Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 16
CHAP. XVI.
THe preparations of the heart in man, but the answer of the tongue is from the Lord. When a man by study is best prepared to speak, or to make an Oration, Vers. 1.or Sermon▪ yet if God giveth him not utterance in going about to speake, hee shall be confounded. There is need then of a double grace to him that would speake well.
1. Of preparation of the heart, whereby he attaineth the knowledge of good things to be uttered by him, having conned them by heart, as we say.
2. Of elocution to speake them for the instruction of others: For in saying, The preparations of the heart in man, he meaneth not, that they are in him without God, but when through the helpe of God his preparation is made to speake, there is further need of the help of God and of his Spirit to utter the matter so prepared; for without his helpe a man shall either be confounded, not knowing what to say, as some have sometimes beene, or things may slip from him besides his matter premeditated, to doe more hurt, then good; to prevent which, Gods assistance must be desired, that a man may freely speake, as Paul desireth the Ephesians to pray, that a doore of utterance might be opened unto him, and that Eph. 6. 19.he would moderate and guide the tongue so in speaking, that herewith nothing may be spoken, but according to the preparation made.
Pelagius urged much this sentence to prove free-will in man, because he that can prepare his owne heart must needs have liberty of will so to doe; but Augustine Pelagius. August.answereth, that although the preparations of the heart are in man, yet hereby it is not implied, without God co-operating with him in his studies. Some understand this of the answer of the tongue, onelyonly in case of being questioned, when so, for him Cajetan.to answer so as to satisfie the questioner, is from God. This is too strict, yet somewhat is said, which is also meant here, the best prepared matter, when it cometh to be uttered, cannot take effect in the hearers without God, and his Spirit working therewith, as is said, 1 Cor. 3. 7.
All the wayes of a man are cleane in his owne eyes, but the Lord weigheth Vers. 2.the spirits. Chap. 12. 15. it is spoken almost to the same effect; the meaning is plaine, a wicked man is so foolish (for he is there called a foole, that is here called a man;) that he thinketh even his owne wayes and doings good and right, as supposing that he hath reason to justifie them; For as Quintilian saith, there was never Quintilian. Sceleri nunquam defuit ratio.a reason wanting to any hainous wickednesse, and the same is true touching those that are in the way of errour, their opinions seeme to themselves good and true, though never so erroneous. But the Lord weigheth the spirits, the things done by them may be good, as giving almes, praying, reading, preaching: and hearing of the word, but their hearts and spirits not being right that doe these things, they are wicked and a bominable to God; if vain-glory or worldly gaine be herein aimed at, or by these outward performances it be thought that God is well pleased, the heart being afarre of.
This serves to shew the blindnesse of wicked men and hereticks, and the cause Note. why they goe on in their evill wayes, and are not reformed, although their sinnes and errours be plainly laid open, yet they will not thinke of them; but as of truth and righteousnesse, as the wicked Jewes said, That the wayes of the Lord were unequall, and their owne wayes equall; but this shall not stand, but as in a Ezck. 18.well ordered Commonwealth things are weighed by the Kings Standard, and then they that have false ballances are found out and punished, so God will bring to weighing in his ballance all their doings and opinions, set forth here by the word spirits, because they are carried unto them by an evill spirit, if the thing done bee evil, and not by the Spirit of God speaking in his word, or if for matter it be good but done with an evill heart, or in an ill manner, for all such shall be weighed and judged alike to condemnation.
Commit thy workes to the Lord, and thy thoughts shall be established; That is, whereas wicked men are conceited of their owne doings, that they are right and Vers. 3.just, which yet coming to be weighed will be found otherwise, Verse 2. Let thy workes, who fearest God, be regulated by his word, and by prayer commit them for good successe to him, and then thou shalt not thinke to bring them to a good passe in vaine, but as thou thinkest and expectest, it shall be done. For thus the Apostle directeth, saying, Be carefull for nothing, but in every thing by prayer and supplication, let your requests be made knowne to God; thus thy thoughts Phil. 4. 6.shall be established. The Hebrew word is roule, expounded by some, referre all Matth. 5. 16.to his glory, then thy thoughts shall be directed aright when thou doest thus, neither shalt thou erre, as they doe that seeke themselves in their good workes; I thinke it best to joyne both these together.
