, through fraud or impression. For she will by God's blessing upon her labours, providence, and good government, so far as stand with the safety of his soul, and make for the welfare of himself, and his household, enrich him with variety, plenty, and choice of all his commodities, like to martial men who having subdued the countries of his enemies, and taken their cities by assault do ransack the same, and seize upon their treasures, and best goods, at their pleasures, and bring home the same to their own houses. The same similitude was used, but in worse part, in the first Chapter by these perilous seducers: we shall find all precious riches, and fill our houses full of spoil. What good baits are gotten in war, we may conceive by the inestimable riches which David had gathered together, and brought to jerusalem, toward the building of the temple, and the invaluable wealth, which Nebucadnezzar surprised, and carried from jerusalem at the destruction of the temple, with the city.  
Verse 12. She will do him good, and not evil all the days of his life.  
SHe will do him good] By careful performance of the duties of her place, and not evil, either by bringing hurt unto his estate, or grief to his heart, or dishonour to his name: for commodity by a wife one way, yieldeth no warrant to wrong her husband another: Michol though she had been a means for preservation of David's life, was yet punished afterward for despising of him: jobs wife had done good in bringing him children, yet not excused for disquieting his heart, and moving him to distemper, and impatience, all the days of her life, so long as they two shall live together; as if he should have said, This virtuous woman will be constant in love to her husband, in youth, in age, in prosperity, in adversity, in sickness, in health, she doth what she provideth such food as may nourish him: she stirreth him up to the service of God: she saveth his goods as much as is possible: she lowreth not on him with her countenance: she crosseth him not in her words: she will please or profit him, about she goeth with all speed: if she perceive any thing that will offend, or hurt him, that she avoideth, and shuneth with all care.  
Verse 13. She seeketh wool, and flax, and worketh willingly with her hands.  
IN the last verse he commendeth her for a general effect of her profitable demeanour to her husband, and amplified the same by the contrary negatively, and by the constancy, and continuance thereof. Now he beginneth to reckon up certain particular actions pertinent to her condition, and fit for her employment, she seeketh, if she have not of her own, she hearkeneth out where it is to be had, and accordingly provideth not the things that are most fine, but most necessary: but these are fit for her sex, and profitable for her house, inasmuch as wool, and flax being dressed, and perfected, serve to make coverings, and cloathings, for sheets also and naprie, and innumerable other uses, & laboureth cheerfully with her hands, she herself layeth her own hands to work, as well as others, and taketh great delight, and pleasure therein, to the end that by her example she might draw them on: & notwithstanding her estate and place be great, yet she daineth to apply herself to those things which seem mean for her degree, as spinning, and carding, and other petty matters, which nice coy dames would not only count trifles, but too too base for them to stoop unto.  
Verse 14. She is like the merchant's ships, she bringeth her food from a far.  
AS in the former verse, her care was declared in providing matter of employment for herself, and her people, that she would find some what to work upon: so in this her industry, for food and provision, is commended, that as she would neither have herself, nor those that be about her to want work, or be remiss in it: so she ordereth the matter, that there be no want of victuals or other necessaries whereby life is preserved, and without competency whereof no man can be able to labour, or do any service with cheerfulness: and in this respect she is compared to the merchant's ships, who carrying forth some one commodity into foreign countries, return thence, bringing home sundry others for it: for all countries are not enriched after one manner: some have great store of corn: others abound with vines, and wine: some have plenty of fruits: others are stored with mines, and metals: some breed abundance of sheep, wool, and cattle. In like manner that which she hath to spare at home, she felleth to her neighbours which want the same: that which is wanting unto her, she buyeth of them that are able, and willing to utter it for money, and wares, according as they can agreed: but have it she will upon good conditions, and compass it by such manner of traffic as shall be commodious to both sides.  
Verse 15. She riseth while it is yet night, and giveth meat to her household, and a task to her maidens.  
