Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 30

Commentary on the Old Testament Volume 2-4 · Biblical commentary 4 · Proverbs · Chapter 30

p. 745CHAP. XXX.

THe words of Agur the sonne of Jakeh, the Prophesie the man spake to Verse 1.Ithiel, even to Ithiel and Ucal. vulgar Latine not taking any of these for proper names, but for appellations, rendereth it according to the signification of the words; The words of one gathering, the sonne of a voneiter, the vision the man spake with whom God is, and God being with him comforted: for Agur signifieth gathering, or gathered, Jakeh, if it be derived from foreign vomiting, but if from foreign as is more probable, for the word here used is Jakeh, not foreign with an foreign, then it signifieth hearing, or obedience, the sonne of obedience; Ithiel also signifieth God with me, and Ucal to prevaile, and this when a man doth, he is comforted.

The Hebrewes, and many following them, will have them proper names, and consequently this chapter some other holy mans dictates by this name called, although they know not who he was; but others, most ancient Christian Doctours, render it according to the vulgar Latine, and take it to be Salomons here thus called, as Beda, Lyra, Hugo, Dionysius, Arboreus, Osorius; and the Church generally Beda. Lyra. Hugo. Dionys.hath alwayes ascribed this whole Booke, and all the chapters thereof to Salomon, and the Fathers commonly alledge passages in this Chapter, as uttered by Salomon.

The reason that moveth some, to thinke that it cannot be Salomons is, because vers. 2. he speakes of himselfe as more bruitish then any man, and one that had p. 746not the understanding of a man in him, therefore it seemeth not to be Salomons, for he was the wisest of all other men; but this is easily answered, he speaketh thus in humility, and because he attained not his great wisdome by study, after the manner of other wise men, but by inspiration, which is here by the Septuagint Translation, God taught me wisdome, and I knew the wisdome of the Saints; but they resolve this best of all, who say, That he uttered these words after that he had sinned so foulely by Idolatry, and repented, for herein he might well say, that he was more bruitish then any man, because that none but a bruitish man, and one without the common understanding of men, worship stocks and stones.

And whereas it is further objected, that it cannot agree to Salomon, which is said, ver. 8. Give me neither poverty nor riches, it is answered, That it agreeth very well; for although he were exceeding rich, yet he never desired it from the beginning, and therefore he might well say, Give me not riches; This is a thing that I never desired, neither doe I now desire them, or that I may not for my sins be deprived of them, thy will be done herein; but punish me not contrariwise with extreame poverty, as I am well worthy, as some, even great Kings have been, as it is said of Henry the fourth Emperour, when his sonne Rodolphus was by the Pope stirred up against him, he was not only deprived of his Empire, but brought to such poverty, that he made suit for a Prebendary in the Church of Spira, to maintaine him in his old dayes.

And Geliner Prince of the Vandals came finally to that poverty, that he writ to Procopius.a friend of his to send him three things; An Harpe to comfort him, a Spunge to dry up his teares, and a loafe of bread to feed him.

Lavater thinketh, that this Agur was some wise man, that lived in the time of Lavater.Hezekiah, from whom the Proverbs before going from chap. 25. were copied out by his men; but if any shal hold Salomon to have been the Author, he saith, he will not contend about it, he might be called Agur, gathering together, because he gathered together, and uttered so many wise sayings.

If we take him to be Salomon, as it seemeth most probable to me, and that after his foule falling all things here spoken will agree, he was a gatherer of wise Sentences to utter them, although not to keep close to them in his doings, for his heart was drawne away by strange women, against whom he so much inveigheth; and the Sonne of Hearing, or obedience, because he at the first hearkened diligently to the Lord, and was most exactly obedient, building the Temple, and ordering all things about it according to his will, and executing true judgement, as another Moses, God was also with him extraordinarily, appearing twice unto him, and through God he was inabled, as the word Ucal signifieth, to doe so worthily, and wisely, and was exceedingly comforted, and incouraged. He calleth that he saith here, Massa, a burthen, but rendred Prophesie, because Prophesies of sad and heavie things were commonly called burthens; and this is an heavie thing that he beginneth withall, his telling how bruitish and voyd of understanding he was: and in saying, the burthen he spake to Ithiel and Ucal, he meaneth to himselfe, according to that which hath been already said of him, in way of lamenting it. That which is said by others, who take these for proper names, are but conjectures, that they were two of Agurs Disciples, whom he here instructeth.

Surely I am more bruitish then any man, and have not the understanding of Vers. 2. Vers. 3.a man in me; I neither learned wisdome, nor have the knowledge of the holy; Heb. and Sept. and I knew the knowledge of the Saints, where the Sept. insert, as was noted before, God taught me wisdome; for further explication of the meaning. I am now through my grosse Idolatry become more bruitish then any man, for although other men of Israel had beene Idolaters in times past, as is shewed in the booke of Judges, yet now there was no Idolatry in Israel that we read of, either in Salomons time, till he brought it in, nor in all Davids or Sauls, and when any were so foolish as to serve Idols, yet not one was ever to be found before Salomon, that being a wise man, and most remarkable for his devotion towards the true God, turned Idolater. And if it be thus understood, all things here spoken agree very well, and it is put out of question, that Salomon repented, and obtained p. 747mercy againe to be saved; For he that confesseth and forsakes his sinnes shall have mercy, as David confessed, I have sinned, and presently heard, the Lord 2 Sam. 12.2 Sam 12hath done away thy sinne; for no man can make a more humble confession then this, the most wise King to confesse, and put it upon record, that he had done the most foolishly of all other men. And for this obtaining mercy, the word foreign before going, he prevailed, sheweth it. They that take another man called Agur to be here meant, say that he spake thus in regard of the little knowledge, that is in any man in comparison of omniscience, there being far more things both humane and naturall unknowne unto us then knowne, but if we come to speak of divine things, wonderfull is our ignorance. But for so much as none of the Prophets ever spake thus to detract from himselfe, but rather to magnifie his Ministry, that others might not despise, but reverence it, as Esay, who saith God, hath given me the tongue of the learned, and the Apostle Paul saith, that for languages he spake more then they all, and derided those that counted him foolish; I cannot side at all to this, that Agur a new Prophet rising up after Salomon, should begin his Prophesie in this manner, but take it to be clear, that this is spoken by Salomon, as hath beene before said, in humble penitency after his fall.