The Lord hath made all things for himselfe, yea, the wicked for the day of evill. God in making men and women, and all other creatures sought his owne Vers. 4.glory, as the maine scope and end of all his workes.
But how is it said, that he made the wicked for the evill day? that is, the day of judgement; for all things which God made were good, and man being made good is not made wicked by God, but by being drawne away by Gen. 1.his owne concupiscence, and inticed, or as Ecclesiastes saith, by seeking to himselfe Jam. 1. 14. Eccles. 7. 20.many inventions. His making of him then for the day of evill is nothing else, but his ordaining him to everlasting condemnation for this wickednesse to the glory of his justice. For as Augustine saith, the good he hath both made and ordained, but the wicked he made not such, but onelyonly ordained them to their just punishment; Jude v. 4. Rom. 9. August. l. 6. de Gen. ad lit. c. 5.for he both made and ordained kindes and natures, but privations, such as wicked are, he made not, but ordained, as it is said of the light, that he made it, but not likewise of the darknesse. But why doth the Lord ordaine some to judgement? This may be resolved from the word here used in speaking of such, the wicked he ordaineth them to evill, because they are wicked, not as many hold, meerly of his owne will, as the potter, being hereby carryed, onelyonly makes some vessels to dishonour, for this would be little to the praise of his justice, and his will is declared to be to the contrary, Ezek. 18. 2 Pet. 3. And by that similitude taken from a Potter, it is onelyonly shewed, that God could have done so, that no man may open his mouth against his doing in condemning some, when he electeth others, but not that he may not open his mouth in vindicating God from being contrary to himselfe, or his justice from cruelty towards his poore creatures. But I have spoken enough upon this Rom. 9.
Every one that is proud in heart, is an abomination to the Lord, though hand joyne in hand, he shall not be unpunished. The proud in heart are here spoken Vers. 5. Chap. 6. 17. 8. 13.against, because many, who neither have proud looks, nor rich apparrell, are yet proud and stout. Though hand joyne in hand. This is the same with Chap. 11. 27.
By mercy and truth sinne is purged, and by the feare of the Lord men depart from evill. Deliverance from sinne, and purging therefrom, as the meritorious Vers. 6.and efficient cause thereof, is the bloud of Christ, and therefore mercy and 1 Ioh. 2. 6.truth doth not thus cleanse from sinne: but that almes-deeds cleanse, our Lord teacheth, Luke 11. 41. and Dan. 4. 17. but this is, when he that beleeveth in Christ doth acts of mercy, and so is declared to be cleane from sinne, wherewith all they are still polluted, that onelyonly beleeve being without good workes, what outward meanes else soever they use; it is true, the act of beleeving at that instant cleanseth the foule in the sight of God, if it be by a true faith, but this faith is not true and lively, unlesse it be thus operated by love; a true Beleever then is made cleane by Jam. 2.beleeving, but then only doth it appeare that he beleeveth so, when he bringeth forth fruits of mercy and love, and therefore now we may say, he is cleansed indeed. And as a man is thus purged from sinne past, so by the feare of God he is kept from sin for time to come.
Some also interpret this purging from sinne in respect of temporall Judgements, Muffet. Matth. 5.out of which Mercy helpeth, and from which being falne into them, Mercy delivereth; because he shall have mercy that sheweth mercy.
Some to avoyd the Popish tenet, founded here about the merit of good Works, expound it of Gods mercy in Christ, whereby sinne is purged; but there needs no such shift to avoyd that errour, as may be gathered from that hath been Lavater.already said.
When a mans wayes please the Lord, he maketh even his enemies at Vers. 7.peace with him. The scope of this place is to stirre up to the good before commended to our practise ver. 6. because he that doth so, walketh in wayes pleasing to God, and if he hath enemies in this world, he both can, and will reconcile their mindes towards him, so that the Wolfe and the Lion shall dwell with the Lambe, Esa. 11.and the Kid.
