drinke vz. of such as wee haue or as wee say you are welcome I am sorie I haue no better cheare c. but his heart is not with thee i. standeth not vprightly affected towards thee hee giueth a reason why men should not eate such mens meates because they are hollowe hearted and full of hipocrisie pretending in words liberalitie whereas they foster niggardlines in their soule Vers 8. Thou shalt vomit vz. euen for very griefe and sorrowe thy morsels which thou hast eaten i. all that thou hast eaten of his q.d. because thou hast eaten of his meate perceiued his niggardly minde thou shalt wish all vomited vp whatsoeue it be it shall greeue the so much and thou shalt loose thy sweete words i. the good communication and speach which in the time of eating thou hast vsed shall bee as it were labor lost One readeth this and the former verse also otherwise and giueth another sense but mee thinketh this is plaine inough Vers 9. Speake not vz. graue wise and good things in the eares of fooles i. in the hearing of a very wicked and vngodly man for he wil despise the wisdome of thy words i. he wil little or nothing esteeme such things as thou shalt wisely and learnedly vtter I take it to be the same in sense which our Sauior speaketh in other words Matth. 7.6 Vers 10. Remoue not the auncient bounds see for this Chap. 22.28 and enter not vz. either by fraude or force or otherwise to take any thing away from thence that is not thine into the feilds i. into the groundes houses lands or possessions of the fatherles i. of any that are weaker than thy selfe and not able to resist for the word vsed here signifieth such ones as thorrowe want of age are not able to defende themselues nor to put back iniurie whose father the Lord is called Psalm 68.5 Vers 11. For this verse conteyneth a reason why men should not oppresse the poore hee that redeemeth them vz. from danger and distresse meaning also thereby that hee will redéeme them and yet to the end the godly might be rightly perswaded of the continuall care of the almightie toward them hee speaketh in the present tense is mightie vz. so mightie as no one man no not all the creatures in the world are able to withstand the least parte of his power q.d. though thou now oppresse them because they cannot resist thee knowe yet that the Lord who is mightier and greater than all wil redeeme and defend them hee will defend their causes aganst thee see this expounded before Chap. 22.23 Vers 12. Applie thine heart to instruction i. bend all the powers and senses of thy minde to receaue it and thine eares to the words of knowledge i. applie all the partes and powers of thy bodie also to imbrace such things as are not onely skilfully propounded vnto thee but also may builde thee vp in knowledge and iudgement he vseth a parte of the inward and a parte of the outward for the whole man both inward and outward see Chap. 22. vers 17. Vers 13. Withhold not vz. at any hand correction i. moderate and due punishment such as the partie punished is able to beare and his fault requireth from the childe vz. that by any meanes deserueth the same if thou smite him i. chastise and correct him with the roode vz. of correction he shall not dye i. either thou shalt not kill him or hurt him or els by that meanes thou shalt withdrawe him from many euils that would leade to the death both of body and soule see for correctiō cha 13.24 also 19.18 also 22.15 Ver. 14. Thou shalt smite him with the rodde this is expounded ver 13. and shalt deliuer vz. by that meanes his soule i. him himselfe a parte for the whole from hell i. from danger and death both of body and soule Vers 15. My sonne see before chap. 1.8 10. if thine heart be wise i. if it be inclined to imbrace wisdome and thriue and growe therein my heart shal reioyce vz. very much or greatly and I also vz. my selfe in my whole man shall take wonderfull delight and pleasure therein Vers 16. And my reynes shall reioyce i. euen from the inward affection of my minde I will be glad for the scripture attributeth the seate of will and affections to be in the reynes as where it sayth God is the searcher of the heart and reynes when thy lipps speake righteous thinges i. when thou shalt vtter good holy and wise things hee putteth lippes for speach because they be helping instruments to vtter the voyce by Verse 17. Let not thine heart bee enuious against sinners vz. because thou seest them prosper or florish Many of Gods children haue been sore assaulted with this temptation as Dauid Psalme 37.1 Ieremiah and others and therefore it is not without cause that this commandement is so often put downe but let it be vz. fast fixed set and grounded in the feare of the Lord i. in a sincere reuerence of his Maiestie continuallie i. at all times both in prosperitie and aduersitie c. Vers 18. For this verse conteyneth a reason why they should cease from emulating at the wicked and fixe their hearts continually vpon the feare of GOD surely i. without al doubt and this affirmation serueth for the certaintie and trueth of the thing there is an end vz. not onely of the wickeds prosperitie and florishing how great or much so euer it be but also of thine owne patience and hope and thy hope shall not be cut off i. made frustrate or deceaued but thou shalt in good time haue the thing that thou didst hope for Vers 19. O thou my sonne vnder this terme he meaneth euery particular one that is apt and ready to heare or learne see vers 15. of this Chap. heare vz. diligently and attentiuely both with the eares of the body and the minde and be wise i. learne wisdome by hearing good and holy things and guide thine heart i. frame and fashion the affections of thy soule yea labor to rule them in such sorte that thou mayst walke in the way vz. which I shall shewe thee that is in the right way of Gods commandements see Psalm 32.8 Vers 20. Keepe not companie vz. at any hand this he addeth both because youth are greatlie delighted in eatings and drinkings and also because that thereby they are many times drawne from the way of vertue and well doing with dronkards in Hebrue it is bibbers of wine meaning thereby such as would quaffe of cuppe after cuppe and neuer bee satisfied such a one the Iewes did falsely accuse our Sauior Christ to be Matth. 11.19 nor with gluttons i. such as ouer charge their stomacks with meate q.d. haunt not such mens companie nor haue any familiaritie with them Vers 21. For this verse conteineth a reason why they should not haunt their companie because beggery and pouertie is the ende thereof the dronkards and gluttons shall