Moreover it is to be noted, that he saith, that he had not the understanding of a man in him, hereby making it plaine, that he meant not, that he was void of knowledge in respect of mysticall and hidden things, to the knowledge of which no man attaineth in this life. And whereas New Translation, and Vulgar Latine goe thus, and I know not the knowledge of the Saints; the Hebrew is without a negative, and therefore plainly denoteth one, that although he attained not to knowledge of other men, that is, by study and labour, yet by inspiration he had beene filled even with the best knowledge, which he speaketh to aggravate his sinne, that having received so extraordinary a measure of sanctified knowledge, he should so greatly degenerate into bruitish foolishnesse, as he had done. If the other reading be followed, in two words yet there needs correction, 1. For or is to be put nor. 2. For holy, holy ones, for the word is a plurall, and may not unaptly be referred to that which the next verse speaketh of, touching God and his Almighty power, and his Son, whereupon some gather, that this confession of his ignorance is made by way of preparative thereunto, and so might well be made by any Prophet, the premises considered, that he said there, that he had not the understanding of a man in him; this cannot hold. And it makes the authority of that which is here said to hold it, to have come from one Agur, for so much as no mention was ever made elsewhere of such a man, neither doth any man know who he was, whereas all other Prophets were knowne to the people of God, and many of them by their Fathers, their Countries, and the time wherein they lived.

Who hath ascended up into heaven, or descended? who hath gathered the wind in his sist, or bound the waters in a garment? who hath established all the Vers. 4.ends of the earth? what is his name, or his Sonnes name? After Salomons humbling himselfe under the name of Agur, or gatherer together, now follow the profound Riddles and sentences by him gathered together in this Chapter, wherein being to speak of many wonderfull things, as verse 18, 19 &c. he here beginneth with the most wonderfull of all others. The Rabbins to elude this place, which is so Rabbini.plaine for the Sonne of God, say, that it is spoken of Moses, who did, as it were, goe up to heaven, when he went up to God in Mount Sinai, and then descended againe, and came downe to the people; and containe the wind in his fist, when by the rod that he held in his hand, and stretched it out in the aire, he brought an huge multitude of locusts upon Egypt by an East-wind, and ridded the land of them againe by a West; and bound the waters up as in a garment, when he made them gather together into heaps both in the Red-sea and Jordan on either side of the way, that Israel was to goe. And lastly, he stirred up all the ends of the earth, when by his miracles he amazed them all so every where, that they stood in feare of him. But to let this passe as a devilish device to blinde-fold the Evangelicall truth, it is certaine, that the right resolution of this Riddle is, That God and his p. 748Sonne Jesus Christ, is he that is here meant: For the like is here spoken plainly of God in sundry other places, but no where of any mortall man; so that herein is Iob 38. Esa. 40.Job 38Isa 40a Prophesie, for which the words of Agur are so called, verse 1. And it is a Prophesie of the greatest mystery, that is, viz. of the incarnation and miracles of the Sonne of God; for he is said to have descended, that he might ascend into heaven; of himselfe also he saith to Nicodemus, Who is he that descended, but the same that ascended? even the Sonne of man which is in heaven; and he had the Ephes. 4. 9. Ioh 3.Eph 4:9John 3winds as it were in his fist, when he held them from blowing upon the Sea, which was before tempestuous, but then followed a great calme; and he bound the waters in a garment, when he went upon them and sunke not; and he established the ends of the earth, when he sent out the Apostles into all parts to preach the Gospel, whereby all the ends of the earth were converted and stablished in the truth, that were before fluctuating, and uncertainly carried after many grosse errours, as they were blindly lead in all places.

Augustine saith, of whom it is said, Who hath ascended up into heaven, and August. Epist. 49. ad Deo gratias.descended? but Christ the Sonne of God, according to that Ephes. 4. 10. and for the winds, Heb. foreign signifying either the wind or spirit, who hath gathered the soules of the faithfull in an hidden place? according to that, Your life is hid with Col. 3. 3. Rom. 6.Col 3:3Rom 6Christ in God, who hath changed the water into a garment, according to that, He that is baptized into Christ, hath put on Christ, and established the ends of the earth: When he said to his Disciples, Ye shall be my witnesses to all Judaea, and to all the ends of the earth.Act. 1. 8. Beda.Acts 1:8

Beda followeth Augustine, but yet he partly expoundeth the words literally of God, and so doe Expositors generally. To God the Father and Sonne doe all the things here spoken agree implying their unity, coequality in power and greatnesse, and coeternity; for which in fine he addeth, What is his name, and his Sonnes name? his name that doth these wonderfull things, and his Sonnes name that doth Gen. 1. Ioh. 1. Prov. 8. 23 3. 19.1 John 1Prov 8:23the same; for as God the Father is said to have created all, so all things were made by God the Son, he is the Wisdome that was with him from Eternity, whereby Heaven and Earth, and all things were made. And therefore it is a received maxime, All the workes of the Trinity without, are undivided. God is said to Omnia opera Trinitatis ad extra sunt indivisa.have ascended up to heaven, when by the power of his word he made the heavens, and to descend when, he made all things here below; for otherwise he being infinite, and filling all places at once, neither ascendeth, nor descendeth by locall motion. He also is said to descend, when he came downe upon Sinai, and upon the Tabernacle, and Temple built by Salomon, when he gave a visible signe of his presence there, and he ascended, and went away from thence againe, when, as he shewed to Ezekiel his glory before the Temple to be destroyed by Nebuchadnezzar. Who hath gathered the wind in his fist? Heb. in secret or an hidden place, rendred therfore by some in his bosome, for so God doth by the wind, letting it out to blow when he pleaseth, and holding it in, for which our Lord saith, The wind bloweth where it listeth, thou hearest the sound thereof, but canst not tell whence it cometh, &c. because Ioh. 3.John 3it is hidden till it bloweth; and there is the like reason of the Spirit, which is mystically to be understood here, or else we have not the whole Trinity here set forth; and aptly is the Spirit said to be in secret, or in his bosome, by him understanding; both God the Father, and the Sonne, because he proceedeth from them both: and this of the Spirit is so great a mystery, as of the Incarnation of the Sonne of God, that the wise men of this world know it not, but count it a monster in nature, that one should be three, and three one, the Father, Sonne, and Holy Ghost. And therefore our Lord having spoken of the wind so occult, as that no man knoweth whence it cometh, addeth, so is the Spirit of God: And Christ shewed the Spirit to be in his bosome, when breathing upon his Disciples, he said, Receive the Holy Ghost. Who hath bound up the water in a garment? that is as in swadling cloaths, Ioh. 20. 22.John 20:22setting bounds thereunto round about, that it cannot swell out any further, but the huge Ocean is kept in a round forme, as a childe by swadling cloaths, that all the members thereof may grow right and streight, and be well formed.