Some expound it of Spirituall enemies, the Will, Affections, and Desires, which are worldly, and when they are so, be a mans great enemies; but when a man is converted, and so his wayes are pleasing to God, these are quiet, and subject themselves to the spirit in him; but the contrary is true, for even in those that have Gal. 5. 17. Rom. 7.the Spirit, there is the flesh fighting against it, therefore this is only an incouragement to feare God, and to seeke to please him, not men, for God will provide, that men shall doe no harme to such, although they be of a contrary minde; yea, sometimes they shall be brought from a contrary to be of the same minde, and so of enemies to be most loving friends; Verse eight is the same in effect with Chapter 15. 16.
A mans heart deviseth his way, but the Lord directeth his steps. This is Vers. 9.not much unlike to ver. 1. only that which is there said of speaking, is here said of going about this, or that, or doing, herein man may determine what he will, but shall not be able to goe, or doe, but as God pleaseth, that we may crave his assistance in all things, and be comforted against the threatnings of enemies.
A divine sentence is in the lips of the King, his mouth transgresseth not in Vers. 10.judgement; That is, according to the high place wherein God hath set him, he giveth him many times a divining faculty, as it were, to finde out the truth, when he sitteth in judgement. This Salomon spake by his owne experience which he had of the truth hereof, in the case of the two Harlots, that came before him.
This may also be understood of a King, setting himselfe to enact good Lawes with his Counsell about him, concerning the Common-wealth, when he sincerely doth thus, seeking not so much his owne private as the Publique good, God whose Vice-gerent he is, doth so extraordinarily assist him, as that his sayings are as Oracles, and accordingly by the people to be received, and obeyed; the scope of this is to make the King so by all his Subjects to be reverenced, as that when he hath given his judgement without any tergiversation to rest herein, and not to presume to oppose him, who is so neare to God, and so extraordinary gifted by him, as not to erre and therefore to acquiesce in his Sentence; he that doth not, but resists; shall reape to himselfe damnation, because he so little considereth the neare relation betwixt God and him. Some because no King else is free from erring, say that Christ is meant here, and the King following the rule prescribed unto him, as Deut. 17.
A just weight and ballance are the Lords, all the weights of the bag are his Vers. 11.work; see before, ch. 11. 1. how wel pleasing to God just weights and ballances are; but here the Kings sentence being spoken of, ver. 10. as Divine; that is, Gods Sentence pronounced by him, and ver. 12. It is abomination to Kings to commit wickednesse; the vulgar, They are abominable to Kings that doe wickedly; and the Hebrew being a plurall, foreign signifying doing▪ favoureth this reading; it is therefore conceived, that by just weight and ballance, here the just and unerring judgement of the King before spoken of is meant, these words being added as a reason, why the King erreth not in judgement; for his judgement is as a true ballance, and just weight, which God hath wrought in him, and therefore as he weigheth things, so they must be accounted to be by all his Subjects: of Gods weighing spirits it is spoken before, ver. 2. where his righteous judging of spirits is meant, as having tried them in a just ballance.
In like manner here, his Judgement in pronouncing which he directeth the King, is spoken of in like manner; which is not yet to be understood of every King, but of that King, which in judging walketh by the rule before spoken of, Deut. 17. that is, of the Word of God. The King then that doth so, that is, readeth this Word continually, seeking hereby to informe himselfe what is true, and right, in Note. case of difference, and so giveth his judgement; this judgement of his is to be held as a just ballance, and weight, directed to by God, and they that rest not herein, rest not in the worke and sentence of God himselfe, but take upon them even above the Divine Majesty, and so sin most dangerously.
And the next words, ver. 12. are a reason, why Kings thus regulated in their judgement erre not; Doing wickedly, and all that doe wickedly are abomination to them; therefore they themselves will not doe so. And this tendeth to the Vers. 12.establishing of his Throne, as is intimated, Deut. 17. 20. both to him, and to his children after him, for hereby his Subjects are made to love him, and Gods blessing is procured towards him, which are more for his establishment, then all the strength of Armes that he can raise. O that our King had thought upon this, and so abhorred from all unrighteous wayes of getting riches, and not trusted to his Forces, which could not stand him in stead to establish his Throne, being by this meanes so greatly weakned, and now over-throwne.
