also Leuit. 7.16 Vers 15. Therefore i. because I haue these and these good things prepared J came forth vz. out of my house that euen of purpose to meete thee q.d. and see now how readilie I haue found thee whereas any other would haue contented her as well as he but all this she vttereth to drawe him the more on that I might seeke thy face i. thee thy selfe and yet she mentioneth the face because she would insinuate as though she were ouertaken with his beautie and I haue found thee vz. euen as I wished and desired for such an Emphasis this manner of speach includeth as I suppose Vers 16. I haue decked vz. very finely my bed vz. wherein I lye with ornaments vz. of sundrie sorts with carpets and laces of Aegypt i. which are made of the flaxe comming out of Aegypt which for whitenes and softnes is preferred before all other as Plinie sheweth lib. 18. cap. 1. Vers 17. I haue perfumed my bed with myrrhe aloes and cynamom i. I haue made it most swéete and pleasant they did vse belike in those daies to perfume with myrrhe and aloes see Psalme 45.8 All these I take to bee the harlots words spoken after supper alluring thereby the yong man to tarrie there all night Vers 18. Come q.d. seeing all these things are so pleasantly made readie let vs take our fill of loue i. of the things which we loue and like of vntill the morning i. all night long and neuer be wearie let vs take our pleasure in daliance q.d. you see all things prepared to satisfie lust therefore let vs go through with it Vers 19. For mine husband q.d. feare not him but be bold is not at home vz. now neither wil be this good while he is gone a iorney farre of i. he is gone a very long iorney from this place Vers 20. He hath taken with him a bagge of siluer i. good store of monie for the charges of his trauaile and iorney therefore thou maiest see he is gone a long iorney will not returne shortly and will come home at the day appoynted vz. and not before q.d. if thou feare his returne know thou that he will not be here till such a time for I haue his word for it Behold the force of a harlots speach and perswasion Vers 21. Thus with her great craft vz. both of heart and speach she caused him to yeeld vz. to her inticements and filthines and with her flattering lippes i. the flattering speaches which she vttered with her lippes she inticed him vz. to lewdnes sinne Vers 22. And he followed her straight waies vz. without any striuing or resistance so strong are whorish perswasions as an oxe that goeth to the slaughter i. willingly not knowing whether he goeth but supposing to goe to good he goeth to destruction and as a foole to the stockes i. willingly also and chearefully not thinking the time of his punishment to be nigh for correction i. to bee corrected and chastised Vers 23. Till a dart striketh thorowe his liuer i. till he be deadly wounded and that not in bodie only but in soule also It seemeth to be a metaphore taken from Archers in warre who hit so right that with darts and arrowes they strike euen to the heart as a bird hasteth to a snare not knowing that he is in danger vz. to bée taken vnder this similitude the holie Ghost noteth two things the one is the haste that the wicked vse to performe wickednesse the other is their ignorance and lacke of heed who are so carried away with pleasure that they are trapped in an vnauoidable danger before they bee ware Vers 24. Heare vz. both with thy bodilie eares and the eares of thy vnderstanding yea specially with them me vz. thy father who doth giue thee good instruction and counsell now q.d. euen while it is time delay not therefore vz. because of the dangers before rehearsed O children see Chapter 4.1 and hearken vz. attentiuely and diligently to the wordes of my mouth i. both to the wordes and matter that I shall vtter This and the like sentences haue béen sundrie times repeated heretofore in this booke Vers 25. Let not thy heart decline to her waies i. doo not so much as in thy minde affect or like of her lewd and wicked dealing yea if it be possible thinke not vpon it and wander thou not vz. neither in word nor déed in her paths i. in the things which she would haue thee to performe for the further thou straiest that way the lesse hope of returning Vers 26. For this is a reason of his exhortation she i. the harlot hath caused many to fall downe wounded vz. very sore and greeuouslie as Sampson and Salomon himselfe who writ this booke q.d. learne