Lastly, Who stablisheth the ends of the earth? that is, setteth it firme and unmoveable p. 749in the very extreames thereof, the Islands, which are very many, and compassed on every side with the Sea, and therefore it is the more wonderfull that they should stand so sure, for which cause they are here singularly spoken of; although the firme standing of the whole continent be also a great wonder, for so much as it is founded upon the waters, and setled upon the flouds, as is elsewhere said, hanging like a ball in the midst of the water, and aire compassing it round, and supported by nothing, but the meer word and power of God, holding it to the center, and making all the weighty and most heavy parts thereof to be carried thither downward. What is his name? and what is his Sons name? for they are both one, and therefore tell the name of one & tel also the name of the other; but here by name is not so much meant the name foreign, called by the Hebrewes, nomen tetragrammaton & ineffabile, the foure lettered, and unspeakable name. which yet I have elsewhere shewed, no man knoweth how to pronounce aright; for although we know not how to pronounce it, yet we know the letters thereof, as they were set down at the first without pricks. But here by name is meant God himself, tell what he is, or his Son, for no man can fully do this; for which he saith to Manoah, Why dost thou inquire after my name? which is Wonderfull; and of his Son it is said, they shall call his name Wonderfull, Esa 9 6. 1 Cor. 13.Isa 9:61 Cor 13the Mighty God, &c. we know this here but in part, we shall afterwards know as we are knowne; for which cause a wise man being once demanded by a King, What God was? answered, That he must have a dayes liberty to answer to this question, and after a day granted, he desired two more, and then foure, finally professing, that the longer he considered, the further he was from knowing this, or being able to answer that question.

Now if Salomon spake these words, and that after this grosse sinning, as I before shewed it to be most probable, then it appeareth according to the last word of verse 1. and I prevailed, foreign, that God restored him againe upon his humiliation, and gave him his spirit againe in as great measure as before, making him thus admirably to prophesie of most mysticall things to come, as he doth here, and then it will follow that he was saved.

Every word of God is pure, he is a shield to them that put their trust in Vers. 5.him. After that famous prophesie of the Sonne of God, the substantial Word of the Father, and eternall and uncreated, now he passeth on to speake of the outward created word, as hath beene usuall with him before, from Wisdome uncreated, to passe on to created wisdome, or from the wisdome, which is a grace of God created in man, to the uncreated, as Chap. 3. and 8. and 9. And why doth hee speake of this word here? but to bring in the caveat following, Vers. 6.

Adde not to his words lest he reprove thee, and thou beest found a lyar. Vers 6.Is God so wonderfull in his Workes, as hath beene said? then he is doubtlesse also wonderfull in his Word, that must needs be admirably pure, and of great force to defend him as a shield, whosoever holds it up as a shield and buckler against his Matth. 4.Matt 4spirituall enemy, the Devill, as Christ did: and therefore it is said, Above all take the shield of faith, whereby yee may be able to quench all the fiery darts of the Eph. 6.Eph 6Devill; And faith cometh by hearing the word of God, therefore the Word producing Rom. 10.Rom 10this blessed effect, becomes a shield, and sure defence both against dangers spirituall and temporall.

The word rendred pure here signifieth purified in the fire, as the Word is said to be pure as the silver tried in the fire seven times by David. It is pure, and admits of Psal. 121Ps 121no mixture, therefore let every man of God take heed, that he mixe therewith nothing of his owne, and the hearer, that he receive nothing but the pure, or sincere milke of the word, as St. Peter speaketh. The Prophet that speakes any thing of 1 Pet. 2. 2.1 Pet 2:2his owne head is in danger to be found a lyar, when that which hee saith in Gods name cometh not to passe, and this will be a foule checke and reproach unto him; for every word or promise of God shall surely come to passe, as it hath hitherto alwayes done, and therefore shineth as pure gold or silver tryed in the fire, and is magnified by all his servants, and trusted in accordingly, and that not in p. 750vaine, as a man sheltors himselfe from Sword and Arrow by a shield not in vaine.

And this is also spoken to purchase credit to the words in this chapter uttered, or before by Salomon, for he calls this a Prophesie, or Word of God, and therefore he would not have us take it, as any thing coming from himselfe, but as the pure and unmixed Word of God, to be reverenced by all men. Of not adding to the Word, see also Deut. 4. and Revel. 22. under a great curse.

Remove farre from me vanity, and lyes, give me neither riches, nor poverty, feed me with food convenient for me, lest I be full, and deny thee. He saith, Vers. 8. Vers. 9.ver. 7. that he would desire two things of the Lord, meaning two especially, for every one of us needeth to aske many more; but these two are propounded as most necessary for us all, to request of God in our prayers, as whereupon all other good things concerning the soule doe depend; and that is, to have vanity and lyes removed farre away from us, That is, pride and worldly pompe, which dammeth up the current of Grace, for God despiseth the proud, and giveth grace to the humble; Iam. 4. 6.Jas 4:6and hypocrisie, fraud, and dissimulation, which infatuate men so, that they thinke themselves hereby safe from being detected in any wickednesse, and are imboldned to goe on herein, against all threatnings thundered out against their sinnes, wherein they live so covertly. And as a meanes to be kept from these two, he prayeth, that God would neither give him riches, nor poverty, lest being full I Deut. 8. 10, 11.Deut 8:10Deut 8:11deny thee, and say, Who is God? He doth not simply pray against riches, or poverty, for some holy men have been, and are rich, as Abraham, Joseph, David, Joseph of Arimathea; some againe poore, as Lazarus, and Job, that of rich was made poore; and James saith, Let the brother of high degree rejoyce, that Iam. 1. 9.Jas 1:9he is made low, or poore; and Paul saith, that he had nothing, yea, Christ had not whereupon to lay his head, and being hungry in the Wildernesse, wanted bread to eate, whereupon the Devill tempted him, saying, If thou beest the Son of God, command these stones to be made bread. But rather then riches should Matth. 4.Matt 4make me proud, and vaine, and to say with Pharaoh, Who is God? or Poverty make me steale, and lye, and take Gods name in vaine, by forswearing it, give me neither; make me not very rich, nor very poore, but give me competent meanes to live.

And Jacob going to Padan Aram, prayed, and said, Lord, if thou wilt give Gen. 28.Gen 28me bread to eate, and cloathes to put on; and our Lord biddeth us to pray, Give us this day our daily bread; for riches, working so with men as to make them deny God; it is true, in word they doe not, as Pharaoh, or Sennacherib, say, Who is the Lord? but all rich and wealthy men, that live, as if they were not subject to any controle of Gods Ministers, but might doe what they lust, and hereupon take occasion to live licentiously, in chambering, and wantonnesse, in revelling and pleasure, nothing but hunting, hawking, carding, dicing, and whoring, say Gods Ministers what they will here against; and now pilling, and polling, oppressing, imprisoning, killing, and slaying, overturning all things in Church and Commonwealth; all such, although they confesse God with their mouthes, yet they deny him, and doe in effect say with hard-hearted Pharaoh, Who is the Lord? being for these their evill practices censured, as abominable and disobedient, and to every Tit. 1. 16.Titus 1:16good worke reprobate.

And although some extreamely poore, as Lazarus, will rather starve then steale, yet many more will steale, and lye, and forsweare it, to the dishonour of God, and the incurring of his wrath, who hath forbidden stealing, and lying, pronouncing them not such as have God, but the Devill to their father that doe so. Ioh. 8. 34.John 8:34And this prayer Salomon doth not here make so much for himselfe, as to teach us to pray thus, as knowing, that this grace is not to be obtained but by prayer, and seeking to God.

