vs to goe to God in our iust causes before wee goe to the Magistrate and afterwards to goe to him for iustice and then no doubt wee shall speede better Verse 27. Teacheth vs that the wicked cannot abide the godly and that the godly on the other side should loath them in their wickednes CHAP. 30. Co. THis Chapter cannot well bee connexed to the former otherwise than thus that the holie Ghost proceedeth in deliuering other holie and wholesome instructions concerning faith and manners but yet by the ministerie and mean of another than Salomon as may appeare by the title and inscription of this Chapter Di. I Would diuide this Chapter into foure parts In the first he sheweth how Di. 1 blind we are in the comprehension of GOD and his matters how pure and perfect Gods word is and putteth downe a praier desiring to bee deliuered from vanitie lying pouertie abundance of wealth pride despaire from verse 1. to the end of the 9. In the second he dealeth against vniust accusers Di. 2 disobedient children hypocrites proud persons cruell and outragious men couetous men and contemners of parents and this reacheth from verse 10. to the end of the 17. In the third he intreateth of things beyond Di. 3 his reach of the trade or order of an adulteresse and of certaine things that breed great disorder and confusion in the earth also of some creatures which in their kinde doo instruct men and this reacheth from verse 18. to Di. 4 the end of the 28. In the fourth he speaketh of the lyon of a grayhound of a goate and of the maiestie of a King teaching men to beware of pride and wrath from verse 29. to the end of the Chapter Se. I Would make but one verse of the title of this Chapter the first verse it self reade them both together thus Vers 1. The words of Agur vz. which hée spake are these that followe Some would haue this Agur to bée Salomon but I see no likelihood of it and me thinketh the petition which is made verse 7. of this Chap. should plainlie proue it because Salomon was a King and had great store of riches and a promise giuen vnto him thereof see 1. Kings 3.13 I rather thinke some other good man whose name is not expressed saue here was the writer and that these were ioyned to Salomons Prouerbes both for the likenes of the argument and the breuitie or shortnes of the sentences the sonne of laketh He expresseth also his fathers name of which name we reade in no place of the scripture but in this onely the holie Ghost teacheth vs thereby not curiouslie to search into these things seeing it hath not pleased him to reueale more concerning them The prophecie i. the good and holie speach for prophecie is taken here for a speach concerning good and holie matters which the man vz. Agur himselfe spake vz. plainlie and pithilie also as followeth to Ithiel euen to Ithiel and Vcal i. to these these men who were as it is well noted either his schollers or his friends who also he did instruct in good and necessarie matters I knowe some both reade it otherwise and from the interpretation of the names giue another fense applying it to Christ the Messiah but with the good leaue of so good men I hope I may vpon some good reason dissent from them in it for though the sense may be good and the doctrine gathered vpon it yet I would not so allegorise vpon the scripture specially when we haue other plaine places euen in the olde Testament that are plaine prophecies indéede of our Sauiour Christ and therefore I take Ithiel and Vcal to be mens names for whose causes he propounded these poynts following Vers 2. Surely J am more foolish than any man It may be and I doo not much dissent from some of the Rabbins in this that Ithiel and Vcal demanded his iudgement concerning hard matters and that he beginning to speake of them setteth out his owne vnméetnes q.d. you thinke thus and thus of me but I surely may rather say vnto you why aske you these things of me that am so vnskilfull my selfe as no man more and so he extenuateth or debaseth his iudgement beginning euen in his speach to them with that and haue not the vnderstanding of a man in me i. haue not so much vnderstanding in me as a meane man for he vseth the word Adam here which in the Hebrue tongue signifieth for the most part one of the common sort of people as the word Isph doth a noble and excellent personage Vers 3. For I haue not learned wisedome a reason of his debasing of himselfe q.d. so farre of is it that I can well speake of these things that I haue not yet attained wisedom or knowledge nor attained to the knowledge of holie things vz. such as God and his word are of which he speaketh in the next verses some reade of the saincts meaning thereby Angels and such faithfull ones as are alreadie gathered to God in heauen but the other is more plaine q.d. I am not instructed with the knowledge of diuine things that I should bee able to declare such hard poynts as these are Vers 4. Who vz. amongst men hath ascended vp to heauen vz. that he should