by other mens dangers to beware and the strong men q.d. yea the mightie and powerfull men are slaine by her i. by her meanes haue béen brought to death and destruction both of bodie and soule without the great grace of God Vers 27. Her house i. the knowledge familiaritie and acquaintance of and in her house is the way i. the high and readie way vnto the graue i. euen vnto death it selfe which vz. way or waies of her goeth downe or go down in the plural number meaning that they runne hastelie as things that be carried downward doo to the chambers of death i. to most certaine yea eternall death from which mens steppes are hardly called backe see Chapter 2.18 He meaneth that the fellowship and familiaritie of an harlot doth bring with it assured and certaine death both of bodie and soule Do. Vers 1. Teacheth vs to yeeld obedience and reuerence to good and holie counsell Vers 2. Teacheth vs two things first that true life dependeth vppon the obseruation of Gods lawe secondlie that we should most dearely esteeme it Vers 3. Teacheth vs to haue good and wholesome lessons in continuall remembrance to doo them Vers 4. Teacheth vs carefullie to striue to bee familiarly acquainted with holie and heauenly wisedome Vers 5. Teacheth vs that there is no better buckler against whoredome and the intising words of harlots than Gods word it selfe Vers 6 7. Teacheth vs now and then to haue an eye ouer others not only to instruct them if they goe awrie but also to learne by their examples to auoide euill Vers 8. Teacheth vs that it is a perilous thing to drawe nigh to suspected places Vers 9. Teacheth vs that euery one that doth euill flieth and hateth the light Vers 10. Teacheth vs that euen mens and womens behauiours many times bewray what they are Vers 11 12. Teach vs that these bee two things that womankind specially should auoide vz. tatling and loude speach and also much gadding abroad Vers 13. Teacheth vs that harlots when they once take vpon them that profession doo vtterly put off shamefastnes Vers 14. Teacheth vs that arrant strumpets will many times pretend great shewe of religion and godlines Vers 15
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
He meaneth that to follow the wayes of the harlot bringeth with it death and destruction both of bodie and soule Verse 19. All they vz. of what state or condition soeuer they be that go vnto her i. that haue but some familiaritie or beginning of acquaintance with hir returne not againe vz. without touch or taint of some mischiefe meaning also that they hardlie returne to the Lord by vnfeined repentance neither take they hold of the wayes of life i. they liue not againe or returne into life meaning also by life and the waies thereof a better order or course of life than they lead before And though he speake the same things in many wordes meaning that they shall not at any hand escape destruction yet the wordes must bee vnderstood of eternall death rather than of temporal bodilie death which yet notwithstanding the adulterers purchase and procure to themselues by their incessant filthie life Vers 20. Therefore q.d. seeing thou seest what iudgements shall fall vppon the wicked ioyne thou thy selfe to the good others reade it otherwise but me thinketh this is plaine enough walke thou in the way of good men i. be conuersant with them and order thy life well according to the good orders and courses of their life and keepe the waies of the righteous vz. in thy conuersation and behauiour q.d. in thy life followe their good and holie steppes Vers 21. For he sheweth here a reason taken from the iust iudgements of God towards the good in this verse and towards the wicked vers 22. the iust 1. those that haue care and conscience of iustice wel doing shall dwell in the land vz. which the Lord hath mercifullie giuen them for I take it that he alludeth to the promises made in the lawe Exodus 20.12 and other places Yet so that vnder the same he meaneth all manner of blessings whatsoeuer see Psalm 37.29 and the vpright men see Psalme 119.1 shall remaine in it vz. a long season Vers 22. But the wicked shall be cut off from the earth vz. through the iust iudgement of God against them for their sinnes and the transgressors i. such as transgresse against God and his lawe shall be rooted out of it vnder this word he meaneth that the wicked shall assuredlie sodainlie and vtterlie be destroyed see Psalme 37.36 38. also Psalme 52.5 And héere vnderstand by these outward and corporall things inward spiritual and eternal either life or death and marke that this is vsuall with him to amplifie by the contrarie as Chapt. 