But it is hence to be noted, that pride and vanity are so great evils, as that a man had better by farre to be without riches, then to have them to be thus transported Note. hereby, for now they become not goods, but evils to him, that hath them; according to the saying, Bona hujus mundi sunt bonis bona, malis mala, The goods of this world are good to good men, but evills to evill men; for we are here directed p. 751rather, then to have them with these cursed effects to pray unto God, not to give them unto us, for in such it shall be fulfilled which Christ saith, Woe to you that be rich and full now, and laugh, for ye shall waile and weepe.

Againe, although it be said, God hath chosen the poore of this world to be 1 Cor. 5. 11.1 Cor 5:11heires of his Kingdome, yet the poore that steale, and lye, and deale unjustly, as most doe, can have no comfort of this, that they are poore, for such are poore, and Revel. 22. 15.Rev 22:15miserable, and naked indeed every way, for their sins lying open to Gods greater Judgements to come, when this fraile life shall be ended, because no unrighteous persons, no theeves shall inherite his kingdome, but be shut out with doggs, and witches, and all that worke, and make lyes.

Accuse not a servant to his Master, lest he curse thee, and thou beest Vers. 10.found guilty, Deut. 23. It is commanded, not to deliver a servant to his Master, when he styeth unto thee, It is to be understood of a servant, that hath an unreasonable and cruell Master, whose harsh usage of him the poore servant is not able to beare; according to this precept most probably this is spoken, discover him not to his Master, when thou knowest that meere necessity hath inforced him thus to slye unto thee to save his life, and thou findest him to be a good servant, and worthy to be well used and preserved.

The Septuagint hath it expresly, according to that precept. Deliver not a servant Rabbini.into the hands of his Master; the Rabbins understand it of an Heathen, a servant now become a Proselite, and imbracing the Israelites religion, who they 1 Cor. 7. 20. 23, 24.1 Cor 7:201 Cor 7:231 Cor 7:24thought should hereupon goe free; but this is only their conjecture, and improbable; for a servant that is called, being a servant, is so to continue, unlesse he can obtaine his freedome by the consent of his Master, for Masters have sometimes given their servants their freedome upon their good deserts.

Some will not have servants here properly understood, but poore men, who are Lyra. Hugo. Arbor. Rodolph.as inferiour to the rich, as servants to their Masters, taking it to be meant, that we should not stirre up a rich man against a poore man, who is ready enough through his pride and covetousnesse to oppresse him upon any little occasion. And they understand the next words, Lest he curse thee, lest he also recriminate thee, and lay as great evils to thy charge before the Judge, and so thou comest to ruine; therefore the vulgar hath it, Ne maledicat tibi & corruas, and the word foreign signifieth to be desolate as well as to be a sinner, and guilty hereof; for few men live so innocently, but something by those that observe them, may be found against them, of which they may be accused also, and being thus found guilty come to ruine. The very meaning of the words is, doe not maliciously accuse the meanest person, to him that hath power over him, and will to doe him hurt; for who so doth thus, shall but stir him up to pay him in his owne coyne, by accusing him likewise to his superiours, and then he shall get nothing by so doing, but shame and punishment to himselfe. Or with Junius, we may understand cursing, as it is said Junius.elsewhere, He that hoordeth up his corne, the poore shall curse him; and this cursing shall not be vaine, but come upon him; so the cursing of the meanest servant, upon him that is so malicious, as hath been said; for when we are bound upon occasion of great crimes, we may accuse others; but in cases that be not of so great concernment, we ought rather for things done, or spoken amisse, to admonish them privately, according to the direction, Mat. 18.

There is a generation that curseth their father, and doth not blesse their Vers. 11.mother. Having spoken against one evill, that stirreth up to cursing, ver. 10. which kinde of curse is to be feared; now he speaketh of another, the sonnes cursing of Father and Mother, the mischiefe whereof shall redound to himselfe, that doth so, as is shewed, ver. 17. And having falne upon one kind of notorious evill persons, ver. 12. he proceedeth to speake against another.

There is a generation that are pure in their owne eyes, and yet are not washed Vers. 12.from their filthinesse; These are Hypocrites, who thinke none so holy as they, yet in truth they are most foule within in their hearts, being as Christ saith, like whited Sepulchers, faire without, but within full of rottennesse, and dead mens Matth. 23.Matt 23bones. And ver. 13. he goes on to another.

p. 752There is a generation, O how lofty are their eyes, and their eye-lids are lifted Vers. 13.up! These are notorious proud persons, whose pride bewrayeth it selfe in their very lookes, to intimate which, David saith contrariwise of himselfe, that he had Psal. 131.Ps 131no high lookes. And lastly, ver. 14 he proceedes to another.

There is a generation, whose teeth are as swords, and their jaw teeth as knives to devour the poore from off the earth. These are cruell oppressours, sometimes Vers. 14.compared to Lions and Beares, and sometimes their teeth are set forth, as in Psal. 57. 4. Psal. 52. 2.Ps 57:4Ps 52:2this place, to be destroying, and killing; here then are foure notorious sinnes mentioned together, that all men might learne to abhorre them; as also that of maliciously accusing another, ver. 10. and lying and vanity, ver. 8. being all together seven.

The Horse-leech hath two daughters, which cry, Give, give; This is a further Vers. 15.amplification of the unsatiable desires of Oppressours before spoken of, ver. 14. they are so given by pilling, and polling of poore people, to get the wealth of this world, that whatsoever riches they have thus attained to, they are not satisfied, but still most earnestly desire more; even as the Horse-leech, which is said to have two daughters, because the mouth thereof hath two tines like a forke, where-with it sucketh bloud, till the skin can hold no more. And unto these two are added three, yea, foure more, unto which the covetous Oppressour is also compared. The Grave, the barren Wombe, the Earth not filled with water, and the fire; Vers. 16.For the Grave, having many thousands of dead bodies put into it, is yet ready to receive more; the barren Wombe, that can bring forth no Children, most eamestly desireth to be filled with this fruit; as Rachel, Give me children, or else I dye; the Earth, that is sandy and dry, which receiveth in flouds of water, and yet is ready to receive more; and the Fire, that never sayes it is enough, when whole Woods have been hereby devoured, but is ready still to burne, and consume more.

But to speake somewhat more fully of every one of these: Pliny in describing Pliny. Lib. 32. c. 10 Chrysost. Hom. 42. De maledicentia.the Horse-leech saith, That it sucketh bloud by two mouthes, like a Fire-forke; but what two things, and in whom are they represented hereby? Chrysostome saith, That the evill tongue is set forth by the Horse-leech, for of this there are these two parts, Detraction, and Calumny; and as the Horse-leech fastens not, but upon a corrupted body; so the Back-biter, and evill-tongued, liveth, as it were, upon the vices and corruptions of others, it is his delight thus to be sucking their bloud, as it were, and sticks to this so fast, that he cannot be pulled off againe.