both of the one and the other by experience Vers 24. A man that hath friends i. he that through Gods blessing his owne good dealing hath gotten friends ought to shew himselfe friendly vz. towards them and others also for a friend i. a faithfull and vnfeigned friend is neerer vz. vnto vs in fast and sound loue many times than a brother i. than a naturall brother or kinsman q.d. there are many friends found that will shewe in words and countenances and performe in déedes and truth more stedfast friendship and loue than brethren see to this purpose before Chap. 17.17 Do. Vers 1. Teacheth vs that nothing should bee so deare vnto vs as Gods heauenly wisedome Vers 2. Sheweth that fooles delight in the disclosing of their own follie Vers 3. Teacheth vs that we can looke for nothing from wicked men but contempt and reproach of others Vers 4. Setteth out the excellencie of a wise man and of his words Vers 5. Teacheth Magistrates to banish farre from them all respect of persons Vers 6. Teacheth vs that wicked men out of the abundance of their wicked heart speake wicked things Vers 7. Teacheth vs that the wicked many times speake such things as doo greatly indanger themselues Vers 8. Teacheth vs to auoide tale carying and flatterie also that though it be pleasant at the first to heare tale tellers yet the end is dangerous and deadlie Vers 9. Teacheth men to beware of idlenes on the one side and prodigalitie on the other Vers 10. Teacheth vs continually to trust in the goodnes and power of God Vers 11. Teacheth vs to auoide trust and confidence in riches for they are not such sure things as the world maketh account of Vers 12. Teacheth vs to auoide pride and to imbrace humilitie Vers 13. Teacheth vs that rash and hastie speaches bewraieth the follie of him that vseth them and procureth his shame Vers 14. Sheweth what an vnbeareable burthen the affliction of the soule and spirit is Vers 15. Teacheth vs to applie our hearts and eares and all the parts and members of our bodies and mindes to attaine heauenlie wisedome Vers 16. Setteth out what great power gifts and rewards haue Vers 17. Teacheth Magistrates not to beleeue any one partie but to examine both Vers 18. Setteth out the right vse of the lot Vers 19. Teacheth vs that there is no strife matchable to the strife amongst brethren Verse 20. Teacheth vs that we shall receiue the profite of our words either good or euill as they were Vers 21. Deliuereth the same doctrine Vers 22. Teacheth vs that if any man hath receiued a good wife from the Lord he hath receiued also therewith a good testimonie of his fauour Vers 23. Declareth what great difference there is betweene the rich and the poore and the words of either Vers 24. Teacheth men to shewe themselues friendly towards such as from whom they haue receiued friendship and to preferre a faithfull friend before a naturall brother CHAP. 19. Co. HAuing in the latter end of the other Chapter spoken of a faithfull and sure friend he doth in the beginning of this Chapter shewe that sound friendship consisteth not in the lippes only nor in abundance of riches but in vprightnes and sinceritie of heart though the partie be poore that professeth it Di. Di. 1 THe Chapter may be diuided into the three parts In the first he intreateth of a sound and counterfeit friend of knowledge of the peruersnes of the heart of riches and pouertie of false witnes bearing and lyes of the Prince and liberall person of the decaied man of the wise person of fooles and seruants Di. 2 from verse 1. to the end of the 10. In the second he teacheth men to bridle wrath and speaketh of the fauour and displeasure of Princes of euill children and brauling wiues of a good wife of idlenes and deceit of obedience and contempt of the word of pitie vppon the poore of due correction of wrath and of good counsell from vers 11. to the end of the 20. In Di. 3 the third he speaketh of mans deuices and Gods purposes of poore men and lyers and of the feare of God and the fruites thereof of the idle person of scorners also of foolish and wise men of disobedient children of auoyding ill counsell of false witnesses and of punishment for the wicked and vngodlie from vers 21. till you come to the end of the Chapter Se. Vers 1. BEtter vz. by much or many degrées as sundrie times before is the poore vz. man or friend that walketh in his vprightnes i. that walketh vprightly both in word deed towards them with whom he is ioyned in friendship than he that abuseth his lippes vz. by pretending great good will in words and yet hath nothing in effect and is a foole i. and so bewraieth his follie other reade it otherwise and giue another sense of it but me thinketh this is plaine for the first part of this verse see Chap. 28.6 Vers 2. For without knowledge i. sound and sincere iudgement the mind i. the affection and good will is not good i. is not right and sound but hurtfull both to the one partie and the other for this phrase it is not good see Chapter 17.26 Also Chap. 18.5 and he that hasteth with his feet i. he that runneth hastely to euill sinneth vz. against God and his owne soule q.d. as he hath little regard of himselfe that looketh not to his feete that he may discerne good waies from bad yea is in great danger of continual falling so he that hastely and without great deliberation runneth to this and to that it is very likely he shall fall into transgression before he be aware Vers 3. The foolishnes of a man peruerteth his way q.d. men must ascribe it to their owne follie that things goe not well with them for here he toucheth them that would accuse GOD of the euill successe of their things and vz. yet for all that his heart fretteth against the Lord. i. he is impatient and after a sort ascribeth his euill happe as we say to God and not to himselfe Vers 4. Riches i. rich men he putteth the thing for the person and yet we may notwithstanding vnderstand it simplie of riches gathereth many friends vz. to him that hath them but the poore vz. man or person is seperated vz. in friendship familiaritie from his neighbour vz. for the want of his riches for the word seperating see Chap. 17.9 And for the whole verse see Chap. 14.20 q.d. all men will be friends with rich persons but euen such as were before friendly to the poore person depart from him for his pouertie sake Vers 5. A false witnes i. he that beareth false witnes shall not be vnpunished vz. either before God or man see Deut. 19.19 and in many other places of this booke as Chap. 6.19 Also verse 9. of this Chap. and he that speaketh lyes shall not escape vz. the iudgement and punishment
and faithfull imploying of a mans selfe in his owne function there is abundance vz. of good things and blessings meaning that he which giueth himselfe painefully to followe labor in his calling shall thriue and prosper but the talke of the lippes i. bare and vaine words as when a man will labor with his tongue and let the rest of his members bee idle bringeth onely want i. bringeth nothing with it but pouerty that word onely I would refer rather to the first words reading it thus but the talke of the lippes onely q.d. where there is no more but labor in the mouth and no performance of it in deed there must of necessity be beggery pouerty Ve. 24. The crowne of the wise is their riches i. the riches which wise men thorowe Gods goodnes possesse and haue them annexed vnto their wisdome they are a singular ornament vnto them this word crowne is sundry times so vsed before and the follie of fooles is foolishnes q d. though fooles haue neuer so great riches they auaile them nothing to remoue their folly but their folly is meere folly notwithstanding all that yea they are so farre of from adorning them that they rather serue to stayne them because they are instruments and arguments to cause them more and more to bewray their folly Vers 25. A faithfull witnes i. he that being called to witnes a matter speaketh faithfullie and truely deliuereth vz. from danger and distresse soules i. men or persons see Exod. 1.5 meaning such as were ready to be destroyed and were oppressed thorowe euill reports but a deceiuer i. a deceitfull and false witnes speaketh lies vz. against men by which he indeuoreth to bring men to death and destruction he setteth deceit against trueth and speaketh of lies against deliuerance because that lies many times bring men to great danger and destruction Vers 26. In the feare of the Lord is an assured strength i. hee that hath a right and reuerent feare of Gods Maiestie planted in his heart neede not feare any thing for the Lord will bee an assured strength and defence vnto him and his children i. Gods children whome he hath in Christ begotten vnto himselfe by the incorruptible seede of his word that they might walke in his reuerence and feare for I had rather referre