fetch from thence the knowledge of God descende vz. from thence that he might tell vs what things he hath seene and learned there see Deutero 30.12 c. It is true that Paule and others haue béen rapt vp thether but yet not of themselues but by God and withall they haue seene things that it was not lawfull for man to speake see 2. Cor. 12.2 3 4. who hath gathered the winde in his fist i. who doth hold the wind in his hand that it bloweth not and letteth it lose when he will to blowe This onely can God aboue doo and not any man see Isaiah 40.12 who hath bound the waters in a garment i. as it were in a garment q.d. is it not God onely that kéepeth the waters in the clowdes as it were in a garment and afterward when he seeth it good dissolueth them into raine that falleth vppon the earth see Psalme 104.3 Some vnderstand by the waters here the waters which are aboue the firmament and are vpholden by the wonderfull power and prouidence of almightie God of which you may reade Genesis 1.6 7. and in other places but I thinke it better to vnderstand them of the waters in the ayre and firmament which is often in scripture called heauen who hath established all the ends of the world q.d. by whose meanes is it that the earth and all the wastes thereof remaine so firme and stable as they are is it not by the onely power of the almightie what is his name q.d. canst thou name a man that can performe these things and what is his sonnes name he speaketh this according to the custome of the Iewes who vsed to make men knowne by
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
the worde hands here because they are the instruments of murther and when he saith shed innocent bloud he meaneth such as kill men and take away their liues without any good cause Vers 18. An heart vz. of a man that imagineth wicked enterprises vz. against other men speciallie those which are good and marke that the heart is put here in the fourth place and in the middest betwéene the sixe because it is as it were the fountaine and roote of all these euilles feete that be swift in running to mischiefe i. to accomplish and performe mischiefe he meaneth by this speach such as are whollie set vppon working of mischiefe of whom see before cap. 4.16 17. Vers 19. A false witnesse that speaketh lyes i. such a one as before a Magistrate either vppon his owne word or oath vttereth an vntruth and so it is diuers from the second thing because the tongue may be giuen to lying without false witnes bearing and him that raiseth vp vz. by any manner of meanes as by tale-carrying c. contention i. any manner of quarrelling or chiding among brethren vz. who should bee ioyned fast together he meaneth here such a one as is an author of quarrelles and contentions Vers 20. My sonne keepe thy fathers commandement i. practise the thing which thy father commandeth thee and forsake not thy mothers instruction i. set not light by at any hand such good things as thy mother shall instruct and teach thee in see Chapter 1.8 where you haue almost the very same words Vers 21. Bind them alway vpon thy heart i. thinke vpon them and remember them continually and tye them about thy necke vz. that thou feeling and seeing them maiest be put in minde to practise them see Chapter 3.3 Vers 22. It i. the wholesome counsell of thy parents giuen thee out of the law and word of God and receiued by thee shall leade thee vz. into all truth and weldooing when thou walkest i. whatsoeuer thou takest in hand or whether soeuer thou turnest thee it shall watch for thee vz. to keepe thée safe and sound both in minde and bodie when thou sleepest i. laiest thee downe and takest thy naturall rest and when thou wakest vz. to goe about thy busines and affaires it shall talke with thee i. it shall not onely counsell thee but also teach thee what how to speake Vers 23. For the commandement vz. of God meaning by commandement the whole word because it consisteth specially of commandements see Psalm 19.8 is a lanterne vz. to lighten the beléeuers and to go before them in the way of eternall life see Psalme 119.105 and instruction vz. out of Gods word a light vz. to our darke and blind consciences and corrections for instructions i. sharpe reproofes to instruct men specially when they cannot otherwise bée reclaimed for instruction so vsed see Chapt. 