Bernard understandeth by the Horse-leech a mans owne will, by her two daughters, Bernard in Evang.Covetousnesse, and Ambition, for neither is the minde satisfied with having, nor the body with pleasure, for which these two are named, the lust of the heart; That is, Covetousnesse; the lust of the eyes, That is, ambitious desire of worldly glory.

Beda understands the Devill by the Horse-leech, who is unsatiably desirous to Beda.draw to sinne, by his two daughters, Luxury, and Philargury; That is, the love of money. But besides these there is another agreeing with that, which I said at the first, and thus making it out, Covetousnesse is the Horse-leech, and her two daughters are two wayes of getting worldly goods, Deceit and Violence, and these Cajetan.are aptly set forth by the Horse-leeches two mouthes, whereby she sucketh bloud, a little at once, and leaveth a wound in the party sucked; for so the covetous wretch, secretly by fraud, and oppression, dreines away a mans goods, whereby he is wounded, as it were, in his estate; and herein worse then the Horse-leech, because although that leaveth one bleeding, yet after a while it stencheth againe, and the body is made more healthfull, because it is the evill and corrupt bloud, that is sucked out; but he that is sucked by the covetous, is many times quite ruined, yea, so greedy are some of gaine, that as Ahab, to get his possessions, he will take away his life, and if not by murthering him, yet he sucketh out his heart bloud, as it were, by getting from him his meanes, whereby life is maintained; and this I take to be the best, and it best agreeth with that which was said before, ver. 14. of greedy cruell Cormorants, with their sword-like, and knife-like teeth, whereby p. 753they make the poore to faile from off the earth. Chrysostome then was deceived, by the comparison made betwixt their teeth and swords, conceiving, that piercing, and cutting tongues are hereby set forth, for he speakes not of tongues, but teeth. And Bernard, and Beda, by taking it to be a new Proverb, absolute in it selfe without coherence with the former verse, or these following, for which the one applieth it to a mans owne will, the fountaine of all sinne in generall; whereas sins are here in particular set forth, and made odious, one after another, as hath been already noted; the other goeth quite from the thing intended here, which is not to set forth the unsatiablenesse of the Devill, but of covetous men.

And it is to be noted, that the Horse-leech, from which the comparison is taken, Note. is naturally poysonous, and therefore poysoneth him, whom it sucketh, unlesse it be first taken and put into sweet water, whereby the poysonous nature thereof is so qualified, as it now poysoneth not, but rids a body of poysonous humors, and heals it; so the oppressions and wrongs of the covetous being qualified by grace in such as are wronged, and suffer thus, turne to their salvation; for sufferings, saith the Apostle, worke patience, and patience joy, &c. Thy goods thus dreined from thee, although prejudiciall to thy bodily life, yet if thy minde be the more weaned Rom. 5.Rom 5hereby from the love of the world, and raised up to the true treasure, as things worke together for the best unto thee, who haply if thou hadst not beene thus dreined, mightest by these goods have beene corrupted, and the life of thy soule indangered.

The Sept. The hors-leech hath three daughters, dearly beloved, and these three are never satisfied; and Heb. after foreign give, give, there is no distinction, but it followeth in the same verse undistinguished, these three are never satisfied, which made the seventy Interpreters doubtlesse to render the word foreign two three, because sometime it is used not to set forth precisely two but a few, as the widow of Sarepta said to Elisha, I gather a few stickes, where the same word 1 King. 18.1 Kgs 18is used, therefore to make it answer to the next words, these three, they render it three, and they are herein followed by Nazianzen; and Nicetas, in Orat. 20. saith, that these three are Lust, Covetousnesse, and Ambition. And for the different rendring of foreign beloved, they seem to take the word to be one verbum quadratum, which is once used for acceptable sacrifice, whereas indeed it is one doubled, to shew earnestnesse of desire, and cometh of foreign give, therefore our Hos. 8. 13.Hos 8:13reading is to be preferred, and so is the rendring of it two, not three, for by the same reason they might as well have rendred it foure, because it followeth immediately in this verse also, yea, foure never say it is enough. The wise man thought good to goe on by a gradation beginning with two, and then proceeding to three the next number, then to four; thus by many comparisons, the more fully setting forth the foule sin of greedy devourers of other mens goods without end, first likening it to an Hors-leech with her two bloud-sucking mouths, and if this will not suffice to deterre here from, then to three more, the grave, the barren wombe, and the dry earth: Lastly, to a fourth, the fire, which in devouring is most without end; for that shall at the last devoure and burne up all things.

Touching the foure things more here spoken of, the Rabbins expound them of Vers. 16.the foure Elements, but very improbably. Some as answering to the foure Generations before spoken.

1. Of those that curse their parents, for them the grave longeth to take them soone away, for as honouring parents bringeth long life, so cursing them, shortnesse of life.

2. Of those that be like bastards, pretending to be genuine children of God, but are a bastardly brood of hypocrites, bred of the devill, who transformeth himselfe into an Angell of light, and after him they doe likewise; therefore they are likened to a barren wombe, wherein the seed of generation takes not effect, it is still desiring; none more forward in going to hear, Sermon after Sermon, but where is the fruit that cometh hereof? as the barren wombe is a punishment for incontinency, many times by their being made childlesse afterwards, or their being soone p. 754deprived of their children, for such slippes shall not take rooting, as Wisdome saith, so the hypocrite shall not continue in estimation, although he may for a time Wisd. 4. 3. 4.Wis 4:3Wis 4:4be accounted a zealous Christian; for his latent wickednesse shall be discovered, and then his barrennesse in respect of good shall appeare to his shame.

3. Of those that be like the dry earth, that is, vain-glorious persons, whose pride and ambition brings them downe, and then they are made poore like unto sandy earth, which the raine never so watereth, as to make it yeeld increase, but it is counted poore heath ground, and despicable.

4. Of those that have teeth like swords and knives, for such are like fire which devours all things, so they devoure all the goods of other men, and yet are not satisfied, but still covet more.

Some expound all these of the covetous, who are unsatiable like hell, like such a wombe, such earth and fire, as I have said before. The Reader may take them either of these wayes, for as being taken this way covetousnesse is greatly disgraced, so the other way the foure foresaid generations, that they may be all abhorred. Yet the Exposition applying them to covetousnesse, is to be preferred, because the covetous mans unsatiablenesse is notorious, and hereby may be understood foure sorts of them; 1. That gather to hoord it up. 2. To spend it upon their lusts. 3. In riotousnesse and drinking. 4. In strife and contention.

