it cannot be auoyded but that they must come to ruine both of body and soule but he that keepeth i. striueth vnfeinedly to keepe the lawe vz. of God is blessed vz. from the Lord meaning also that he shall bee blessed for the Scripture vseth to speake of things to come as if they were present or done already by reason of the certaintie of them Vers 19. A seruant i. a stubborne and rebellious seruant will not bee chastised i. corrected and amended with words vz. onely but men must now and then vse stroakes as the faultes shall deserue though he vnderstand i. though he knowe what you meane by your words yet he will not answere vz. according to that you speak and propound vnto him this is a reason why stripes must be ioyned with words q.d. bare reproofe of words mendeth not a seruant which is deafe to good exhortation or reproofe Vers 20. Seest thou a man hastie in his matters i. one that is headlongly caried without aduise to take in hand euery thing there is more hope of a foole vz. that thou shalt reclaime him than of him vz. that is so hastie in dooing his things see Chap. 26.12 Vers 21. He that delicately bringeth vp his seruant vz. both in meate drinke apparell c. from youth i. from his first beginning euen a long season after at length he wil be euen as his sonne i. hee wil at the length through that delicacie take state vpon him and bee as it were a sonne and a Lord to the rest One readeth it thus at length he shall be voide of children i. that delicate seruant shal goe about either to displace his masters children or to slay them as Ieroboam and other of the kings of Israell did Vers 22. An angrie man i. a man giuen to anger stirreth vp strife vz. both to himself and others by the meanes of his strife see Prouerb 15.18 and a furious man i. he that giueth his furie and rage the raines aboundeth in transgression i. is not onely prone to many euills but committeth sundrie sinnes Vers 23. The pride of a man vz. either in his heart or expressed by worde deede countenance gesture apparrell or such like shall bring him low i. shall be a meane to debase him see Chapter 15.33 Chap. 18.12 but the humble in spirit i. such as are of a lowly mind shall inioy glorie vz. both before God and man see Iob. 22.29 also Luke 14.11 Vers 24. He that is partner with a theefe vz. any manner of way either by counsell or consent or in the act of the euery or in receauing of stolne goods hateth his own soule i. dooth after a sorte lay violent hands vppon himselfe and his owne life for not onely they that doo euill but such as fauor them that doo it are guiltie Rom. 1.31 he heareth cursing vz. either against God or man and declareth it not vz. abroad and therefore consenteth to sinne see Leuit. 5.1 This latter parte may be taken as a reason of the former Vers 25. The feare of man i. that feare that a man hath in himselfe as while hee dooth not whollie commit himselfe to God and depend of him being perswaded of his good will towards him bringeth a snare i. great danger to him that is seased therewith for snare see vers 8. of this Chap. but he that trusteth vz. continually and assuredly in the Lord vz. onely shall bee exalted vz. into such an high place as he shall not neede to feare Vers 26. Many vz. men doo seeke vz by all meanes possible the face of the ruler i. his fauor and to obtaine his good will and that they may obtaine right at his hands they doo humbly intreate him see chap. 19.6 but euerie mans iudgement i. the iudgement of euerie mans cause commeth from the Lord vz. who vseth man as his instrument to pronounce the same q d. men may well goe to Magistrates and Iudges but yet they should first goe to GOD in whose hand the kings heart is Chap. 21.1 Vers 27. A wicked man is an abhomination to the iust i. a good man loatheth and cannot abide a wicked man not because he is a man but because he is wicked and he that is vpright in his way i. leadeth an vpright godly and holy life is abhomination to the wicked i. the wicked and vngodly cannot abide such a man see vers 10. of this Chap. Do. Vers 1. Teacheth vs readily and willingly to yeeld to good counsell for feare of destruction Vers 2. Teacheth vs what a great blessing it is to haue good magistrates and what a miserie it is to haue wicked ones Vers 3. Teacheth vs that whoredome bringeth with it beggerie and pouertie Vers 4. Teacheth vs that iustice is the proppe of kingdomes and briberie the ruine thereof Vers 5. Teacheth vs to auoide flatterie and sheweth the danger thereof to him that is flattered Vers 6. Teacheth vs that a wicked mans sinnes are cords strong inough to tye him so that hee shall not stirre Vers 7. Teacheth vs to looke into and to defende the iust cause of the poore Vers 8. Setteth out the discommodities of scorning and the commodities which insue of holy wisdome Vers 9. Teacheth vs that there is no way to reclaime a man that is frosen in the dregges of his owne sinne Verse 10. Teacheth vs that the vngodlie cannot abide the good but the godlie for all that yea the rather for that should make much of foster and defend one another Verse 11. Doth teach vs not onely not to blabbe out our owne secretes but to reserue the vttering of them to a most conuenient time and place Vers 12. Teacheth vs that wicked men and Magistrates haue many times wicked seruants and officers Verse 13. Teacheth vs that al the being that al men either good or bad haue they haue it from the Lord. Verse 14. Teacheth vs that execution of iustice is a notable meane to make a kingdome sure Verse 15. Sheweth what difference there is betweene a reasonable correction and letting children and seruants runne as they list Verse 16. Sheweth that the vngodlie may florish for a time but they shall come downe at the last Verse 17. Teacheth parents moderatly to correct their sonnes and seruants Verse 18. Declareth in what a miserable case those people are that haue not the word preached amongst them Verse 19. Teacheth men to correct froward seruants not with words onely but with stripes also Verse 20. Sheweth that it is easier to reclaime a foole than a man giuen ouer to hastines and vnaduisednes in his affaires Verse 21. Teacheth vs to beware that wee bring not vp our seruants ouer daintilie Vers 22. Teacheth vs to auoide anger and furie Verse 23. Teacheth vs to shunne pride and to imbrace humilitie Verse 24. Teacheth vs to beware of all consenting to any manner of euill whatsoeuer it be Verse 25. Teacheth vs that such as trust stedfastly in the Lord shall neuer bee confounded Verse 26. Teacheth
A SHORT YET sound Commentarie written on that woorthie worke called The Prouerbes of Salomon and now published for the profite of Gods people PSALM 78.1 2. Heare my doctrine ô my people incline your eares vnto the words of my mouth I will open my mouth in a parable I will plentifullie powre out hidden sentences of olde LONDON Printed by Thomas Orwin for Thomas Man 1589. ⧠To the Honorable and his very good Ladie the Ladie Bacon T.VV. wisheth abundance of all felicitie outward and inward in this life and afterwards eternal blessednes through Christ in that life which lasteth for euer AMongst the great vnmeasurable and infinite benefites that GOD most rich in mercie and faithfull in performance hath giuen vnto men of all estates and degrees in this last though worst age of the world as euident and infallible testimonies of his singular loue and bountie towards them and as notable instruments to drawe and allure them soundly to knowe vnfeignedlie to loue and reuerently to feare him alone that is the only giuer thereof this in my poore iudgement good Madame seemeth vnto me and I hope that others inlightned from God are of the same minde with me not the least nor to be reckoned in the last place namely the excellent and most wonderfull light not of manifold tongues onely as Hebrew Greeke Caldee Siriake Latin c. neither yet of sundrie arts alone as Grammar Rhetoricke Logicke Musicke Arithmetick Geometrie c. but of the holy Scriptures and Christian religion speciallie all which doubtles being heretofore through Sathans malice and mans ignorance not cast aside amongst wormes and moathes by little and little to wast and consume them but sumptuouslie laied in graue and deepely buried that almost without hope of quickning God that alwaies had and hath the fulnes of power in his hand hath been pleased now at the last for the ouerthrowe of superstition idolatrie and wicked life and for the aduancement of his glorie and furtherance of mens saluation to recall as it were euen from the graue it selfe and to reuiue from the dead Wherin howsoeuer the Lord haue graciouslie vouchafed to declare his incomprehensible power accomplishing so miraculous a worke and to manifest his vnspeakable loue not onely in the multitude and varietie but in the euidencie thereof so that euen bleare eyed men barbers as is in the common by word may cleerely perceiue the same yet the strength of sinne hath so not onely obscured but as it were defaced though not the sight yet the power and efficacie of Gods fauour with the fruites and effects which should followe therevpon that some through naturall blindnes and dimnes of their eyes cannot behold them other some againe through dumnes of mouth and hauing their tongues tied will not acknowledge them other some againe through want of good iudgement do with polluted hands irreuerently receiue them and almost all through prophanenesse of hart cursed corruption vnsanctifiedlie if not irreligiouslie vse them So fewe are there found in the world now adaies that profite by them to faith vnfeigned and humble thankfulnes before him that plentifully hath prouided the same for their good if they could tell how to accept and vse the same The contemplation and memorie wherof I willingly and vnfeignedly confesse it leaueth behind it no small skarre but a great wound rather in mine heart and that not only so much for mine owne iniquitie in that behalfe though I knowe the same to bee high and hainous as for the common abomination that euery where as a mightie streame that will not be stopped and forcible floud that cannot be withstood ouerfloweth all and for the fearefull desolation that in all probabilitie and likelihood of mans iudgement will ensue therevpon because howsoeuer God be of long suffering and of great goodnes yet he cannot nor will not for we are sure he is zealous ouer his owne glorie continuallie suffer the vile and abominable of the world to trample and tread vnder their beastlie feete his exceeding blessings and singular fauours And yet I cannot hide this within my selfe but must of necessitie breake foorth into the declaration thereof that I am againe somewhat recomforted in that whether soeuer I cast mine eyes whether at home or abroad I certainlie beholde and that without deceit of sight some amongst all estates and degrees of men high lowe rich poore young olde noble vnnoble magistrates ministers and people and sundrie of them of my Christian acquaintance on whose behalfe I daylie offer vp vnto God through Christ the duetie of thanks giuing perswading my self further that there is vpon the face of the earth a mightie number besides though not known to me whom God hath pleased in the multitude of his mercies doubtles and for much good towards them and others in them not onely to single and cull out as it were from the huge heape and wicked fellowship of the polluted and prophane but richlie to replenish and adorne them as it were with most precious pearles with the singular graces of sound knowledge stedfast faith comfortable feeling vnfeigned obedience and sundrie such like holie and heauenlie gifts Amongst whom your sexe rightly considered and the place you haue been in wisely respected and your present estate well weighed I know few matchable with you good Madame flatterie is farre from my words I humbly thanke God for it I hope pride remoued farre from your selfe in hearing your owne praise as I wish enuie may bee from others as in regard of your due commendation and not many to go beyond you For though to be borne not onlie of worshipful parents but of a sanctified stock be some thing both before God and man and though learned and holie education bee a good helpe towards the reformation of our corruption and as it were the instilling of another nature into vs and though to be richlie ioyned in holy matrimonie be a token doubtles of Gods great fauour and loue and though to haue in the vndefiled mariage bed a blessed seed and lawfull issue be a special blessing mercie from God though to leade and liue a vertuous and vnreproueable life in the sight of men who are wont neglecting themselues with euill and curious eyes to looke vpon others bee a happie thing with all which fauours you haue by the diuine prouidence been euen laden as it were in your birth bringing vp youth old age virginitie mariage widowhood and posteritie yet because many bee degenerate and start aside from their ancestors godlines some through carelesnes cause to perish the cost that hath been bestowed vpon them in good bringing vp and others make themselues both in single and maried life lothsome to the Lord and infamous before men because either they haue not begun well or haue not held on vnto the end and other some by euill example haue done the children of their wombe more hurt in the world than they haue done them good in bringing them
before all earthly treasure Vers 15. Teacheth vs that nothing in the world is matchable with the holie wisedome that we learne out of Gods word Vers 16. Teacheth vs that long life riches estimation c. they are Gods gifts Vers 17. Teacheth vs that true pleasure is no where els to bee found but in the heauenlie wisedome Vers 18. Teacheth vs that there is no true life without the knowledge of Gods will reuealed in his word Vers 19 20. Teach vs that all the things in heauen and earth are guided in their naturall course by the power and prouidence of God Vers 21. Teacheth vs that it behoueth vs to haue Gods word in continual remembrance Vers 22. Teacheth vs that there is neither true life nor true glorie in this life without sound and sufficient knowledge of Gods heauenlie wisedome Vers 23. Teacheth vs that if we liue by the line and rule of the worde wee cannot doo amisse Vers 24. Teacheth vs that if Gods word be once rooted and grounded in our hearts our sleepe and all things els shall be sweete and pleasant vnto vs. Vers 25 26. Teach vs that staying our selues stedfastly vppon the truth of Gods prouidence and promises no hurtfull thing shall be able to dismay vs. Vers 27. Teacheth vs not to doo iniurie though we bee able to do it Vers 28. Teacheth vs not to dâ—ferre and put off doing of good when we are able to performe it Vers 29. Teacheth vs not to hurt any speciallie such as are tyed to vs by the bond of friendship neighbourhood or such like Vers 30. Teacheth vs to auoide all manner of quarrelling and contending either publike or priuate Vers 31. Teacheth vs not only not to grudge at the wicked mens prosperitie but also not to be drawne thereby to allowe or like of their euill behauiour Vers 32. Teacheth vs that as the Lord can at no hand away with the wicked so he greatly delighteth in the good and is familiar with them Vers 33. Setteth out the vnlikely reward that the good and the bad receiue of the Lord. Vers 34. Teacheth vs first that the wicked shall not carrie their sinnes away without punishment secondlie the way to obtaine grace from God is to humble ourselues vnfeignedly both before him and our brethren Vers 35. Teacheth vs that howsoeuer flatterers exalt fooles yet they shall inherite dishonor and againe that howsoeuer the wicked oppresse Gods children yet they shall be truely honoured and exalted CHAP. 4. Co. HE proceedeth in this Chapter as in the other before to exhort men to delight in and to seeke after heauenly wisedome Jn deede he doth it in other words and sentences but that is that we should not bee wearie of the oft repeating of one and the selfe same thing And yet if we would looke vnto it this often exhortation is profitable for vs who are carried hether and thether from it with sundrie matters and are as it were benummed and frosen from carefull seeking after heauenlie wisedome Di. THis Chapter may be diuided into foure parts In the first he laboureth Di. 1 to make his hearers and readers attentiue and fauourable to his cause and that partly from the doctrine which he propoundeth and partly from the example of the author and this reacheth from verse 1. to the ende of the 4. In the second he exhorteth men carefullie to labour for the attainement Di. 2 of wisedome shewing certaine reasons and alledging sundrie promises the better to perswade them thereto and this reacheth from vers 5. to the end of the 13. In the third he teacheth the godlie to take heede and Di. 3 to beware of the way of the wicked and their conuersation shewing certaine reasons also of that doctrine of his from verse 14. to the ende of the 19. And in the last part he prouoketh men to hearken reuerentlie to Gods Di. 4 word and to put away from them frowardnes euerie other thing which might hinder the great worke of God in them from verse 20. to the ende of the Chapter Se. Vers 1. HEare vz. with the eares both of your vnderstanding and minde O ye children before hée spake to them in the name of one as Chapter 1.8 Chapter 2.1 Chapter 3.1 11 21. Now he speaketh vnto many vnderstanding hereby all the fauourers and louers of wisedom whom he instructeth as a father doth his children deliuering them wholesome precepts the instruction of a father i. the instruction that your father giueth you according to his duetie and giue care vz. diligentlie and attentiuely to learne vz. from him both by worde and example vnderstanding vz. of the heauenlie and holie wisedome Vers 2. For J doo giue you i. deliuer and teach vnto you a good doctrine i. a wholesome profitable and pleasant doctrine therefore vz. because it is good forsake ye not vz. at any hand or by any meanes my lawe i. the things that I command you meaning that hee would not haue them in their liues and conuersation to depart from the same Now he calleth it his lawe not because he was the author of it for that title properly belongeth to God but because he was his instrument to vtter and declare the same Vers 3. For I vz. my selfe q.d. I lay no other burthen vpon you but that which I haue borne my selfe in the time of my youth and so he commendeth his doctrine from his owne example was my fathers sonne i. tenderly and dearely beloued of him in so much that I was seldome or neuer out of his presence tender and deare in the sight of my mother q.d. I was also dearely beloued of her the worde that is turned heere deare importeth only sonne as you would say that is chiefly beloued aboue the rest and brought vp with a singular affection and not as though his mother had had no more for wee see the contrarie 1. Chron. 3.5 Vers 4. When he taught me vz. as I do you now the fathers duetie consisting specially in the instruction of his children How Dauid performed this duetie see 1. Chron. 28.9 and sayd vnto me vz. in the wordes following let thine heart hold fast vz. so fast that they be neuer pulled out of the same by any meanes q.d. haue continuall care of them and remembrance to keepe them see Chapt. 3.1 my words i. both my speaches and the matters comprised therein keepe my commandements i. the things which I commande thee keepe them I say that is labour to kéepe them by thought word and déede and thou shalt liue vz. both in this life and in the life to come And heere I suppose that Dauids wordes or speach do end howsoeuer some would haue them to be continued to the ende of verse 9. Salomon building the exhortations following vpon these speaches Vers 5. Get wisedome i. take all paines to obtaine heauenly wisedome get vnderstanding i. sound and sincere iudgement in the same forget not vz. at any time see Chapt. 3.1 neither decline i. goe aside either
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