it vnto them than to the posteritie and children of good people though I knowe that sense also may stand because good fathers many times haue euill children shall haue hope i. an assured hope in the Lorde which shall not make them ashamed as Roman 5.5 Vers 27. The feare of the Lord i. the right and reuerent feare of his Maiestie planted in mens hearts is as a wel-spring of life i. blessednes in this life and eternall life in the world to come doth aboundantly proceede from it see Prouerb 13.14 also chap. 10.11 to auoide i. to teache men to auoyd and shunne the snares of death i. such snares as in which if men be caught and escape not from them there is no way but death both of bodie and soule see chap. 13 14. Vers 28. In the multitude of the people is the honor of a king i. it is a great honor and credit for a king to haue many people willingly subiect vnto him and ready to performe his will and therefore for the increase of the same he ought to vse equitie and clemency and not tyrranie and cruelty to lessen them and for the want of people commeth the destruction of the Prince vz. because his countreyes and territories are easily subdued to the power of his enemies because he hath not forces sufficient wherewithall to resiste and so are the borders of his gouernement diminished Vers 29. Hee that is slowe to wrath vz. against other men laboring to master the rage of his affections sée Iames 1.19 is of great wisdome i. declareth thereby that God hath blessed him with abundance of wisdome while he can refraine his rage and doo nothing rashly but hee that is of an hastie minde vz. against others meaning such a one as is furious and soone stirred vp exalteth follie i. doth openly commit it as though hee woulde lifte it vp that all men might sée it see vers 17. of this chap. Vers 30. A sounde heart i. a heart frée from vicious affections specially from euill will and despight against others is the life of the flesh i. bringeth health and soundnes to the whole man that hath it hee putteth a parte for the whole but enuie vz. once conceaued in the heart against other men is the rotting of the bones i. will quickely consume a man and bring him to his end as the diseases which lye in the boanes and eate them vp sée chap. 12.4 q.d. hee that is of a courteous gentle and free heart shall haue a sound body and passe away his dayes in quietnes reioycing other men also but the trouble which enuie bringeth with it leaueth not the strongest parts of the body sounde but infecteth and corrupteth them and maketh the whole man in all mens iudgement filthie and stincking Vers 31. He vz. of what state or calling so euer hee bee that oppresseth vz. by fraude force slaunder or other wise for the word is generall and reacheth to any kinde of oppression the poore i. the needie and he that is not able to make his parte good against him reprooueth vz. by his wicked and leud dealing him that made him i. God who appointed that hee should bee poore and this hee speaketh because the wicked man thinketh that God either cannot or will not deliuer him out of his hands it may bee taken also thus that whosoeuer releeueth not the poore despiseth God see Matt. 25.35 c. but he honoreth him i. the Lord and why doth he honor him Because hee dooth a worke appoynted by God in his lawe that hath mercie on the poore i. sheweth him pittie and compassion see vers 21. of this Chap. Vers 32. The wicked shall be cast away vz. from the Lord and from the enioying of his gracious presence which the godly alwaies behold for his malice 1. for the euill and naughtines which he hath committed against God and man but the righteous hath hope vz. of Gods fauor and goodnes towards him and of his owne deliuerance in his death i. either when he dyeth or else is set in most grieuous distresses the greatest whereof is death q d. though he should dye yet he would not doubte of Gods goodnes towards him Psalme 23.4 for euen death it selfe should be for his good Vers 33. Wisdome i. holy and heauenly wisdome from God resteth vz. as it were in his owne house or dwelling place in the heart i. in the soule and minde of him that hath vnderstanding i. of all that delight in wisdome and vnderstanding and is known i. wisdome is made manifest in the midst of fooles i. openly and in their sight so that they can pretend no ignorance A worthie man readeth this latter
moueth his lippes i. he doth but as it were begin to speake and bringeth euill to passe i. he presently performeth mischiefe against other men Vers 31. Age i. old age he vseth a word which signifieth gray heares putting the signe of old age for old age it self is a crowne of glorie i. is a glorious crowne meaning that it bringeth euen as great glorie to a godlie old man as a crowne to a King concerning this word crowne see before Chapt. 4.9 Also Chapt. 14.24 and in other places when it is found vz. to be passed ouer and spent in the way of righteousnes i. in a holie and righteous life meaning it of such old age as spendeth the time of life godly iustly and not of al old age without exception Vers 32. He that is slowe vnto anger i. seldome or not at all bursteth into it howsoeuer he be prouoked thereto see chap. 14.29 chap. 15.28 is better vz. by many degrees than the mightie man vz. in bodilie strength and power by how much the power of the soule is better than the strength of the bodie the soule it selfe being better than the bodie and he that ruleth his owne minde i. that subdueth and keepeth vnder the raging affections thereof is better vz. by much than he that winneth i. conquereth or getteth a citie vz. either by power or policie The reason of this speach is because that the warre that a man hath with himself and with his own mind and which is made against wrath and other affections of it is more grieuous and hard than that which is attempted against others and therefore he is better that conquereth himselfe than he that conquereth others Besides he that ouercommeth himselfe doth it to this end to profite himselfe and to hurt none yea to doo good vnto others thereby whereas a mightie man that ouercommeth others and subdueth cities can hardly performe it without bloudshed and great danger of other men Vers 33. The lot vz. for the triall of any thing in controuersie This was much in vse amongst the people of God in diuiding lands Numb 26.55 and in other causes as Leuit. 16.8 Acts 1.26 and in other places is cast into the lappe i. into some secret and close place putting one for many others as into hattes pots caps boxes c. but the whole disposition thereof i. the ordering guiding and gouernment of it is of the Lord vz. onely q.d. nothing seemeth more subiect to fortune in mens iudgement than lots and yet that falleth not out by fortune or chance for there is no such thing but God by his infinite prouidence and wisedome doth both generally and particularly guide and gouerne the same according to his good pleasure Do. Vers 1. Teacheth that both the thoughts of mans heart and the words of mans mouth are gouerned of the Lord. Vers 2. Teacheth vs that neither we our selues nor the things that wee doo are such as wee esteeme of them but are so to be taken as God alloweth of them Vers 3. Teacheth vs in all our thoughts words and works to depend vpon the Lord for his special blessing Ver. 4. Teacheth vs that Gods glorie appeareth in al things yea euen in the destruction of the wicked and vngodlie Vers 5. Teacheth vs to auoide pride of heart secondly that there is no wisedome nor power against the Lord. Vers 6. Sheweth vs that there is no other cause of the forgiuenes of sinne than Gods own mercie truth also that there is no better bridle to stay men from wickednes