The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall picke it out, and the young Eagles shall eat it: Hereby Vers. 17.is implyed an untimely death that such shall come to, as despise their parents, they are in danger of taking into evill courses, and proving robbers, and murtherers, for which they shall be hanged up in chaines for those birds of prey to feed upon; and these are rather named then any other, because that by an instinct of nature they come in great flocks about camps, wherein dead carkasses use to lye in abundance. And this is threatned to be the punishment not onelyonly of violence done to parents, but of the least measure of derision with the eye, although the tongue saith nothing, so great a care hath the Lord, that the honour due to parents should be preserved inviolable, as there is great reason, seeing Parents are the lively image of God unto their children in respect of their being, which they take from them, and of their providing for them, and love and tender care over them, and finally their power and authority. For these words, That despiseth the obedience of his mother; the vulgar Latine hath partum matris suae, expounded by some thy brother or sister, absurdly enough; by others the wrinkled old age of thy mother coming the sooner upon her puerpery, and bearing, and bringing thee forth in sorrow; but the Hebrew word foreign signifieth to heare or obey, and the sense is plaine, he despiseth to obey his mother, as most children doe, especially if their father be once dead and gone.

Some, by the Ravens and Eagles will have Devills understood, who are aptly set forth by Ravens, for their blacknesse, and both by Ravens, and Eagles for their diligent attendance upon the dead to make a prey of them; for so the Devill is ready at hand, when disobedient and contemptuous children dye, to make a prey of their soules, as he did of Dives immediately after his death. And the Ravens Luke 16.Luke 16picking out of the eye is mentioned, because it is the property of this foule coming to a dead body first to picke out the eyes.

Gregory maketh a morall of this, saying, That he mocketh at his Father, who derideth any of Gods workes or word, and he despiseth to obey his Mother, that Gregor.mockes at preaching, and sleighteth the teaching of his Ministers, who are his Church, his Spouse. And this answereth well to that which was said before of the first Generation, verse 11. and it is not let passe without a particular expresse threatning above the other three, because he that sinneth thus exceedeth in wickednesse all the rest.

There be three things too wonderfull for me, yea, foure which I know not, the way of an Eagle in the aire, of a Serpent on a rocke, of a Ship on the sea, and of Vers. 18. Vers. 19.a young man with a maid. Having spoken upon the first Generation of disobedient children, now he further describeth the second of the close hypocrite, that p. 755would seeme pure, but in secret liveth in the foule sinne of adultery or fornication. Verse 12. It is as if he had said, there are three things, that passe so swiftly away that let a man use all the care and diligence that he can, yet he is not able to shew them, what is the way of the Eagle flying up into the aire, of a Serpent swiftly gliding away upon a rocke, and of a Ship on the sea; after the passing away of either of which, no signes are left behinde, whereby it may be seene which way they went: But there is a fourth as hard to be found even as one of these, and that is, the way of adulterers and adulteresses, and of all whoremongers, as the next words verse 20. doe declare.

Such is the way of an adulterous woman, she eateth and wipeth her mouth, and saith, I have done none evill. The Vulg. for these words a man with a maid, Vers. 20.hath a man in youth; Heb. it is foreign with a woman hidden, whereby one hidden and kept from companying with man, is commonly understood, a Virgin; And therefore this reading is commonly followed, but then a woman is to be understood that is not known to be corrupted, it is so closely carried, and so shee passeth still for a Virgin; & I see no reason why it may not be rendred at large, a woman occult, no mortall eye seeing her what she doth with the man, whether she be a maid or married, Note. But as secret as they be in their wickednesse, let them not think, that for this they are unseen of God, for he both seeth and wil find them out therein, as he did David with Bathshebah, when he had cunningly devised to hide that which he had wickedly done by all the meanes that he could. So likewise Potiphars wife that tempted Joseph, and accused him not, yeelding to her lust, was afterwards detected. They that follow the Vulgar say, that the way of a man in his youth is thus compared for the uncertainty of his future manners, by reason that he is so mutable. But the words following serving to make it more plaine shew, that it cannot be so understood; for if a man in his youth were meant, why is it immediately added, Such is the way of an adulteresse, &c? when as according to that reading, it should rather have beene said, Such is the way of a young man, whatsoever he seemeth for the present to be, yet he suddenly and unseene falleth to evill courses.

To conclude therefore, it is doubtlesse meant of the adulterers, this foule sinne is carried on so closely, that no man by any outward signe can know it any more, then the way of an Eagle, a Serpent, or of a Ship upon the Sea.

For three things the earth is disquieted, and for foure, which it cannot bear: For a servant when he reigneth; For a foole filled with meat; For an odious woman Vers. 21, 22, 23.when she is married; And an handmaid that is heire to her mistresse. This answereth to verse 13. as setting forth divers sorts of men and women, that are so proud, and have such lofty lookes, as is there said.

1. The servant that reigneth as Lord and King over his fellow subjects, such for their pride and covetousnesse and tyranny are intolerable, the earth or land, that is, the people of the land cannot beare them, as the common Proverb is, When a beggar is set on horse-backe, he will ride, &c. Men of meane birth and quality, that get the Regall power into their hands, who can indure? and much lesse if they come to power, more then of a wise and good King, to rule arbitrarily according to their owne lusts.

2. The foole that is rich and full, for he despiseth all others, cloaths himselfe most sumptuously, fareth deliciously every day, eats and drinkes to surfeiting and drunkennesse; and having thus pampered his body, like an horse full fed, he neigheth after his neighbours wife, and all his life is spent in gaming, and other sports and pleasures.

3. The odious woman that is married, for her pride, and other ill qualities hated of her Husband, as it oft times cometh to passe; That is, she who having of her owne voluntary accord married an Husband, either is so proud, that she will not be, as a wife, subject unto him, but because haply all, or most of the wealth was hers, usurpes authority over him, and is imperious, and if she cannot rule as she would, is discontented, and frantick, so that neither Husband, nor Family can be quiet by her, whereby his love towards her is turned into hatred; or for her pride, and vanity, puts him to unreasonable charges, for the decking of her body with every p. 756new fashion, and most sumptuous cloathes, and other accommodations beyond her degree, that she may goe forth in greater pompe; or if she maketh not her selfe odious this way, yet she doth it by her levity, and incontinency, or by the contentiousnesse of her spirit, whereby his life is made irksome to him.

4. An hand-maid heire to her Mistris, by her becoming wife to her Master, for such commonly are most insolent, as Hagar was towards Sarah; now if the earth canot beare any of these, let none of them looke to continue long, for, as high lookes as they have, they shall eftsoones be brought low enough; they are to the Note. Land wherein they live, as abundance of meat overcharging the stomack, to it, and making it sick, and to spue it out; for even so did the Land of Canaan, not able to beare that wicked generation any longer, spue them out; and therefore let all such feare, repent, and be humbled, that they may escape this great Judgement, which will otherwise come suddenly, and there will then be no remedy. This is also by some Expositors Allegorically interpreted thus:

The Servant here spoken of that reigneth, setteth forth the appetite, or sensuall part of a man, and so doth the foole full fed, and the odious Woman, and Handmaid, The Allegory.heire to her Mistris; or as the Septuagint hath it, expelling her Mistris; for as the reigning and ruling of a servant is intolerable; so the flesh, or concupiscence, which should be a servant to reason, ruling in our mortall bodies, disturbeth, and troubleth the whole man, so as that nothing but ruine by Gods just Judgements, for the sins that we run into, can be expected.