1.32 33. Chapt. 3.35 and in sundrie other places Do. Vers 1. Teacheth to bring with vs a mind readie prepared to receiue good things Vers 2. Teacheth vs to haue care faithfullie to retaine and keepe those good things which wee haue heard and learned Vers 3. Teacheth vs to vse earnest and continuall praier for the obtaining of al good things whatsoeuer Vers 4. Teacheth vs to spare no labour or cost for the obtaining of good things yea the better that the things are which we seeke for the more earnestlie to trauaile therein Vers 5. Teacheth vs that if wee seeke for the things of God with that affection that he requireth and to the ende he commandeth wee shall not lose our labour Vers 6. Teacheth vs that the gift of wisedom knowledge iudgement and euery good gift whatsoeuer commeth from the Lord. Vers 7. Teacheth vs Gods great care and singular prouidence ouer those that be his Vers 8. Teacheth vs that God reuealeth knowledge and wisedome vnto those that bee his to the end that they might learne according to the same to direct all their waies Vers 9. Teacheth vs that we know nothing of goodnes till God make the same manifest vnto vs. Vers 10. Teacheth vs both in the inward man and in the outward man to take delight and pleasure in good things Vers 11 12. c. Teach vs what great benefites sound and sincere knowledge of Gods heauenly will wisedom shall bring with it to thē that haue attained through Gods goodnesse to the same Vers 12. Teacheth vs to auoid al frowardnes whether it be in heart or speach Vers 13. Teacheth vs to take heed that we bleare not the light which God hath made manifest vnto vs. Vers 14. Teacheth vs to beware of reioycing in euill and naughtinesse for that is the height and toppe of all sinne Vers 15. Teacheth vs that when men delight in crooked waies they more and more go astray from God in following the leaudnes of their own soules Vers 16. Painteth out very liuely the qualities and conditions of a harlot or strumpet Vers 17. Sheweth that in adulterie there is a double transgression committed one against God and another against man which is the husband Vers 18.19 Shewe how dangerous and deadlie a thing it is to haue any familiaritie or acquaintance at all with light and dishonest women Vers 20 Teacheth vs to set good men in their goodnesse before our eyes to bee examples and patternes of good life and conuersation vnto vs. Vers 21 22. Set out the difference betweene the reward of the good and the bad both in this life but especiallie in the life to come CHAP. 3. Co. IN the other Chapter the holie Ghost had exhorted men to imbrace and obey wisedome and now because this doctrine is not easilie yeelded vnto yea mans nature doth whollie rebell against the same he beginneth new and fresh exhortations prouoking men to earnest and vnfained imbracing of Gods word Di. THe Chapter may be diuided into three parts In the first he setteth out Di. 1 the vse of Gods word which teacheth vs to trust in God to feare and honour him and pacientlie to abide his corrections from vers 1. to the end of the 12. In the second part he citeth promises and blessings assuring vs Di. 2 that all things shall fall out well to them that subiect themselues to Gods word and wisedome from verse 13. to the end of the 26. In the third he laboureth Di. 3 to remoue such euils as might hinder men from imbracing Gods word and wisedome as the doing of iniurie keeping companie with the wicked c. setting out the iustice of Gods iudgements against the dooing and doers thereof from verse 27. to the end of the Chapter Se. Vers 1. MY sonne see Chapter 1.8 forget not thou vz. at any time my lawe i. my doctrine and instruction and he calleth it his not because he was the author of it but the vtterer or penner of it but let thine heart whollie and soundlie keepe vz. within it in respect of knowledge my commandements i. both the things that I command the words in which I expresse them Vers 2. For they i. the not forgetting and keeping of them shall increase the length of thy daies and the yeares of life i. of thy life He meaneth not that the daies and termes which the Lord hath set vs shall bee lengthened or shortned but he speaketh it according
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.