experience wisdome counsell and other giftes which in length and processe of time they haue atteyned too see Chap. 16.31 Vers 30. The blewnesse of the wound vz. which ariseth by sharpe and seuere punishments putting the thing following punishment for hard and sharp punishment it selfe serueth to purge the euill vz. that resteth and remaineth in wicked persons and the stripes within the bowells of the bellie vz. serue to the same end meaning by stripes within the bowels of the bellie sharp and cutting corrections which pearse as it were euen to the entrailes he meaneth that wicked people cannot be reformed but by sharpe and vehement corrections no more than dangerous diseases can be cured without byting and pearsing medicines Do. Verse 1. Teacheth vs to beware of dronkennes and whatsoeuer may drawe vs on thereto Vers 2. Teacheth vs to take heed how we prouoke any Magistrate against vs speciallie the chiefest Vers 3. Teacheth vs to beware of contention and to take heed that wee bee not busie bodies in other mens matters Vers 4. Teacheth vs to auoide idlenes for feare of pouertie that will insue thereof Vers 5. Teacheth vs that mans heart is a froward and vnsearchable euill also that the wise notwithstanding the depth thereof can perceiue many things therein Vers 6. Teacheth vs to shunne vaineglorious boasting also that the number of trustie men is small Vers 7. Commendeth vnto vs vpright walking and conuersation Vers 8. Setteth out the great profit that commeth by good Magistrates Vers 9. Teacheth vs that none is free from sinne Vers 10. Teacheth faithfull dealing in all trades Vers 11. Teacheth vs that wordes and deeds doo many times bewray great corruption of the heart Vers 12. Teacheth vs rightly to vse the eare the eye and all the partes and members of our bodies Vers 13. Teacheth vs to auoide idlenes and whatsoeuer may prouoke thereto and diligentlie to imploy our selues in our callings Vers 14. Teacheth vs both in buying and selling to auoide all craft and subtiltie Vers 15. Teacheth vs that the knowledge of God and his trueth is better woorth than all precious things whatsoeuer Ver. 16. Teacheth men to deale sharpelie with such as rashelie take vpon them suertiship Vers 17. Teacheth vs that deceipt and craft cannot long prosper Vers 18. Teacheth vs to doo or thinke nothing rashlie but with verie good aduise Vers 19. Teacheth vs to shunne first slandering of others secondlie disclosing of other mens sinnes and thirdlie flatterie Vers 20. Teacheth vs that disobedient children shall not prosper Vers 21. Teacheth vs that goods quicklie gotten are not onely suspicious amongst men but also accursed before GOD. Verse 22. Teacheth vs not to render euill for euill vnto any it teacheth vs also in patience to waite for the Lords worke either towards our selues or others Vers 23. Teacheth vs to deale vprightlie and faithfullie in our weightes and measures Vers 24. Teacheth vs that men can neither thinke nor doo any thing without the Lord. Vers 25. Teacheth vs at no hand to meddle with any thing that appertaineth to the Lord. Vers 26. Teacheth princes and Magistrates their dutie to wit that they sharpely punish wicked men Vers 27. Describeth the excellencie of that immortall parte of man his soule Vers 28. Setteth out the dueties of Magistrates and iudges Vers 29. Teacheth vs to referre all that wee haue to the glorie of God and the good of the Common wealth wherein we liue Vers 30. Teacheth that the Magistrate should vse sharpe and seuere punishment against such as will not otherwise be reformed CHAP. 21. Co. IN the other Chapter and the last verse thereof hee spake of correction that magistrates should execute against the obstinate wicked and now in the first verse of this Chapter hee sheweth that they cannot doo neither that nor any thing els but by speciall motion and grace from God who both in them and others worketh all in all Di. I Would diuide this Chapter into fowre partes The first reacheth from Di. 1 vers 1. to the end of the eight wherein hee intreateth of the prouidence and knowledge of God of vprightnes towards men of pride of diligence and speaketh against rashnes deceite theeuerie c. The second reacheth from vers 9. to the 16. Wherein he speaketh of a contentious woman of the crueltie of the wicked of chastisement of Gods iudgemēt against the wicked of hard hartednes against the poore of giftes and of the punishment of the wicked and the blessing of the good The third reacheth from vers 17. to the end of 24. Wherein he dealeth against excesse in pleasure wine c. and the contentious woman and commendeth the wise and the righteous person speaking also of the bridling of the tongue and against pride and wrath The fourth reacheth from ver 25. to the end of the chapter wherein he speaketh against the slothfull and couetous person and the offering of wicked men also against false witnes bearing hard hartednes in sinne and trust in any thing saue in the Lord onely Se. Vers 1. THe Kings heart vz. and the disposition thereof is in the hand of the Lorde i. in his power to bee ruled as he will as the riuers of waters vz. are in mens powers to bee drawne hether and thether through their labor as they shall thinke meete hee i. God turneth it i. the Kings heart and affection whether soeuer it pleaseth him q.d. as gardners and others for the watring of their gardens and grounds or for trade of marchandise bring riuers of water sometimes to one place sometimes to another so dooth the Lord guide Kings hearts not but that he gouerneth other men also but because this seemeth a more hard matter to dispose of Kings and their affayres Vers 2. Euerie way of a man i. euery matter that a man attempteth either in thought worde or deed is right i. seemeth so to be in his owne eyes i. in his owne iudgement he putteth one yea the surest of his senses such as the eye or sight is for iudgement and vnderstanding but the Lord pondereth vz. vprightlie and iustly the hearts vz. of men that is not onely their outward actions but their affections also see chap. 16.2 Vers 3. To doo iustice and iudgement i. for one man to deale vprightly and iustlie with another see Micah 6.8 is more acceptable i. is better liked of and that by many degrees to the Lord vz. who alone knoweth what is right and good than sacrifice i. than any or many sacrifices yea though GOD himselfe haue prescribed them without iustice and iudgement hee meaneth that God preferreth obedience yea and that to the morrall lawe before sacrifice see 1. Samuel 15.22 Isaiah 1.10 11 c. Hosea 6.6 Micah 6.6 7 c. Vers 4. A hautie looke i. euen the very shewe of pride manifested in the countenance or eyes see Chap. 6.17 and a proude heart i. a heart giuen to pride which is the light of the wicked i. which the wicked
vnto her selfe as may appeare by that which followeth Vers 29. Many daughters vz. of men meaning by this terme not maides onely but women or maried wiues haue done vertuouslie vz. towards their husbands households and children and that in many great and gracious respects but thou surmountest them all vz. in thy good dealings and that by much or many degrées And thus he commendeth her in preferring her for her good gouernment before many others Vers 30. Fauour vz. of a womans face is deceitfull vz. because it continueth not long and beautie vz. in the countenance is vanitie i. is not much to be regarded for it wil vanish away vnder these two he coÌ„prehendeth al outward qualities and graces whatsoeuer but a woman that feareth the Lord vz. vnfeignedly and from the bottome of her heart she shall bee praised i. highly esteemed and magnified both of God and man Where first of al we are to vnderstand that with all things before reckoned he would haue Gods feare ioyned or els that the rest are little or nothing worth And these words I take to be Salomons owne declaring wherein specially consisteth the true praise and commendation of a good woman and not the words of her children as some imagine mentioned before verse 28. see 1. Peter 3.3 4. Also 1. Timoth. 2.9 10. Vers 31. Giue her of the fruite of her hands i. attribute vnto her the praise which by performing of her dueties she hath deserued see Ierem. 23.16 where he biddeth them giue glorie to the Lord their God and let her owne workes vz. which she her selfe hath done praise her vz. though others would bee silent and say nothing thereof in the gates i. openly and by the publike consent of all see verse 23. of this Chapter I take these to be the words of him that writ the booke and to be generally applied to all q.d. seeing that the excellent qualities of a good woman are so great and so many praise her as her workes deserue which she hath done that so she may receiue the fruite of her labours and bee worthelie commended therefore and that not only secretly but in the places of publike and politike méetings and though other men conceale her commendation yet doo you set it forth still Do. Vers 1. Teacheth vs in the person of Lemuel to haue care to deliuer good things ouer to our posteritie it teacheth mothers also what great care they should haue to instruct their children Verse 2. Teacheth what tender affection mothers should carrie towards their children prouided alwaies that they traine them not vp wantonly and that they should many times commend their sonnes and their daughters to God in their praiers Vers 3. Teacheth all men but chiefly Magistrates to beware of whoredome Verse 4. Teacheth Magistrates and rulers to abstaine as from dronkennes so from the excessiue vse of wine or strong drinke which may prouoke thereto Verse 5. Teacheth vs that dronkennes depriueth men of memorie of good things causeth the parties to be void of the feeling of other mens miseries Verse 6. Teacheth vs that pleasant things belong to the heauie sorowful harted rather than to such as are fraught with pleasures because extremitie of pleasures comming together it is a hard thing if man be not caried away therewith Verse 7. Teacheth vs that when men are oppressed with miserie they should vse all lawfull meanes to put it away Verse 8. Teacheth Magistrates to defend the iust cause of all such as cannot pleade for themselues Verse 9. Teacheth them also to iudge vpright iudgement Verse 10. Teacheth vs first that good women are very rare and skant secondly that where men through Gods blessing haue found the same they should esteeme them as very excellent iewells Verse 11. Teacheth vs that a wife of good gouernment maketh a rich husband Vers 12. Teacheth women to doo good to all but specially to their husbands and families Verse 13. Teacheth women not onely to set their owne seruants on worke but to labour themselues also what they may Verse 14. Teacheth women with speede and yet with good aduise and labour also to prouide things necessarie for their familie Verse 15. Teacheth them to be diligent in 〈…〉 fearefullie to prouide that seruants may haue as their 〈…〉 their worke and not the one without the other Vers 16. Teachâ—â—◠〈◊〉 not to attempte any bargaine rashly or vnaduisedly but to consider as of their owne abilitie so of the thing it selfe Vers 17. Teacheth them cheerefullie and couragiouslie to goe about their affaires Verse 18. Teacheth women to pursue profit while the Lord maketh offer thereof or giueth them knowledge and experience of the same Vers 19. Sheweth that a good woman is not so fine fingred as many daintie dames are at this day but will lay hir hands to any worke that may either saue or get Vers 20. Teacheth vs that good women haue the bowels of compassion towards them that want Vers 21. Teacheth a good Mistresse to preuent the feare of all danger not onely that might fall vpon hir selfe but vpon hir familie also to prouide not onely things necessarie but for comelines Vers 22. Sheweth that good people and namely good women may not only vse things of profit but of pleasure and comelines also Vers 23. Teacheth vs that a good wife is euen a great glorie and crowne vnto hir husband Vers 24. Teacheth not onely that good women should be diligent for gouernement of things within doore but also to be dealing in those things abroad that may rayse vp some mainteynance to the houshold Vers 25. Teacheth vs that it is a faithfull walking in a good womans calling that giueth hir peace of conscience in the dayes of affliction Vers 26. Teacheth good women to leaue tatling and to speake wisely and to stirre vp both hir self and other women also to liberalitie to the needie Vers 27. Teacheth a good woman to haue an eye to the manners and to the matters of hir houshold and alwaies to take heede of idlenes in hir self or them Vers 28. Teacheth that if there be good things in any that either by nature mariage or otherwise apperteyne to vs we may safely commend them for the same Vers 29. Teacheth vs to keepe a iust measure in our commendation and to take heede we goe not beyond trueth Vers 30. Teacheth vs that though fauour and beautie bee to bee regarded yet without the feare of God they are nothing and that women hauing that are to bee preferred before all Vers 31. Teacheth vs to commend of good things as they are meete not to come to short for that is to depriue them of that which is due vnto them neither to goe too farre for that is lying and falshood HEBREVV CHAP. 13.20 21. The God of peace that brought againe from the dead our Lord Iesus the great Shepheard of the Sheepe thorowe the bloud of the euerlasting couenant make vs perfect in all good workes to doo his will working in vs that which is pleasant in his sight through Iesus Christ to whome bee prayse for euer and euer So be it FINIS
foorth to behold the light of the Sunne and other some haue added to the weakenes of their sexe not watchfulnes against sinne as their duetie required but laied the raines of their seuerall iniquities and manifold inticements to euill in their owne neckes and many haue misused their places of honor and credit to all licentiousnes of the flesh and carelesnes of God and of the waies of his worship and so consequently of eternal saluation from all which inconueniences and mischiefes the Lord hath mercifullie kept you in euerie condition of life wherein he hath been pleased to place you me thinketh you haue wherein to reioyce and that not onlie so much in the things themselues freelie and plentifullie bestowed vpon you as in the happie continuance and mightie encrease of these his goodnesses in you you also hauing receiued grace from God to beautifie them with an vnblameable holy conuersation By meanes whereof it is come to passe that as you are much beloued at home in the midst of Gods saincts and faithfull seruants here and these not onlie common professors but many worthie ministers for kindnes towards whom and particularlie towards my selfe I doo humblie here in all our names thanke GOD and you as his gracious instrument so you are made truely famous abroad in forraine Churches and countries highly reuerenced of many worthie men there indued doubtles with singular graces for Gods glory and the building vp of the bodie of the fellowship of Saincts But what meane I to enter into this broad field of your Christian commendation where breath would rather faile me and time I am sure with abilitie to wade into it as I should than matter any manner of way bee wanting Giue me leaue therefore good Madame I beseech you to desist from your praise which I knowe you doo not willingly heare though it be deserued as on your part and though perhaps it might bee as a quicke spurre in the dull sides of others to prouoke them to good things and to turne my speach to exhortation rather and comfort The course that you are entered into and the race that now you haue a long time runne in is holie and honorable Hold on therfore in the same chearefullie notwithstanding the manifold hinderances that within and without bee cast in your way to turne you aside if it might be and bee not wearie of well doing at any hand for as you knowe that your profession requireth it so God hath promised that the time wil come wherein you shall reape as the saincts of God haue done before you if you faint not Let the assured faithfulnes and infinite power of him that hath in his word made you large promises be a pricke vnto you herein And forasmuch as he hath giuen you grace to begin well and to hold on hetherto doubt not but he that hath both the will and the deed in his owne hands to bestowe them where and as it pleaseth him will make perfect in you euery good worke euen till the day of Iesus Christ Is it possible that that incorruptible crowne of eternall glorie which in his onely beloued he hath prepared for you should fade away Vpon these things I beseech you hauing cast away worldly cares fixe cōtinuallie the eye of your faith that you may end your old yeeres in the Lords peace and be indeed gathered vnto your fathers comfortablie saying as that holie Apostle old Paule saied I haue fought a good fight I haue finished my course I haue kept the faith from henceforth there is laied vp for me the crowne of righteousnes which the Lord the righteous Iudge shall giue me at that day and not to me onely but vnto all them also that loue his appearing Your learned father your honorable husband your louing brother your deare sisters some of them and if I bee not deceiued some also of your owne holie seede all of them hauing yeelded vp their spirites in the faith and feare of GOD are I doubt not gone thether before you and why should you your selfe or any other thinke that you should be sundred from them As for the lengthning of your life aboue many before reckoned surely God hath done it for his owne glorie and the good of his Church into which also you being religiouslie gathered as a sound member thereof you haue euen in that an assured testimonie giuen vnto you that warfaring here with his saincts as you doo against sinne the world and the diuell you shall in good time through him that hath loued you and washed you in his bloud become more than a conquerour and eternallie triumph together with them and the rest in heauen Till which time as I rest resolued that God the author and perfecter of euery good thing in all his will not withdrawe his gracious hand from you in any grace speciallie spirituall and heauenlie so I am certainlie perswaded that manie such as are led by his spirit know you in Christ Iesus and loue you in the trueth will not GOD ayding them neglect any duetie either outward or inward that possiblie they can performe to further that worke Amongst whom I though the least and most vnworthie as in respect of my selfe yet tied thereto by the duetie of my profession from God and bound to it by sundrie fauours receiued from you will in my poore measure striue to do though not so much as others neither yet so much as I owe which I freelie acknowledge as being priuie to mine owne disabilitie and insufficiencie that way and not vtterlie vnacquainted with other mens fulnes and vpheaped store yet what God hath or shal be pleased to enable me to accomplish Which that your good Ladiship may be the better assured of I am bold now to present vnto you and to publish vnder your name some short notes and meditations of mine long since written for the dearest friend I had in the world vppon that worthie booke of Salomons Prouerbes What it is I leaue to you and the Church of GOD to iudge of and yet this much I hope I may without pride protest that though it bee not exquisite like vnto the worthie workes of manie Bezaleels in our age yet it is sound and though it bee not finelie polished either in fitnes of wordes or great store of arte yet the trueth it is I hope and neuer a whit the more to be misliked because it is naked and plaine but the rather to be imbraced of Gods people who I hope will shewe me this fauour that as they wil not reiect any good thing in it for any euil that may be found or suspected to be therin neither yet admit any euil for the goods sake but in a discerning spirit refuse the one and receiue the other so they will assist me with their praiers to God for the increase of any good thing that is within me to Gods glorie and the benefite of his people and in much loue according to the spirit of