than to haue a reuerēt feare of Gods maiestie setled in our harts Ver. 7. Teacheth vs that a holy conuersation cōmendeth vs both to God men also that God hath mēs harts in his hands to turne them as pleaseth him Vers 8. Teacheth men to get that which they haue how little or much soeuer it bee by good and iust dealing Vers 9. Teacheth vs that in all both our imaginations and actions wee are gouerned by God because that in him we liue moue and haue our beeing Vers 10. Teacheth Magistrates and rulers to pronounce iust and true sentences Vers 11. Teacheth vs to vse vprightnes in all our dealings and that they which vse false weightes measures c. sinne not onely against men but against the Lord also Vers 12. Teacheth kings euen for example sake to absteine from all manner of euill speciallie from iniustice and wrong dooing Vers 13. Teacheth kings to abhorre flatterers and flattery and to delight in such as will speake the trueth fully and boldlie Vers 14. Teacheth wise men in time to labor to quiet the iust rage of a Prince least otherwise there fall out great mischiefes Vers 15. Teacheth vs to purchase and delight in the fauor of Princes and Potentates alwaies prouided that wee doo it by lawfull and holy meanes Vers 16. Teacheth vs to preferre heauenlie wisdome before all earthlie things whatsoeuer Vers 17. Teacheth vs first that none can be counted good but such as haue an vnfeined care to shunne thinges that bee naught secondlie that a holie life is very profitable both for soule and bodie Vers 18. Teacheth vs to auoide pride least continuing in it we be ouerthrowne Vers 19. Teacheth vs to imbrace true humilitie and lowlines of minde Vers 20. Teacheth vs to bee carefull in the dooing of our affayres also continually to trust in the Lord and the trueth of his promises Vers 21. Teacheth vs to giue a iust commendation to the giftes and graces of God in any also to vse profitable comfortable and good speaches to others Vers 22. Teacheth vs to haue a care to obteine spirituall vnderstanding and knowledge Vers 23. To beware of rash speach and to thinke well of our words before we vtter them Vers 24. Teacheth vs to vse gentle softe and good speaches Vers 25. Teacheth vs not to hang vpon our owne iudgements but vpon the rule of Gods word onely Vers 26. Commendeth vnto vs painefull trauaile in our seuerall callings Vers 27. Teacheth vs to auoide both imagining and doing euill against any Vers 28. Teacheth vs to take heede that we bee not authors of strife or tale carriers Vers 29. Teacheth vs to beware of offering any man any iniurie or intising any man to those things that are euill Vers 30. Teacheth that we must neither by word nor countenance practise or performe euill against others Vers 31. Teacheth vs that godly old age is greatlie to be reuerenced and esteemed Vers 32. Teacheth vs to imploy all our forces to the subduing of the rage of our owne affections Vers 33. Teacheth vs that nothing falleth out by fortune or chance but is whollie and altogether directed by the infinite and eternall prouidence of almightie God CHAP. 17. Co. THis Chapter dependeth vpon the former thus he had shewed before that all thinges were guided according to the determinate counsell and purpose of God which ought to teache vs contentednes with whatsoeuer it shall please God either of
vz. moderately and with good discretion thy sonne i. thy child as sundrie times before while there is hope vz. that thy correction will amend him and doo him good meaning while hee is yong for if he growe to a head of stubbornes it will be a hard matter to reforme him and let not thy soule i. thy fatherly affection and pittie which are called the soule because they haue their seate in the soule spare vz. him or correcting of him so it be done as before is prescribed for his murmering vz. against thée q.d. though hee murmur and grudge yet forbeare not to correct him when he deserueth the same Vers 19. A man of much anger i. he that is oftentimes angrie shall suffer punishment vz. either publikely or priuatly for the transgressions which his wrath causeth him to commit and though thou i. any man deliuer him vz. by good perswasion from committing euill or by intreatie and sute set him frée from the hand of the Magistrate yet will his anger come againe q.d. he will be little or no whit at al the better but fall to his rage wrath againe Other men read it otherwise and giue other senses but me thinketh this is plaine Vers 20. Heare vz. diligentlie and carefullie counsell i. good counsell giuen thee and receaue whilst thou mayest haue it instruction◠vz. in the waies and trueth of the Lord that thou maist be wise i. atteyne wisdome in thy latter end vz. when thou art ready to departe from the world and goe to GOD not but that he would haue him to be wise before also but to note that then heauenly wisdome shall stand him in best steed when he is to wrastle with death Vers 21. Many deuises are in a mans heart i. many men tosse many matters too and fro in their imaginations and yet bring them to no effect or issue but the counsell of the Lord i. whatsoeuer hee hath determined in his counsell shall stand vz. stedfast and sure both in the purpose and in the performance thereof hee mindeth to note the difference betweene Gods waies and works and mans Vers 22. That that is to be desired i. the thing that a man ought speciallie to desire and wish in this life is his goodnes i. that he deale religiously towards God and vprightly towards men and it may be turned for or but without any iniurie to the text a poore man vz. though he be neuer so poore if he be godly is better vz. by many degrées both before God and also in the iudgement of all goodmen not meaning hereby that a lyer being poore is good than a lyer i. than one that giueth himselfe to lying though he be neuer so rich Vers 23. The feare of the Lord i. a reuerence of his Maiestie ioyned with an vnfeyned loue thereof settled in mens hearts leadeth to life i. to a blessed life in this world and to eternall life in the world to come and hee that is filled therewith i. hee that hath receaued it fréely and plentifullie from the Lorde euery one according to his measure shall continue vz. safe sound and stedfast and shall not be visited with euill vz. to his hurt and destruction for his purpose is not here to exempt Gods children from chastisements and corrections Vers 24. The slothfull vz. man or person hideth his hand in his bosome vz. in the time of some great cold and will not put it to his mouth againe vz. that thereby he might feede himselfe q.d. he is so giuen to idlenes and sloth that euen when great neede and occasion requireth his labor for himselfe and his owne good he will not doo it much lesse would he performe it for others sée Chap. 26.15 Vers 25. Smite i. correct and chastise either by wordes or stripes see Chap. 17.26 a scorner i. one of whome there is no hope of amendment for a scorner is in the highest degrée of transgression Psal 1.1 and the foolish i. such as thorowe simplicitie and ignorance are caried forward to euill will beware vz. of the like fault for which thou smitest the scorner and reprooue the prudent vz. for some thing wherein hee hath sayd or done amisse and he i. the simple ignorant person will vz. in processe of time vnderstand i. atteyne to vnderstand by that meanes knowledge vz. of a better trade and course of life He sheweth that there are two waies to instruct simple ones the one is sharpe correction of the obstinate and the other is louing reproofe of the godly Vers 26. He that destroyeth his father vz. by bringing him to great losses and hinderances on the one side or by greeuing him thorowe leudnes on the other side