5.12 are the way of life i. the high and readie way or as a man would say effectuall meanes to bring vs to life and I would reade this verse by a Parenthesis and so ioyne the 22. and 24. together Vers 24. To keepe thee i. the word shal instruct thee to kéepe thée farre from the wicked woman i. from a woman whollie giuen ouer to wickednesse and from the flatterie of the tongue of the strange woman i. from the flatterie which the harlot vseth in the wordes which she vttereth with her tongue of this see before Chapter 5.3 He meaneth that heauenly wisedome out of Gods word shall kéepe him vntouched from all the assaults of pleasure and from all hinderances in the doing of his duetie so that neither by fleshly pleasure nor other euilles whatsoeuer he shall be carried away Vers 25. Desire not her beautie in thine heart i. take héed that thy heart be not ouertaken with desire and lust of her beautie see Math. 5 28. neither let her take thee vz. leading thee from the right way and stealing thy heart from thée with her eye lids i. either with the fairenes of her eyes or with the twinckling of the eyes or with setting thy eyes vpon her or els with any other either wanton lookes or whorish gestures Vers 26. For because of the whorish woman i. for satisfying of her in her greedie desire a man is brought vz. to seeke to a morsell of bread i. to extreame neede and beggerie so that begging from dore to dore he would be glad of a morsell of bread see Prouer. 29.3 and a woman i. a wicked adulterous and whorish woman will hunt for i. by all the meanes that she can seeke and neuer leaue of labouring till she haue gotten the precious life of a man i. mans life which is a very precious and deare thing and in this verse is contained a reason why adulterie is vile to wit because it bringeth with it losse of goods and destruction both of bodie and soule Vers 27. Can a man take fire in his bosome and his clothes not be burnt q.d. It is impossible Vers 28. Or can a man go vppon coales i. hot burning coales and without any thing vpon his feete and his feete not be burnt q.d. it cannot be for by this propounding of it in the way of a question he noteth the hardnes or impossibilitie rather of the thing And here note that he compareth whoredome to a fire of which see Iob. 31.12 shewing by two very apt similitudes that he cannot auoide both bodilie hurt and spirituall danger that hath any thing to do with a harlot or hath any acquaintance or familiaritie with her Vers 29. So he that goeth into his neighbours wife i. lieth with her and knoweth her he vseth an honest and sober speach to expresse a filthie and vile act see 2. Sam. 16.21 see also Psalme 51. in the title shall not be innocent i. cleare either before God or man but subiect to iudgement not onely to that which is inward and eternall from God but also that which is outward amongst men to which he is subiect if he be taken in it and this sense is confirmed by that which followeth where he compareth an adulterer to a chéefe shewing the one to bee a greater offence than the other Vers 30. Men do not despise vz. very much a theefe i. he that stealeth any thing when he stealeth q.d. no though he be taken in the fact of théeuerie if it be to satisfie his soule i. his life and maintaine it when he standeth in neede for wee knowe that the soule eateth not because he is hungrie vz. and he stealeth to satisfie his hunger onely Vers 31. But if he be found q.d. yea though the hardest fall out that he bée found in the deede doing he shall restore vz. to him from whom he hath stollen seauen fold i. very much for otherwise the Scripture maketh mention what he shall restore and in what cases see Exod. 22.1 2 c. or vz. if he be not able to restore he shall giue all the substance of his house i.
do not bewray the follie of our hearts by much babling also that wee direct our speach in such sort to such persons and at such time as may bring most grace to the hearers Verse 24. Teacheth to vse diligence in our callings to auoide idlenes Vers 25. Teacheth vs to speake good comfortable words to the heauie hearted sorrowfull Verse 26. Teacheth vs that the godlie are better than the wicked of the world account of them also that sinne is deceitfull Verse 27. Teacheth vs that the wicked thorow Gods iust iudgement vppon them haue not the vse of those things which they enioy and possesse Verse 28. Teacheth vs to followe the way of godlines because it doth not only deliuer vs from eternall death but bring vs to euerlasting life CHAP. 13. Co. IN the 28. verse of the last Chapter he earnestly commended a holie conuersation And in the first verse of this Chapter he sheweth by what meanes this may be attained vz. by diligence both in hearing and obeying of all holie instructions Di. THe Chapter may bee diuided into three parts the first reacheth from Di. 1 verse 1. to the end of the 8. wherein he teacheth the right vse of the eares and mouth commendeth diligence and dispraiseth idlenes and speaketh against lying slaundering hypocrisie other manner of wickednesses In Di. 2 the second he speaketh against pride contention vaine riches contempt of the word and follie commending on the other side the righteous the wise the diligent the obedient person and such as vnfeignedly feare God Di. 3 from verse 9. to the end of the 16. In the third part he dealeth against vnfaithfull messengers contempt of instruction wicked companie c. and commendeth faithfulnes obedience choyce of companie Gods fauour towards his children and the good which commeth by moderate correction from verse 17. to the end of the Chapter Se. Vers 1. A Wise sonne i. childe whether it bee sonne or daughter will obey vz. in deed and truth the instruction of his father i. which his father shall giue him vnderstanding by the name father parents as by the name sonne before child but a scorner i. such a one as doth despise the doctrines of wisedome will heare no rebuke vz. from other men for his amendement meaning by hearing regarding for this word scorner see Chapt. 