all that hate me vz. of what state or condition soeuer they be loue death vz. both of bodie and soule how much soeuer they would seeme to abhorre it and flie from it Verse 1. Teacheth vs that the Lord speaketh clerely vnto vs to the ende we might be the sooner and more effectually drawne vnto him Vers 2 3. Setteth out Gods great mercie who neglecteth no occasion time or place to doo vs good Verse 4. Teacheth vs that God doth generally direct his word vnto all though happelie it bee fruitfull but in some Verse 5. Teacheth vs in time to returne from our follie and dulnes of spirite Verse 6. Teacheth vs that the more excellent things are offered vs the more attentiue we should be to heare and learne the same Verse 7. Teacheth vs and that euen in the example of God himselfe to speake nothing but the truth and to abhorre al wickednesse of wordes whatsoeuer Vers 8. Teacheth vs that Gods word is righteous iust pure and holie Vers 9. Is profitable for doctrine because it sheweth that God speaketh plainly and familiarly vnto vs in his word which may teach vs not to be discouraged from the hearing or reading of it through the hardnes of it and it is profitable also for confutation of Papistes who accuse it of darknes Verse 10 11. Teach vs co preferre Gods word before all the pleasures profites of this life whatsoeuer Verse 12. Teacheth vs that nothing can be rightly or wisely done without sound knowledge out of Gods word Verse 13. Teacheth vs that seeing God our father abhorreth pride wickednesse and vngodly speach we should likewise hate and lothe the same things Verse 14. Teacheth vs that the Lord is most wise in all his counsels and most mightie to performe whatsoeuer pleaseth him both in heauen and earth Verse 15 16. Teach vs that all earthly authoritie is from the Lord only whatsoeuer it be Verse 17. Teacheth vs to loue the Lord and if we will obtaine him and his fauour earnestly and diligently to seeke after the same Vers 18. Teacheth vs that true riches and honor are to bee found onely with the Lord. Verse 19. Teacheth vs that Gods graces bestowed vppon his children are more precious than all the things of this life whatsoeuer Verse 20. Teacheth vs that without light from Christ wee walke in by pathes and wander continually from the Lords waies Verse 21. Teacheth vs that there is an euerlasting inheritance and plentie of all blessings laied vp for the faithfull Verse 22 23 24 25 26.27 28. Doo prooue the eternall deitie or Godhead of our Sauiour Christ contrarie to the Arrian heresie Verse 28. Setteth forth Gods great power in vpholding the clowdes and the raine in the same from drowning the world Verse 29. Teacheth vs that euen the sea is obedient vnto him so that looke what courses and bounds he setteth it it walketh in the same Vers 30. Sheweth that by our Sauiour him selfe all things were made maintained Vers 31. Teacheth vs that though Christ bee carefull for all yet chiefly for mankinde and specially for his Church gathered out of it Vers 32. Teacheth vs that obedience to Gods commandements is a meane to bring blessings vpon vs. Vers 33. Teacheth vs to giue diligent attendance vpon God and his truth least it doo at any time or by any manner of way escape vs. Vers 34. Teacheth vs that without Christ there is no fauour nor life to be had from God but in and with him we haue all things Vers 35. Teacheth that it is in vaine to offend against Christ for besides that our displeasing of him can do him no hurt we do vtterly destroy our selues CHAP. 9. Co. THe holie Ghost continueth in this Chapter that which he had begun in the other two but specially in the eight Chapter before going to wit by the testimonie of God and his owne eternall wisedome he confirmeth those doctrines and instructions which he had deliuered concerning the imbracing of this heauenlie wisedome And here by another similitude he teacheth the same which he did before vz. that Wisedome calleth all such vnto her as be desirous to imbrace her and this he doth by supposing her to bee building her house that she might receiue her guestes into it by preparing her dainties c. Di. Di. 1 THis Chapter may be diuided into three parts In the first the heauenly wisedome of God that is his eternall sonne calleth al vnto his banquet and the precious thinges he hath prepared for them from verse 1. to the Di. 2 end of the 6. In the second the holie Ghost describeth the wayward nature of the vngodlie and sheweth what fruites wisedome yeeldeth from Di. 3 verse 7. to the end of the 12. In the third he doth liuely paint out the lothsome qualities and conditions of an harlot from verse 13. to the end of the Chapter Se. Vers 1. WIsedome i. Gods eternall Sonne of which hath béen spoken of before Chapt. 