loue wherwith they are replenished either Christianly couer that which is amisse or curteouslie cure it And as for you good Madame though I rest perswaded that it shall bee well accepted of you yet can I not but againe againe beseech you to receiue it not only as from the hand but as frō the heart of him who if either his poore praiers in absence or speach in presence or any thing els either within him or without him could any many manner of way either further you or answere some part of that christian kindnes which he hath receiued from you would not bee wanting in any duetie toward you or yours that GOD shal inable him to performe Now the very God of peace sanctifie you throughout and grant that your whole spirit soule and bodie may be kept blameles vnto the comming of our Lord Iesus Christ London the xxv of this September 1589. Your good Ladiships as very much bounden so in al things very readie in Christ to his poore power T.W. the Lords vnworthie seruant To the godlie and Christian Reader BE aduertised J pray thee gentle Reader and that for thine owne good and better vnderstanding of the things thou shalt reade in this booke that wheresoeuer thou shalt finde this .i. it signifieth as much as that is to say and where these two letters q.d. are vsed it importeth thus much as though he would say and obserue withall that vz. is to wit c. Other things I doubt not but thou wilt of thy selfe through Gods blessing well perceiue as the more learned sort shall also without me and yet for those that had not such skill I could not but note these things as for those that haue attained to more vnderstanding and knowledge this Distichon Sperare in Christum vitae tolerare labores Et benè posse mori disce beatus eris Lord giue vs vnderstanding in all things speciallie in the mysteries of thy holie Lawe that wee maie like of and allow those things onelie which be right and holie before thee through Christ So be it An Exposition vpon the Prouerbes THIS whole Booke as J take it may bee diuided into two Parts Jn the first Salomon teacheth vs how we should stande affected towards God and his truth and this is comprehended in the nine first Chapters of this Booke Jn the second he deliuereth particular doctrines speciallie such as concerne our dutie towards men are to be referred to men maners words deeds and other circumstances from chapter 10. to the end of the Booke CAP. 1. THis Chapter as I suppose maybe diuided into three parts In the first Di. 1 is conteined a Proeme or Preface to the whole worke setting out the Writer the ende vse and profite of the same from vers 1. to the ende of the 6. In the seeond is comprehended an exhortation to goodnesse and an Di. 2 admonition to auoide the entisements of sinners from vers 7. to the end of the 19. In the third is declared the great paines that Gods wisedome taketh Di. 3 to drawe men vnto him but how little it preuaileth amongst them which sinne of theirs they shall not carrie away vnpunished from vers 20. to the end of the Chapter Vers 1. THe Parables i. Se. the figuratiue and darke kinde of speaches sée Psal 49.4 also 78.2 sée also Matth. 13 3.10 11.34 35. True it is that the Hebrue word signifieth all kinde of figuratiue speaches whatsoeuer of which sorte wee shall sée manie in this Booke somtimes expressed by similitudes sometimes by Allegories sometimes by Metaphores and sometimes by one meanes and sometimes by another and yet I thinke it may verie wel be taken for sentences words or speaches which as they are grauelie shortlie vttered so doo notwithstanding containe in them plentie of good matter of Salomon Here we sée who was the pen-man vtterer of these graue sentences sée 1. King 4.32 and when he saith of Salomon he meaneth that Salomon spake them and these I take as also all that follow to be Salomons owne words speaking of himselfe in the third person the sonne of Dauid vz. who was a man according vnto Gods owne heart and this serueth both for the commendation of Salomon and of his Booke So that we sée in this verse the work to be commended first for the excellencie of it vnder the word Parables secondly of the Writer vz. Salomon the wisest man that euer was thirdlie of the Writers Parents vz. Dauid a verie godlie man lastly of the state condition wherin either the Father or the Writer or both were vz. King of Jsrael i. ruler gouernor of the people that was called by the name of their great grandfather Iaakob And though this word King of Israel may séeme to be referred both to Dauid and Salomon because they were both Kings ouer that people yet I take it that it ought chieflie and onelie in this place to be referred to Dauid Vers 2. To know vnderstand héere thus much which parables and graue sentences were written to this end that men might learne and know wisedome i. absolute stedfast and effectuall knowledge both of heauenlie and worldlie things and instruction vz. concerning men their duties to the ende that they that by nature are rude and vnskilfull may by this doctrine be reclaimed to a better trade and course of life to vnderstand q. d. whereby also a man may vnderstand the words of knowledge i. such spéeches and sentences as are with skill knowledge and iudgement vttered and spoken Some thinke that there are thrée sorts of knowledge set down in this verse which may be obteined by the reading of this Booke vnderstanding by wisedome the certaine and assured knowledge of euerie thing by instruction the waies and meanes to attaine to that knowledge which héere is set after it because the other in dignitie and worthinesse goeth before it and by vnderstanding the words of knowledge he vnderstandeth prudence as when by the helpe of wisedome and knowledge a man obteineth abilitie to iudge of matters and to perceiue one thing by another Vers 3. To receiue vz. from the mouth of thy teacher if thou be a scholler and learner for in this verse he sheweth the profite that it will bring to learners and in the next verse how it will inable teachers instruction sée vers 2. meaning also by instruction good rules holie counsell and right order to doo wiselie vz. in all the waies that thou shalt walke and all the things that thou shalt attempt by iustice and iudgement and equitie This place is turned as though these things were meanes instruments of a good mans wise dealing whereas I suppose it should be turned thus as also some doo turne it To receaue the instruction of vnderstanding i. wise and skilfull instruction of iustice iudgement and euerie right thing vnderstanding by iustice iust holie and good workes by iudgement that sentence whereby euerie man hath his owne yéelded
neither speaketh he this as though they had either will or power to doo it without God but to shew that now the meane was offered them which if they refused it would be a greater iudgement against them at my correction i. now that I doo by words and speaches labor to correct and amend you loe q.d. if you will doo this see what benefites you shall draw and pull to your selfe J will powre out my minde vnto you i. I wil make you plentifullie acquainted with the fulnesse of all good things which dwell in me and make you vnderstand my words i. the words which I shall speake for your amēdment q.d. till I giue you vnderstanding thereof they can be no otherwise to you but as a sealed or closed booke Vers 24. Because I haue called vz. earnestlie vnto you for your amendement and good and ye refused vz. to hearken and yeelde obedience vnto my voyce J haue stretched out mine hand q.d. I haue beckened vnto you with my hand and giuen you signes and tokens of my calling and protection and none vz. amongest you would regard vz. these testimonies and tokens of my loue towardes you Vers 25. But q.d. moreouer and besides all this ye haue despised all my counsell i. through your rebellion you haue contemptuouslie cast frō you all that I purposed and offered vnto you for your good and would none of my correction i. would not accept or regard anie meane that I vsed either of word or chastisement for your bettering and amendment In these two verses he reckoneth vp their sinnes in the next followeth their iudgements Vers 26. I will also laugh i. I will not care for you or regarde you Laughter attributed to God according to man see Psalm 2.4 at your destruction The word properlie signifieth a vapor exhalation or clowde but here by a Metaphore it is taken for calamitie or miserie which bringeth destruction vpon men and that in a double respect because as clowdes and vapors darken the daie so calamitie and miserie make dark manie times the glorie and renowme of men againe as vapors and exhalations arise sodainlie and sodainlie depart againe so dooth the glorie of the wicked when the tempest of miserie beginneth once to blowe vpon it and mocke vz you in your miserie and this is spoken of God according to mans capacitie when your feare cōmeth vz. sodainly as in the next verse vpon you vnderstanding by feare not only the things which the wicked feare but also the time of their calamitie in which they shall be in great feare doubting yea the very anguish griefe of their hart also Ver. 27. When your feare see ve 26. commeth vz. vpon you and that certainlie and assuredlie which he signifieth by speaking in the present tense like sodaine desolation i. like such destruction and wasting as for the sodainnes of it can neither be easely borne nor well preuented That word which is here turned desolation dooth properly signifie a sodaine and furious breach or destruction of any thing breaking and ouerthrowing euery thing that it méeteth with and your destruction i. the destruction which is appoynted for you shall come vz. vppon you like a whirlewind i. both sodainlie and with great violence he expresseth one thing vnder sundrie termes when affliction and anguish i. when trouble and griefe either outward in the bodie or inward in the minde shall come vppon you vz. iustly from God q.d. I will not only then laugh at your destruction but you your selfe shall pray and not be heard Vers 28. Then i. in the time of their trouble and sorrowe shall they i. the wicked marke the sodaine change of the person from the second to the third call vpon me i. pray vnto me as Psalme 50.15 but I will not answere i. graunt them their requestes yea by with-holding the thinges they pray for I will testifie my wrath against them they shall seeke me earely i. very diligently carefully and as it were incessantly q.d. they shall spare no paines yea they shall breake their sleepes in the morning but shall not finde me vz. gracious and merciful vnto them in their griefes because God wil be found of none but of such as seeke him according to his will reuealed in his word and that with the same affection of heart which he in the same requireth Vers 29 Because they hated knowledge see vers 22. of this Chapter he doth here againe repeate the causes of the ruine and destruction of the wicked and did not chuse vz. when it was graciouslie tendred and offered them the feare of the Lord see vers 7. of this Chapter Vers 30. They would none of my counsell but despised all my correction see vers 25. of this Chapter He meaneth that in the pride of their owne hearts they were set to contemne and despise whatsoeuer God would do for them Vers 31. Therefore vz. for this their great contempt and rebellion shall they eate vz. in al aboundance plentie and fulnes of the fruite of their owne way i. they shall bee satisfied with their wicked counsels and haue iust punishments layd vpon them for the same euen the wickednesse which they haue sowne they shall reape with all fulnes see Chapter 22.8 and be filled with their owne deuices i. with the punishments and mischiefes which they themselues had deuised against others Vers 32. For ease i. not only the peace and quietnesse which they here inioy but their stubbornnes and setlednes in euill wherein they please themselues and promise vnto themselues all prosperitie see Ieremiah 48.11 Zephani 1.12 slaieth the foolish i. the simple which knowe not how to vse it as vers 22. of this Chapter and the prosperitie of fooles i. that prosperitie which fooles and wicked persons enioy destroyeth them i. plungeth them daylie more and more into destruction Vers 33. But he that obeieth mee vz. in doing the things which I command him shall dwell safelie vz. from all naughtie men or any mischiefe they can imagine against him see Psalm 4.8 and be quiet from feare of euill i. not only no euill it selfe but no suspition or feare of it shall go to his heart he shall bee so strengthened through Gods promises and defended by his almightie power Vers 1. Teacheth vs that it is a great blessing Do. when God giueth to any countrie or common wealth wise and godlie Princes Vers 2. Teacheth vs that Gods word is and ought to bee the ground of all our knowledge Vers 3. Teacheth vs that it ought to bee the rule of all our actions either publique or priuate Vers 4. Proueth that the knowledge of Gods worde belongeth euen to the simple contrarie to the Popish assertion which would haue none meddle with it but great schollers and learned men Vers 5.6 Shewe that euen the wisest also may out of the same learne for increase of iudgement and knowledge so that wee may rightly say that the word are waters wherein the great Elephant may
swimme and the little Lambe wade and goe Vers 7 Teacheth vs that wee can neuer come to sound knowledge of God and his truth vnlesse there bee a right reuerence of his Maiestie in our hearts Vers 8. Teacheth vs first that it is parents dueties to instruct those whom God hath giuen them Secondly that children should reuerently hearken vnto the wholesome counsell of their friends and parents Vers 9. Teacheth vs that it is a notable grace to bee bowable to the good wordes of exhortation Vers 10. Teacheth vs at no hand to consent to wicked perswasions and inticements Vers 11 12 13 14. Teach vs that the wicked will leaue no stone vnrolled to the end they may drawe some to commit wickednesse with them sometimes setting before them pleasure sometimes profite and sometimes one thing and sometimes another Vers 15. Teacheth vs two things first to auoyd the companie of the wicked secondly not to bee like vnto them in outward conuersation Vers 16. Sheweth how egar and sharpe set the wicked are vpon mischiefe Vers 17. Teacheth vs that the wicked are not so sure of the accōplishment of their practises as they suppose Vers 18. Teacheth vs that through Gods iust iudgements the vngodly are many times taken in the mischieuous imaginations of their owne hearts Vers 19. Teacheth vs that there is no wicked man of what estate or condition so euer he be which continueth in his sinne that shall escape vnpunished Vers 20 21 22. Teacheth vs that the heauenlie wisedome vseth all meanes and opportunities to bring men vnto it which are stragling from it Vers 22. Sheweth that the wicked preferre vanitie and sinne before all goodnesse whatsoeuer Vers 23. Teacheth vs that those which vnfeignedlie turne to the Lord shall not only escape iudgements in this life and in the life to come but shall bee throughlie instructed in all the waies of God Vers 24 25. Teacheth vs that there can be no greater sinne committed against God than rebellion and the contempt of his maiestie Vers 26. Teacheth that the Lord will haue no care of them that haue no care of him Vers 27. Sheweth that both sodaine and fearefull destruction shall fall vpon all wicked contemners of God and his truth Vers 28. Teacheth vs that those which refuse to heare God when he speaketh shall not be heard when they pray vnto him Vers 29. Teacheth vs that this is a great sinne against God euen the contempt and refusall of graces offered the same thing doth vers 30. teach vs. Vers 31. Teacheth vs that it is a iust with God to punish sinne with sinne in the wicked though he himselfe delight not in sinne Vers 32. Teacheth vs that euen the very good things that the wicked haue tend to their greater iudgement and condemnation Vers 33. Teacheth vs that obedience to Gods lawe is a good pledge to his children that God will in his prouident and fatherly care continually watch ouer them CHAP. 2. Co. SAlomon in the ende of the other Chapter had brought in Gods wisedome speaking vnto men and calling them to amendment which being done he beginneth againe either in his owne person or in the person of wisedome chuse whether you will accept of to exhort men to imbrace her and reuerentlie and rightlie to esteeme of her Di. I Would thinke that the Chapter may be diuided into two parts In the first either Wisedome it selfe or Salomon admonisheth vs to obey her both because it teacheth vs the feare of God and also instructeth vs in his Di. 2 mercie prouidence c. In the second part he reckoneth vp the great benefites and blessings that that heauenlie Wisedome bestoweth vpon vs and namelie that it shall deliuer vs from euerie euill way as slaunder backbyting adulterie c. The first part reacheth from vers 1 to the end of the 9. verse and the second from vers 10. to the end of the Chapter Se. Vers 1. MY sonne see chapt 1.8 if thou wilt receaue i. euen as it were gréedelie earnestlie reuerentlie rightlie my words i. the matters that I shall propound and speake vnto thée and hide vz. as most precious and deare things see Psalm 119 11. my commandements i. the things words which I command thee within thee vz. in thy heart yet so that they may be expressed also in thy outward conuersation Vers 2. And cause thine eares vz. both of thy bodie and of thy minde to hearken vz. reuerentlie attentiuelie and diligentlie vnto wisedome vz. that speaketh so often so openly vnto thee as chapt 1. ver 20. c. and incline vz. willinglie and vnfeinedlie thine heart vz. whollie altogether to vnderstanding i. to obtaine get sound knowledge of Gods will reuealed in his word Vers 3. For this word would be better turned yea q.d. if thou addest this further that thou hast a minde to praie for wisedome if thou callest after knowledge i. bend thy speach towards her that thou maist as it were call her vnto thee as when one calleth another and so by that meanes she may become familiar and acquainted with thee and criest vz. aloud and earnestly by which he noteth care and diligence for vnderstanding i. for the obteining of it as men when some are going apace frō them crie aloud that they may be heard Some read this verse thus Yea if thou call vpon wisedome i. reuerentlie call vpon God for the obteining of wisedome as Salomon did 1. King 3.6 and criest aloud to vnderstanding i. prayest earnestlie to God as God himselfe commandeth Iam. 1.5 And indeed I take this to be the better sense by reason of that which foloweth ver 6. of this chapter Ver. 4. If thou seekest her vz. as diligentlie and paynfullie as siluer i. as thou thy self wouldest or any other man seeke siluer lost or hidden and searchest for her vz. as carefullie as narrowlie as for treasures vz. which are hidden in some close strong and secret place as in the earth or otherwise whether men cannot come but by great labour and toile q.d. if thou seekest it with as earnest an affection as siluer is sought and treasures digged vp and that thou art not content with a common kinde of searching but if thou finde it not at once thou wilt still seeke till thou hast found then thus and thus shall it be with thee And marke here what degrees the holie Ghost vseth first he would haue vs to be carefull to receiue and to hold fast the doctrine of God vers 1. Then he would haue vs to bée carefull by diligent attention for the receiuing and remembring of it ver 2. Thirdly he would haue vs to vse earnest praier for the obtaining of it ver 3 And lastly he would haue vs to bestow all labour studie and industrie vers 4. Vers 5. Then i. when thou hast carefully striuen to the performance of these things shalt thou vnderstand vz. plainly familiarly rightly and soundly the feare of the Lord see Chapt. 1. vers