9. 7 8 12. Vers 2. A man i. a good and wise man shall eate good things i. shall finde and enioy them by the fruite of his mouth i. by his good and wise words see Chapt. 12.14 but the soule of the trespassers i. the trespassers themselues both in bodie and soule and yet he maketh mention of the soule because it is the principall part shall suffer violence vz. from God and manie times from men as Genes 6.11 Vers 3. He that keepeth his mouth vz. from idle or euill speach meaning hereby such a one as hath a care not in words to passe the bounds of his calling or godlines keepeth his life vz. in peace quietnes and prosperitie but he that openeth his lippes vz. to lewd and wicked speaches in the word opening is a metaphore taken from harlots as appeareth Ezech. 16.25 destruction shall be to him i. he shall bée destroyed by his lewd words and speaches Vers 4. The sluggard lusteth i. he hath a desire or wishing onely and nothing els but his soule i. he himselfe hath nought vz. besides his bare wishes q.d. the slothfull desire many things and feede themselues with bare wishes but in the meane while because they labour not they obtaine nothing of the things which they desire but the soule of the diligent i. the diligent and laborious person himself shall haue plentie vz. of all good things yea more many times than they wish or desire see Chapt. 11.25 Vers 5. A righteous man hateth vz. vnfeignedlie and euen as it were a filthie and stinking thing lying words i. lyes and all things thereto appertaining but the wicked causeth slander and shame vz. to himselfe and others by his lying speaches meaning also that he doth so much loue and imbrace falshood that he will be contented to be counted a filthie person and hated of all good men rather than depart from it Vers 6. Righteousnes i. faithfull and holie dealing preserueth vz. before God and euen in this life the vpright of life i. such as leade an vpright and blessed life but wickednes vz. against God and men ouerthroweth vz. through Gods iust iudgement the sinner i. the notorious euill men see Chapt. 1.10 Vers 7. There is vz. a man that is sundrie men see Chap. 12.18 that maketh himselfe rich vz. by his boasting words and so would be accounted by the pompe he beareth amongst men and hath nothing q.d. and yet for all that he is worth little or nothing and vz. there is another man or another sort of people that maketh himselfe poore i. would seeme so to be before men hauing vz. notwithstanding that great riches i. great abundance of riches Most interpreters agree that the first part of the sentence is spoken against vaineglorious boasters amongst whom little or nothing is to be had and the latter to bee vnderstood of such as haue contented mindes the former I like well but the latter I like not because the comparison is not so fit and therefore I would haue it to bee vnderstood as before vz. of feigning pouertie when they haue great abundance Vers 8. A man i. euery man that hath wit and vnderstanding will giue vz. francklie and freelie his riches i. all the riches that he hath for the ransome of his life i. for the redemption of it or to redeeme it if he bee in danger to lose it see Psalme 48.7 8. but the poore vz. man cannot heare vz. as to redresse it the reproch vz. vttered against him His meaning I thinke commeth to this much in effect that riches and pouertie haue both their commodities and their discommodities for as to rich men their riches are profitable for the maintenance and pompe of this life and pouertie is discommodious to the poore so riches are sundrie times discommodious to the rich because they procure many dangers to the owners thereof and yet pouertie is commodious at the least in this respect because mens hearts are free from the feare of enuious persons who would insnare them and they haue not so readie an occasion to reuenge themselues as otherwise Vers 9. The light of the righteous i. the great blessings and good things which in great plentie shall be powred forth vpon them It is vsuall in the Scripture by light to vnderstand all good and prosperous things and I take it to be a metaphoricall speach borrowed from the light of the Sunne which first rising and afterwards increasing in brightnes séemeth it selfe to reioyce whilest lightening all things and euen the whole face of the earth it maketh them glad reioyceth i. maketh glad both themselues and other that behold it q.d. the