THe premises show, that what was lacking of her own she would get supply of it from another place: she would seek for wool and flax, that she might have whereabout to employ her people; meat and food she would be sure to provide, that penury should not pinch her family. Now being stored with both sorts, this text showeth how she doth dispense them, she taketh great care that her household have the same ministered to them in due season; and therefore she riseth from her sleep, and out of her bed, while it is yet night, very early in the morning, and before day, especially in the winter season, and giveth meat and drink, that which is wholesome and good, and as much as is needful, and competent to her household, to her people of all sorts, and degrees, to her children, to her servants, to her men, to her maids, to the boys, and to the girls, to every age, to every sex, and to every order: and the task of work and labour to her maidens, who after a more special manner are at her command, and appointment for their service and business, than the men are: so that she provideth both meat, and work for them: because meat without work breedeth idleness, and other mischiefs, and work without meat cannot be performed.  
Verse 16. She considereth a field and buyeth it: and with the fruit of her hands she planteth a vineyard.  
HEre Bathsheba relateth the success of the good wife's providence, and pains taking, her substance, and her husbands in and by her hands, and so well increased as that she is able to make a purchase without greediness, or coveting after that which is other men's: without niggardliness, and pinching of herself: without wrong to her family: without neglect of righteousness, beneficence, and mercy: without injury unto, or circumvention of the seller; whom necessity compelleth, or good considerations induce to departed with his land: she considereth a field, offered to be sold, whether it lie fit for her: whether she be able to pay for it: whether it be worth her money: whether the title of it be sound, and good: whether she shall not hurt the seller, or any other man in dealing for it; and getteth it, accepteth of the bargain, and concludeth to go thorough with it, hath the assurance passed to herself, or her husband, maketh payment for it: with the fruit of her hands, with the gain of her labour, travel, care, and diligence: for a laborious hand is compared to a fruitful tree, and both the good which thereby she doth, and the profit which thereby she getteth, unto fruit, she planteth a vineyard, in the ground, or field, which she hath bought, or otherwise employeth it to the best commodity according to the nature of the soil, as in grazing, tillage, gardening, or the like: so circumspect and considerate she is in making the purchase, and so provident and thrifty to convert it to the best use.  
Verse 17. She girdeth her loins with strength, and strengtheneth her arms.  
AS we have heard what she doth, and getteth: so are we informed hereafter what manner she worketh, and followeth her business, she girdeth her loins with strength: for the understanding whereof we must know, that anciently it hath been, and still is the manner of the people in those countries, to be clothed with long garments, which are no small impediment to their gate, and travels, and for this cause when they would go apace, and do any thing with diligence, or fight with their enemies, they did truss up, and gird their garments about their loins: and because great strength (as we know) is in the arms, therefore she maketh special mention of them, which is nothing else, but strongly, and with courage to set their hands to the work: so that it is as much as if Bathsheba should have said, This virtuous woman whom I commend, dealeth not in her vocation remissly, and by the halves but addresseth herself with removal of every impediment to the serious performance of her duty, she prepareth herself to her affairs as if she were to run a race, or wrestle with a champion, she flieth about her work, and setteth on it with a settled resolution: her garments hung not lose about her, but she tucketh them up that she may be the more nimble: neither doth a little pains weary her out, she giveth not place to any discouragements, but animateth herself, and leaveth not off until she have gone thorough with her enterprises.  
Verse 18. She perceiveth that her merchandise is good: her candle goeth not out by night.  
BAthsheba proceedeth to make an narration of the thrifty wife's proceeding, constant going forward in her good course of diligence, and sedulity; and showeth first by what means she is incited to it, and afterward declareth unto what a degree of pains-taking she hath attained: for the former, she perceiveth by experience, as comfortable to her heart, as delightful food is unto her taste, that her merchandise is good: that her prudent government, and the wise disposing of her matters turn to as good profit for the benefit, and increase of her husbands, and her own estate, as if she did exercise any commodious traffic, or merchandise: for the latter, her candle goeth not out by night, because she speedeth so well in her business, and her work findeth so good success, she will tarry at it, as long as she may, and leave off no sooner then needs she must, and therefore useth herself to vigilancy, and watchfulness, sitting up late, as being loathe to loose any time, respecting her calling, more than her ease: and yet she doth not oppress her body by abridging herself of needful rest: for it is a Synecdoche, the whole night being put for a part.  
Verse 19 She layeth her hands on the spindle, and her hands handle the distaff.  
AS she sitteth up long in the night, so testimony is given of her how she bestoweth her time before she goeth to bed, not in idle discourses, not in gaming, or vain sports, not in banqueting, or preparing of ●uncates, not in vain fruitless exercises: but she layeth her hands on the spindle, and her hands take hold of the distaff, she is not grieved to apply or occupy herself about those things, which might seem vile, and contemptible: she thinketh not herself dishonoured, neither her hands blemished, or wearied with spinning, or carding, or other such like huswifely exercises.  