7. and finde vz. so that thou shalt obtaine and possesse the knowledge of God i. such knowledge of him as thou oughtest to haue of which see Iohn 17.3 and also shalt knowe by experience that he knoweth thee that is careth for thee as may appeare by vers 6 7. following Vers 6. For the Lord vz. alone and none but he giueth vz. freelie of his owne mercie wisedome i. true and heauenlie wisedome Iames 3.15 17. q.d. I sayd before that thou shouldest find wisedome knowledge but now least thou shouldest ascribe it to thine owne strength I tell thee it must come from God which giueth it plentifullie c. Iames 1.5 out of his mouth he meaneth Gods good will and pleasure manifested vnto vs by his word vnderstanding his word also thereby see Deutr. 8.3 Math. 4.4 commeth knowledge i. all sound knowledge of his maiestie and vnderstanding i. right vnderstanding of his holie mysteries Vers 7. He i. God preserueth vz. by his almightie power and prouidence the state of the righteous i. he vpholdeth them that haue care and conscience of a righteous conuersation in a good estate and condition Some reade it thus He hath euery thing vz. that is in déede good layd vp in store for the righteous i. God so knoweth and prouideth for the righteous that he causeth them to abound with all things that are good in déede he is a shield to them that walke vprightly i. he doth by his power saue preserue and defende them that studie and striue for a holy conuersation Vers 8. That they may keepe vz. through strength and grace from him the waies of iudgement i. such vpright pathes as tend to iudgement and right towards all specially towards their neighbour to which the Hebrue word should most properlie be referred as I suppose not declining any whit at all from right and equitie and he i. God alone without the helpe or ayd of others preserueth see vers 7. of this Chapter the way i. the whole course or trade of his life whatsoeuer he thinketh speaketh doth or taketh in hand meaning that the Lord prospereth it also see Psalme 1.3 6. of his Saincts i. of those which he frameth to a holie life see Psalme 16.3 also Psalme 149.1 Vers 9. Then vz. when thou shalt be instructed with knowledge and wisedom from the Lord shalt thou vnderstand vz. through the light which God shall bestowe vpon thee righteousnesse and iudgement and equitie see these words expounded before cap. 1. vers 3. And here he noteth another fruit of the studie of wisedome which is properly to bee vnderstood towards men as the first mentioned vers 5. was towards God and euerie good path i. euerie right course and order to frame thy life well and religiouslie yea thou shalt vnderstand euery good thing through the desire of wisedome Vers 10. When wisedome entereth into thy heart i. findeth a fast and deepe seate in thee and knowledge delighteth thy soule vz. aboue all the end of the sentence and meaning is to be looked for in the next verse Vers 11. Then shall counsell vz. which thou shalt learne out of Gods word preserue thee vz. from all euill see vers 7.8 of this Chapter and vnderstanding vz. of Gods will reuealed in his worde shall keepe thee vz. safe and sounde Vers 12. And deliuer thee i. from euery thing that is euill so that thou shalt not attempt nor take in hande anie euill thing yea from a disordred life into which thou slippest through infirmitie of nature or wherevnto thou art prouoked by the wordes and déedes of the vngodlie and from the man i. from men for it is one number put for another that speaketh vz. not onely in his hart but with his mouth froward things vz. both against God and men Vers 13. And from them q.d. it will set the free also from such and such persons and marke how sodainlie he changeth the numbers from the singular to the plurall Some ioyne it to the former verse thus which vz. men speaking peruerse things leaue the waies of righteousnesse i. vpright good and holie wayes and hee meaneth by this speach that the wicked many times put out the light that God hath bestowed vpon them to walke in the wayes of darknesse i. in corrupt and euil courses for euerie one that dooth euill hateth the light Iohn 3.20 also Rom. 13.12 13. Ephes 5.13 Vers 14. Which reioyce vz. greatlie in dooing euill i. when either they themselues doo anie or heare of others which commit it and delight vz. verie much in the frowardnesse of the wicked vz. man yet I had rather turne it thus in the frowardnesses of euill that is in the worst and most euill frowardnesses Some referre the word reioycing to the minde inwardlie and the word delight to the bodie outwardlie because the motions of the minde manie times appeare outwardlie in the bodie q. d. both outwardlie and inwardlie they are glad at all naughtinesse Vers 15. Whose wayes i. whose liues and dealings both towardes God and men are crooked i. wicked and vngodlie and lead not onelie to trouble but to destruction also and they are leawd in their paths i. their whole trade course of life sauoreth of nothing but leawdnesse Verse 16. And it i. wisedom and true knowledge if thou once apprehend it indéed shall deliuer thee sée verse 12. of this chapter from the strange woman i. from the whore or harlot who in the scripture is called by this name because shee estrangeth her selfe from her husband and giueth ouer the vse of her bodie to a stranger euen from the stranger i. the harlot which flattereth vz. verie swéetelie and pleasantlie with her words i. with her intising speaches sée Prouer. 7.10 11 c. Verse 17. Which forsaketh vz. both in action affection though perhaps not in respect of bodilie presence for she maketh an accompt of her husband also as Prou. 7.19 the guyde of her youth i. her husband which God gaue her in her youth to guyde and gouerne her not onlie then but for euer for the husband is the head of the wife 1. Cor. 11.3 and forgetteth vz. vtterlie and altogether the couenant of hir God that is the bond of mariage solemnlie passed betwéene the parties God himselfe being Authour thereof and his name being called vpon at the contract made sée Malach 2.14 Verse 18. Surelie or as some reade it For q.d. it is no small blessing that thou shalt obtayne by hauing found wisedome for it shall deliuer thee from deadlie danger and destruction hir house i. euen the very entrance and going into her house q.d. the verie first beginning of familiaritie and acquaintance tendeth to death i. bringeth death destruction with it if it be pursued and hir paths i. the treading in hir paths and walking in hir order of life and conuersation see chapter 1.15 vnderstand heere tend or lead vnto the dead i. vnto them that are dead alreadie and buried sée Psalme 88.10
to the custome of the lawe Exod. 20.12 and thy prosperitie or as it is in the Hebrue thy peace vnderstanding thereby all manner of prosperitie as it is sundrie times vsed in scripture without which long time should bee but miserable Vers 3. Let not mercie i. the seruice and worship of God prescribed in his lawe which he calleth mercie because God in mercie onely made the same manifest vnto men and truth i. vpright and true dealing towards men commanded in the second table forsake thee vz. at any time but haue them in continual remembrance to doo and performe them see Deut. 5.29 binde them on thy necke vz. as a chaine or Iewell see Chapt. 1.9 And he seemeth to allude to that which is written Deut. 6.8 where they are commanded to binde them vpon their hands and to haue them as frontlets betweene their eyes meaning nothing but the great care which they should haue to remember Gods word see Exod. 13.9 see also verse 21. of this Chapter and write them vpon the table of thine heart i. lay them vp in thine heart and thinke often vpon them as men doo those things which they haue in writings or tables Vnder these two words binding and writing and the words ioyned with them the holie Ghost meaneth nothing els but this but that he should continually thinke vpon them in his mind and speake of them in his talke that thereby he might be the more prouoked to obey them in his workes Vers 4. So i. by this meanes if thou striue to performe these counsels and commandements shalt thou finde vz. assuredly and without all doubt fauour i. acceptation and good liking and good vnderstanding i. sound iudgement and wisedome in deuising and performing thy matters in the sight of God who will accompanie thee with his prouidence and man i. men as Chapt. 2. vers 1. whose hearts God would bowe to approue and like of al his doings Vers 5. Trust in the Lord vz. only and at all times either in prosperitie or aduersitie with all thine heart i. vnfeignedly for God hateth men of two hearts and hypocrites and leane not vnto i. trust not in see Isaiah 36.6 thine owne wisedome i. mans wisedome or the wisedome of flesh and bloud whether thou haue it in and of thy selfe or from others for it is nothing els but foolishnes before God Roma 8.6 7. Iames 3.15 Vers 6. In all thy waies i. whatsoeuer thou doest purpose enterprise or performe acknowledge him i. stedfastlie beléeue and vnfeignedlie confesse that all is done by his excéeding great power excellent wisedome and wonderfull prouidence see to this end Dauids exhortation to Salomon 1. Chron. 28.9 and he shall direct thy waies i. he shall so gouerne and guide all thy matters that thou shalt not be frustrate of thy hope see Psal 37.5 also Psalm 55.22 Vers 7. Be not wise in thine owne eyes i. in thine owne iudgement and opinion q.d. thinke not that thine owne wisedome is sufficient to dispatch thine affaires withall without the wisedome and worde of God but beware of such conceites but feare the Lord i. worship and serue him hanging only vpon him and depart vz. with speede and vnfeignedly from euill i. euery thing that is euill see Psalm 37.77 Iob. 1.1 Vers 8. So i. by this meanes or as some reade it But vz. fearing the Lord and departing from euill health i. all blessings by one vnderstanding all either outward or inward shall be vnto thy nauell i. vnto thee thy self putting one part of the man for the whole man and marrowe vnto thy bones i. strength vnto thy whole man it is as much as if vnder these two termes he should say both inwardlie and outwardlie in bodie and in minde thou shalt bee well affected but these promises are expressed vnder an allegorie or allegories by which the godlie that are fostered in the Church are compared to children in their mothers wombes and therefore the word turned here nauell would rather be turned wombe or bellie for as by the meanes of the wombe nourishment is ministred vnto them yea euen to the strengthning of the inward parts so the godlie in the Church are fed and brought vp by the faith knowledge feare and obedience of God and as without marrowe in the bones no part of man no not that which is of greatest value and force is able to doo any thing so the strength that they haue from God is as the marrowe which strengthneth the bones and maketh them apt to doo good things see Iob 21.24 for this phrase Vers 9. Honour the Lord with thy riches though I denie not but that it is to bee vnderstood of things giuen for the maintenance of the Priestes and Leuites and of their Sacrifices dedicated to the Lord yet I would haue it to be vnderstood so generally that looke which way so euer our riches might aduance Gods glorie euen that way wee should willingly imploy the same vnderstanding by riches golde siluer precious stones c. and with the first fruites of thine increase vz. whether it be of beastes and cattle to be offered to the Lord or of the fruites of the earth see for this Exod. 23.19 also Deut. 26.2 c. meaning notwithstanding vnder first fruites euen the best and chiefest of any thing they had to offer vnto the Lord see Malach. 1.8 c. Vers 10. So shall thy barnes i. all thy places wherein thou laiest vp thy store as sellers warehouses c. bee filled with abundance vz. of all good things and thy presses shall burst with newe wine i. there shall bee such abundance and plentie of newe wine as thy presses shall not be able to presse it out but shall breake in péeces through the abundance of it see Deutero 28. and Malach. 3.10 Vers 11. My sonne see Chapt. 1.8 refuse not vz. at any hand as though it were a tedious and hurtfull thing vnto thee the chastening of the Lord i. such corrections whether they bee outward in the bodie or inwarde in the minde as the Lord shall lay vpon thée neither be grieued vz. either against him or it as though thou wouldest murmur against him or repine at it with his correction i. with his fatherly chastising of thee to thy amendment as may appeare in the next verse see this place largely expounded Hebr. 12.5 c. and Reuelat. 3.19 Vers 12. For this is a reason why they should not be faint hearted or murmur against God in their afflictions the Lord correcteth vz. mercifullie and graciouslie him whom he loueth i. euery one whom it pleaseth him of his owne good will onely to fauour and affect euen as the father doth vz. correct the child i. his naturall sonne or daughter in whom vz. notwithstanding his correction he delighteth vz. greatly or verie much His purpose is to shew first that afflictions come not vpō the godlie by chance but by Gods prouidence and appoyntment Secondly that they proceede not from him as from one
that is angrie with vs but are rather tokens of his fatherly loue correcting vs. Vers 13. Blessed is the man i. hee hath abundance of blessings as Psalm 119.1 vnderstanding by one many also that findeth i. through earnest labour and studie obtaineth wisedome i. true and heauenlie wisedome and the man i. men as before in this verse to wit are blessed that getteth vz. from the Lord and through his blessing by the meanes mentioned chapt 2.1 2 3 4. verses vnderstanding i. sound and sincere knowledge of his will reuealed in his word Ver. 14. For the marchandise thereof i. both the paines taken for obtaining of it as the marchants are wont to trauaile sore for their goods and the thing it self being once obtained is better i. both more profitable and more of value and therefore the better to bee esteemed than the marchandise of siluer i. than the gaine or increase that ariseth of siluer though a man might multiplie it vnto mountaines and the gaine thereof i. the increase that commeth by it is better see before in this verse than gold yea than most fine gold see Psalm 19.10 The reason is plaine because these things are temporall but the fruites which she yeeldeth are eternall and this verse comprehendeth a reason why wisedome should bee imbraced Vers 15. It vz. wisedome and vnderstanding is more precious vz. in it selfe and ought so to be esteemed of them that bee truely touched than pearles i. than all sortes of precious stones see Psalme 119.14 72. Vers 16. Length of daies vz. of a mans life q.d. long life see verse 2. of this Chapter is in her right hand i. in her power to giue to all those that apprehend and take hold of her and in her left hand i. on the other side of her are riches and glorie i. abundance of other worldly blessings whatsoeuer I take it that wisedome is set out here as some honorable woman or great personage that with both handes giueth good things to such as followe her q.d. she hath all good thinges in her and doth with both handes i. plentifullie bestowe the fame vnderstanding also by these outward blessings inwarde and spirituall no doubt els were the other outwarde of no great value to account of Vers 17. Her waies i. the courses and orders that she taketh and prescribeth are waies of pleasure i. are pleasant waies so that a godlie man shall take great pleasure to be conuersant in the same and all her pathes by pathes he vnderstandeth the same that he did by peace before prosperitie or as it is in the Hebrue peace that is abounding with all manner of prosperitie see verse 2. of this Chapter It is worth the noting that he saith the waies of wisedome are not only pleasant but prosperous and safe for there are many waies which are pleasant but yet dangerous and on the other side there are many safe but yet without pleasure but in the waies of wisedome we shall finde both these commodities Vers 18. She i. wisedome is a tree of life i. a tree that giueth life and quickneth or as one interpreteth it a most assured signe of eternall life whatsoeuer it is he alludeth no doubt to the tree mentioned Genes 2.9 also Genes 3.22 to them i. to all them that lay hold on her vz. surely neuer letting their hold slippe for so much I suppose the Hebrue worde may well import and blessed is he vz. of what state or condition so euer he be see verse 13. of this Chapter that retaineth her vz. fast and sure with him hauing an earnest care and indeuour neuer to let her go Ver. 19. The Lord vz. himselfe by wisedome i. by his eternall word see Chapter 8.30 hath laied the foundation of the earth i. hath founded it so firmely that it shall not bee moued see Psalme 102.25 also Psalme 104.5 and hath stablished the heauens through vnderstanding i. by his eternall wisedome he hath established them and all the powers thereof in that comelines and beautie that we now see Vers 20. By his knowledge the depths are broken vp by depths he vnderstandeth fountaines and flouds breaking out and as it were flowing from the nethermost partes of the earth euen as though the earth did cleaue it selfe in sunder to giue them passage and the clowdes vz. of the ayre droppe downe the deaw vz. from heauen and here he speketh of deaw because it is very profitable for the increase of trées herbs plants c. Giuing vs to vnderstand hereby that all things are directed and kept in their courses by the eternall wisedome knowledge and prouidence of almightie God Vers 21. My sonne see Chapter 1.8 let not these things i. neither wisedome nor knowledge it selfe nor the reasons which I haue vsed to mooue thée to obey it depart from thine eyes i. be neuer forgotten of thée because we best remember those things that are in our sight but obserue i. diligently marke wisedome and counsell i. that wisedome and counsell which alone is true and holie that thou maiest bee acquainted with it and be partaker of the fruites of it Verse 22. So i. by that meanes and after that sort receiued they i. the wisedome and word of God shall bee life vnto thy soule i. shall quicken thee in the inner man and shall bee as it were the seedes and nourishments of eternall life in thee and grace i. comelines and an ornament vnto thy necke i. to thy whole man or to thée thy selfe a part put for the whole see also Chapter 1. verse 9. Vers 23. Then vz. when thou shalt bee thus instructed shalt thou walke safely by thy way i. thou shalt prosperouslie performe whatsoeuer thou hast to doo and thy foote shall not stumble vz. so that thou shouldest be grieuouslie hurt thereby q.d. all things which thou attemptest shall haue good successe and thou shalt liue peaceable and plentifullie Vers 24. If thou sleepest vz. in any place either in thy'ded or els where thou shalt not be afraide vz. of any hurt or euill that may decide thee because thou staiest thy selfe vpon his power and prouidence that neither slumbereth nor sleepeth and when thou sleepest vz. in any place as before thy sleepe i. the sleepe that thou shalt take and shall be giuen thee from God shall be sweete i. comfortable and profitable vnto thée Vers 25. Thou shalt not feare i. thou shalt not bee astonished or ouercome with feare for any sodaine feare i. for any thing that comming sodainlie vpon men doth commonly make them afraied and as it were take away their wittes and spirites from them neither for the destruction of the wicked i. that great destruction that shall come vpon the wicked for then the Lord will either miraculouslie deliuer thee or els howsoeuer thy bodie fall with the wicked yet thy soule yea and thy bodie also at the last shall bee receiued into euerlasting ioy when it commeth vz. fearcelie and sodainlie vpon thée see Chapter 1.27 Vers 26.