man either conceiued or expressed against vs see Chapt. 25.15 but greeuous words i. words that worke griefe in the partie against whom we speake stirre vp anger vz. against vs and here he teacheth what things followe mens speach to wit peace followeth vpon quiet words and trouble vpon bitter and hastie speaches Vers 2. The tongue of the wise i. the wise man himselfe a part for the whole and yet he nameth the tongue because wisedome and knowledge is expressed therewith vseth knowledge aright i. doth aptly and profitably and seasonably vtter it and maketh it more acceptable vsing it in time and place but the mouth of fooles i. fooles themselues and yet he nameth the mouth because they doo especially by that meanes bewray it bableth out vz. rashlie and without any regard foolishnes i. their owne follie see verse 28. of this Chapter In this verse he teacheth men to frame their speaches with knowledge or according to knowledge Vers 3. The eyes of the Lord i. his certaine sight and knowledge He speaketh of God according to man not that God hath eyes but because we doo most assuredly knowe those things which we see in euery place vz. wheresoeuer it be behold vz. plainlie and manifestlie for nothing can bee hid from his sight Hebrew 4.13 the euill vz. men and the good vz. men meaning also euery word and déede that commeth from them q.d. seeing the Lord looketh vppon you looke that your words be vttered in the reuerence and feare of his Maiestie Vers 4. A wholesome tongue i. a tongue that speaketh wholesome profitable things and vttereth whatsoeuer it vttereth in wisedome and knowledge with equitie and vprightnes and that to other mens profite is as a tree of life i. bringeth both to himselfe speaking and to others that heare him life for this phrase see before Chapt. 3.18 Also Chapt. 13.12 but the frowardnes thereof i. of the tongue of which see Iames 3. almost throughout meaning by frowardnes the froward things also vttered thereby is the breaking of the mind i. is great griefe and sorowe vnto the heart One readeth it thus and better in my mind but the frowardnes which commeth by it is as a breach made by the winde meaning of the Easterne wind which is most vehement and forcible q.d. He that is of a peruerse and froward speach shall fall into most gréeuous hurt and danger and shall pull vpon himselfe most sodaine and violent calamities Vers 5. A foole i. a wicked and vngodlie child despiseth i. little or no whit at all regardeth his fathers instruction i. the instruction and counsell that his father and parents giue him q.d. he is foolish whatsoeuer he be that regardeth not his parents aduise or good counsell but he that regardeth vz. rightly and reuerently correction vz. in wordes or déedes from whom soeuer it come is prudent i. is rightly wise or wise indéede Vers 6. The house of the righteous hath much treasure i. the righteous mans house is well stored and filled with good things meaning also thereby that he hath both the vse and possession of them but in the reuenues of the wicked i. in that which the wicked haue how much or little soeuer it be is trouble i. great and excéeding trouble vz. for the keeping of it if it bée much and for the spending of it if it be little Vers 7. The lippes of the wise i. their words vttered with their lippes or you may take it simplie because the lippes are the instruments of speach doo spread abroad knowledge vz. wheresoeuer they can or doo come for they haue a desire to make men partakers of their gifts but the heart of the foolish doth not so vz. because it is voide of knowledge and iudgement and so cannot vtter wisedom but bewray follie rather as Chapt. 13.16 Vers 8. The sacrifice of the wicked i. which they themselues bring or offer vnto the Lord vnderstanding by sacrifice all ceremonies and outward things whatsoeuer though they were done neuer so solemnely and sumptuously in Gods seruice and against these he setteth the bare and simple praier of the righteous onely is abomination to the Lord i. he lotheth and abhorreth it see Chapt. 11.1 all sacrifices are reiected where godlines is not annexed but the praier of the righteous i. such supplications as procéede from his heart is acceptable vnto him i. vnto the Lord but that is in the only mediation of Christ for otherwise all things comming from vs are abominable likewise Vers 9. The way of the wicked i. his order course of life is an abomination to the Lord see verse 8. of this Chapter he meaneth that the Lord abhorreth whatsoeuer commeth from the wicked either in thought word or déede because it all tendeth to the euill and hurt of others but he loueth vz. with an vnfeigned and perpetuall loue him vz. whosoeuer he be that followeth vz. earnestlie and egerlie see Psalme 34.14 righteousnes i. holie life and good dealing Vers 10. Instruction vz. giuen by any is euill i. it seemeth so to bee in his iudgement vpon whom it is bestowed or els he meaneth that it is vnprofitable for euill is not put here as directly contrarie vnto GOD because instruction is alwaies good to him that forsaketh the way