or chaseth away his mother either out of the house wherein shee dwelleth or from his presence with his froward speach is a leud and shamefull childe i. is a very wicked fellowe and must looke for shame to fall vpon him and all manner of confusion Others reade it otherwise but the sense is all one vz. that wicked children waste many times thorowe their leudnes their fathers goods and so turne away their minds from them that they are glad when they are out of their sight Vers 27. My sonne see Chap. 1.10 and other places heare no more i. be so farre of from obeying that see thou heare not any longer the instruction that causeth to erre from the wordes of knowledge i. such instruction as carrieth thee away from the right way of holie wisedom q.d. applie thy selfe altogether to holie doctrine and therefore withdraw thy minde and thy thought from the vse or custome both of euill words and euil deeds Vers 28. A wicked witnes i. a corrupt and false witnes mocketh at iudgement i. maketh no more account eyther of right causes themselues or of Magistrates that are placed to execute iustice or of God himselfe that will punish false witnesses for so largely I suppose the worde iudgement may bee taken than of a iest or thing to bee laughed at and the mouth of the wicked i. the wicked and vngodly person himselfe and yet he mentioneth the mouth because of the Metaphor swalloweth vp following swalloweth vp vz. with great delight and pleasure as dronkards doo strong wine and gluttons delicate meates meaning also thereby the abundance of iniquitie which the vngodlie commit iniquitie vz. against God and men One readeth it thus so iniquitie swalloweth vp the mouth of the wicked q.d. in that wicked witnesses doo scorne iudgement they doo it euen of obstinacy and malice which doth wholy possesse them euen swallowe vp as it were all their words so that they can speake or vtter nothing but iniquitie An other sense also may be giuen as when our text sayth swallowe vp iniquitie it meaneth thereby hiding and couering of the same as meates and drinkes deuoured and swallowed vp are not seene q.d. with the color of their words and shewe of their reasons they indeuor to couer their iniquitie Vers 29. But q.d.
together with thy knowledge inwardly thou ioyne the expressing of them by wordes outwardly Vers 19. That thy confidence i. thy hope and trust may bee vz. firmely and stedfastly fixed in the Lord i. vpon him and the trueth of his word and promises I haue shewed thee vz. openlie and plainlie euen the will and word of God this day i. all this while as Psalme 95.7 And so he sheweth what is the ende of Gods word vz. to strengthen our faith in God thou therefore take heede vz. to the things that I speake q.d. It standeth thee in hand so to doo for what art thou without hope and trust in God which thou canst neuer attaine without his word Vers 20. Haue I not written vnto thee vz. excellent and notable things vnderstanding also by writing all the meanes of publishing the same three times i. sundrie and many times as 2. Corinth 12.18 in counsels and knowledge i. such things as consist in knowledge and counsels q d. I haue for to that ende serueth the demand Vers 21. That I might shewe thee vz. plainlie and manifestly the assurance of the words of the trueth i. the great certaintie that these words containe to answer i. that thou also maiest thereby bee instructed to answer the words of trueth i. true and sound words to them that send to thee vz. to the ende they may knowe the same and be instructed by thee therein And this is another commendation of his doctrine taken from the excellencie and profite thereof Vers 22. Robbe not vz. by any meanes the poore vz. man or person because he is poore and therefore not able to put backe iniurie offered neither oppresse vz. any manner of way the afflicted i. he that is alreadie in miserie in iudgement i. vnder the pretence and shewe of iustice and iudgement In Hebrue it is in the gate putting the place where iudgement was executed for iudgement and iustice it selfe He toucheth two faultes the one oppression of the poore because great men may the more easilie doo it and the other is spoyling of them vnder pretence of iustice and equitie And marke here that the sentences following from this place euen to the fiue and twentie Chapter bée for the most part comprised in two or three verses together one hanging vpon another and are as it were the causes effects or euents of the same Vers 23. For the Lord vz. himselfe if men should neglect it will defend their cause i. the right of the poore see Chapter 23.11 and spoyle the soule i. take away from them sometimes by one meanes sometimes by another of those that spoyle them i. of all such as take any thing by any wicked way from them And this is a reason why they should surcease from wickednes Vers 24. Make no friendship i. seeke not to bee acquainted or familiar with an angrie man i. with one that cannot rule and subdue his outragious and angrie affections neither goe vz. in the way as though thou wert familiarlie acquainted with the furious man i. with him that is whollie giuen to heate and furie see Prouerb 15.18 Vers 25. Least thou learne vz. by kéeping companie with him his waies i. to bee like vnto him in his furie rage and vnbridled affections and receiue vz. either from God or men yet so that thou hast by thy misdemenour pulled it vpon thy head destruction to thy soule i. to thy selfe a part put for the whole and here is contained a double reason why men should auoide furious persons companie Vers 26. Be not thou of them i. be not thou like them or take héed that thou bée not reckoned in the number of them that touch the hand vz. of another man meaning thereby striking of hands or making of a bargaine nor among them i. of that sort and number that are suretie vz. to other men for debts vz. of other men q.d. shunne suretiship least thou hazard thine owne goods and at lengeth bée brought to necessitie for that I take to bée the meaning of the next verse see Chapter 6.1 c. Also Chapter 11.15 Vers 27. If thou hast nothing to pay i. if thou bée not able to performe that which thou hast promised why causest thou vz. through thy negligence and rashnes that he vz. to whom thou hast giuen thy hand and word should take thy bed vz. wherevpon thou lyest from vnder thee vz. as thou lyest vpon it a reason against rash suretiship q d. Why doest thou through thine owne follie commit that if thou be not able to pay that which thou art become suretie for thy bed if thou hast nothing els to giue should with thy great losse and shame bée taken from thée and so thou haue nothing to lye on see Chapter 20.16 Vers 28. Thou shalt not remooue vz. either by force or fraude openly or secretly in the day or in the night the ancient bounds vz. of landes or grounds labouring thereby to inlarge thine owne and to pull from other which thy fathers i. thy ancestors many yéeres before thee haue made i. haue set q.d. If they had no right how canst thou pretend any see Deuteronomie 19.14 Vers 29. Thou seest q.d. thine owne experience and knowledge teacheth thee that a diligent man in his busines i. he that faithfully and painfully occupieth himselfe in his vocation and in the things he hath to doo standeth before Kings i. is much in great personages presence and they vse them much in the accomplishment of their affaires and standeth not before the base sorte i. is not much conuersant with the common people nor much regarded of them the reason is because he is more highly called and preferred for otherwise all would bée glad of him all is as much q.d. seeing diligence aduanceth men imbrace and practise the same Do. Vers 1. Teacheth vs to esteeme and make much of good report amongst good men and their fauour Verse 2. Teacheth vs that riches and pouertie and all come from the Lord. Verse 3. Teacheth vs in a holie wisedome not onely to foresee but also to preuent what wee may dangers hanging ouer our head Verse 4. Teacheth vs to striue to attaine true humblenes of minde and a right and reuerent feare of Gods Maiestie in our hearts Verse 5. Teacheth vs to auoide both the waies and companies of froward and peruerse men Verse 6. Teacheth parents in time to traine vp their children in the nurture and information of the Lord. Verse 7. Sheweth how that man in the corruption of his heart abuseth many times those things to the maintenance of his pride and tyrannie that God hath giuen him for the good of others Verse 8. Teacheth vs that the vngodlie shall reape a iust reward of that wickednes which they sowe Vers 9. Teacheth vs vnfeignedly to imbrace liberalitie Verse 10. Teacheth vs to auoide the scorners companie shewing vs what good shall insue thereof Vers 11. Teacheth vs to imbrace vprightnes and soundnes of heart Vers 12. Teacheth vs that