For the Lord shall be for thine assurance i. he shall be in stead of a defence and an assured place of refuge vnto thee and shall preserue vz. by his almightie power thy foote i. thee thy selfe a part for the whole and yet he doth not without cause vse this speech because things are many times taken by the foote from taking i. that thine enemie shall not catch thee or thou thy selfe sticke fast in any manner of euill see for all these promises Psalme 91. vers 1 2 c. where thou shalt finde the like things almost Vers 27. Withhold not the good vz. which thou hast of another mans from the owners thereof i. from them to whom it belongeth as by the way of debt or of Christian duetie as in giuing almes counselling c. though there bee power in thine hand i. though thou bee presentlie and fullie able to doo it i. to hurt him and harme him by the detaining of that which doth appertaine vnto him Vers 28. Say not thou vnto thy neighbour vz. when he is in distresse and neede goe vz. from me now and come againe vz. another time as we are wont to say and to morrow i. some other time hereafter will I giue thee vz. somewhat toward the reliefe of thy néede see Iames 2.16 if thou haue it vz. in thy power and kéeping hée meaneth the same thing that he did in the other sentence sauing that he teacheth not only to doo well but quicklie and with speede to doo well for as it is in the Prouerb he doth a double good turne that doth a good turne in good season and againe the fauour that commeth too late is little or nothing worth Vers 29. Intend none hurt vz. by thought word or déede but specially in thought for if that be repressed the rest will easlie be beaten downe against thine neighbour i. against any but chiefly against those that dwell about thée and haue dealt friendly with thée seeing that he doth dwell vz. as he supposeth and thinketh without feare vz. of any hurt from thée meaning that he doth not so much as suspect that thou wilt doo him any harme by thee i. nigh vnto thée and thy house Vers 30. Striue not vz. either by priuate quarrelling or publike iustice with a man i. with any man or sundrie men as verse 13. of this Chapt. causeles i. without iust and good cause why when he hath done thee no harme i. iniured or wronged thée either by word or déede He meaneth that wee should not without cause debate any matter with any man speciallie with him that hath wrought no euill against vs for it is a great offence and will vtterly ouerthrowe humanitie and fellowship to complaine of one and to thunder out against him that hath nothing at all offended him and yet in the meane while no lawe of God or man forbiddeth vs to expostulate either priuatlie or publikelie before the Magistrate with him which hath offended and wronged vs yea to conuince him of the iniurie if we be able alwaies prouided that wee doo it not with a reuenging minde nor burst forth into priuate reuenge Vers 31. Be not enuious vz. either inwardly or outwardly for the wicked man i for the good successe and abundance of prosperitie that thou seest him to inioye see Psalme 37.11 neither chuse any of his waies i. followe not his order and trade of life he yeeldeth a reason in the next verse why he would not haue men to doo so Vers 32. For the froward vz. person vnderstanding by this terme one that regardeth not admonition but giueth himself to al violence crueltie and oppression is an abhomination vnto the Lord i. the Lord hateth abhorreth and cannot abide such a one see Psalme 37.20 but his secret is with the righteous i. continually abideth with them vnderstanding by secret a most close but yet most familiar communicating of his good will towards them as may appeare by the verses following Vers 33. The curse of the Lord i. iust plagues and punishments sent from God see Malach. 2.2 c. is in the house of the wicked i. continueth abideth there howsoeuer they seeme to abound and flourish in all worldly wealth but he blesseth vz. continually with his fauour the habitation of the righteous i. not onely the place where he dwelleth but euen him himselfe and al that he hath Vers 34. With the scornefull i. such as giue themselues to iesting scoffing and contempt of all goodnesse he scorneth i. he laugheth at them or mocketh them and deceiueth their hope see Psalme 2.4 also Psalme 18.26 Prouerb 1.26 but he giueth vz. freelie and of his owne mercie grace i. all manner of goodnes both outward and inward to the humble i. such as thinke lowlie of themselues see Iames 4.6 also 1. Pet. 5.5 Vers 35. The wise i. such as are instructed with heauenlie wisedome shall inherite glorie i. shall haue renowne and good report as a perpetuall inheritance but fooles vz. shall inherit or possesse dishonor i. shame and contempt and that before God and man though they be exalted i. how much soeuer they bée exalted by their flatterers and clawbackes Others reade this latter parte thus but shame taketh away the foolish i. it carrieth both them and their hope away in a pinch of time or twinckling of the eye as it were The other sense and reading is in my iudgement as good as this if not better Do. Vers 1. Teacheth vs to haue good counsels in continuall remembrance to the end we may be guided thereby Vers 2. Teacheth vs that all blessings shall be to such as obediently walke in the lawe of the Lord. Vers 3. Teacheth vs to haue care and conscience of the performance of our dueties towards God and our brethren Vers 4. Teacheth vs that obedience to the worde maketh vs acceptable before God and man Vers 5. Teacheth vs two thinges first vnfeignedly to hang vpon the Lord secondly not to trust in our selues or any thing that is in vs. Vers 6. Teacheth vs that the meane to haue all our waies and workes blessed is to beleeue and confesse Gods wonderfull power and prouidence Vers 7. Teacheth vs first not to stand too much in our owne conceites secondlie that Christianitie consisteth of doing good specially to Godward and of absteining from euill Vers 8. Teacheth vs that obedience to God procureth all blessings Vers 9. Teacheth vs that this is one principall end of our riches to referre them to the aduancement of Gods honour and glorie Vers 10. Teacheth vs that God is no niggard in his gifts to his seruants Vers 11. Teacheth vs not to murmure or repine against GOD for his fatherly corrections vppon vs. Vers 12. Teacheth vs that Gods visitations vpon his children are testimonies not of his displeasure but of his great good will toward vs. Vers 13. Teacheth vs that true blessednes consisteth in sound and holie wisedome Vers 14. Teacheth vs that Gods word must be preferred
for bringeth with it great horror and danger they know not vz. so farre of are they from being able to shunne or auoide their iudgements wherein i. into what danger and mischiefe they shall fall vz. sodainlie and certainlie Vers 20. My sonne see Chapt. 1.8 hearken vz. diligentlie vnto my words i. the things that I shall speake and vtter in my words see vers 4.10 of this Chapter incline thine eare i. bee prest and readie with attention to marke vnto my sayings this doubling of one and the selfe same thing setteth out the great loue of the holie Ghost and our wonderfull dulnes to conceiue any good thing Vers 21. Let them not depart from thy eyes see Chapter 3.21 but keepe them vz. safelie and stedfastlie in the middest of thy heart i. within thy heart q.d. hide them deepelie and surelie in thy minde as Chapter 2.1 In these two verses he mentioneth three principall parts of mans bodie the eare the eyes the heart that he might thereby teach vs to lend all our senses thereto and to occupie all our affections about that and yet wee must speciallie vnderstand him of the eares and eyes of the minde Vers 22. For they i. the words of holie wisedome and counsell are life i. are effectuall meanes of right life in this life and of eternall life in the life to come see Chapter 3.18 22. also verse 13. of this Chapter in which respect it is called the word of life Philip. 2.16 vnto those i. vnto all those of what state and condition so euer they be that find them i. obtaine them hearing them laying thē vp in their hearts and performing them and health vnto all their flesh i. it shall bring soundnes vnto their whole man And note that by these outward blessings there are signified inward and spiritual blessings also see Chap. 3.8 Vers 23. Keepe thine heart vz. from filthines corruption and sinne with all diligence i. be more diligent to watch and keepe it than any other thing whatsoeuer meaning by kéeping of his heart a watching ouer it a trying of it and indeuour to purge it from the euill that is in it or els might otherwise assault it for thereout commeth life i. as it is the fountaine of naturall life so it should be the fountaine of good life in this world for the heart and purging of it see Math. 12.35 also Math. 15.18 19. Vers 24. Put away vz. by al meanes thou canst from thee i. as farre as thou maist a froward mouth i. a mouth that speaketh froward things for otherwise the mouth is not froward of it selfe and put wicked lippes farre from thee i. let not thy lippes vtter wicked things because the mouth lippes and tongue are hardly ruled he doubleth his exhortation see Iames 3.2 3. c. Vers 25. Let thine eyes behold the right i. right good holie things only looking vpon nothing wickedly indirectly or inconstantly see Psal 119.37 also Iob. 31.1 and let thine eye liddes direct thy way before thee i. let not thine eyes be wandring hether and thether for then thou shalt easilie go out of the way It is a metaphore taken from trauailers or runners whose eyes must not wander hether and thether but attend diligently vpon their way and iorney Vers 26. Ponder vz. diligently and carefully to sée whether they be right yea or no the paths of thy feete i. all thy indeuours and actions which things the scripture doth many times attribute to the feete because they are instruments to carrie vs about the doing of them and let all thy waies i. all thy affaires and whole life and conuersation be ordered aright i. haue an eye that they may be rightly guided by the rule of holie wisedom and Gods word Marke how in these foure verses 23 24 25 26. the holie ghost requireth that our mind be vpright and pure from euill secondly that our words be holie and good thirdly that our eyes be chast and lastly that our indeuours and actions be holie Vers 27. Turne not vz. from the right way of the word of God to the right hand or to the left i. to any side whether it be of thine owne deuise or of other mens corruptions but remoue thy foote from euill i. from al manner of euill of what sort or in what persons soeuer vnderstanding by remouing the foote a quicke speedie departure from it And I take this to bee the conclusion of the former doctrines q.d. shewe thy selfe vpright in all things and a most diligent obseruer of that way which God himselfe hath commanded see Deutero 4.2 also Deutero 5.32 33. see also verse 5. of this Chapter Do. Vers 1. Teacheth vs first that it is parents duetie to teach their children secondlie that is childrens duetie to hearken reuerentlie and to performe diligentlie the good things taught them Vers 2. Teacheth vs that parents must propound nothing but good holie things to their children Vers 3. Teacheth vs that the care which our parents haue had ouer vs should bee an argument to prouoke vs to haue the like care ouer our children Vers 4. Teacheth vs to lay vp Gods lawe within our hearts and to keepe it so sure there that nothing may pull it from them Vers 5. Teacheth vs to take all labour and paine that we may attaine heauenly wisedome Vers 6. Teacheth vs that whosoeuer is indued with true wisedome indeede shall bee kept safe and sound from perishing by any hurts Vers 7. Teacheth vs that wisedome must bee preferred before all treasures and possessions whatsoeuer or els she is not rightly esteemed Vers 8. Teacheth vs that the way to come to true honor preferment is reuerently to esteeme to seeke the exaltation of Gods wisedome and word The same doctrine doth verse 9. deliuer Vers 10. Teacheth vs that long life is a blessing giuen from God to his children for the care and conscience that they haue of obedience Vers 11 Teacheth vs that parents should bee good guides and teachers vnto their children Vers 12. Teacheth vs that all things shall prosper with them which vnfeignedly imbrace Gods wisedome Vers 13. Teacheth vs to take sure hold and to continue in the care of holie wisedome Vers 14.15 Teach two things first that the companie and fellowship of the wicked is very dangerous secondlie that we should take heed that we come not at any hand nigh vnto it Vers 16. Sheweth that the wicked are so set on mischiefe that the very desire they haue to do it breaketh their sleepe Vers 17. That to performe wickednesse is meate and drinke to the vngodlie and that they take as great delight and pleasure in the one as in the other Vers 18. Doth not only shewe the great difference that God in his account maketh betweene the good and the bad but also teacheth how that the faithfull doo daylie proceede and growe vp in all goodnesse Vers 19. Teacheth vs that the wicked are ignorant of their own destruction
tye him so that hée shall not escape q.d. he staying himselfe vpon his wickednesses worketh his owne hurt and maketh a halter to hang himselfe in so that God needeth no tormentor seeing he is so tied with his owne sinne that he cannot onely not escape punishment but also is punished in them Vers 23. He shall dye i. he shall surely suffer both the first and the second death for fault of instruction i. because he would not receiue it when it was giuen him and not for want of it for he had it bestowed vpon him as verse 13. of this Chapter and go astray vz. from the right way prescribed him through his great folly i. by reason of his gréeuous sinnes q.d. he shall certainlie bee punished for his sinnes and neuer finde fauour but liuing he shall abide in perpetuall death Do. Vers 1. Teacheth vs to yeeld to good counsell while it is offered vs. Vers 2. Teacheth vs that our words and all that commeth from vs should sauour of holie wisedome Vers 3. Teacheth vs what flatterie and intising perswasions harlots will vse to drawe men to filthines Vers 4. Teacheth vs that euery thing is not continuallie good and sweet that seemeth so at the beginning Vers 5. Teacheth men to beware of whores seeing they carrie death and destruction with them Vers 6. Teacheth vs that persons or parties giuen to filthines haue little or no regard of godlines and eternall life Vers 7. Teacheth vs in time to yeeld obedience to the word of good exhortation Vers 8. Teacheth vs to withstand the beginning of euill and the first prouocations to sinne Vers 9. Teacheth vs that whoredome carrieth with it the impayring of a mans good name credite and power Vers 10. Teacheth vs that whoredom adulterie consumeth mens goods and substance Vers 11. Teacheth vs that it wasteth euen their bodies and bones also Vers 12 13. Teach vs that the contempt of good counsell is the mother and cause of all corruption and naughtines Vers 14. Teacheth vs to haue an eye in time to returne from wickednes and sinne Vers 15. Teacheth vs to liue soberly and contentedly with those thinges that God hath blessed vs withall and not to catch and snatch other mens goods Vers 16. Teacheth vs to auoide niggardlines to striue to vse true liberalitie Vers 17. Teacheth vs to beware of prodigalitie inspending wastfully either our owne or other mens goods Vers 18. Teacheth men to liue ioyfully and peaceably with their wiues Vers 19. Teacheth men to loue and affect their owne wiues only and that continually also Vers 20. Teacheth vs that there is no goodnesse or profite at all that can come by following strange flesh but much hurt rather as verse 9 10. c. of this Chapter do sufficiently proue Vers 21. Teacheth vs that nothing that we do though we doo it neuer so secretly can be hidden from Gods knowledge Vers 22. Teacheth vs that the more sinne the wicked and vngodlie commit the faster they doo binde themselues with the cordes of iustice punishment and wrath Vers 23. Teacheth vs that whosoeuer will not regard good counsell out of Gods word shall surely dye the death CHAP. 6. Co. SAlomon in the other Chapter taught them to beware of whoredome and other wickednesses and continuing his exhortation he instructeth them in this Chapter to flie from rashnes and hastines in doing anything to auoide idlenes and many other wickednesses whereunto men are very prone through the continuall malice of Sathan prouoking them and their owne naturall corruption stirring them Di. Di. 1 THis Chapter may be diuided into three parts in the first are comprehended certaine admonitions instructing men to beware of suretiship Di. 2 and idlenes or sloathfulnes from verse 1. to the end of verse 11. In the second there is liuely set out the nature of wicked men and their destruction with a particular enumeration of certaine things which God abhorreth Di. 3 from verse 12. to the end of the 19. In the third part he exhorteth to imbrace Gods worde which rightly receiued shall deliuer vs as from the subiection of all sinne generallie so particularly of whoredome and this reacheth from vers 20. to the end of the Chapter Se. Vers 1. MY sonne see Chapter 1.8 if thou bee suretie i. hast giuen thy word or promise for thy neighbour i. for thy friend or companion for so much I thinke doth the word import because men be not suretie but for them whom they knowe and hast striken handes i. hast giuen thy faith or made a bargaine to pay that thou promisest he putteth the signe for the thing it selfe for wee vse giuing and striking of hands for assurance and performance of a bargaine with the stranger i. with an other man whom thou knowest not so well as he His meaning is not here vtterly to forbid suretiship for wee see the contrarie practised by good men Genes 42.37 Also Genes 43.8 9. but to teach men to take héede that they bee not rash in giuing their worde or hand by writing or otherwise and if they haue béen ouertaken to seeke to set themselues free from the same as soone as can be Vers 2. Thou art snared i. thou hast certainlie though at vnwares cast thy selfe into a perilous snare and danger with the wordes of thy mouth i. with these words which thou speakest thou art euen taken vz. fast so that thou canst not escape till thou hast payed and performed with the words of thine owne mouth q.d. thou maiest thanke thine owne hastie rash speach for thine intanglement for whereas perhaps thou tookest them to be but bare naked words thou feest thou art snared for bargaines euen as nature the Lawiers say are free before they are made but whē they are made they bind the parties bargaining therfore they say words bind men Vers 3. Do this vz. that followeth and which I counsell thee now i. very spéedilie without delay as may appeare by the verses following my sonne see Chapter 1.8 and sundrie other places in this booke and deliuer thy selfe vz. from the dangers thou art in and in this verse he sheweth two meanes wherby he may performe it the first is submitting thy selfe to him to whom thou art bound the second intreating him for whom thou art bound and other thy friends to pitie thy case and their owne in thee seeing thou art come vz. through thine owne carelesnes and rashnes into the hand of thy neighbour i. into his power by giuing thy hand or word goe vz. quicklie without any delay Math. 5.25 and humble thy selfe vz. to him to whom thou hast giuen thy word vnderstanding by humbling all things whereby a man may be moued to pitie as beseeching words pitifull countenances al other meanes either inward outward whatsoeuer and solicite i. earnestly call vpon by words labour to soften and make gentle towards thee thy friends i. both him to whom thou art bound him for whom thou art bound
