has fore-ordained that they should walk in them; it is
by the grace of God, and in the strength of Christ,
and with the assistance of the blessed Spirit, they walk
on in them; and their perseverance in faith and
holiness, or their going from strength to strength, is
all of the Lord. How can a man then understand his
own way ? even of a journey in a literal sense, what
will be the issue and event of it, when or whether ever
he shall return tohis own house again, since all is under
the direction and providence of God; and also of his
civil affairs, he knows his beginning, and how he goes
on for the present; .but what will be the end he knows
not; and a natural and unregenerate man knows not
what way he is in, where he is going, and what his
last end will be; being in darkness, in which he was
born, brought up, and continues, he does not rightly
understand what is his duty, what he should do, what
is the good and perfect will of God, what the way is
in which he should go, and which is for his good; nor
the way everlasting, which leads to eternal life, few
find this way. Or it may be understood of the way of
the Lord, how can a man then understand his way ? the
Lord's way, not man's; the way of the Lord in pro-
vidence, which is as the deep, and unsearchable; and
the way of life and salvation by Christ, which is of the
Lord's devising and resolving on; this way of peace,
pardon, righteousness, and eternal life, is not known
by the natural man; and when it is externally revealed
in the word, and by the outward ministry of it, it is
not understood so as to be approved of, but is de-
spised, unless God gives a heart to know it, or a spi-
ritual and experimental understanding of it.
Ver. 25. It is a snare to the man who devoureth that
which is holy, &c.] Which is separated to sacred
uses, is devoted to the Lord, as first-fruits, tithes,
offerings, &c. which if a man converts to his own use
is sacrilege, and th. is is a sin and a snare, and brings
ruin on him; see Mal, iii. 8, 9. And after vows to
make inuuiry: that is a sin and a snare also; a man
should first inquire before he vows, whether it is
right for him to make a vow, and whether he is able
to keep it; it is too late after the vow is made to
inquire about the lawfulhess or expedience of it, and
how to find out ways and means to dissolve it and be
clear of it; for it is better not to vow, than to vow and
not pay, Eccl. v. 4, 5. when a thing is in a man's own
hands, he may do what he will; but when he has
devoted it to another use, it is no longer in his power;
as the case of Annalas and Sapphira shews, Acts v.
1--4.
Ver. e6. A wise king scattereth the wicked, &c.] Or
fans them away {i}; separates them from his good coun-
sellots, courtiers, and subjects; scatters them from
his presence and court, and breaks their counsels and
confederacies one with another; he discovers, dis-
countenances, and discourages them; see the note on
yet. 8. And bringeth the,wheel over them; alluding to
the custom of the eastern nations turning a cart-wheel
over the grain in threshing it out, and agreeably.!? the
metaphor in the preceding clause; see Isa. xxviii. 27,
28. Though some thiuk it refers to a sort of punish-
ment inflicted on malefactors in those times and court-
tries, by putting them under harrows drawn on wheels,
as breaking upon the wheel has been since used; see
2 Sam. xii. 31. The Arabic version understands it of
exile. Jarchi interprets the wise king of the Lord,
and the wicked of Pharaoh and his host, on whom he
brought the wheel, or gave measure for measure,
and punished in a way of retaliation; and to this
sense it is by some {k} interpreted, "as the wheel
"turns over, just in the same place, so as the wicked
"hath done, it shall be done to them." It may be
applied to Christ, the wise King, who scatters all his
and our enemies; whose fan is in his hand, and he wilt
thoroughly purge his floor, Matt. iii. 12.
Vet. 27. The spirit of man is the candle of the Lord,
&c.] The rational soul of man is a light set up in him;
this is what is commonly called the light of nature;
it was a bright and burning light at first, but through
sin is become a very feeble one; by which men have
only aglimmering view of divine things, of God and his.
worship, and of what he would have done, or not
done; by this light men do but grope after him, if
happily they may finel him and know his will; it is but
like a candle light at best, in comparison of divine re-
velation, or the Gospel of the grace of God, which has
shone out like the sun in its meridian glory; and espe-
cially in comparison of the sun of righteousness, Christ
Jesus, and the light of the divine Spirit; yet this is a
light set up by the Lord, a candle of his; it comes
from the Father of lights, he is the author and main-
tainer of it; it is a spirit and understanding which is
by the inspiration of theAlmighty; see Gen. ii. 7.
Job xxxii. 8. Zech. xii. 1. Searching all the inward
parts of the belly; or heart; the thoughts, intents, and
purposes of it; which are the things of a man that only
the spirit of man knows; by this candle, or light, he
can look into his own heart, the inmost recesses of it,
and reflect upon h:,s thoughts and schemes, and judge
in some measure whether right or wrong;. there is a con-
science in man, which, unless seared, passes sentence
on what is in man, or done by him, and either excuses
or accuses; see ICor. ii. 10, 11. Rom. ii. 14, 15.
Ver. 0_8. Mercy and truth preserve the king, &c.]
Which are two good qualifications in a prince; not
ruling Iris subjects with rigour and cruelty, but with
tenderness and clemency; easing them as much as he can
of burdens and pressures; shewing compassion to the
distressed,andpardoningdelinquentswhen the case will
admit of it; as also being faithful to Iris word, promises,
and engagements; inviolably adhering to the laws and
constitution of the nation, and steady in his admini-
strations of justice; these preserve him in the affec-
tions of his people, and make him safe and secure
on his throne; and because of these the Lord pre-
serves him from his enemies. It maybe rendered, 
grace and truth {l}; and applied to Christ, who is full of
both, and which are said to preserve him, Psal. xl. 11.
And his throne is upholden by mercy; this explains.
what is meant by the preservation of him, and what is
the security of his throne and kingdom, which is cle-
mency and goodness to his subjects.
Ver. 29. The glory of young men is their strength,
&c.] That is the excellent thing in them, and it is

{i} \^hrzm\^ ventilat, Junius & Tremellius, Schultens.
{k} Vid. Schindler. Lexic col. 109, & Weemse's Christ. Synagog.
l. 1. c. 6. s. 8. p. 187.
{l} \^tmaw dox\^ gratia & veritas, Cocceius.