Righteous lips are the delight of a King; That is, because that by righteousnesse Vers. 13.his Throne is established, he both speaketh rightly himselfe, and loveth Psal. 101.those that doe so.
The wrath of a King is as messengers of death; Having shewed in what grace Vers. 14.and favour the righteous are with righteous Kings (and they that favour not such, but hate them, follow not David, but wicked Ahab, and Herod, who hated, the Psal. 16. Psal. 101.one Elijah, the other cut off John Baptist, for their righteous lips) now he sheweth, how great their wrath is against evill doers, nothing is by them to be expected at their hands, but death, and cutting off, as David also saith, that he would cut off the wicked out of the Land. For the phrase here used, as the messengers Psal. 101. 8. Rom. 13.of death, it is hereby meant, as a Messenger sent to slay a man; so is the wrath of a King, he that incurreth it shall surely dye; yea, not only by his wickednesse deserving it, but if the King be carried more by passion, then right reason; but in this case the wise either by good speeches, or officiousnesse towards him, appeaseth him, and so escapeth.
And as his wrath is terrible, so his favour is comfortable, In the light of his Vers. 15.countenance is life, his favour is as a cloud of the latter raine, when the earth is withered and seinged by drought, for hereby it is again revived, and waxeth green.
For the words of ver. 16. How much better to get wisdome then gold, see Vers. 16.before, chapter 8. 11. And who getteth this precious wisdome is shewed, vers. 17.
The high way of the upright is to depart from evill, and this is else-where said of the feare of God, and that this feare is wisdome; so then he getteth wisdome, Vers. 17.that makes this his way; and he that keeps to it, as the next words, preserves his soule: for, live in sinne, and destroy thy soule, depart from it, and preserve it.
Pride goeth before destruction, and an haughty spirit before a fall; see chap. 11. 2. saying, that when pride cometh, then shame cometh. Chrysostome inquiring Vers. 18.into the reason hereof saith; That pride makes a man to fall by the weight thereof, sinne is heavie, and therefore by any sinne a man is in danger of Chrysost.being weighed downe, and falling; but humility in a sinner lighteneth his sinne, and so he cometh not to ruine by falling; but pride is so heavie, that although it be joyned with vertue, nothing of the weightinesse thereof is abated, but it presseth downe, and ruineth such as otherwise excell. Upon this ground it is added, vers. 19.
It is better to be of an humble spirit with the lowly, then with the proud to Vers. 19.divide the spoyles; which is so spoken, because proud men live in contention quarrelling, and fighting for wealth and dominion, in which course they sometime get victories, and spoyles of the enemy, which they divide amongst them, of which they have wonderfull great joy; but there is not, saith he, so much joy of this, because falling attends the proud; as of humility, and conversing with the humble, although in a poore and meane estate: of such proud ones the world affords Note. many examples, but never more then in these miserable times; but let us, that have no part or portion in such spoyles, be comforted in this, that we are in a farre better estate, because the time shall come, that he who spoyleth others, shall be spoyled, as the Prophet Esay speaketh, and then the humble abhorring from such wicked gaine, shall stand safe and sure.
He that handleth a matter wisely shall finde good, but happy is he that Vers. 20trusts in God. For, handleth a matter wisely, Hebr. is, He that understandeth upon a word foreign one renders it, He that hearkeneth to the Word, Muffet.but he goeth quite from the originall; The meaning is, he that well understands the matter, which he goeth about, shall bring it to a good effect; but for all this he must not relye, or trust upon his owne skill, but to God, who must make his attempts prosperous, otherwise, how wise soever he is, and circumspect, he shal doe no good on it.