he hath and commeth in the end to beggerie see Chap. 5.9 also Chap. 6.26 see also Luke 15.13 Vers 4. A king i. a good king and ruler by iudgement i. by faithfull execution of iustice and iudgement to euerie one without partialitie of persons maintaineth vz. in peace and prosperitie the countrey vz. wherein God hath placed him to raigne or whereof through Gods appoyntment he is made ruler and gouernor but a man receauing giftes vz. to peruert iudgement that is a magistrate which is a bribe taker destroyeth it i. doth what in him lyeth to pull destruction vpon it and to ouerthrowe it Vers 5. A man that flattereth his neighbor i. speaking him faire when hee shoulde reprooue him and calling euill good in him spreadeth a net for his steppes i. goeth about secretly to hurte and hinder him or els layeth waite for his life q.d. while he flattereth him he laieth snares and grinnes for him to catch him in euen as the fowler doth for the bird and laboreth to bring him into euill Vers 6. In the transgression of an euill man i. in the very sinne that a wicked man committeth is his snare i. is his owne snare to catch him in q.d. the wicked neede nothing to intangle them but their owne sinne but the righteous i. such as haue a care for righteousnes of life doo sing and reioyce vz. because they feare no snares or intanglings q.d. the wicked mans sinne doth at the last bring with it sorrowe and heauinesse but the godly doo possesse grace and ioy Vers 7. The righteous knoweth the cause of the poore i. doth not onely in his iudgement approoue it but laboreth that right also according thereto may bee yeelded vnto him but the wicked regardeth not knowledge i. hee hath no right knowledge to looke into or to defend the cause of the poore for he that vnderstandeth a cause and defendeth it not as it is good is as though he vnderstoode it not at all yea his not regarding of it is as much as if hee neglected it vtterly Vers 8. Scornefull men i. men giuen to scoffing and scorning specially of good things bring a citie vz. in which they dwell into a snare i. into very great danger and bee as it were the authors of the ruine thereof but wise men i. such as are rightly wise indeede for many haue the shewe of wisdome and not the thing turne a way vz. from it and that by their wisdom wrath i. either the wrath of God or of men conceiued and ready to be practised against it Vers 9. If a wise man contend vz. by word or otherwise meaning by this speach reasoning with him for his amendment with a foolish man i. with a wicked and vngodly man whether he i. the iust man be angrie i. deale roughly or hardly with him or laugh i. deale more gentlie or mildly with him there is no rest i. hee gaineth neither ease nor profit by it the other is so incorrigible q.d. what way soeuer a wise man vse to reforme a foole yet he preuaileth nothing but the other remaineth still in his frowardnes and peruersnes Vers 10. Bloodie men i. cruell and hard hearted men which are giuen to shedding of blood hate vz. deadly and pursue euen vnto the death him that is vpright vz. in his waies meaning such a one as looketh narrowly to his steps either towards God or man but the iust i. godly and kinde harted people whome hee calleth iust because of the fruites of iustice and righteousnes which they shewe foorth haue care of his soule i. care greatly to mainteine and defend his life which the vngodly would faine take away Vers 11. A foole powreth out all his minde i. he hath nothing within him but hée will easilie bewray it but a wise man keepeth it in till afterward i. hee conteyneth whatsoeuer hee hath in his minde that hee may afterwards vtter it in time and place most commodious and fit for it see chap. 14.33 also chap. 15.2 28. Vers 12. Of a prince that hearkeneth to lyes i. not onely heareth them but consenteth vnto them all his seruants are wicked for such as the king is such commonly his officers are wont to be Vers 13. The poore vz. man and the vsurer i. the rich he giueth rich men this name eyther because commonly vsurers are rich men or els because they attaine their riches by vsurie meete together i. are conuersant and liue here together in this life and the Lord lighteneth both their eyes i. giueth either of them their life and being see Iohn 1.9 Acts. 17.28 or as hee saide before Chap. 22.2 the Lord is the maker of them all and not onely this but preserueth and mainteyneth them in the same Vers 14. A king i. euerie Magistrate but he nameth him because he is chiefe that iudgeth the poore in trueth i. dooth pronounce true and vpright iudgement for the afflicted not pitying his cause for his neede sake nor yet wronging him therefore his throne i. his kingdome and gouernment a part put for the whole shall bee established for euer i. it shall continue and indure long see Chap. 20.28 also Chap. 25.5 Vers 15. The rodde and correction vz. giuen with the same vsed yet moderatly and tempered according to the notoriousnes of the fault giue wisedome i. are instruments and meanes to make the parties vpon whom they are occupied wise but a child set at libertie vz. to followe his owne will and doo what he lusteth and not being restrained there from maketh his mother ashamed vz. by his dissolutenes and lewdnes meaning vnder shame not onely reproach before people but also inward griefe and sorow of her owne hart see cha 13.24 also cha 22.15 also cha 23.13 14. Vers 16. When the wicked are increased vz. either in number or in authoritie as being exalted to gouernement transgression increaseth vz. by that meanes for the more wicked people the more sinne and the higher a man is in authoritie if he be naught the more boldly dare he offend the more often also but the righteous shall see their fall i. the destruction and ouerthrowe of the vngodly see Psal 91.8 also Malach. 4. almost throughout Vers 17. Correct thy sonne vz. for his fault meaning by sonne children one of one sexe being put for many of both sexes and he will giue thee rest i. thou shalt see pleasure and profit insue thereupon vnto thee and will giue pleasures to thy soule i. he shall greatly delight thee both inwardly and outwardly so that thy whole man shal take delight and pleasure in him see cha 13.24 also vers 15. of this Chapter Vers 18. Where there is no vision i. where there is no sounde and sincere preaching of Gods doctrine out of the lawe and prophets now as the doctrine is here called a vision and so likewise Isaiah 1.1 so the prophets and messengers thereof are called seers 1. Samuel 9.9 for vision see also Samuel 3.2 the people decay i.