either by taking it vtterly from him or denying him the vse of it though he haue it in possession or by taking his blessing of strength and profite from him and it Vers 4. A slothfull hand i. the hand that is giuen to idlenes and sloth and will not labour vnderstanding by one part all the rest that must concurre in that action of worke maketh poore vz. him that hath it or is the owner of it The word that is turned here slothfull signifieth also deceitfull q.d. he that is sluggish in doing of his duetie and thinketh by craft to attaine other mens goods shall surely come to beggerie but the hand i. the labour performed with the hand and other parts and members of the bodie of the diligent i. of such as diligently go about their owne businesses and abstaine from coueting or craftie scraping together of other mens goods maketh rich i. maketh men rich and that through Gods especiall blessing for otherwise it is impossible to obtaine them as Psalme 127.2 Vers 5. He that gathereth vz. things méete and necessarie for his maintenance in sommer i. while time serueth and he hath a good season See what is said before concerning the Pismire Chapt. 6.8 is the sonne of wisedome i. is a wise and good child as he proueth by effect while in his vnderstanding and knowledge he taketh heed before hand to keepe him and his from shamefull beggerie but he that sleepeth i. he that is sluggish and slow and doth no more than if he slept soundlie see Chapt. 6.10 in haruest i. when he hath fit and conuenient time to doo things well in Chapt. 6.8 is the sonne of confusion i. is such a one as by his follie bringeth shame of face vpon himselfe and all those that appertaine vnto him Vers 6. Blessings i. plentifulnes and abundance of all manner of blessings which he noteth by speaking in the plurall number are vpon the head of the righteous i. are plentifully powred vpon the righteous man himself putting a part for the whole as Chap. 11.26 And yet because euery good gift commeth from aboue Iames 1.17 he doth chiefly speake of the head because it lighteth first vpon it and so from it descendeth to the rest of the members see Psalme 113.2 but iniquitie i. the sinne which the wicked committed against God and men after that it is knowne shall couer the mouthes of the wicked i. shall so stoppe and shut vp their mouthes that they shall not only haue nothing to say but shall bee choked as it were with their owne violence as if a mans breath were stopped Vers 7. The memoriall i. the remembrance or thinking vpon of the iust vz. whether he be aliue or dead shall be blessed i. shall bee esteemed as a sweete and pleasant thing yea worthie great praise but the name of the wicked i. all his glorie and whatsoeuer seemeth excellent in him shall rot vz. as a corrupt and vile thing meaning further that euer before God and man it shall bee hated and lothed euen as things that stinke through rottennes and corruption Vers 8. The wise in heart i. he that is truely and indeede wise for many outwardly make a shewe of wisedome and haue it not within will receiue vz. reuerently willingly carrying with him also a purpose to obey the same commandements vz. either from God and his word or els from good men according to the same but the foolish in talke i. he whose disorderous heart moueth his lippes to murmur against good counsell shall be beaten vz. for his rash hastie and murmuring speaches Vers 9. He that walketh i. leadeth the course of his life vprightly vz. towards God and man hauing a care that he stray not walketh boldly vz. because he is assured of Gods good will towards him walking faithfully in his calling but he that peruerteth his waies vz. from the rules of righteousnes and truth which God hath set him shall be knowne vz. at the last how close or secret soeuer it bee for a time Vers 10. He that wincketh with the eye i. he that secretly deuiseth or worketh mischiefe he putteth the signe for the thing it selfe see Chapt. 6.13 worketh sorrowe vz. both to others and himselfe also in the ende and he that is foolish in talke i. such a one as neuer feareth to vtter his wickednes shall be beaten see verse 8. of this Chap. He compareth the euill which is done dissemblingly and as it were with the wincking of the eye with that which is done openly with the manifest rayling of the tongue Vers 11. The mouth of a righteous man i. the words which he vttereth and speaketh is a welspring of life i. bring with them all manner of plentie and continuance of good things but iniquitie couereth the mouth of the wicked see verse 6. of this very chapter Vers 12. Hatred vz. once conceiued and setled in the minde stirreth vp vz. very forciblie and quicklie contentions vz. both in word and deede amongst men and that many times for small causes or none at all vnderstanding also by contentions both backbitings and quarrellous vpbraidings one of another with the offences and sinnes which they haue committed which is very farre off from the duetie of humanitie or charitie but loue vz. if it bee vnfeigned of one of vs towards another couereth vz. from other mens sight hearing and knowledge all trespasses vz. committed one of vs against another This taketh not away brotherly admonition or the Church discipline but speaketh of priuate iniuries and offences against our selues which holie loue doth keepe close if in a good faith and holie conscience they may be kept close dissembling them as it were or els doth in tender pittie and compassion labour the amendement of them Leuit. 19.17 Vers 13. In the lippes of him that hath vnderstanding i. in the speach and wordes of a wise man he putteth one instrument wherewith words bee vttered for the words themselues wisedome is found i. a man shall easilie espie and perceiue great wisedome and a rod i. punishment and correction euen as it were with a rod shall be vz. sent from God yea and many times from men also for the backe of him i. vpon his backe that is destitute of wisedome vz. and yet notwithstanding wil speake hand ouerhead whatsoeuer commeth into his mouth Vers 14. Wise men i. they that are indeede truely wise lay vp knowledge vz. of good things meaning by laying of it vp hiding it as it were within themselues as chap. 2.1 and Chapt. 7.1 Yet so that when neede shall require and occasion bee offered they may bring it forth and vse it see Math. 12.35 Also Math 13.52 but the mouth of a foole i. the wordes which a foole or wicked person vttereth with his mouth is a present destruction i. bring with them euen destruction not only to the partie vttering but many times to some person hearing q.d. the wicked mans follie and want of knowledge is so great that
meaning by this speeche that hee is mercifull if to beastes much more to men q.d. he is so gentle and curteous that he neglecteth not his owne cattell but giueth them their meate attendance and all other things necessary in due time how much more then doth he care for his houshold and needy persons but the mercies of the wicked vz. if hee haue any at all which also may be doubted of are cruell i. tend euen to crueltie and haue crueltie mingled with them Some reade it thus but the mercies of the wicked are the mercies of a cruell man i. they haue no more mercies then a cruell and outragious person hath Vers 11. He that tilleth his land i. is faithfull and paynefull in his calling for hee putteth one sorte vz. husbandrie for all shall be satisfied with bread i. shall not onely haue sufficient maintenance but fulnes of it hee vseth the worde bread for meate drinke cloth and all things necessarie for the maintenance of mans life but he that followeth vz. as an example in his dealings and behauior and trade of life the idle i. idle headed fellowes and such as giuing themselues to vanitie woulde not followe any honest trade or occupation The same word is turned Iudges 9.4 vaine One referreth it rather to the things than to the persons and indeed I suppose the Antithesis or comparison would better stand so is destitute of vnderstanding i. of right vnderstanding how wise so euer he seeme notwithstanding in his owne eyes Vers 12. The wicked desireth vz. very greatly and earnestlie the net of euills i. all manner of meanes whereby he may cast others into many euills and mischiefes and so hurt and grieue them Some turne it thus the net of euill vz. men q.d. he wisheth to vse the same deceites to oppresse good and innocent people with all that the wicked vse Some turne it thus the wicked desireth the ayde of euills i. ayde and defence against them q.d. he hath an earnest desire to be established and defended from all euills but his desire is in vaine as vers 3. of this chap. and this I rather like of but the roote of the righteous see before vers 3. of this chap. giueth fruite I would rather read giueth it vz. defence against euill and mischiefe Vers 13. The euill man is snared vz. fast and caught very sure by the wickednes of his lippes i. by his wicked wordes vttered with his lippes q.d. the naughty man by his owne lewde words bringeth all manner of greefe and destruction vpon himselfe but the iust shall come out of aduersitie vz. by the wisedome of his words and speech hee shall escape great affliction and manifolde dangers meaning that eyther by the wise weighing of his words he taketh heed of distresse or if he fall into any trouble doth thereby deliuer himselfe from the same Vers 14. A man i. a good and wise man shall be satiate with good things i. shall obteyne plenty and abundance of good things by the fruite of his mouth i. by the good wise and holy words which he vttereth with his mouth as thankes giuing is called the fruite of the lippes Heb. 13.15 q.d. euery good man shall receaue moste large and excellent fruite of his speech when he shall speake learned right and holy things and the recompence of a mans hands shall God giue vnto him i. God will recompence him meaning euerie man according to the works done in this flesh and so in this parte of the verse he passeth from wordes to deedes Vers 15. The way of a foole i. the trade of life and conuersation which hee affecteth yea whatsoeuer thing he liketh vnderstanding by foole a peruerse wicked man is right in his owne eyes i. seemeth so to be in his owne iudgement how crooked froward soeuer it bee before God and good men but he that heareth counsell i. good and holy counsell meaning also by hearing of it practising and obeying of it is wise vz. in deed q.d. whatsoeuer a foole dooth he dooth it without aduise or counsell of other men why so Because he is caried away with an ouerweeuing of his owne deuises whereas the wise man vseth other mens counsels and trusteth not to himself Vers 16. A foole in a day i. very quicklie and soone yea euen in that day and at that present wherein he shall be prouoked to wrath shall be knowne to be a foole because he cannot suppresse his raging wrath shal be knowne by his anger vz. against others q.d. he cannot put off or defer his wrath but by and by manifesteth it and so withall bewrayeth his folly but he that couereth shame vz. offered vnto him by some iniury or outrage he meaneth not here to allow of hypocrisie and dissimulation but that whosoeuer hee is which can paciently put vp wronges offered or done him and stirreth vp no brawles or contentions but rather will suffer than reuenge or declare his rage and furie vnto men which thinge also after a sort might purchase shame to himselfe hee I say that thus can doo is wise vz. indeede or truely wise Verse 17. Hee that speaketh vz. from his heart and that plainly and openly trueth i. true things will shewe righteousnes i. will not bee either afraide or ashamed to declare too and before others his vpright dealing but a false witnes vseth deceit i. all manner of deceit both in heart and word that he may the more cunningly couer his craft Vers 18. There is vz. a man meaning thereby great numbers in the world see Chapt. 11.24 Also Chapt. 13.7 that speaketh words like the pricking of a sword I would rather turne it like the persings or thrustings in or through with a sword that is that speaketh such sharpe bitter and pernicious words which pearce a man as much as greeuous thrusts with a swords poynt whether it be by false witnes bearing or otherwise by the euil speach and deadly poison of the tongue but the tongue i. the words and speaches because they are vttered by the tongue of wise men i. of men which are truely wise indeede is health i. healthfull and profitable both to themselues and others Vers 19. The lippe of trueth i. not only true speaches but specially and chiefly the persons vttering them shall be stable for euer i. shall not only last and continue but be alwaies like vnto themselues not varying in tales or speaches but a lying tongue i. lyes and lyers varieth incontinently i. are not onely variable in the matters they deale withall but vanish away quicklie because they are of no longer continuance but a moment Vers 20. Deceit is in the heart of them that imagine euill vz. against others meaning that they performe their mischiefes against others by craft and deceit but I rather allowe his reading who turneth it thus deceit falleth into the heart of such as imagine euill i. the wicked are many times destroyed by their owne subtiltie and craft the consideration whereof bringeth vnto
for heauenlie things Vers 25. Declareth Gods great iudgement against proude persons and his singular loue towards the poore and afflicted Vers 26. Teacheth vs that wicked thoughts are sinne before the Lord also that our words speaches should bring grace to the hearers Vers 27. Teacheth vs to auoide greedie gaping after gayne and hastie or readie receauing of rewards Vers 28. Teacheth vs to beware of rash and hastie speach and alwaies to speake with as great aduisement as possible we can Vers 29. Declareth Gods iustice vpon the wicked and his singular fauor towards the good Vers 30. Teacheth vs that it is a good blessing to haue the sight of our eyes also that wee shoulde striue to be of good name and reporte Vers 31. Sheweth what good men shall get by obseruing wise and good counsell Verse 32. Declareth what euill shall come vpon them that regarde it not Verse 33. Teacheth vs two thinges first that no man can rightly feare God but hee that hath been some what trained vp in wisdomes schoole secondlie that we cannot come to true honor before God and men till the Lord haue effectuallie humbled vs vnder his almightie hand CHAPT 16. Co. IN the latter end of the other Chapter the holie Ghost had shewed that wee could not tell how vse our eares a right but by grace from God and now hee sheweth vs in the beginning of this Chapter that we knowe not how to guide our tongues except the Lord assiste vs and direct vs in the same Di. Di. 1 I Would diuide this chapter into fowre partes In the first he sheweth that we cannot thinke or speake rightly without God that the Lorde seeth all things that his blessing giueth good successe to all our attempts that hee dooth what pleaseth him he speaketh against the proud commendeth the mercie trueth and feare of the Lord setteth out his loue towards his children and speaketh of contentednes of minde from ver 1. to the end of the 9. Di. 2 In the second he speaketh of good rulers true weights and the excellencie of wisdome shewing also what a dangerous thing it is to purchase the Di. 3 kings wrath and displeasure from vers 10. to the end of the 17. In the third he intreateth of pride and humilitie of trust in the Lorde of wise men and wisdome of gentle words and of an vpright way from vers 18. to the end of the 25. In the last parte hee speaketh of the painefull person also of wicked froward and vngodlie men of good old age of bridling anger and of Di. 4 the prouidence of God from vers 26. to the end of the Chapter Se. Vers 1. THe preparations of the heart are in man i. a man hath power to prepare his heart and wit to direct how and in what order he will speake or doo any thing And this he speaketh not as though it were so but by the way of concession for if he cannot speake surely he cannot thinke or deuise without God but it is q.d. be it that man haue innumerable thoughts in his heart and in his head deuiseth this and that but the answere of the tongue i. yet the wordes which hee shall speake and vtter is of the Lord i. commeth from him because without him he cannot so much as wagge his tongue Verse 2. All the waies of a man i. euerie thing that a man thinketh speaketh or dooth are cleane i. seeme so to be vnto him in his owne eyes i. in his owne iudgement putting eyes for iudgement because we take those things to bee moste sure and sufficient which we see but the Lord pondereth i. diligently weigheth and déepelie considereth the spirits vz. of men meaning thereby all their imaginations words and workes because they haue their beginning in the spirite or vnderstanding of a man and proceede from the same q.d. God euen as it were by number and weight that is most certainely searcheth whether that be pure and right that men thinke so to be and knoweth it by many degrées better than they Verse 3. Commit vz. in a stedfast fayth thy workes i. all thy affayres whatsoeuer vnto the Lord q.d. in all thinges depende vpon him for a good successe and blessing and thy thoughtes shall be directed vz. thorowe his prouidence and power to a good end vnderstanding by thoughts which are the beginning of all actions euen the very deedes themselues also This sentence intreateth of Gods power and prouidence teaching vs to referre all things thereto see the like Psal 37.5 also Psal 55.22 Vers 4. The Lord vz. of Heauen and earth hath made vz. by his almightie power all things i. all creatures whatsoeuer for his owne sake i. to this end that his glorie might appeare in them yea euen the wicked vz. man meaning thereby all the vngodlie for the daye of euill i. not onely against the time of affliction in this life but for eternall torments in the life to come not that God is the author of any wickednes but because he not onely suffereth but also hath aforehand decreed that the wicked shall oppresse the good the Lorde reseruing them for it against the day of iudgement wherein he will shewe his power and iustice by which he is glorified q.d. the chiefe end of the creation of all things is Gods glorie which glorie of his most plainely appeareth and is declared both in the eternall saluation of the vessells of mercie and also in the destruction of the vessells of wrath appoynted beforehand to that destruction see Roman 9.22.23 Iude. vers 4. Vers 5. All that are proude in heart i. all proude persons of what estate or condition so euer they be He maketh mention of the heart because there is the first beginning of pride and from thence it floweth Marke 7.22 are an abhomination to the Lord i. the Lord doth loth them and cannot abide them wee haue had this phrase oftentimes as Chap. 11.1 also Chap. 12.22 chap. 15.26 c. though hand ioyne in hand i. though they ioyne power and forces together to auoyde Gods iudgements he i. the proud man or the proud persons by one vnderstanding al shall not be vnpunished i. escape vnpunished from the Lord howsoeuer hee doth for a while deferre his iudgements see Chap. 11.21 Vers 6. By mercie vz. from God and trueth i. Gods faithfull accomplishment of his promises he making his children by the zeale of his spirite to feele the same see Psalme 85.10 I knowe some vnderstand by mercie and trueth the dueties of charitie and vpright dealing one man with an other and I denie not though they sée it not that mercie is so vsed Matth. 12.7 but I approue rather the other sense iniquitie i. sinne it selfe and the punishment deserued for it shall bee forgiuen vz. before the Lorde meaning that the Lorde freely euen for his owne mercie and trueth sake will forgiue the sinnes of his people and by the feare of the Lord vz. rightly and sincerely planted in the
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.
taketh to be his glorie estimation and credit is sinne vz. against God and is so reputed and esteemed also before men Vers 5. The thoughts of the diligent vz. person meaning such a one as doth diligentlie and faithfullie followe his calling dooing all things wisely in time place c. doo surelie bring abundance vz. of profit and good things with them see Chap. 10.4 also Chap. 13.4 but who soeuer is hastie i. rash in his purposes and deedes commeth surelie to pouertie i. cannot chuse but bee a poore man at the last for that is one of the punishments which God hath laide vpon hastines or rashnes Vers 6. The gathering of treasures by a deceitfull tongue i. goods and treasures gotten thorow lying and deceite is vanitie i. like to a vaine thing or a thing of no weight or importance as chaffe dust c. tossed too and fro vz. by the wind of them that seeke death he meaneth that it is the vaine delight of fond and foolish men to seeke to get riches vnlawfullie which is a matter of no more importance than dust or els he setteth out a double discommoditie of riches wickedlie gotten to wit that they perish quickely and bring with them destruction see Chap. 10.2 also Chap. 13.11 One readeth it thus Treasures gathered together with the tongue of falshood i. riches and goods gotten by any false meanes whatsoeuer are tossed too and fro like vanitie i. they are not durable or last not long with the parties or their posteritie so gathering them they that seeke them i. those riches or to be rich by such meanes seeke death i. destruction vnto themselues q.d. euill gotten goods are many times ill consumed and destroy them that haue them as appeareth in the next verse Vers 7. The robberie of the wicked i. that the euerie which the wicked commit against other and the goods gotten thereby shall vz. certainly and assuredly destroye them i. the wicked themselues for they haue refused i. they haue stubbornly and wilfully denied to execute iudgement i. to deale iustly and vprightly if we referre it to the common sort but if we referre it to iudges and rulers then it importeth in iudgement to yéeld to euery man his right Vers 8. The way of some i. the life and conuersation of many is peruerted vz. from all equitie and right and strange vz. from the order that God himselfe hath prescribed in his word and his children allowe and like of but of the pure man i. of him that dealeth vprightly and with a single heart his worke i. the thinges that he doth is right i. iust plaine and good Vers 9. It is better i. it shall be more ease and quiet for a man to dwell vz. euen alone and without companie in a corner of the house toppe i. in a most inconuenient place yea though it doo not onely want necessarie roome but also bee subiect to the heate of sommer the coldnes of winter the force of the winde the beating of the raine c. than with a contentious woman i. with a woman giuen to brauling and chiding in a wide house i. in a very large pleasant and profitable roome to dwell in see Chap. 25.24 And concerning a contentious woman see Chap. 19.13 Also Chap. 27.15 Vers 10. The soule i. the very heart and affection of the wicked vz. man wisheth vz. continually euill i. hurt and mischiefe to all but himselfe he is so kindled with enuie and his neighbour i. he that dwelleth by him meaning also thereby any other for he that doth not good to those that bee about him is hardly drawne to profite others hath no fauour in his eyes i. findeth no friendship at his hands yea he is so farre of from dooing him good that he will not yéeld him a good countenance He declareth the great readines that is in the wicked to hurt others who is so farre off from benefiting others that he will not pleasure his friends and companions Vers 11. When the scorner is punished vz. by the Magistrate and men in authoritie the foolish is wise i. becommeth wise or learneth wisedome thereby to auoide wickednes By scorner he vnderstandeth him that is as it were desperatly set vpon all wickednes and by foolish such a simple one as is of ignorance deceiued see Chap. 19.25 and when one instructeth vz. rightly and soundly the wise i. he whose heart is inclined to wisdom he will receiue knowledge vz. by that instruction and exhortation Ver. 12. The righteous teacheth vz. both by word and example and all to drawe on to goodnes the house of the wicked i. the vngodlie man and all that belong vnto him but vz. for all that God vz. himselfe in his iustice and iudgement ouerthroweth the wicked vz. because they will by no meanes be bettered but despise admonition reproofe c. for their euill i. for their sinne committed against him and men I knowe there are other reading and senses of this verse but me thinketh this is plaine Vers 13. He vz. whosoeuer he bee that stoppeth his eare vz. that he may not heare meaning hereby also he that vseth any meane to turne away himselfe and his compassion from the poore at the crying of the poore i. when the poore and néedie crieth vnto him for reliefe and succour he shall also crie i. earnestly call vpon or intreate either God or man or both and not be heard i. be neuer a whit the better for it for it is a iust thing with God yea and with good men also many times so to punish vnmercifulnes Vers 14. A gift vz. both giuen and receiued also to any either high or lowe offended with thee in secret i. closely and secretly giuen pacifieth anger vz. conceiued against a man and a gift in the bosome i. caried in the bosome and so giuen to another man great wrath i. pacifieth and stilleth mightie and raging wrath see Prouer. 17.8 Also Chapt. 18.16 Vers 15. It is ioye to the iust i. the iust man taketh great delight and pleasure to doo iudgement i. to deale vprightly and iustly with euery man see verse 3. of this Chap. but destruction shall bee to the workers of iniquitie i. all vniust and vngodly persons shall be destroyed for workers of iniquitie see Psalm 5.5 Also Psalm 6.8 Vers 16. A man vz. whosoeuer he be that wandereth vz. either of ignorance or malice or both if he continue in the same out of the way of wisedome i. out of the course that Gods wisedome reuealed in his word prescribeth shall remaine vz. for euer in the congregation of the dead i. amongst that great number of people that either are dead alreadie both in bodie and soule or els through their wickednes make haste vnto the same Vers 17. He that loueth pastime i. to satisfie his delight and pleasure in all thinges shall bee a poore man vz. though he were neuer so rich before and he that loueth wine and oyle i. he that giueth himselfe to