Some going upon the signification of foreign a word say, that he who can handle his tongue well, and speake eloquently, prevaileth in speaking; but he that wanteth this faculty and trusteth in God, shall have best successe, and be happiest in the end. The reader may understand it either way, yet this seemeth to me to be best.
The wise in heart shall be called prudent, and the sweetnesse of the lips increaseth Vers. 21.learning. Here a learned man, and one that speakes graciously, and sweetly, are compared together: the first is worthily said to be learned, who hath a wise and understanding heart, but the other doth most good to other men, bringing them by his teaching to understanding, which the other doth not, who keepeth his learning to himselfe. But it is not hereby meant, that any man, who is unwise in heart, that is unlearned, can speake so, as to bring others to learning, but when a learned man hath also eloquence, and useth it, he increaseth in learning more and more himselfe, and edifieth others in knowledge and grace; yet he that wants such utterance, having wisdome within him, is counted prudent also.
Under standing is a well-spring of life to him that hath it, but the instruction Vers. 22. Chap. 10. 11.of fooles is folly. This cometh well next unto that of the sweetnesse of the lips increasing learning: for knowledge thus used, is as a well-spring of life, abounding the more, as that doth the more it floweth forth, Hebr. for him that hath it, is him that possesseth it; betwixt which Plato makes this difference, He hath wisdome, that hath the theory thereof, but he possesseth it that hath the practise also, as a man taketh possession of a thing by his Bond: but the instruction of fooles is folly; That is, foolish wicked men teach nothing, that tendeth to life, or reformation from sinne and wickednesse, but rather to increase it more, and so to increase folly, because wickednesse is the greatest foolishnesse that is in the world.
The heart of the wise teacheth his mouth, and addeth learning to his lips; Vers. 23.the vulgar, addeth grace to his lips; the word foreign signifieth either Learning, Sweetnesse, or Law; the meaning is, he that is of a wise heart, by meanes of the wisdome that is in him, governeth his tongue so in ordinary talke, as that it speaketh not but like a tongue well instructed, and when he cometh to make an Oration, such matter, and so well set forth cometh there-from, as that it is sweet and delightfull to the hearer, and is accounted the tongue of the learned; but it is to be noted, that he saith a wise heart doth this, he premeditateth first that uttereth such learning, he speaks not ex tempore.
Pleasant words are as an honey comb sweet to the soul, and health to the bones, Verse. 24.because he had said, that the heart of the wise addeth learning to the lips, or a sweet and delightfull speech, now if any man shall say, what is this to the hearer? It is, saith he, as an honey comb, chearing him both body and minde, be it in time of danger by enemies, in time of sadnesse of spirit, or being in the way of despaire; for now to speake comfort, and encouragement doth much worke upon the soule, as being more delightfull then any other thing.
For Verse 25. see before Chap. 14. 12.Vers. 25. Vers. 26. Tremel.
He that laboureth, laboureth for himself, his mouth craveth it of him. Tremel. He that is trouble some troubleth himself, for his mouth recoyleth upon himself, expounding it thus, to what trouble a man putteth another by his evil tongue, either by falsly accusing by slandering, or tale-bearing, or giving counsel of mischief against him, it shall come accordingly to himself, so Ps. 7. 15, 16, 17. This, I confesse, is not disagreeable to the Hebrew, foreign signifying to labour; it signifieth also perverse, and a perverse man putteth another to much trouble, and foreign rendred craveth, signifieth hath bent or recoiled upon him. I cannot therefore but approve this exposition and sense, and the rather for that which foloweth Verse 27.
A wicked man diggeth evill, and a fire burneth in his lips, for what is this, Vers. 27.but a confirmation of this, that the trouble, which with his mouth he stirreth up against others, recoileth upon himselfe, becoming a fire in his owne mouth to burne and torment him? And if we looke before to verse 24. we may plainly see if there be any coherence in these verses, as doubtlesse there is, because in many together the lips and tongue are spoken of, that after the commendation of a good tongue, such as is the tongue of the wise, now he beginneth to reprove and threaten such as have troublesome, dangerous, and vexing tongues; yet because the streame of Interpreters Beda.expound it of labour, he that doth labour can doe no otherwise, since that fatall necessity laid upon Adam for eating with his mouth the forbidden Gen. 3.fruit, and upon all his posterity, In the sweat of thy brow thou shalt eat thy bread till thou returne to the dust, Man must labour, his mouth requireth, or craveth it of him; I have thought good to mention this also, if there be any that had rather still follow it.