hearts of his children vnderstanding by feare a reuerence of his Maiestie ioyned with loue they departe vz. speedilie from euill i. from naughtie conuersation and all things that may pull on to the same see 1. Thessalo 5.22 Vers 7. When the waies of a man i. his purposes deedes and the whole course of his life pleaseth the Lord i. be such as he accepteth and alloweth of which is when they are framed according to the rule of his word he i. God the Lord will make vz. by his mightie power and working his enemies at peace with him i. so farre off shall it be that they that neuer hated him shall attempt any euill against him that euen his very foes and aduersaries shal procure all manner of good for him for so much I suppose he vnderstandeth by the name of peace Vers 8. Better is a little vz. gotten and atchieued with righteousnes i. with vpright and iust dealing than great reuenues vz. though they come yearely monethly or daylie in without equitie i. gotten with the iniurie and opression of other men see Chap. 15.16 Vers 9. The heart of man purposeth his waie i. he waieth and thinketh vpon the things which hee hath to doo tossing them too and fro in his thought and imagination but the Lord vz. alone doth direct vz alwaies by his power and prouidence his steppes i. euery thing that he taketh in hand for the sense of this place see vers 1. of this Chap. also Ierem. 10.23 and Prou. 19.28 Vers 10. A diuine sentence i. a true and certaine iudgement euen as it were from God himselfe I know that the word signifieth diuination or foretelling such as Soothsayers Astrologers c. vse But he meaneth it not thereof for it is forbidden Deuteron 18.10 11. c. but rather noteth that the word of the king is and ought to bee a moste sure worde as those things which they foretel seeme at the least to the parties themselues and those that credit them to be shall be vz. or ought to be prescribing as it were his dueties which word I suppose might be better added here in the lippes of the king i. in his words and speaches vttered with his lippes putting the word king for al Magistrates whatsoeuer his mouth shal not transgresse in iudgement i. while hee sitteth in iudgement hee shoulde not pronounce or award vniust sentences but deale vprightlie in all causes as may appeare by the verses following Vers 11. A true weight and balance i. vpright and faithfull dealing in euery respect and this seemeth to be a reason of the former rule q.d. the iudgement and vprightnesse which Magistrates and other men faithfullie execute is not from men themselues but of God see Deuteron 1.17 2. Chronic. 19.6 and hee meaneth most exact obseruation of iudgement and iustice by weight and balance are of the Lord i. are ordeyned of him and commaunded by him see Deuteron 25.13 14 15. also Chap. 11.1 all the weights vz. how great or how little so euer they bee of the bagge i. which men put into the bagge for the better and more safe keeping of them he alludeth to Deuteron 25.13 meaning it also of iust and equall weights are his word i. the Lord hath made and ordeyned the same to bee vsed as appeareth by the place before alledged Vers 12. It is vz. or els it ought to be an abhomination i. a horrible and lothsome thing to kings i. to great and mightie men or to Magistrates of what degree or calling soeuer they be to commit vz. in thought word or deede wickednes i. any manner of wickednes either against God or man and this he speaketh speciallie because of their great callinges and high places wherein they are set for the throne vz. of the king or kingdome meaning thereby the kingdome it selfe a parte for the whole as sundrie times in the psalmes and namely Psalme 93.2 also Psalme 132.12 is established i. is made firme and sure with great likelyhoode of continuance by iustice vz. by faithfull and diligent executing of iustice and equitie Vers 13. Righteous lippes are the delight of kings i. kings and Magistrates should take speciallie delight and pleasure in such persons as speaketh righteous and good things a part put for the whole person and one instrument wherewith the voyce is framed put for the words themselues and the King i. all rulers and magistrates loueth i. ought tenderly to affect him i. those whosoeuer they be that speaketh right things vz. vnto them This he speaketh because Princes do many times more delight and sauour flatterers than plaine dealers Vers 14. The wrath of a King i. that indignation and displeasure which a great man beareth against another is as messengers of death i. is at it were deadly to him with whom he is angrie and bringeth as it were present death euery thing then threatning death as it were which wee see by daylie experience And he saith messengers in the plurall number that it might haue the greater force but a wise man will pacifie it vz. in time and by all the lawfull meanes he can hée will indeuour the quenching of it for feare of inconueniences and mischiefes that may insue thereon Vers 15. In the light of the Kings countenance i. in his fauourable countenance q.d. when it pleaseth the King with a pleasant and merrie countenance to shewe that he fauoureth men is life i. there is hope of all manner of prosperitie and florishing and his fauour vz. so expressed and declared towards other men is as a cloude vz. which is full and therefore powreth downe raine see Eccle. 11.13 of the latter raine vz. which falleth somewhat before haruest before the corne ripe and maketh the yéeld of fruit to be great see Deutero 11.14 Iames 5.7 Vers 16. How much better is it q.d. It can hardly be tolde or a man is not able to expresse what great oddes and difference there is to get vz. by industrie and paines taking wisedome i. heauenly wisedome and knowledge of Gods will reuealed in his word than gold yea than fine and precious gold for so much the word importeth and to get vnderstanding vz. of Gods word and truth The Rabbins referre wisedome to spirituall and diuine things and vnderstanding to worldly and humane but me thinketh the other sense is plaine is more to be desired vz. by many degrées and to be sought for than siluer i. than chosen or fined siluer see Chapt. 3.14 Also Chapt. 8.10 Meaning that holie wisedome is to bee preferred before all thinges Vers 17. The path of the righteous vz. wherein he walketh is to decline from euill i. the righteous man hath a great care and conscience in all his conuersation and actions to abstaine from sinne and iniquitie and all that may allure thereto see verse 6. of this Chapt. and he keepeth his soule vz. from destruction meaning also by soule himselfe a part for the whole that keepeth his way vz. vpright in the obedience of