the trade of his way i. in the order and course of his life meaning thereby vertuous and good education in holy and good things and when he is old i. growne to more age he shall not departe from it i. hee shall verie hardlie or not at all departe from that good course q.d. Instruct him to passe his life godlie iustlie honestlie and lawfullie in all the things which concerne Gods worship or holy fellowship amongst men Vers 7. The rich vz. man ruleth the poore i. is preferred before him and exerciseth an authoritie ouer him many times vniustly and the borower is seruant to the man that lendeth vz. vnto him in the time of his neede q.d. it commonly so falleth out amongst men that the rich rule the poore and that the detters are seruants to their creditors whether this be don rightlie or wrongfullie he expresseth not but onely teacheth what is vsuallie don Vers 8. He that soweth iniquitie i. he that giueth himselfe ouer with greedines to commit sinne shall reape affliction i. punishment and calamitie speciallie from God see Iob. 4.8 also Galath 6.7 8. and the rodde i. the power and force the signe of a thing put for the power thereof of his anger vz. towards others shall fayle vz. in such sorte that he shall not be able to accomplish any mischiefe Vers 9. Hee that hath a good eye i. he that is mercifull and liberall towards others as an euill eye is put for an enuious or euill affection see Matth. 20.15 Hee shall be blessed vz. mightilie and that from the Lord for hee giueth vz. freely and liberallie of his bread i. parte of his foode and sustenance vnto the poore vz. that wanteth the same and is in need thereof Vers 10. Cast out vz. of thy companie countrey common welth Citie or house wherein thou dwellest the scorner i. him that giueth himselfe to scoffing and deriding speciallie at good men and matters and strife vz. betweene him and others well affected shall goe out vz. from amongst you and that immediately q.d. there is no way to auoide contention with scorners but by thrusting them out of companie for while they giue themselues to scoffing and take a certaine pride and pleasure therein they doo nothing but prouoke brawling and quarrells so i. by that meanes of throwing them out contention vz. amongst men whilst many times there is partaking and reproach i. shame following such contention shall cease vz. both quicklie and assuredlie he meaneth that the scorner being present strifes are stirred vp and from strife shame and reproach but if he be once absent all those things cease Vers 11. He that loueth i. maketh much of and fostereth purenes of heart i. soundnes sinceritie and vprightnes in the inward man for the grace of his lippes i. because he vttereth also gracious and grateful things not such as tickle the eares but proceed from the soundnes of the inward man q.d. hee that is indued with these two holy giftes vprightnes of heart and wisdome of speach the king shall be his friend i. hee shall be well and frendlie vsed of great personages for the king either will or should delight in such persons Vers 12. The eyes of the Lord i. his gracious mercie and great prouidence for he speaketh of God according to the manner and capacitie of men preserue vz. safe and sound from all hurt and danger knowledge i. men indued with true knowledge and wisdome the giftes and qualities of the minde being put for the persons indued therewith but he ouerthroweth vz. vtterly and that in his great iudgement the wordes i. the thoughts wordes and deedes for vnder this speach hee comprehendeth them all of the transgressor i. of all such as transgresse his holy commandements by one meaning all of the like Vers 13. The slothfull man i. he that is giuen to sloth and idlenes saith vz. openlie euen in the hearing of many speciallie of those that are to imploy him a Lion is without vz. in the way that hee shoulde goe J shall bee slaine in the streate i. hee bringeth in the idle person who shunning labor imagineth many dangers and difficulties where either there are none at all or els very smallones see Chap. 15.19 Vers 14. The mouth i. the faire speaches and flattering words vttered with the mouth of strange women i. of harlots or whores is as a deepe pit i. full of great danger into which if a man fall he can hardlie get out againe see Chap. 2.16 also Chap. 7.25 26 c. he with whome the Lord is angrie vz. for his greeuous sinnes and transgressions committed against him shall fall therein vz. as a punishment for his iniquitie and transgression Vers 15. Foolishnes i. wantonnes and wickednes is bounde vz. very fast because he hath it by nature in the heart hee toucheth this parte because it is the seate of affections of a childe i. of euery childe as vers 6. of this Chap. but the rodde of correction i. a rodde vsed to correct or els correction with a rodde shall driue it away from him i. shall bee a very good meane to remooue it q.d. follie though it be fast fixed in youth may yet notwithstanding by correction be remoued and therefore the father must not spare to correct the childe while he is yong see Chapter 19.18 Vers 16. He that oppresseth vz. by any meanes either by fraud force or otherwise for so much I suppose the word importeth the poore i. the needie and such as bee in want to increase himselfe i. to make himselfe more rich and mightie thereby and giueth vz. giftes and bribes vnto the rich vz. that therby he may purchase and procure his fauor speciallie in wrong causes shall surelie come to pouertie vz. for the indirect and vnlawfull meanes which he vseth to vphold himselfe by q.d. they sinne alike and therefore shall haue alike punishment that gather their gayne by the hurte of the poore and bestowe vpon the rich that which they should giue to the needie Vers 17. Incline thine care vz. vnto the good things that I shall propound and heare vz. with thy heart and vnderstanding the words of the wise i. such excellent matters as the godlie wise shall vtter and apply thine hand i. bend all the partes and powers of thine outward and inward man vnto my knowledge i. vnto the knowledge that I shall teach thee it is a graue exhortation to receaue the Doctrines both going before and following after Vers 18. For it i. the doctrine that I shall truely and soundly propound shall be pleasant vz. vnto thee meaning by pleasant sweete and comfortable and this is one argument that he vseth to perswade men to the imbracing of his doctrine if thou keepe them vz. safe and sure in thy bellie i. in thy minde or heart and here is a Metonomie the thing containing for the thing cōtained which also is vsual amongst the Hebrues and if they be directed together in thy lippes i. if
God is gracious to his children but a sharpe punisher of the words and works of the wicked Vers 13. Teacheth vs to auoide sloth and idlenes Verse 14. Teacheth vs to auoide whores and whoredome Verse 15. Teacheth vs that moderate and ordinarie correction is a good meane to reforme things amisse in children Verse 16. Teacheth vs to flie from oppression and briberie Verse 17. Teacheth vs to hearken to good counsell Verse 18. Setteth out the sweetnes and pleasure of the word of God Verse 19. Teacheth vs that the word is published to begin and to confirme faith in vs. Verse 20. Teacheth vs that a good lesson may be often times deliuered vnto vs. Verse 21. Setteth out both the certaintie of Gods word and also what effect it worketh in them that imbrace it to wit it maketh them able to answer al things demanded of them Verse 22. Teacheth vs to beware of oppression whether it bee committed by force the partie being not able to resist or by fraud and namely vnder the pretence of iustice Verse 23. Setteth out Gods fauour towards the afflicted his iudgements against them that afflict Vers 24. Teacheth vs to auoide anger and wrath and all the meanes whereby we may be prouoked thereto Vers 25. Teacheth vs how hurtfull and dangerous a thing it is to keepe companie with the vngodlie Vers 26. Teacheth vs to beware of rash and hastie suretiship Vers 27. Teacheth vs to take heede that by our owne vnaduisednes wee bee not the authors of our common woe and miserie Verse 28. Teacheth vs not to incroch vpon any but to bee content with the portion which the Lord hath giuen vs from our ancestors Verse 29. Teacheth vs to bee diligent painfull and faithfull in all our actions and affaires CHAP. 23. Co. THe holie Ghost declared in the last verse of the 22. Chapter that diligence aduanceth men to the presence and speach of great personages and now in the beginning of this Chapter he sheweth how they should behaue themselues when they come before them speciallie when they sit to eate with them Di. Di. 1 THis Chapter may be diuided into three parts The first reacheth from verse 1. to the end of the 11. wherein he teacheth men to bridle their appetite he sheweth the vncertaintie of riches he speaketh against the nigardlie and couetous person also against contemners of exhortation and extortioners Di. 2 and oppressors of the poore and needie The second reacheth from verse 12. to the end of the 25. wherein is contained an exhortation to imbrace wisedome to correct children he speaketh of the ioye that parents haue by good children he teacheth men to feare the Lord continuallie to auoide euill companie to obey parents to get the knowledge of trueth Di. 3 wisedome c. The third reacheth from verse 26. to the end of the Chapter wherein he speaketh against whores and whoredome and against dronkards and dronkennes setting out most largely and plentifully the sower fruites that come thereof Se. Vers 1. WHen thou sittest vz. at the table to eate vz. meate with a ruler i. with a great personage or gouernor of the people consider diligently i. carefully thinke vpon and weigh what is before thee i. what things are set before thee least through varietie of dishes thou knowing not where to begin thou bewraie want of good manners or els ouer charge thy stomacke Vers 2. And put the knife vz. that thou hast in thy hand or is vpon the table for thee to vse to thy throte He meaneth by this manner of speach that men should vse all meanes they could to bridle their greedie desire and eating of dainties if thou be a man giuen to the appetite vz. of such daintie and sweete things Vers 3. Be not desirous of his daintie meates i. of the fine sweet pleasant cates of a King or great person The Hebrue word importeth such things as sauour wel to the tast are swéet pleasant for it is a deceitful meate i. it wil easily draw men on by dainties to gluttonie or it may be called deceitful because it will not last long or els because the mightie suppose thereby to work some craft deceit against the other In these thrée verses I thinke he specially shooteth at these two poynts the one is to teach vs to vse iudgement wisedome to bridle our affections when we are to deale with great personages in any thing which he expresseth by one particular that is sitting at the table with them The other is to take héed that we be not not ouertaken with daintie and sweete delicates thereby bewraying that there is not that wisdome in vs that hath been supposed or reported Vers 4. Trauaile not too much to be rich q.d. thinke not by great and tedious trauaile thou shalt be rich whether God will yea or no for riches are Gods gift Psalm 127.2 neither is this contrary to many sentences already rehearsed wherein men are exhorted to bee laborious and diligent but hee forbiddeth first immoderate toyling care wherevnto our sauior seemeth to allude Matt. 6.25 and secondly a desire to waxe sodainly rich which is also condemned by Gods word but cease vz. vtterly and as much as in thee lyeth from thy wisdome i. from that same worldly wisdome of thine owne which indeed may rather be called distrust in God or couetousnes as when a man is violently caried away with a desire to be rich than wisdome Vers 5. Wilt thou cast thine eyes i. wilt thou set thine heart and affections vpon it i. vpon riches which is nothing i. which is as it were nothing or a matter of no great importance and this is one reason why men should not so greedilie gape after riches because when they haue atteyned them they haue gotten as much as a thing of nothing And another reason he addeth in the second parte of this verse taken from the vncertainty for riches taketh hir to hir winges i. flieth swiftly and fastly away as an Eagle vz. doth and flieth into the heauen i. goeth so farre as it is an impossible and hard matter to attaine the same q.d. set not thy affections vpon riches for they sodainely vanish away and when thou hast gotten them there is an hundred waies to forgoe them as fire water euill detters c. and that in a moment Vers 6. Eate thou not the bread i. any manner of sustenance as bread meate drinke c. but because bread is the principall he nameth it of him that hath an euill eye i. of the couetous hard harted and nigardly minded man sée the contrary of this Chap. 22.9 neither desire his daintie meates q.d. be so farre off from eating them that thou haue no affection or appetite that way see vers 3. of this Chap. Vers 7. For as though he thought it in his heart vz. when indeed he doth it not so will hee say vnto thee vz. when thou eatest of such things as he hath prepared eate and
vs on to eating Verse 17. Teacheth vs to beware that we doo not by ouermuch resorting to our friends make them wearie of vs. Verse 18. Teacheth vs to flie false witnes bearing Verse 19. Teacheth vs to take heede that we trust not vntrustie persons Verse 20. Teacheth vs that honest and good mirth is a meane to put away heauines of heart Verse 21. Teacheth vs not onely to loue but also to doo good vnto our enemies Verse 22. Teacheth vs that God will leaue nothing vnrecompensed that we doo in his feare Verse 23. Teacheth vs to declare our disliking of slanderers both by word deede and countenance Vers 24. Setteth out the discommoditie that doth arise by brauling and contentious women Verse 25. Sheweth vs that good newes are delectable to the partie whom they concerne Verse 26. Sheweth that the godlie in the hands of the wicked are in a poore case Verse 27. Teacheth men not to seeke their owne glorie Verse 28. Teacheth men to bridle their appetites for feare of after-clappes and mischiefes that may otherwise insue CHAP. 26. Co. IN the latter end of the other Chapter he shewed that men should not seeke for honor and glorie and now in the beginning of this Chapter he sheweth to whom it doth not belong and by the contrarie to whom it doth appertaine Di. I Would diuide this Chapter into two parts onely In the first he dealeth Di. 1 chiefly and principally against such as are destitute of the heauenlie wisedome whom he calleth fooles not so much because they wanted wit as Di. 2 because they were destitute of the heauenly light and this reacheth from verse 1. to the ende of the 12. In the second he dealeth more particular against idle and slothfull persons against busie bodies against deceitfull persons against talebearers and contentions people and against such persons as will craftilie colour the hatred of their heart with glorious and glosing speaches from verse 13. to the end of the Chapter Se. Vers 1. AS the snowe in the sommer and as the raine in the haruest are not meete i. as snowe and raine doo not agrée to those seasons therefore it is counted as a miracle to haue raine in wheate haruest 1. Sam. 12.17 And Ieremie writeth that while hée was in Iudea hée neuer sawe raine there in Iune and Iulie yea he affirmeth it to bee an impossible thing that any should fall there then so is honor vnseemely for a foole i. titles and places of honor appertaine not to him either because he knoweth not how to vse them or els abuseth them to the oppression of others and his owne hurt Vers 2. As the sparowe by flying vz. from place to place escapeth danger and the swallowe by flying escape vz. from hurt or snares so the curse that is causeles i. the curse that one man doth without cause or reason with to fall vpon another shall not come vz. vpon him whom he did without cause curse but shall passe away into the ayre as those birds doo Vers 3. Vnto the horse belongeth a whippe vz. to make him goe apace and couragiouslie to the asse a bridle vz. to rule and direct him in the way He speaketh this according to the custome of that countrie who did vse horses in warre as Psalm 20.7 Psalm 76.6 Prouerb 21.31 and asses to trauaile withall Genes 22.3 and a rodde to the fooles backe i. chastisements correction appertaineth to fooles see Prouerb 10.13 Also Chapter 17.10 Vers 4. Answer not a foole according to his foolishnes i. in talke and speach betweene thee and him deale not with him with bitter and cursed words as he doth with thee least thou also be like him vz. in that behalfe following his foolish veine q.d. vse wisedome in thy talke with fooles and marke diligently what when where and how thou speakest Vers 5. Answer a foole according to his foolishnes i. in speaches betwéene you deale with him according to the naughtines he doth bewray or commit least vz. thou not reprouing him he be wise in his owne conceit i. he take an occasion thereby to thinke better of himselfe than there is any cause why And so these contrarie sentences are reconciled not in respect of being silent in the first and speaking in the last as some haue thought but by answering in both hauing notwithstanding alwaies regard to the circumstances of time place persons manner of doing c. Vers 6. He vz. whosoeuer he be that sendeth a message vz. into any place or to any person by the hand of a foole i. by a foole himselfe or vnwise man a part that is the hand wherein consisteth power put for the whole q.d. he that committeth any thing either message or matter to a foolish fellowe to doo is vz. as vnwise in that behalfe as he that cutteth off the feete vz. of the messenger whom he sendeth meaning that he doth depriue himselfe of the meanes whereby his purposes should be performed for as one that lacketh his legges is not fit to goe on arrands so a foole is as vnfit to bee imployed about any thing because he wanteth wisedome diligence c. and drinketh iniquitie i. taketh that vnto him that will hurt him meaning the conceit and good opinion that he hath of a foole which is also iniquitie for he that iustifieth the wicked and condemneth the righteous sinneth both alike against the Lord. One giueth another sense and readeth it otherwise thus As though a man did cut off a messengers feete so shall he drinke vp the punishment of violence that sendeth messages by a foole i. he doth as much iniurie to himselfe that sendeth a foole to be his messenger as he that cutteth off his owne messengers feete for neither can the foole performe things enioyned him neither he that hath his feete or legges cut off dispatch his iornie or message Vers 7. As they vz. lose their labour and doo an vnseemelie thing that lift vp the legges of the lame vz. thinking thereby to make a lame man goe of himselfe without the ayde helpe of another so vz. vnprofitable and vnseemelie is a parable i. a wise sentence in a fooles mouth i. vttered by a foolish and wicked man Some reade it otherwise giue it another sense but me thinketh this is plaine enough Vers 8. As the closing vp of a precious stone in an heape of stones i. amongst other common and contemptible stones q.d. it is a very vnseemely and fond thing for a man to place a precious iewell euen amongst stones of the stréet both because it shall be troden vpon and that is not the place for it so is he vz. fond and vnwise that is to say he is so to be accounted that giueth glorie to a foole he meaneth it of more glorie than belongeth vnto him Vers 9. As a thorne standing vp in the hand of a dronkard vz. is many times hurtfull both to himselfe and others so is a parable in the mouth of fooles see
rich i. though he be neuer so rich or of neuer so great credit And wheÌ„ he saith it is better wee must not vnderstand him as though the other were good for it is alwaies a vile thing to goe astray from the holy commandement but hee speaketh here according to the common custome of men see Prouerb 19.1 Vers 7. He that keepeth i. indeuoreth to keepe and that vnfeynedly and with a good heart the lawe vz. of GOD and the good instructions that his father shall giue him out of the same is a child of vnderstanding i. is and sheweth himself to be a wise and obedient child but hee that feedeth the gluttons vz. with his meate and so is familiarly acquainted and keepeth companie with them vnder glottons he meaneth al other vngodly ones whatsoeuer and yet he maketh speciall mention of them because hée vsed the word feeding shameth his father i. doth what in him lieth to bring his parents to shame and contempt for the leudnes of the sonne is many times ascribed to the parents and as hath been sundrie times before there is no greater griefe to them in this life than the leudnes and wickednes of their children see Chap. 10.1 Vers 8. He that increaseth his riches by vsurie and interest i. by any vnlawfull meane for vnder these two he comprehendeth all of what sorte soeuer they bee gathereth them vz. though happilie he himselfe think not so for him that will be mercifull to the poore i. not onely kinde minded but liberall handed also towards them q.d. the Lord dooth appoint that the riches the vsurer hath wickedly gotten shall be taken either from him or his posteritie and come into a good mans hand who will giue the poore that which was before taken from them vniustly sée Chap. 13.22 Vers 9. He vz. how great or how little soeuer hee bée that turneth away his eare from hearing the lawe vz. of GOD read or taught vnto him by turning away his eare he meaneth all maner of contemning and despising of it and by hearing hee meaneth all the exercises of the word as hearing reading meditating c. q.d. he that any manner of way contemneth either all or any of the exercises of Gods word his praier shall be abhominable vz. before the Lord. q.d. the Lord will loth and abhorre the prayer he maketh and not heare him see Chap. 21.13 where the same is spoken of contempt of the poore Vers 10. He that causeth i. indeuoreth to cause or els by perswasion at the length preuaileth the righteous to goe astray vz. from the way that God hath prescribed in his word by an euill way i. by causing him to turne into an euill way which God hath condemned shall fall into his owne pit i. shall not only loose the labor and time that hee spendeth in intisement and prouocation but shall thorowe Gods iust iudgement fall into the danger that he supposed the other should fall into sée Chap. 26.27 and the vpright vz. in heart whoâ—â— God shall haue stayed from falling shall inherit good things i. shall be blessed with great and continuall blessings contrarie to the imagination of the wicked who thought to bring him into all miserie and danger Vers 11. The rich man is wise in his owne conceate i. he deemeth so of himselfe because hee seeth all things to fall out prosperously vnto him but the poore vz. man that hath vnderstanding vz. of Gods will reuealed in his word can trie him i. by the light that God hath giuen him can diligently consider and weigh his whole life and actions and that not by outward shewe onely as the rich man doth but by the rule and word of God q.d. The rich man looketh not vpon himselfe but vpon his substance and by that iudgeth of himselfe but the wise man though he be a poore man iudgeth by another rule both himselfe and the rich man Vers 12. When the righteous men reioyce i. when good men are exalted to dignitie and honor he putteth that which followeth glorie to wit gladnes for glorie it selfe there is great glorie i. there is all kinde of honor and goodnes but when the wicked come vp vz. to authoritie and credit in the common wealth the man i. euerie man is tryed vz. what is in him and what he hath q.d. when good men rule all are in good case and the common wealth florisheth but when the wicked are aloft no man doth safely possesse the things hee hath but either by fraude or by force euen the seacretest things hee hath are searched out and looked into that they may bee a pray to the vngodly see Chap. 11.10 11. also verse the last of this Chap. and Chap. 29.2 Vers 13. He that hideth his sinnes vz. which hee hath committed meaning by hiding cloaking or couering of them from God which he cannot doo or concealing them from men or lessening them when they are made manifest shall not prosper vz. long either before GOD or men but he that confesseth them vz. vnfeynedly and fully either before God if they be secret or before men if they be open and forsaketh them i. loatheth and abhorreth them carrying with him a purpose neuer to fall into the like shall haue mercie i. shall obtaine grace and fauour before God and man sée 1. Iohn 1.9 also Psalme 32.5 Vers 14. Blessed vz. euen before God howsoeuer hee séeme miserable in his owne eyes or othermens iudgements is the man vz. of what state or condition soeuer he be that feareth alway vz. to offend God and breake his lawe neither is this continuall feare against stedfast trust in GOD but is put downe as a fruite of faith and repentance see 2. Corinth 7.11 but he vz. whosoeuer he bee that hardneth his heart vz. against God and his lawe so that he either regardeth not or feareth not to breake Gods precepts shall fall into euill i. it cannot be auoided but that he must runne into sundrie sortes of sinnes and at the end into Gods most fearefull iudgements Vers 15. As a roaring Lyon vz. is fearefull and terrible to the rest of the beastes of the Forrest Amos. 34. and an hungrie Beare vz. that runneth vp and downe for to seeke a pray will neuer bee in quiet till it bée obteyned so is a wicked ruler i. cruel and deuouring ouer the poore people vz. that cannot resist him no more than the lambe the Lyon or the Ridde the Beare hee meaneth that a tyrant spoyling and praying vpon the weake and poore people dooth in his rage and crueltie exceede all brute beastes Vers 16. A prince destitute of vnderstanding i. voyde of the knowledge of Gods wil reuealed in his worde is also vz. as well as the tirannous ruler a great oppressor vz. of the poore he sheweth that the lacke of the knowledge of the trueth of Gods word is the mother and nurse of all naughtines in magistrates but he that hateth vz. vnfeynedly from his heart couetousnesse i. the desire of hauing