For the next words, A wicked man diggeth evill; the meaning is, he secretly plotteth evill against another, as he that by digging under the ground doth secretly prepare to destroy others by blowing them up; and fire is said to burne in his lips, because so hot and fierce speeches come from him, or provoking speeches, which, as a fire, set on fire the whole course of nature, as James saith.Jam. 3. Lavater.
Lavater by this his digging understandeth his great paines-taking in sinning, because they that dig in Mines, labour greatly both night and day. A righteous man may fall into sinne, but he is a wicked man, caled here a sonne of Belial, that taketh great paines to doe evill. And the word dig is to be noted, for hereby is shewed; as a man digging turnes up, and discovers things before hidden in the ground, so the wicked lay open against others, things done long before and forgotten, to make them the more odious.
As for their having fire in their lips, but yet digging evill, Nazianzen serteth Greg. Naz.this forth by similitude taken from the mount Aetna; as that burneth first long within, no noise being heard, but at length it maketh a terrible noise, and casts out fire; so the wicked conceale long their malice, secretly plotting mischiefe, but at length they thunder and lighten, as it were, the fire which they had within before, now breaking out; but as was said before, it shall be a fire to himselfe as well as to others, as no man can hold fire in his mouth without burning him.
A froward man soweth strife, and a whisperer separateth chiefe friends. Vers. 28.How odious they are that make discord, see before Chap. 6. 19. The vulgar hath it, verbosus separat principes, and Heb. it is foreign a Captaine, or Prince; the meaning then is, that by the peevish and perverse, who backbite and slander their neighbours, strise ariseth and by the tale-bearer, that secretly whispereth in the eare, even the Prince is brought to be at variance with his subjects, and one Prince with another, to the disturbance of the publike peace, which should make tale-bearers, and back-biters most odious to ail men; and to give the posie of Augustine, whoso loveth August. Quisqui… amat dictis absentum …dere samam hanc mensam vetitam noverir sse sibi. Vers. 29.by his sayings to gnaw upon the same of others, let him know that he shall not be welcome to my table. How this proverbe was verified, see in the example of Ziba against Mephitosheth, and of Doeg against Ahimelech the High-priest.
A violent man enticeth his neighbour, and leadeth him into the way that is not good. By the violent man here, understand one that is very urgent in moving to things, to which if they can perswade, such as are drawne by them in the end shall finde to their cost, that they were evill and pernicious. Such are seducers to heresie, theeves, and robbers, that perswade to robbery and blood-shed, of whom Chap. 1. malicious men, that by faire speeches draw others to places, where they may take advantage against them, and kill them, as Cain did Abel, and such as move to runne to riot.
He shutteth his eyes to devise froward things, moving his lips he bringeth Vers. 30.evill to passe. Of the wicked devising evill, and shutting his eyes, or winking therewith, see before Chap. 6. 13. the vulg. hath it astonished in his eyes, but Heb. it is shutteth, it hath also biting his lips, but the word foreign signifieth either annuere, or innuere, or succidere, to grant, intimate, or cut, and in regard that these are signes of a man bent to mischiefe to winke with his eyes, and to bite his lips, which is as it were a cutting of them; I see no reason of rejecting this reading. And the violent man is said to shut his eyes when he is plotting mischiefe, because when the eyes are shut; and there are no objects to distract the minde, it can more intentionally thinke upon things, therefore the earnest study of the wicked about doing evill is hereby set forth, as before by digging.