Verse 20. She stretcheth out her hands to the poor, yea she stretcheth out her hands to the needy.  
HItherto we had a description of her getting, and her great iudustry therefore: now she is commended for her using of it, that many are the better for that which she possesseth, and in the first place the poor are mentioned, she stretcheth out her hands to the poor, albeit she be very intentive at her work, and willing to do as much good as she can to her husband, yet she is not led with covetousness, nor desire of decking herself: neither is all her care to provide for her own 〈…〉 lly, but also she hath pity and compassion on the poor, and miserable, not with words only, but really, and in deed: neither is liberality wrested from her by impudent importunity, but she voluntarily reacheth our her hand unto them, and that not once, but often, as the repetition of the words do intimate.  
Verse 21. She is not afraid of snow: for all her house are clothed with double garments.  
AS the care of her family doth not make her careless of the poor: so neither doth her liberality to the poor, deprive the family of aught that is needful for them: for she showeth her mercy without distrust, & without thinking that she or hers in the hard time shall be grieved or pinched with need; she hath taken so good order time enough for the good estate of her own people, that that which is bestowed upon the necdie, shall not be detracted from their allowance: the hungry shall not be relieved with their food: the naked shall not be clothed with their apparel: for mercy is never contrary unto righteousness, neither is that which was well, and in due manner given unto the one, prejudicial and hurtful unto the other: she is not then afraid of snow for her family, she dreadeth not hard weather, or sharp seasons: for all her family is clothed with double garments, she provideth afore hand shifted of warm and good clothes for children, and servants, and all under her roof, and at her finding, that they may be armed against the extreme cold of winter.  
Verse 22. She maketh her coverings of tapestry: her clothing is silk and purple.  
AS the poor fare the better for her thiftines, and the people of her house go the better clad thereby: now in the third place is showed that herself also enjoyeth the benefit thereof: she furnisheth herself with ornaments fit for her degree; of the w●ll and flax she got at the beginning she worketh, and prepareth store of comely coverings for board and bed, with hangings for her chambers, and garments for her own body: for God disalloweth not in women decent apparel, nor rich attire, so that they keep themselves within compass of modesty, and exalt not themselves above their callings, and give not place to ostentation, or an high mind, and play the good housewives to get, or save, and be helpers to support their husband's estate.  
Vers. 23. Her husband is known in the gate, when he sitteth among the elders of the land.  
HEr beneficence, by means of her thrift and frugality, is extended to divers sorts, as to the poor, to her domestical people, to her own self, and so wisely also are matters ordered, that her husband is nothing the less able to set forth himself in due manner according to his dignity: but is of principal note amongst many for his robes, and other rich ornaments: he is known in the gates, he is noted, spoken of, and reverenced in the place of judgement, where he fitteth on the bench with other rulers of the country.  
Vers. 24. She maketh fine linen, and selleth it, and delivereth girdles to the Merchants.  
BAthsheba reporteth that the good housewife contenteth not herself only with preparing of garments for the use of her servants, for her own use, and for her husband's use: but that she maketh comely ornaments to cell, to the end she may enrich her estate. The Hebrew word translated sheets, doth not only signify any such fine linen as lieth on the bed, but any linen vesture that great personages were wont to wear: and delivereth girdles, under one comprehending many, unto the Merchants, who trade in divers cities, or countries, buying that in one place, which they intent to cell in another: and in selling unto him, it appeareth that her dealing loveth light, she purloyneth not, nor maketh away her husband's goods in. It was said before in the 14. verse that she was like the ships of merchants, not to those of Pirates, or Rovers, she dealeth in her own housewifry, and in things of her own making, not making away her husbands necessary commodities, or things of his getting: neither doth she make money of that which cannot be spared, whereby she should leave her house unprovided: neither passeth she away aught against her husband's will, or for any other end, then for his benefit.  
Vers. 25. Strength and honour are her clothing, and she shall rejoice in time to come.  