1.20 Also Chap. 8. through out hath built vz. very beautifullie and stronglie her house that is his spirituall Church which is called the house of God 1. Timoth 3.15 which Christ beginneth in this life but perfecteth the same in heauen and hewne out vz. very artificially and finely her seuen pillers i. he hath made the Church very full and perfect For we knowe that the number of seuen in Scripture signifieth fulnes and perfection and all this is spoken in an allegorie concerning the Church as also that which followeth touching the great banquet meaning nothing thereby but the absolute founding establishing and perfect decking of it Vers 2. She i. Gods eternall wisedome hath killed her vittailes i. hath minded to prepare and to performe a banquet for you as may appeare by killing meate drawne vz. out of the vessels her wine i. the wine that she will giue you q.d. you must therefore come quickly seeing all things are in such readines The word that is turned here drawne signifieth in the Hebrue mingled vz. with water speaking according to the manner of those hot countries and prepared her table vz. for the guestes to sit at q.d. all things are in a readines there lacketh nothing but guestes to furnish the borde To allegorise vppon the words vittailes wine tables c. were vaine the Scriptures must be handled with greater sobrietie Vers 3. She hath sent forth her maidens vz. to call men to her banquet and vz. she her selfe crieth vz. aloude so that al men may heare q.d. Gods heauenlie wisedome both by himselfe and his messengers inuiteth men to come vpon the highest places of the citie i. openly and euery where so that none can pretend ignorance see such a like parable Math. 22.1 2 3. c. saying vz. after this manner Vers 4. Who so is simple see Chapt. 1.4 and yet this word is sometimes vsed in the good part as Psalme 116.6 and Math. 10.16 let him come hether vz. to my house and feast and he shall haue
Gods commandements vnderstanding by way the whole orders and affaires of his life Vers 18. Pride vz. both of minde and bodie goeth before destruction vz. of the partie that is possessed with it he meaneth that ruine and shame is the inseperable companion of pride and an high minde before the fall vz. of the partie that hath it q.d. Such as exalt themselues are very nigh to ruine and destruction see chapt 11.2 Vers 19. Better vz. by many degrées it is vz. in the eyes and iudgement of all that be soundly taught of God to be of an humble mind i. to haue true humilitie indeede both inward and outward with the lowlie i. as they are and to enioye their companie than to diuide the spoyles i. than to get great riches and so by that meanes to come to honor with the proud vz. as they doo and to be in their companie Vers 20. He that is wise in his busines i. he that wisely and faithfully can dispatch the things he hath to doo shall finde good i. shall through Gods blessing increase in riches and substance by that meanes and he that trusteth in the Lord vz. vnfeignedly and with all his heart wayting for blessings from him he is blessed vz. indéede q.d. he may be as sure of blessing as though he had it see Psal 125. This verse is read otherwise of some but me thinketh this sense is plaine enough and this reading good Vers 21. The wise in heart i. he that is truely wise indéede and he maketh mention of the heart because it is the seate of all affections shall be called prudent vz. of other men and so esteemed and taken of them not onely because they say so but also because he is so and the sweetnes of the lippes i. the sweete words of doctrine and comfort that he shall speake to others shall increase doctrine vz. both in himselfe because speach is a meane to increase iudgement and in those that heare him Vers 22. Vnderstanding vz. of Gods will reuealed in his word is a wel-spring of life i. yéeldeth life plentifully see Prouer. 10.11 Also chap. 13.14 vnto them that haue it i. vnto them vpon whom it pleaseth God to bestowe it and vnto others also by their meanes and the instruction of fooles vz. which they giue and bestowe vppon others is follie i. not onely without sense and wit but also very wickednes and sinne it selfe the reward whereof is death Roman 6.23 Vers 23. The heart of the wise vz. man he speaketh of the heart because it is the fountaine wel-spring of all déedes and words guideth his mouth vz. to speake wisely i. aptly well and with aduise or iudgement q.d. The wise mans heart so directeth his mouth and teacheth his tongue that he speaketh nothing rashly or vnaduisedly and addeth doctrine i. continually ministreth newe occasion of good speach and good counsell to his lippes i. to himself a part for the whole and yet he speaketh of the lippes because they are instruments of speach vnto others Ver. 24. Faire words i. gentle soft and swéet speaches he calleth them Chap. 15.26 pleasant words are as an honie combe i. sweete and profitable vz. to the partie to whom they are spoken sweetnes to the soule i. they bring swéetnes to the inward part and health to the bones by health he meaneth all outward blessings and by bones the whole bodie a part for the whole see chap. 12.4 Also 14.30 He meaneth that God