vz. which GOD hath prescribed in his word and he that hateth i. cannot away withall or abide but abhorreth as an euill thing correction see verse 5. of this Chap. shall dye vz. certainlie and sodainlie or els eternally for it may bee taken both waies Vers 11. Hell and destruction are before the Lord i. there is nothing so deepe or secret but the Lord doth most throughly knowe it see verse 3. of this Chapter how much more vz. easilie and plainlie doth he knowe the hearts of the sonnes of men i. whatsoeuer men and their whole posteritie can imagine thinke or deuise and in this respect is it that God is so often called in the Scripture the knower of the heart and the searcher of the heart and reines Vers 12. Ascorner i. he that not only refuseth but scoffeth at counsell and admonition see Chapt. 1.22 Also Chapt. 3.34 loueth not him vz. any whit at all but hateth him rather that rebuketh him vz. iustly or wisely for his euill and naughtines neither will he go vnto the wise i. he will not keepe companie with them because he knoweth they will reproue him q.d. The scorner hateth both the doctrine of God and those that should teach him also and that euen for the doctrines sake Vers 13. A ioyfull heart i. a glad and merrie minde maketh a chearefull countenance i. maketh the whole man merrie and yet he speaketh of the countenance because that is one of the meanes whereby the mirth of the minde and heart is manifested for there can hardly be a merrie countenance where there is a heauie heart vnlesse that should fall out which was saied before Chapter 14.13 but by the sorowe of the hart i. by meanes
things they thinke vpon are an abomination to the Lord i. are such things as he cannot abide but the pure vz. in heart and conuersation haue pleasant words i. speake such things as are good and acceptable before God and profitable to the hearers Vers 27. He vz. of what calling or condition soeuer he be specially if he be a Magistrate that is greedie of gaine i. that gapeth after it and careth not by what meanes he come by it so he haue it see Chapt. 1.19 troubleth his owne house i. whereas he thought to get peace thereby and to inlarge his substance purchaseth trouble and many times the decrease of his familie see Chapt. 11.29 but he that hateth gifts vz. offered him to peruert iustice or to performe ill causes see precise commandements against giftes taking Exod. 23.8 Deut. 16.19 shall liue vz. well and plentifully in this life notwithstanding his refusall of the same but specially in eternall life Ver. 28. The heart of the righteous studieth to answere vz. not only when hée is demanded but also to speake for so doth the Scripture vse that word of answering see Math. 11.25 He meaneth that the good man speaketh nothing but that which he hath long meditated of before least his tongue should runne before his wit and therefore he commonly speaketh right and good things but the wicked mans mouth babbleth i. rashly and hastely powreth out euill things vz. against other and such as in the end turne to his owne hurt and destruction see verse 2. of this Chapter Vers 29. The Lord is farre of from the wicked i. from helping them or hearing their voyce for otherwise God is in euery place and nigh to all things he meaneth that God will not heare them no more than men heare them that are very farre of calling vnto them but he heareth i. graciouslie granteth the praier of the righteous i. the things that the righteous praied for see ver 8. of this chap. Also Psalme 145.18 Vers 30. The light of the eyes i. for a man to see with the eyes and to haue the vse of them reioyceth the heart vz. of a man that is maketh man and his heart glad and a good name i. good fame and report amongst men maketh the bones fat i. euen reioyceth and strengtheneth all the inward parts so haue you the word bones vsed before chapt 12.4 Also chapt 14.30 Some reade it as though it were a similitude thus as the light of the eyes reioyceth the heart so a good name maketh the bones fat i. as the eye by the beholding of good things maketh the whole man merrie so doth the eare by hearing good wholesome things of which he speaketh in the next verse following Vers 31. The eare that hearkeneth vz. diligently and attentiuely to the correction of life i. to such correction reproofe and admonition as leadeth to life shall lodge among the wise i. shall not onely dwell with them and be accounted as they are but shall haue the selfe same blessing from God that they haue both in this life and in the life to come And this he speaketh not of an outward hearing onely but of such as yéeld sincere obedience to the things heard Vers 32. He that refuseth vz. by withdrawing himselfe from it instruction vz. of good things being tendered and offered vnto him despiseth his owne soule i. maketh little account of his life specially in respect of the life to come but he that obeyeth correction getteth vnderstanding vz. how in this life to behaue himselfe towards God and man so as he may after the daies of this wearisome pilgrimage are finished come to eternall life Ver. 33. The feare of the Lord vz. rightly planted in mens hearts is the instruction of wisedome i. is such an instruction or doctrine as bringeth men to holie wisedome One in my mind readeth it better thus The instruction of wisedome goeth before the feare of the Lord i. before a man can obtaine wisedome and bee led with the reuerence of God and his feare which is the beginning of wisedome Chapt. 