SHe hath spoken of the corporal vesture and clothing, wherewith the virtuous woman hath ●●●ked herself, and her husband, and covered all the rest of her family: and now to show that she setteth not her affection upon such ornaments, as do foolish, vain and curious women, which desire to be gay in the eyes of the world: it is said that she hath another garment far more excellent, which is strength, the force and efficacy of God's spirit, whereby she is confirmed in believing in patience, and in well-doing: and the other is honour, which is the fruit of the same, the estimation which she hath with God and his people, and the evidence of her innocency and goodness in the hearts of the wicked. This her spiritual attire is of all others the most sumptuous and precious: this maketh men and women gorgeous in the estimation of God and his Angels: this is a durable suit, which the longer it is worn, the brighter it will shine, and the better it will be: this can no base person ever put on, all that are clad with it are honourable, and she shall rejoice in the time to come: the Hebrew word signifieth she laugheth at it, she is secure of her future estate, and out of dread of all accidents and occurrents, that at any time may befall her: she is not troubled with the fears of losses, and crosses, of changes and alterations: she is not troubled at the remembrance of sickness, or childbearing, or of the day of judgement: yea on the contrary side, she rejoiceth in the expectation of her end, of the life to come, and of that blessed reward of happiness which remaineth for all the faithful.  
Verse 26. She openeth her mouth with wisdom, and the law of grace is under her lips.  
IN the former verse she was praised for the graces of her heart, and here for the wise, fruitful, and gracious speeches of her lips: she openeth her mouth with wisdom, she talketh not rashly, undiscreetly, or unseasonably of matters; but prudently, and soberly, and the law of grace is in her lips, she speaketh not of toys, or of trifles, but of faith, of repentance, of the fear of God, and of such other duties and points of religion, and she laboureth as much as she can to provoke unto liberality, mercy, and well-doing: the stream and current of her conferences tend to this, that she may make men more godly, more righteous, and merciful: that God may have his honour and service, that poor people may receive mercy and kindness, and the souls of as many as she can procure may be confirmed in the hope of salvation.  
Vers. 27. She looketh well to the ways of her family, and eateth not the bread of idleness.  
SHe looketh well to the ways of her household] As her mouth is seasoned with grace, so are her eyes with intentive watchfulness: she is resembled to one who standing on his watch moveth his eyes hither and thither, to see who is coming, and who is going: For it much concerneth governors heedfully to respect the behaviour of their people: by this they shall know how to direct, whom to rebuke, correct, encourage, reward, retain, or cast off: by this much sin against God is prevented, or reform: hereby a governor shall keep his people from that hurt and danger, whereinto otherwise they will be obnoxious: by this they shall preserve their families from that pollution whereby it is like to be defiled, and their states from such losses and waste, as through their carelessness they may sustain, and eateth not the bread of idleness▪ she is not slothful, spending her time idly, and looking to nothing, but setteth her own hand to work, and looketh to all that be about her, that they shall perform their duties: thus she eateth not the bread of idleness, for which she never took pains, but the food of labour and travel, wherein God's children enjoy his blessing to their happiness. 
Psal. 128. 2.   
Vers. 28. Her children rise up and call her blessed, and her husband praiseth her, saying,  
Verse 29. Many daughters have done virtuously, but thou surmountest them all.  
NOw are we come unto the reward which is due unto this good woman, for her virtuous behaviour and graces, and that is, praise, and commendation, which is yielded unto her principally by those which are nearest about her, as husband, and children, who are best acquainted with her ways, and tasted most of the fruits thereof: for it is the best honour to approve one's self to them which are most privy to all their courses: others speak at random, and by guess, but these by experience, and upon knowledge: provided that it be not in fear, or flattery, from which the holy Ghost freeth the testimony given of this good matron: her children, sons and daughters, growing in age, wisdom, and discretion, and having a true knowledge of the care that she had of them, and feeling the good which she had done for them in their virtuous education, rise up, yield reverence, and do obeisance to her in dutiful manner: For so much that gesture doth many times import, as when it is said, Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy 
Levit. 19 32.  God. And call her blessed, do not only make prayers, and offer thanks to God for her, but speak of her wise sayings, and worthy facts, and the whole course of her Christian conversation, and conclude that God hath made her a most happy and fortunate woman: her husband also praiseth her, speaketh of her in way of commendation, and to her also in good meaning and without dissimulation, many daughters have done virtuously, but thou surmountest them all; testifying that she is the best that ever he knew: as if he should have said, Be it spoken without dispraise of others, you do so well satisfy me, as that I know not where the like is to be found: many daughters▪ not maids only, but women, and married wives, have done virtuously, towards their husbands, household, children, neighbours, the poor and needy, and themselves, and that in many great and gracious respects: by this means she hath her due without wrong to others, (for he doth not deprave others to boast her, nor gathereth the arguments of her praise from the vices of her neighbours, but from their virtues and commendable qualities): but thou surmountest them all, in fidelity, in wisdom, in good housewifry, in mercy, and in piety: For every one aught to be best pleased with the good ways of his own yoke-fellow: the nature of love will induce one to it, and equity also: because the wife findeth most benefit by the graces and good dealing of her husband: and so doth the husband by the good qualities and actions of his wife: and hereby the one of them shall give great encouragement to the other. Whereas on the contrary side, when all things are ill taken, and nothing is pleasing that the one saith and doth to the other, it killeth all mutual good affections one towards another, and utterly extinguisheth all cheerfulness in them.  