2 The flesh is a foole, and therefore being full fed, and pampered, like unto Beasts full fed, which kick up their heeles, and run away, and are unruly, and mischievous, so is the man that eates and drinkes plentifully, he is prone now to all lusts.

3 It is as an odious wife, contrary and crosse to right reason, so that being yoaked, as by marriage, herewith, by meanes thereof there can be no quiet in the soule.

4 As an Hand-maid expelling her Mistris, and so coming to take possession of her right, which as an inheritance belongs unto her, for this is done when the appetite, or lust overcoming reason, the whole man is now carried hereby, and right reason beareth no sway any more.

Others expound it thus; A servant reigning is a King, that is led more by his corrupt will, then by Law, in governing the Common-wealth; for in this case the servant reigneth, and the State is greatly disquieted.

A Foole fullfed is a foolish King, who is rich, and full, but wants the discretion and judgement that should be in a King, and by this meanes troubleth the State intolerably.

3 An odious woman married, is the Common-wealth joyned, as it were, to a King in marriage, but makes her selfe odious to him, because she is discontented with his Government, and seekes to be delivered herefrom, as affecting rather another.

4 An Hand-maid coming to be heire, by the expulsion of her Mistris, is that part of the Common-wealth which is worst, consisting of evill men, is rather harkened to by the King, and he is swayed by them, and neglecteth the better part, consisting of such as are more wise and godly; let this place be drawne to either of these, being understood one way or another it is very usefull, as a most apt similitude, more effectually to set forth these things, that neither we may lay the reines loose to our inordinate affections to be carried hereby against the dictate of right Note. reason, for so we shall indanger our soules; neither any King may preferre his will before the setled Lawes of the Kingdome, nor be foolish, but wise, or else be governed by wise Counsell; nor the Common-wealth distaste their King, or grow to an hatred of him; nor lastly, the King, Rehoboam like, forsaking the ancient and wise, hearken to the worst, and most vaine, who indeed love neither the Commonwealth, nor him, but in all things seeke their owne ends, although it tend to his utter ruine and overthrow.

There be foure things which be little upon earth, but exceeding wife, the p. 757Vers. 25.Ants a people not strong, yet they prepare their meat in summer; the Comes Vers. 25, 26, 27, 28.feeble folkes, yet make their houses in the rocks; the Locusts have no King, yet goe forth by bands; the Spider takes hold with her hands, and is in Kings Palaces. Salomon, who calleth himselfe Agur, having set forth divers vices by similitudes, to make them odious to us all; now on the contrary side, commendeth divers vertues to us, in naming some creatures, which are worthy to be taken notice of for their singularity, each one in its kinde. The Ant for labour, and industry, and providence, doing all in due season, of which see before Chap. 6. 6. the Cony, which because it is weake, burroweth in a Rocke, that there shee may be safe; the Locusts also, which because, if they should come singly, were easily destroyed, goe forth, as it were, in bands like an Army, and so become irresistible, as was seene in Egypt, they agree and unite their forces together, and yet have no Leader.

Lastly, the Spider being as weake as any, yet by spinning, makes her a web curiously wrought to dwell in, and so placeth her selfe by her art in an house like a Kings Palace.

Now the scope of all this is to teach, that men much more, whom God hath indued with reason, should use their hands and limbs to labour, and their wits to build them houses, that is, to get estates to live upon, and not plead infirmity of body, as weaknesse of understanding, for none are so infirme as these here mentioned, nor more destitute of wit and understanding. Thus Junius, who also for Junius.Conies, rendreth it Mures montani, Mice of the mountains, but the word is, foreign Conies, who, as we all know, may most properly be said to make their houses in a rock, for their Burrowes are in the stoniest ground, the Vulgar rendring it the little Hare or Leverit, was much mistaken; for it is not the property of Hares to make them houses in the ground. Here are foure vertues commended unto us in these foure little creatures.

1. Labour, and labouring in season, as the Ant doth unweariably in the Summer, whilst the Graine is in the field to be gotten, and the Winter is not come to hinder her, that she may have then wherewithall to live, and she laboureth to the uttermost of her power, carrying a thing greater then her self. So ought we to do Matth. 5. 18. Joh. 6. 27.Matt 5:18John 6:27both for our sustenance in this life, and to have food and a treasure in the life to come. It is not enough, thou poore man, who hast nothing but thy limbs to live Note. upon, to labour a little, but thou must take great paines for thy living, for which it was said to Adam, In the sweat of thy browes thou shalt eat thy broad, and that not onelyonly in youth, but in old age, as long as life lasteth, for which it is added, Gen. 3.Gen 3untill thou returnest to the dust, from whence thou wert taken; and as thou must labour, so thou must be provident to lay up what thou canst spare of thy gettings against the winter of sicknesse, or more decrepit age, and the maintenance of thy family, which who so provideth not for, Hath denyed the faith, and is worse then an Infidell: It is no saying for thee, I am weake and weary, and cannot 1 Tim. 5. 8.1 Tim 5:8worke so much, for God hath made the weakest of creatures so, the Ant that shee can worke enough to get her sustenance, and to lay up for afterwards. And for the food of a better life, we are taught also by the Ant to labour much, and to take time whilst time serveth, because that is more excellent and necessary then the bodily food, and all treasures here; and if thou wouldest know what the time for this labour is, the Apostle resolveth it, saying, Now is the day of salvation, now is the acceptable yeare of the Lord; it is foreign to day, this houre, not to morrow, or an houre hence; so likewise Heb. 3 7. Neither is any man to say, I am too weak to do any thing towards this, it is God that doth all as he pleaseth, for it is both given in charge to thee, Worke out thy salvation with feare and trembling, and in so doing, it is said, thou shalt make thine election sure; thou art to worke then, and as Phil. 2. 12. 2 Pet. 1. 10.Phil 2:122 Pet 1:10for being able, set to the work, and feare not, but he who hath bidden worke, in this worke, will make thee able, yea he immediately promiseth it, saying, It is God that worketh the will and the deed of his owne good pleasure.Phil. 2. 13.Phil 2:13

For the Conies, of them we are to learne to strengthen our selves what we can, that we be not wronged by the mighty, or circumvented by the crafty, getting us therefore a guard of the best helpes we can about us, of strong places when we are p. 758in danger by enemies, and men horses, and munition, taking counsell of those that be wise, and getting us friends, who may stand us instead in other cases of danger to our goods or state, and seeking to the skilfull Physican in case of sicknesse, first craving a blessing of the Almighty.