and godlie speaches are pleasant profitable and necessarie both to soule and bodie that is to the whole man as honie is sweet to the tast and profitable to mitigate the griefes of sundrie members Vers 25. This whole verse is the same in words and sense with verse 12. of the 14. Chapter He meaneth that no man must either in manners or opinions follow that which seemeth good to himselfe but Gods word must in all things be the onely rule vnto vs. Vers 26. The person that trauaileth vz. in his ordinary and lawfull vocation trauaileth for him selfe vnder this word himselfe he comprehendeth both his owne person and those that depend vpon him see 1. Tim. 5.8 for his mouth craueth it of him i. after a sort doth demand it for if meate bee not by the mouth conueyed into the stomacke the bodie will perish And that word crauing doth not onely import the earnestnes of it but the manner also euen as though it were with bowing and humbling it selfe it did beseech him Some reade it otherwise and giue another sense but I freely confesse that for mine owne part I see no reason of it Vers 27. A wicked man i. a vniust violent and peruerse fellowe diggeth vp i. not onely deuiseth but also seeketh by all meanes to performe euill both against others and himselfe also in the end and in his lippes i. in the words which he vttereth with his lippes is like burning fire i. there is somewhat in them that will consume both himselfe and others as fire doth wood and stubble He meaneth that though the thoughts of the wicked be hurtfull yet they hurt not so much as when they burst forth into words and déedes for then they hurt as much as burning and flaming fire doth whereas while it is kept vnder the ashes it lyeth as it were hidden Vers 28. A froward person or as it is in the Hebrue text a man of frowardnesses i. such a one as giuen altogether to frowardnes soweth strife vz. betwéene man and man meaning that he is a batemaker and a tale teller i. he that heareth and whistereth to the hurt of another man maketh diuision i. doth what he can to set strife among Princes i. amongst great and excellent personages I would rather turne this latter part thus diuideth vz. from his friend the prince vz. of friendship meaning thereby a chiefe friend and so haue you the word vsed Chapt. 17.9 Also Psal 15.13 though there it be turned guide and Micah 7.5 where the same word is turned a friend Vers 29. A wicked man i. a violent and iniurious person or as it is in Hebrue a man of violence that is one that is altogether giuen to doo iniurie to another deceiueth vz. one while by fraude another while by force his neighbour i. him whom he should doo all manner of good too and leadeth him i. some other of his neighbours and that by his flattering intising words for so much I thinke the Hebrue word importeth see Chapt. 1.10 into the way that is not good i. into a disorderous course and euill trade of his life so haue wee had the word way sundrie times vsed Vers 30. He i. the wicked man shutteth his eyes vz. that he may the better thinke vppon the mischiefe he will doo because that when the eyes are open the inward senses are drawne hether and thether to deuise i. that he may the more earnestly thinke vpon wickednes vz. against others meaning by wickednes mischiefe see Chapter 10.10 he
drinke vz. of such as wee haue or as wee say you are welcome I am sorie I haue no better cheare c. but his heart is not with thee i. standeth not vprightly affected towards thee hee giueth a reason why men should not eate such mens meates because they are hollowe hearted and full of hipocrisie pretending in words liberalitie whereas they foster niggardlines in their soule Vers 8. Thou shalt vomit vz. euen for very griefe and sorrowe thy morsels which thou hast eaten i. all that thou hast eaten of his q.d. because thou hast eaten of his meate perceiued his niggardly minde thou shalt wish all vomited vp whatsoeue it be it shall greeue the so much and thou shalt loose thy sweete words i. the good communication and speach which in the time of eating thou hast vsed shall bee as it were labor lost One readeth this and the former verse also otherwise and giueth another sense but mee thinketh this is plaine inough Vers 9. Speake not vz. graue wise and good things in the eares of fooles i. in the hearing of a very wicked and vngodly man for he wil despise the wisdome of thy words i. he wil little or nothing esteeme such things as thou shalt wisely and learnedly vtter I take it to be the same in sense which our Sauior speaketh in other words Matth. 