Vers. 30. Favour is deceitful, and beauty vain: but a woman that feareth the Lord shall be praised.  
THese words are a confirmation of the premises by a comparison, wherein a godly woman is preferred before a beautiful, and piety before favour, or any other external graceing: For all outward specious qualities, and excellency whatsoever, are comprehended under beauty and favour. Now whose words these are it is uncertain, whether the husbands, or bathsheba's, or Salomons; but that they are the words of the holy Ghost it is most certain. Favour is deceitful, comeliness of parsonage, or any outward grace, is a shadow which hath no substance, and beauty vain, a good colour, or a good complexion, is but a fading flower that will quickly be withered, and decay: but a woman that feareth the Lord, which is godly and religious, shall be praised, she (by God's blessing) shall obtain true glory: For no honour is sound but that which groweth from grace; that only hath the promise, the Lord saying, them that honour me will I honour. And all earthly 
1. Sam. 2. 30.  things are perishable, or guileful; as parentage, wealth, strength, etc. a man may have them, and yet be very base and contemptible: and what shall we say of goodly stature, and fair faces? may they not have many vile vices accompanying them? For divers of good making, and well favoured countenances, have deformed manners, and ill favoured conditions: as Absaloms' Adonijah, and sundry filthy strumpets: and be it that beauty be not stained with any notorious crimes, or misbehaviour; yet there can be no constancy, or perpetuity in the same; sickness, sorrow, the small pox, or other such like accidents will quickly deface it: and it dependeth only in the estimation of men's eyes, whose like are uncertain: for many are carried from well favoured wives, upon whom first they doted, unto ill favoured harlots, and with the sight of their faces are ravished: on the contrary side, holiness, righteousness, and the graces of Gods holy spirit do give a lustre unto all, and make them look with an amiable countenance: according as Ecclesiastes saith, The wisdom of a man maketh his face to shine, and the strength of his countenance shall be doubled. Women, men, or whosoever they be, cannot but much be set by, if they set by God's word, and conscionably obey it: God taketh delight in them, and inclineth the affections of his people unto them, and maketh the wicked to stand in fear of them: no sickness can disfigure a gracious person, nor death itself, nor the grave which totally marreth all corporal excellency: Such one shall live in honour, die in honour, and leave his memorial in honour, and appear before the judgement seat of Christ in honour.  
Vers. 31. Give her of the fruit of her hands, and let her own works praise her in the gate.  
FOr the knitting up and conclusion of all, husbands are called upon, and provoked to praise their good wives really, as well as vocally, in deed as well as in word to recompense her pains, and good service with due rewards. Give her of the fruit of her hands, let her enjoy the benefit of her own labours, let her have allowance for food, apparel, furniture, and all meet expenses liberally, and largely, and answerably to her faithfulness, and fruitfulness, and let her own works praise her in the gate, even as in games and conflicts the conquerors are both rewarded with some price, and praised openly in the public assembly by proclamation: so let this worthy woman hitherto spoken of be provided, for that her husband's largesse may be a testimony in the Church, in the market, in meetings of neighbours and friends, and in all assemblies, that she hath deserved well, and he upon due cause doth deal so bountifully with her: and if God take him away before her, let him by leaving her an ample portion, according to his estate, publish to the world that he hath found her a beneficial yoke-fellow.   
FINIS.