decay or dye the righteous increase vz. both in number and in courage because those that for feare kept themselues close before doo then boldly bewray themselues see verse 12. of this Chapter Do. Vers 1. Teacheth what great difference there is betweene the testimonie of a good conscience and an euill conscience Verse 2. Teacheth vs that the sinnes of the people pull vpon them all alterations of state also what a good blessing it is to haue a good Magistrate Verse 3. Teacheth vs that there is no oppression to the oppression that one poore man exerciseth towards another Verse 4. Teacheth vs to be so farre off from commending the vngodlie that wee must rather by all meanes lawfull oppose and set our selues against them Verse 5. Sheweth that God reuealeth his will and all good things to them that seeke him vnfeignedly Vers 6. Teacheth vs that no good man should be despised for his pouertie nor no wicked man esteemed for his riches Verse 7. Teacheth vs to haue care and conscience to walke in the obedience of Gods lawe also to beware of keeping companie with gluttons and dronkards and to take heede that we bring not our parents name into discredite and obloquie Verse 8. Teacheth vs to auoide vsurie and interest also that man purposeth one thing but that God doth according to his pleasure dispose it another way Verse 9. Teacheth vs to beware that we offer no contempt to the word nor any exercises therof also that the praiers of such as despise Gods word are abominable in his sight Verse 10. Teacheth vs what punishments shall fall vppon the intisers and prouokers of other men to mischiefe and also what graces GOD will powre vpon his owne seruants Vers 11. Teacheth vs that a poore man which is wise is better than a rich man that is foolish Verse 12. Teacheth vs that it is a great blessing to haue good gouernours and that it is a great testimonie of Gods wrath when the Magistrates are euill Verse 13. Teacheth vs humblie and vnfeignedlie to confesse our sinnes and not at any hand to couer them Verse 14. Teacheth vs alway to stand in awe of Gods iustice and iudgement and of offending his Maiestie and to take continuall heede that wee haue not our hearts hardened through the deceitfulnes of sinne Vers 15. Setteth out the crueltie and rapine of wicked Magistrates Verse 16. Doth the same declaring further that it is a goodly vertue for al but especially for magistrates to hate couetousnes Verse 17. Teacheth vs that God will neuer suffer man murtherers to be vnpunished Verse 18. Teacheth vs holie conuersation and that we should decline from euery crooked path Verse 19. Teacheth vs to be diligent in our callings and to auoide idlenes Vers 20. Teacheth vs faithfulnes and vprightnes in all our dealings and to beware of desire to be sodainlie rich Verse 21. Teacheth Iudges and Magistrates not to respect any mans person in iudgement Verse 22. Doth liuely paint out the mind and condition of miserable and niggardly men shewing also that none can bee rich without Gods especiall blessing Verse 23. Teacheth vs as on the one side plainlie and charitablie to reproue so on the otherside to beware of flatterie and dissimulation Verse 24. Teacheth vs first to beware of vnnaturalnes towards our parents secondlie to take heed that we doo not iustifie our sinnes and thirdly it declareth how grieuous disobedience and vnnaturalnes towards parents is Verse 25. Teacheth vs to trust in nothing neither within vs nor without vs but in the Lord onelie Verse 26. Teacheth vs that obedience to godly wisemen shall be a meane to deliuer men from many dangers Vers 27. Teacheth vs to be liberal towards the poore and to beware of hard heartednes towardes them Verse 28. Sheweth in what a miserable case good men are when euill Magistrates are set vp and in what good case they are when it pleaseth the Lord to remoue them and to take them away CHAP. 29. Co. IN the 23. and 28. verses of the former Chapter he had spoken of rebukes and of wicked Magistrates and now as it were resuming those matters againe he sheweth in the beginning of this Chapter and namely vers 1 2. what an euill thing it is to harden a mans heart against rebukes and to haue an euill Magistrate and ruler and so from these proceedeth on to other matters in the Chapter Di. Di. 1 THis Chapter may bee diuided into three parts The first reacheth from verse 1. to the end of the 9. wherein he speaketh of such as contemne admonitions of wicked Magistrates of whorehunters of bribers of flatterers of the wicked and the godlie of scorners and such as can endure no reproofe Di. 2 howsoeuer vttered The second reacheth from verse 10. to the end of the 18. wherein he speaketh of cruell men of fooles of credulous Magistrates of the poore and vsurer of a good King of correction of children of the wicked and the godlie and of the want of the word how hurtfull it Di. 3 is The third reacheth from verse 19. to the end of the Chapter wherein he dealeth against euill seruants against hastie men against angrie persons against proude men against theeues and theft and sheweth what it is to trust in the Lord and not in men declaring that the godlie cannot abide the vngodlie nor the vngodlie the godlie Se. Vers 1. A Man i. any man of what calling so euer he be that hardneth his necke i. that willingly submitteth not himself it is a metaphore taken frō oxen or other beasts that refuse the yoke which should bée put vpon their necke and will not bowe their necke vnto it when he is rebuked vz. iustly of others for his transgressions and the hebrue phrase as I take it importeth some what more for hee is called a man of rebukes that is such a one as hath been sundrie and seuerall times reprooued of others for his naughtines shall sodainely be destroyed vz. euen then when he thinketh least of it and cannot bee cured vz. by any meanes of the afflictions that God shall lay vpon him for the contempt of corrections and admonitions which God himself and his children gaue him he meaneth that he shal be destroyed and that there shall be no remedie nor hope of restoring Vers 2. When the righteous are in authoritie vz. ouer others the people reioyce i. they haue good cause giuen them to bee merrie and glad but when the wicked beareth rule the people sigh vz. euen for griefe and sorrow of heart or at the least they haue a good cause so to doo see Chap. 11.10 also Chap. 28.12 28. Vers 3. A man that loueth vz. vnfeynedly wisdome i. heauenly wisdome reioyceth his father i. maketh his parents glad thereby see Chap. 10.1 also Chap. 15.20 but hee that feedeth harlots vz. with the goods and substance hee hath meaning hereby not onely keeping companie with them but mainteyning them also wasteth his substance i. consumeth all that
thing for both he abuseth the things in excesse and being puffed vp through pride becommeth hatefull to all Verse 23. For the hatefull woman i. 〈◊〉 hir that is giuen to hatred of others which affection of hate in hi◠〈◊〉 â—â—â—quiet the husband to whome she is maried and the whole houshold One readeth for the hated woman i. for hir that is hated of hir husband for her euil manners and conditions and for the same is put away see Deutero 24.1 see also Deut 21.15 when she is married vz. to another man which cannot chuse but be intollerable and grieuous to hir first husband besides that it is the plaine committing of adulterie as Christ sheweth Matth. 19.9 which should cause the land to tremble because it defileth the same as Ierem. 3.1 and this latter doo I allowe of and for a handmayde i. for one that hath been a seruant before that is heire to her mistres i. is maried to hir master and so possesseth all that hir mistres had before the reason is because that hauing gotten a better state she will swell and waxe proude and hardly beare any equall by reason of the height of hir minde Vers 24. These vz. things following be foure small things in the earth i. bee foure of the smallest creatures in the earth yet they are wise vz. in their kind and full of wisdome yea so full that men many times are sent to them to learne of them Vers 25. The pismires a people not strong i. a very weake sorte of creatures and hee resembleth them to people because of their multitudes yet prepare they vz. very wisely their meate i. their foode and sustenance which shall nourish them in summer i. in summer season he meaneth that these little thinges while they can and the season is conuenient labor to get against an vnseasonable and hard time that which may keepe them see Chap. 6.6 c. Vers 26. The connies One readeth the mice of the mountaines whereunto also I doo consent because connies are seldome to bee found in the mountaines or the rocks as it is said hereafter in this verse and also because Ierome writing to Sunia and Fretella affirmeth that Syria that is the land of Iudah and the countries thereabout was full of such mice a people not mightie i. a companie or troope not able for all their companie to performe any great thing yet make they their houses i. places for them to dwell in in the rocke by their continuall labor q.d. through labor and continuance in it they ouercome most hard things Vers 27. The grashopper i. the multitude of grashoppers one for many hath no king i. no principall or chiefe ruler of them as the bees haue as some affirme yet goe they forth vz. to destroy and eate vp the fruite of the earth all by bands i. not onely in good order but as it were all consenting to one thing euen as though they had but â—he captaine that did leave the whole band Vers 28. The spider taketh hold with hir hands vz. of the thâ—ed or webbe which she hath spunne he saith with her hands not that they are hands indeede but because they are set some of one side and some of another as mens handes are and because they doo the office of hands that is apprehend and lay holde of thinges otherwise in proper speach indeede they are feeâ—â— and is in kings palaces laboring busily about his â—ebbe of the Spiders nature and diligence see Plini lib. 11. cap. 24. Vers 29. There be three things vz. amongst other creatures that order well their going i. that goe very stately and comely yea foure things vz. which follow hereafter are comely in going vz. about any thing they doo Vers 30. A lyon which is strong i. most strong among beastes vz. of the field or forrest and turneth not vz. backe againe out of his way or pace at the sight of any vz. either man or beast Vers 31. A lustie grayhound i. a swift and very nimble dogge for a race or hunting I allowe rather his reading who turneth it a horse girded in the loynes i. not onely well trussed but apt and prepared for a race the metaphore being taken from the people of the East and their custome who when they went chearefully about any thing would trusse vp their garments about their loynes and I rather yéeld vnto this not onely because there is no great state or comelines in a grayhound but also for that which is written concerning the horse Iob. 39.22 23 c. And I thinke the nature of the word will also somewhat helpe it a goate vz. going stately and with great chearefulnes before the rest of the flocke and a King i. a Magistrate or ruler against whom there is rising vp vz. either by his home enemies or by his forraine foes He meaneth a mightie and strong Prince whom none dare resist neither dare any offer himselfe to stand against him Vers 32. If thou hast been foolish i. if thou haue declared thy selfe to be vnwise in lifting thy selfe vp vz. aboue others q.d. If thou hast bewraied pride or hast been proude beware thou doo so no more and I referre it not onely to pride but to anger and contention the inseparable companion of pride and that so it must bée vnderstood the verse following sheweth and if thou hast thought wickedly vz. against another man or men lay thine hand vpon thy mouth i. doo not abstaine onely from speaking of it as Iob. 29.9 but continue not in those euill imaginations much lesse in the performance of that euill Vers 33. When one churneth milke vz. a good while together he bringeth forth butter vz. at the last and he that wringeth his nose i. bloweth it often and rubbeth it very hard causeth vz. at the length bloud to come out vz. of his nose so he that forceth wrath i. prouoketh other men to wrath by his lewd speaches bringeth forth strife vz. betwéene himselfe and others q.d. as churning bringeth forth butter and the rubbing and wiping of the nose bloud which may be hurtfull to him that vseth it so he that is stirred vp to wrath in himselfe or prouoketh other men thereto stirreth vp contention and strife therefore men must take héed that they be not stirred vp to wrath in themselues neither prouoke others thereto for therevpon riseth contention which is the cause of many and great mischiefes Do. Vers 1. Teacheth vs to haue care of other men and to instruct them what we can Verse 2. Teacheth vs to thinke lowlie and humblie of our selues Verse 3 4. Teach vs that no man as man is able to discourse of such high and great secrets as God hath reuealed in his word Verse 5. Teacheth vs the excellencie of Gods word also how good the Lord is to those that trust in him Vers 6. Teacheth vs the perfection of Gods word and instructeth vs to bridle our owne presumption that would many times adde thereto Verse 7. Teacheth
to the nature of the soyle as in grazing tillage or such like Vers 17. Shee girdeth hir loynes with strength and strengtheneth hir armes i. she diligently and cheerefullie prepareth hirselfe to hir work and carefullie performeth it sparing no labor It hath been sundrie times heretofore noted that when in the old time they went about diligently to do any thing they girded their loynes see Iob. 38.2 also 40.2 and because great strength as we know is in the armes he therfore maketh special mention of them Vers 18. She feeleth i. perceaueth and that by experience that hir marchandise i. euery labour and worke which she taketh in hand q.d. she knoweth that while warely she gouerneth hir houshold matters and by diligence increseth the same it is as profitable to hir as any traffick or merchandise is good i. commodious and profitable hir candle is not put out by night i. she is very watchfull and diligent about hir businesse he putteth the whole night for a good parte of it meaning that she is more giuen to labour and worke than to sleepe and ease Vers 19. She putteth hir hands to the wherle and hir hands handle the spindle or after some distaffe which for my parte I doo rather allow of he meaneth that she is continuallie well occupied in spinning and dooing things necessarie for hir selfe and familie Vers 20. She stretcheth out hir hand to the poore and putteth forth hir hands to the needie i. shee is very liberall to such as want thinges necessarie the doubling of the sentence noteth in my minde the aboundance of hir liberalitie and this he addeth least any should thinke that because he had sayd before she was so painefull in hir worke shee were miserable and had no care of the poore Vers 21. She feareth not the snowe for hir familie i. least it should hurt them of hir houshold the reason is because she hath in good season prouided all things necessarie for them to put back the force of the cold for all hir familie is cloathed with scarlet i. they haue not onely things for necessitie but for comelines and pleasure and so the reason is strong that if abilitie will serue to minister things tending to the decking of the bodie it will serue to minister things necessarie for the vse thereof Vers 22. Shee maketh her selfe i both for hir selfe and with hir owne hands also carpets the word as I take it importeth rather couerlets for beds and is the same word that is vsed before Chap. 7.16 fine linen and purple i. cloth of purple colour is her garment i. she weareth fine linen and purple see Luke 16.19 and that of hir own making and that not so much for ryot as that she may be honestly and comely apparailed And this also setteth out hir diligence that she maketh such things at home as clothes hir self and hir whole familie and that not to couer nakednes onely but for honest and comely attyre which is not to be neglected of any according to the ability that GOD hath giuen him or the place or calling wherein hee is occupyed in the common wealth Vers 23. Hir husband is knowne vz. vnto others in the gates i. in the places of publike iudgement when hee sitteth vz. there with the elders of the land i. with them that haue the rule and gouernement of the people thereof and sit there vprightly to heare and iustly to determine all causes and this I vnderstand thus not onely that this appertaineth to the good womans prayse that as shee hir selfe is excellent in value so shee hath a noble and famous husband but also that hir labor and diligence appeareth in the comely attyre of hir husband and such other apparell as is beseeming his dignitie and that thus it should bee vnderstoode both that which goeth before and that which commeth after dooth sufficiently prooue Ver. 24. She maketh vz. with hir owne hands sheetes i. all kinde of necessarie and profitable linnen and selleth them vz. for gayne that not onely she and hir familie may liue thereby but also waxe rich and giueth i. deliuereth to be sould girdles i. sundrie kindes of ware vnder one cōprehending many vnto the Merchant vz. that tradeth them to other places In the Hebrue text it is word for word to the lowe people Which name is giuen to Merchants because these people dwelling nigh to the Sea traded much that way see Zephan 1.11 Of merchandise he spake before also in the 18. verse of this Chap. Vers 25. Strength and honour is hir cloathing It is sayd of God Psalm 104.1 that he is cloathed with glorie and honour the same he speaketh here but in another sense of a good woman q.d. she is so compassed with strength and adorned with glorie on euerie side that all that she dooth she dooth couragiouslie and comelie for strength and glorie stick as fast vnto hir as hir garments and in the latter day i. in all times afterwards to come whether it be the day of death or iudgement or winter or famine old age or any other calamitie whatsoeuer she shall reioyce or as it is in the hebrue laugh by which kinde of speach the holy Ghost doth note in the Scriptures securitie and safetie see Iob. 39.10 25. Vers 26. She openeth hir mouth i. she both beginneth speach and continueth therein see Matth. 5.2 with wisdome i. wisely q.d. she speaketh wisely and frameth hir selfe to speake not of toyes and vaine things as women commonly vse to doo but of graue matters as of wisdome and vertue and the lawe of grace is in hir tongue by lawe of grace in hir tongue hee meaneth that shee dooth euer propounde the doctrine and shew the way how to doo good vnto others q.d. she is alwaies speaking how and by what meanes she others may exercise liberalitie to such as are in néede and how they may shewe foorth the dueties of charitie for by grace he vnderstandeth kindnes towards others Vers 27. She ouerseeth vz. with a very watchfull eye the waies of her household i. the whole order of the right gouernment thereof the life conuersation of those that are therein and eateth not the bread of idlenes i. she is not slothfull neither eateth meate slothfully consumeth the time in idlenes nay rather feedeth not but when she hath diligently performed her worke the contrarie of this is called the bread of sorowe Psalme 127.2 Vers 28. Her children rise vp and call her blessed q.d. her vertues are so great and so many that her owne children seeing the same cannot chuse but commend her for them yea euen her husband as followeth in the last part of this verse by rising vp he meaneth preparing or prouoking of themselues to doo somewhat because they that sit and would take somewhat in hand doo rise vp to attempt and execute the same her husband also shall praise her vz. euen as her children doo for her good vertues and qualities saying vz. of her and that