1.7 Also Chapt. 9.10 He must of necessitie be taught and learne the precepts of wisedome and before honor vz. from God goeth humilitie i. true and vnfeigned humbling of his children q.d. there is the same order of the fruits which come from the instruction and feare of God as is of the things themselues for to learning there is ioyned casting downe of men and humilitie and to the reuerence and feare of God there is ioyned excellent honor which God bestoweth vpon them that feare him Do. Vers 1. Teacheth vs to auoide bitter wordes and to vse soft and gentle speaches Vers 2. Sheweth what great difference there is between the words of the wise and the words of the foolish Vers 3. Teacheth vs that GOD knoweth and seeth all things euery where Vers 4. Teacheth vs what profites and disprofites arise of a good and of an euill tongue Vers 5. Teacheth vs reuerently to regard good counsell Vers 6. Teacheth vs that the good haue plentie of blessings and enioy them with quietnes whereas the wicked haue great trouble and vexation with the same Vers 7. Teacheth vs to vse knowledge in our callings to the benefite and good of others Vers 8. Teacheth vs that nothing proceeding from a wicked person can please the Lord also that God in Christ regardeth the praiers of his seruants Vers 9. Setteth out the great loue of God towards his seruants and his disliking of the wicked Vers 10. Teacheth vs that malicious wicked persons will seldome or neuer regarde good counsell also what danger there is in contemning the words of godly admonition Vers 11. Teacheth vs that GOD knoweth all things yea euen the very depths of mens hearts Vers 12. Teacheth vs that wicked men shunne the companie and speach of good men Vers 13. Declareth the profits and disprofits of a glad and sorrowfull heart Vers 14. Teacheth vs that we must carefully and continually seeke for wisdome Vers 15. Setteth out the commodities of a good conscience and contented minde Vers 16. Teacheth vs that mans blessing consisteth not speciallie in the multitude of his riches Vers 17. Commendeth vnfeined loue and dispraiseth hatred Vers 18. Teacheth vs to bridle wrath and to beate downe contentions amongst men what we may Vers 19. Teacheth vs to auoide slothfulnes and idlenes Vers 20. Sheweth what benefit or blessing it is to haue good children and on the other side what a punishment it is to haue wicked children Vers 21. Teacheth vs that the wicked reioyce in sinne and that there is no godlie conuersation indeede without the light of Gods holy word Ver. 22. Teacheth vs to pursue good thoughts by good counsell and to labor to bring them to good effect Vers 23. Teacheth vs that we may reioyce in Gods gifts bestowed vpon vs also that in our speaches we should haue regarde of time place persons c. Vers 24. Teacheth vs to studie and seeke
their kindred as Isaiah the sonne of Amos Michaiah the sonne of Imlah and such like q.d. that he may bee the more knowne and famous tell what is his kindred or stocke and what is his sonnes name if thou canst tell q d. if thou canst name any let vs heare I am not ignorant that many good writers applie â—his to God the Father and to his sonne Christ but the former is the more plaine and simple sense His meaning is that none can doo or tel these things but God onely and therefore he is most méete to deale in those hard matters and speaches concerning the same And thus hauing laied downe as it were by the way of extenuation his owne insufficiencie he entereth in his measure to discourse of the points and first he treateth of the word of God Vers 5. Euery word of God i. both the whole word of GOD generally and euery part and particle of the same is pure i. true iust holie and frée from all corruption whatsoeuer see Psalme 12.6 Psalme 18.30 Psalme 19.8 he i. God himselfe is a shield vz. of defence and protection against the rage and assaults of their enemies see Psalm 18.2 to those i. to all those both generally and particularly that trust vz. stedfastly and vnfeignedly in him vz. onely see Chap. 29.25 Vers 6. Put nothing vz. of thine owne inuention and deuise vnto his words i. vnto the word that he hath deliuered vnto thée and he speaketh nothing here of taking away because men be more prone to adde vnder the shewe of interpretation and fense than to take away see Deutero 4.2 Also Deutero 12.32 Reuelat. 