7.6 Vers 10. Remoue not the auncient bounds see for this Chap. 22.28 and enter not vz. either by fraude or force or otherwise to take any thing away from thence that is not thine into the feilds i. into the groundes houses lands or possessions of the fatherles i. of any that are weaker than thy selfe and not able to resist for the word vsed here signifieth such ones as thorrowe want of age are not able to defende themselues nor to put back iniurie whose father the Lord is called Psalm 68.5 Vers 11. For this verse conteyneth a reason why men should not oppresse the poore hee that redeemeth them vz. from danger and distresse meaning also thereby that hee will redéeme them and yet to the end the godly might be rightly perswaded of the continuall care of the almightie toward them hee speaketh in the present tense is mightie vz. so mightie as no one man no not all the creatures in the world are able to withstand the least parte of his power q.d. though thou now oppresse them because they cannot resist thee knowe yet that the Lord who is mightier and greater than all wil redeeme and defend them hee will defend their causes aganst thee see this expounded before Chap. 22.23 Vers 12. Applie thine heart to instruction i. bend all the powers and senses of thy minde to receaue it and thine eares to the words of knowledge i. applie all the partes and powers of thy bodie also to imbrace such things as are not onely skilfully propounded vnto thee but also may builde thee vp in knowledge and iudgement he vseth a parte of the inward and a parte of the outward for the whole man both inward and outward see Chap. 22. vers 17. Vers 13. Withhold not vz. at any hand correction i. moderate and due punishment such as the partie punished is able to beare and his fault requireth from the childe vz. that by any meanes deserueth the same if thou smite him i. chastise and correct him with the roode vz. of correction he shall not dye i. either thou shalt not kill him or hurt him or els by that meanes thou shalt withdrawe him from many euils that would leade to the death both of body and soule see for correctiō cha 13.24 also 19.18 also 22.15 Ver. 14. Thou shalt smite him with the rodde this is expounded ver 13. and shalt deliuer vz. by that meanes his soule i. him himselfe a parte for the whole from hell i. from danger and death both of body and soule Vers 15. My sonne see before chap. 1.8 10. if thine heart be wise i. if it be inclined to imbrace wisdome and thriue and growe therein my heart shal reioyce vz. very much or greatly and I also vz. my selfe in my whole man shall take wonderfull delight and pleasure therein Vers 16. And my reynes shall reioyce i. euen from the inward affection of my minde I will be glad for the scripture attributeth the seate of will and affections to be in the reynes as where it sayth God is the searcher of the heart and reynes when thy lipps speake righteous thinges i. when thou shalt vtter good holy and wise things hee putteth lippes for speach because they be helping instruments to vtter the voyce by Verse 17. Let not thine heart bee enuious against sinners vz. because thou seest them prosper or florish Many of Gods children haue been sore assaulted with this temptation as Dauid Psalme 37.1 Ieremiah and others and therefore it is not without cause that this commandement is so often put downe but let it be vz. fast fixed set and grounded in the feare of the Lord i. in a sincere reuerence of his Maiestie continuallie i. at all times both in prosperitie and aduersitie c. Vers 18. For this verse conteyneth a reason why they should cease from emulating at the wicked and fixe their hearts continually vpon the feare of GOD surely i. without al doubt and this affirmation serueth for the certaintie and trueth of the thing there is an end vz. not onely of the wickeds prosperitie and florishing how great or much so euer it be but also of thine owne patience and hope and thy hope shall not be cut off i. made frustrate or deceaued but thou shalt in good time haue the thing that thou didst hope for Vers 19. O thou my sonne vnder this terme he meaneth euery particular one that is apt and ready to heare or learne see vers 15. of this Chap. heare vz. diligently and attentiuely both with the eares of the body and the minde and be wise i. learne wisdome by hearing good and holy things and guide thine heart i. frame and fashion the affections of thy soule yea labor to rule them in such sorte that thou mayst walke in the way vz. which I shall shewe thee that is in the right way of Gods commandements see Psalm 32.8 Vers 20. Keepe not companie vz. at any hand this he addeth both because youth are greatlie delighted in eatings and drinkings and also because that thereby they are many times drawne from the way of vertue and well doing with dronkards in Hebrue it is bibbers of wine meaning thereby such as would quaffe of cuppe after cuppe and neuer bee satisfied such a one the Iewes did falsely accuse our Sauior Christ to be Matth. 11.19 nor with gluttons i. such as ouer charge their stomacks with meate q.d. haunt not such mens companie nor haue any familiaritie with them Vers 21. For this verse conteineth a reason why they should not haunt their companie because beggery and pouertie is the ende thereof the dronkards and gluttons shall
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.