Gods commandements vnderstanding by way the whole orders and affaires of his life Vers 18. Pride vz. both of minde and bodie goeth before destruction vz. of the partie that is possessed with it he meaneth that ruine and shame is the inseperable companion of pride and an high minde before the fall vz. of the partie that hath it q.d. Such as exalt themselues are very nigh to ruine and destruction see chapt 11.2 Vers 19. Better vz. by many degrées it is vz. in the eyes and iudgement of all that be soundly taught of God to be of an humble mind i. to haue true humilitie indeede both inward and outward with the lowlie i. as they are and to enioye their companie than to diuide the spoyles i. than to get great riches and so by that meanes to come to honor with the proud vz. as they doo and to be in their companie Vers 20. He that is wise in his busines i. he that wisely and faithfully can dispatch the things he hath to doo shall finde good i. shall through Gods blessing increase in riches and substance by that meanes and he that trusteth in the Lord vz. vnfeignedly and with all his heart wayting for blessings from him he is blessed vz. indéede q.d. he may be as sure of blessing as though he had it see Psal 125. This verse is read otherwise of some but me thinketh this sense is plaine enough and this reading good Vers 21. The wise in heart i. he that is truely wise indéede and he maketh mention of the heart because it is the seate of all affections shall be called prudent vz. of other men and so esteemed and taken of them not onely because they say so but also because he is so and the sweetnes of the lippes i. the sweete words of doctrine and comfort that he shall speake to others shall increase doctrine vz. both in himselfe because speach is a meane to increase iudgement and in those that heare him Vers 22. Vnderstanding vz. of Gods will reuealed in his word is a wel-spring of life i. yéeldeth life plentifully see Prouer. 10.11 Also chap. 13.14 vnto them that haue it i. vnto them vpon whom it pleaseth God to bestowe it and vnto others also by their meanes and the instruction of fooles vz. which they giue and bestowe vppon others is follie i. not onely without sense and wit but also very wickednes and sinne it selfe the reward whereof is death Roman 6.23 Vers 23. The heart of the wise vz. man he speaketh of the heart because it is the fountaine wel-spring of all déedes and words guideth his mouth vz. to speake wisely i. aptly well and with aduise or iudgement q.d. The wise mans heart so directeth his mouth and teacheth his tongue that he speaketh nothing rashly or vnaduisedly and addeth doctrine i. continually ministreth newe occasion of good speach and good counsell to his lippes i. to himself a part for the whole and yet he speaketh of the lippes because they are instruments of speach vnto others Ver. 24. Faire words i. gentle soft and swéet speaches he calleth them Chap. 15.26 pleasant words are as an honie combe i. sweete and profitable vz. to the partie to whom they are spoken sweetnes to the soule i. they bring swéetnes to the inward part and health to the bones by health he meaneth all outward blessings and by bones the whole bodie a part for the whole see chap. 12.4 Also 14.30 He meaneth that God and godlie speaches are pleasant profitable and necessarie both to soule and bodie that is to the whole man as honie is sweet to the tast and profitable to mitigate the griefes of sundrie members Vers 25. This whole verse is the same in words and sense with verse 12. of the 14. Chapter He meaneth that no man must either in manners or opinions follow that which seemeth good to himselfe but Gods word must in all things be the onely rule vnto vs. Vers 26. The person that trauaileth vz. in his ordinary and lawfull vocation trauaileth for him selfe vnder this word himselfe he comprehendeth both his owne person and those that depend vpon him see 1. Tim. 5.8 for his mouth craueth it of him i. after a sort doth demand it for if meate bee not by the mouth conueyed into the stomacke the bodie will perish And that word crauing doth not onely import the earnestnes of it but the manner also euen as though it were with bowing and humbling it selfe it did beseech him Some reade it otherwise and giue another sense but I freely confesse that for mine owne part I see no reason of it Vers 27. A wicked man i. a vniust violent and peruerse fellowe diggeth vp i. not onely deuiseth but also seeketh by all meanes to performe euill both against others and himselfe also in the end and in his lippes i. in the words which he vttereth with his lippes is like burning fire i. there is somewhat in them that will consume both himselfe and others as fire doth wood and stubble He meaneth that though the thoughts of the wicked be hurtfull yet they hurt not so much as when they burst forth into words and déedes for then they hurt as much as burning and flaming fire doth whereas while it is kept vnder the ashes it lyeth as it were hidden Vers 28. A froward person or as it is in the Hebrue text a man of frowardnesses i. such a one as giuen altogether to frowardnes soweth strife vz. betwéene man and man meaning that he is a batemaker and a tale teller i. he that heareth and whistereth to the hurt of another man maketh diuision i. doth what he can to set strife among Princes i. amongst great and excellent personages I would rather turne this latter part thus diuideth vz. from his friend the prince vz. of friendship meaning thereby a chiefe friend and so haue you the word vsed Chapt. 17.9 Also Psal 15.13 though there it be turned guide and Micah 7.5 where the same word is turned a friend Vers 29. A wicked man i. a violent and iniurious person or as it is in Hebrue a man of violence that is one that is altogether giuen to doo iniurie to another deceiueth vz. one while by fraude another while by force his neighbour i. him whom he should doo all manner of good too and leadeth him i. some other of his neighbours and that by his flattering intising words for so much I thinke the Hebrue word importeth see Chapt. 1.10 into the way that is not good i. into a disorderous course and euill trade of his life so haue wee had the word way sundrie times vsed Vers 30. He i. the wicked man shutteth his eyes vz. that he may the better thinke vppon the mischiefe he will doo because that when the eyes are open the inward senses are drawne hether and thether to deuise i. that he may the more earnestly thinke vpon wickednes vz. against others meaning by wickednes mischiefe see Chapter 10.10 he