22.18 c. least he reprooue thee vz. for thy sawcines and malapertnes vnderstanding also by reprouing correcting and punishing and thou be found vz. by that meanes a lier for lying is committed not onely by speaking lesse than the trueth but also by speaking more So he sheweth that there is a double sinne committed by adding to the word the one is the sinne of pride and presumption the other is the sinne of lying Vers 7. Two things vz. particularly and by name as may appeare verse 8. haue I required of thee vz. earnestly and oftentimes yea I require and craue them still for the phrase see Psal 27.4 denie them me not i. graciouslie grant me the same before I dye He meaneth that he would haue and inioye the same so long as he should liue here for after the course of this life were once finished they would stand him in no stead Vers 8. Remoue vz. of thy goodnes farre from me vz. yea so farre that it may neuer take hold of me vanitie i. all vaine delights as Psal 119.37 and lyes i. all vniust and vnfaithfull dealing vnderstanding also by one all manner of transgressing q.d. pardon all my former sinnes and giue me grace daylie more and more to preuaile against the seede of all corruption in me giue me not pouertie nor riches i. not too much of either he sheweth the reason in the next verse and wee must note that though the condition be not here expressed yet he meaneth according to Gods will and so farre foorth as he should see it good for his glorie feede me vz. of thy gracious goodnes and liberalitie see Psalme 104.27 28. with foode conuenient for me I take it to bée the same in other wordes that our Sauiour Christ teacheth vs to pray Matth. 6.11 meaning as much or as little as God shall thinke méete to maintaine this life Vers 9. Least vz. if thou giue mee abundance of riches I be full vz. of all plentie and aboundance and deny thee vz. to beare sway ouer me and forget thee for fulnes worketh many times pride securitie and forgetfulnes see Deutero 8.10.12.14 also Deutero 31.15 Ezech. 6.49 and say vz. either within my selfe or openly vnto others who is the Lord vz. that I neede to care for him sée Exod. 5.2 or least I be poore that is a reason why he would not be pinched with pouertie and steale vz. for the satisfying of my neede see Chap. 6.30 31. and take the name of my God in vaine either by false swearing as the poore people doo to get somewhat or els by my theueerie and loose life slander that glorious name and profession after which I am called marke that both riches and pouertie are from the Lord. Vers 10. Accuse not vz. falsely or without good and great cause a seruant to his Master i. any to his superior for by a seruant he vnderstandeth all in subiection to others hee meaneth by this that hee would haue men to haue peace and frendship with all yea euen with the meanest and to foster concord amongst all sortes least he curse thee i. least by his prayer vnto God he pull a curse from him vppon thee who is the defender and reuenger of the poore see Exod. 22.23 when thou hast offended vz. against him accusing him falsely and without any iust cause Vers 11. There is a generation i. a sorte and kinde of people that curseth their father i. both wisheth and speaketh all manner of euill against him and doth not blesse their mother i. doth not wish well vnto hir meaning thereby cursing of hir for the punishment of such children read Exod. 21.17 And this kinde of hebrue speach where one and the selfe same thing is repeated by the contrarie with a deniall is vsuall in Scripture see Deuteron 33.6 and other places his meaning is q.d. such children as prouoke contemne and despise their parents and vtter slanderous and cursed speaches against them are a vile kinde of people and shewe themselues to be rebellions persons Vers 12. There is a generation see before vers 11. that are pure in their owne conceit i. thinke themselues holy iust c. and yet vz. for all their owne imagination and outward shewe to others are not washed vz. by the water of the worde and spirit he meaneth that they are not made cleane for washing see Psal 51.2 7. from that filthines vz. from that filthines of sinne which they haue both in body and in spirit see 2. Cor. 7.1 In the other verse hee spake against peruerse stubborne people and here he dealeth against hipocrites a perilous kinde of people who outwardly making shewe of holines of life are notwithstanding in their minde most impure and many times euen by deedes declare the same though that they think by an outward vizard of holines to couer their filthines Vers 13. There is a generation see verse 11. of this Chap. whose eyes are hautie i. who doo declare the pride of their heart by their verie lookes and their eye liddes are lifted vp vz. on high farre aboue others he putteth the signe of pride for pride because euen in the eyes and countenance there is a manifestation of pride as chap. 6.17 or els for proude persons themselues vsing the same against whom hee here dealeth Ver. 14. There is a generation whose
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