The hoary head is a Crowne of glory, if it be found in the way of righteousnesse. Vers. 31.This is spoken to shew what honour belongeth to old age, that neither the ancient may be ashamed of their gray haires, nor despised, but honoured as the Law commandeth; Thou shall rise up before the hoary head, &c. But it is an hoary head in the way of righteousnesse, such as have lived honestly in their younger time, or in their age, at the least are converted, are thus honourable, not the wicked who live in the sinnes of youth. To shew this the Romans had two Temples, the one of Vertue, the other of Honour, and that of Verture stood first, and a man must goe through it, that would come to that of Honour. And Cicero saith, not hoary haires, or wrinkles bring authority and honour to the aged, but the age going before Aug. de civit. 15. c. 12.lead in honesty. Seneca saith, that an elementary old man is a filthy and ridiculous thing; cease to will the same things (O old man) which thou willedst being a Tullius de senectute.childe, let this be thy work, think upon this, to put an end to those evils: where by the elementary old man he understandeth one that in age for ignorance and rudenesse is like unto a childe. And Chrysostome saith, gray haires are then honourable, when Seneca. Chrysost. in Hebr. Hom. 7.they doe those things that become them, but when the old doe youthfully, they are more ridiculous then the young.
He that is slow to anger is better then the mighty, and he that ruleth his Vers. 32.spirit, better then he that taketh a City. Valiant men that doe great exploits against the enemy are much esteemed of and honoured; but the patient man is more excellent then he, if he hath not the like power over his affections and passions; for he prevaileth against spirituall enemies, that fight against the soule, the mighty man 1 Pet. 2. 11.onelyonly against corporeall, and then is overcome by spirituall, wrath, lust, or covetousnesse, or luxury, as Sampson having overcome the Philistims, was made a shame to Dalilah; Hercules to Omphale, and Alexander the Great to luxury and wrath; for his servant a man is made, of whom he is overcome, and he that is overcome of corruption, is the servant of corruption, and in bondage. Chrysostome 2 Pet. 2. 19. Chrysost.compareth the man that ruleth his owne spirit to a King, saying, that he is invested with more glory, then he by his Crown, and Imperiall Robes. Againe a patient man under sufferings is by him preferred before the strongest man, because he, although weake, and lying upon his sicke-bed, beareth that with invincible courage, that the strong cannot.
The lot is cast into the lap, but the whole disposing thereof is of the Lord. Some understand this as spoken of election, as if he had said, it is a thing hidden, Vers. 33. Beda.as a lot is in the bosome, who are elected; but when death cometh, this shall bee made manifest, the Lord will make it knowne, and dispose of every one as he hath appointed. Others, of Gods judgements befalling the wicked, the evills allotted unto them for their wickednesse, come as lots into their bosome; but this is not by chance or fortune, but by Gods disposing; of the same measure that men mere to others repayed into their bosome, see Luke 6. 38.
But the common Exposition is according to the letter, although lots goe together accidentally, and to man it seemeth casuall, that one draweth one lot, or hath it drawne out unto him, or another to another, yet God ordereth them so, either for the taking of offenders, as in the case of Achan and Jonathan, or the assigning to one man one portion, and another to another, as in the case of dividing the land of Canaan amongst the children of Israel, or for choosing aright to an holy and high office, as Matthias was chosen for an Apostle.Acts 1.
And this use of lots is still lawfull, although in the Decret. Extran. cap. ult. this last be denied now. There is another sort of lots also, viz. divinatory, whereby Cap. uls desortilegiis.heathen men have used before hand to finde out events to come, in going out to war, and successes about other things; for this is forbidden, Deut. 18. 10. and it is an abomination, because man thus prieth into things kept secret by God, till he is pleased to manifest his will herein, unlesse it seemeth good unto him to doe it by some of his servants the Prophets.
Lavater here noteth that the word rendred lap, signifieth the middle, and therefore Lavater.the midst of an urna, or hollow vessell is meant, whereinto lots were wont to be put and shaken together, and then drawne forth. And he noteth, that what is here said, is not meant onelyonly of lots, but of all things, which to us are most casuall, they are yet disposed to come thus to passe by the Lord, so farre extending Matth. 10.his providence, that a sparrow falleth not to the ground without his will, that fortune Note. or chance may not be once named amongst us any more, but providence in all things.