Of the Locusts we are to learne to live in love and unity, whereby we may bee made the stronger against our common enemies, and be ashamed, seeing they who have no Leader, by whom they may be kept together in unity, yet combine thus closely in so great multitudes for their owne better preservation, that we should not be so divided as we are, but be kept together in more unity by Rulers and Governours by Gods providence set over us.

And of the Spider we are to learne to be our Crafts-masters in any Science, and Profession, that we are of, knowing that they who are, be in the way of preferment to Kings Palaces, as was partly touched before, where he saith, that the diligent and wise shall stand before Kings.

And as we are to learne these things of these little creatures for the body; so likewise for the soule, of the Coney, to burrow in the Rocke Christ Jesus, as it were, which is, when by faith we are ingrafted into him, as into the true olive Tree; and according to the word here used, we are elsewhere bidden to hide us in the holes of the rocke, and to make our selves as strong as we can against our spirituall enemies, by taking to us the whole Armour of God, set forth Ephes. 6. 12.

Of the Locusts, to joyn together, and march together, by thinking and speaking the same things, lest by division into divers sects, by holding some one opinion, and some another in matters of Religion, we make our Religion base and contemptible, thus scandalizing many, and making them to flye from us to our adversaries the Papists, and hindering those that are without from coming in, and causing such as be within to be meer Idols and Pictures of Christians, instead of Christians reformed, and thus all true piety to vanish.

And of the Spider, to be expert in our Christian profession, Ministers being all as skilfull Master-builders, and all Christians intelligent in the things of God, by their teachings, as they, that are brought up in any Trade under skilfull Masters, and doing the workes of Christians accurately and exactly, and not to halves, or so as to be ashamed thereof.

There are three things which be comely in their goings, yea foure; A Lion, which is strongest amongst the beasts, and turneth not away for any; A Greyhound, Vers. 29, 30. 31.and an He-goat, and a King, against whom there is no rising. Junius for a Greyhound hath an horse with his loynes girt. The Vulg. Latine, a cocke his loynes girt. Heb. foreign girt up. Now because the Greyhound is girt up by nature, and the horses being fadled and prepared to the battell, it is thus diversly rendred; but why it should be a cocke, I know not: I hold with Junius, that an horse is meant, which is stout and full of courage, and fearetht not the sounding of the Trumpet, of ratling of speares, but goeth on couragiously in the midst of deadly dangers; for although the Greyhound is so made, that his loynes be girt up, yet he is not a creature so fit to represent courage, the word also signifieth Pardus a Leopard.

Now the scope of this place is, as before in mentioning little weake creatures, but very wise, to commend their wisdome to us in doing likewise, so in nominating these, to commend unto us courage and constancy in that which is good.

Touching the Lion, he had said before, That the righteous is bold as a Lion; of having our loynes girt about with the girdle of verity the Apostle speaketh; Epes. 6.and of the wrath of a King, he said, that it was as the roaring of a Lion: only the Goats undaunted courage to goe before the flocke without feare, climing up the craggy hills is not elsewhere spoken of, yet it is a fit Emblem of audacity, and undaunted courage also.

Lavater agreeing to this of courage and constancy here commended, saith, that by some, by these foure, the foure Monarchies of the world are set forth, the Lavater.Assyrian by a Lion, the Persian by a Leopard, of Greyhound, for his velocity p. 759in overrunning the Babylonian Kingdome, the Grecian, of Alexander, by a Goat, for the great strength of his hornes, and by a King, against whom none riseth up, the Roman, because after him there comes none other, that prevaileth. Some also, hee faith, understand the Providence of God. which is irresistible. But although Daniel by foure beasts setteth forth the foure Monarchies, yet I see not, how that should have any place here, where such vertues are commended to us all, as are most necessary for us, courage and constancy, in fighting against sinne and errour not fearing any oppugnors; for our life is a continuall warfare, and we are souldiers of Christ, and there be fleshly lusts that sight against the soul; and it is a comely thing 1 Pec 2. 11.in us in this fight to behave our selves valiantly, as the Lion, or couragious Horse, or He-goat, whose stout fighting is implied in Daniel, setting forth Alexander by a Goat, and as a King with his mighty Army about him so subduing all Rebels, that none dare rise up against him; but to give ground, or slye, or to be overcome, and brought under, is shamefull; So to yeeld to persecutors and for fear to go from the truth, whether they be heathen or heretical, or to be overcome by our lusts, over which we are by Christ made Kings to keepe them under, and Priests to sacrifice them by killing them, which is done when we mortifie our members upon earth, Rev. 1. 6. Col. 3. 5.Rev 1:6Col 3:5that is, turne from our sinnes.

Some understand all, that is here said, of a King, if he be valiant and couragious as a Lion, expedite and swift, as one girt, milde, as an He-goat, that leads the flocke, and is noted to be the mildest of all the flocke, then he shall be a King, against whom none dare to rise.

Lastly, some hold the foure Cardinall vertues to be here set forth, Fortitude in a Lion, Temperance in the girt up, Wisdome in the Goat, because he wisely leadeth the flocke, and Justice in a King, whom for his just proceedings, none can rise against, but hereby his Throne is established to him and his posterity.

There is a good use to be made of all these, and therefore I reject none of them, but leave them all to be considered, and instructions hereupon to be raised more fully.

If thou hast done foolishly in lifting up thy selfe, or hast thought evill, lay thy hand upon thy mouth; The Vulg. There is that hath appeared foolish Vers. 32.after that he hath beene lifted up on high, but if he had understood, he would have put his hand to his mouth. But this is altogether disagreeing from the Hebrew, for the word foreign if, is left in, and the word signifying lifting up is in hithpael, and therefore signifyeth not being lifted up, but lifting up a mans selfe. The words doe plainly cohere with those that went before, verse 31, and 30. wherein foure things are commended for their comely going; now lest any man should thinke statelinesse of gate to be herein commended, and carrying an higher saile in pride and pompe then is meet, he opposeth here-against this admonition, If thou hast done so, or thought to do so, for the word is not thought evill, but onelyonly hast thought, lay thy hand upon thy mouth, utter not this thy thought, but repent of it. There is then a decent carriage of a mans selfe which is commendable, according to his degree and quality; but for a man in high place to expresse great pride in his carrige and behaviour, is foolishnesse, and not to be proceeded in any further, or if a man hath thought or spoken vauntingly.

For as creame being churned is turned into butter, and the nose being wrung bleedeth, so pressing of anger draweth out strife; that is, the insolent Vers. 33.carriage of one man towards another, that is offended with him, provoketh him the more, so that he cannot beare it, but striketh, and sometimes woundeth and fetcheth blood from him, who thus insulteth over him: Therefore let us carry ourselves decently, and as it becometh Christians, indued with all manner of vertue, as Note. was before said, and not insolently like fooles, and contemptuous persons upon all occasions.