therfore vse no meanes to preuent it Vers 20. Teacheth yong folkes and children to be attentiue to the words of good counsell and exhortation Vers 21. Teacheth them to keepe them in continuall remembrance to the ende they may doo them Vers 22. Teacheth vs that there is no health soundnes or life indeede without the knowledge and obedience of Gods truth Vers 23. Teacheth vs to haue a speciall eye to the guiding and clensing of the affections and corruptions of our heart and to begin first there because it is the seate and fountaine from whence all things flowe Vers 24. Teacheth the brideling of our tongues and wordes and also to put away from vs frowardnesse and hastinesse of speach Vers 25. Teacheth vs to master our eyes because they are the shoppe windowes by which wickednesse is conueied into our hearts Vers 26. Teacheth vs narrowly nighlie to looke vnto our steppes and by this particular enumeration of sundrie we may learne this generall doctrine that all the partes and actions of our bodies should be directed to the aduancement of Gods glorie and the good of others Vers 27. Teacheth vs in al our actions and affaires to keepe euen that kingly broad way which the Lord hath sanctified and set foorth vnto vs in his word CHAP. 5. Co. THe holie Ghost proceedeth on in exhortation of men to imbrace wisedome shewing by the effects and fruites which it will bring forth that it is a verie notable thing and worthie to be had in great regard and account so that J take the beginning of this Chapter to bee the continuance of that exhortation that was begun Chapter 4.20 because the first verse differeth little or nothing from it either in words or matter as plainlie appeareth to him that will looke into it Di. I Suppose this Chapter may very well bee diuided into two parts In the Di. 1 first after his exhortation to attention he sheweth how dangerous a thing whoredome is exhorting men in time to beware least afterwards they repent too late from verse 1. to the end of the 14. In the second he putteth Di. 2 downe sundrie instructions as that men should liue of their owne that they should auoide prodigalitie keepe them to the wiues which God hath giuen them and pronounceth the ouerthrowe of the wicked from verse 15. to the end of the Chapter Se. Vers 1. MY sonne this is sundrie times expounded before and namely Cap. 1.8 hearken vz. diligentlie and that not with thy bodilie eares onely but with the eares of thy minde vnto my wisedome i. vnto that wisedome which I teach thee and incline thine eare vz. earnestlie and attentiuely vnto my knowledge i. vnto the things which I vtter not only sauouring of knowledge but tending also to this end to bring thee to wisedome and knowledge see Chapt. 4.20 Vers 2. That thou maiest regard i. estéeme and that rightly to thine owne good and profite counsell vz. in disposing and performing of thy things that thou be not deceiued and thy lippes obserue knowledge i. keepe it yet so that thou maiest vtter the knowledge which thou hast obtained by my rules he meaneth that he might vse and declare wisedome both in his works in his words Vers 3. For the lippes these wordes must be set against the former commandement q.d. hearken vnto me and not vnto the counterfeit words of an harlot and why so for though she speake faire yet she will destroy thee in the end and by lippes he vnderstandeth words because that by the lippes they are vttered see Chapt. 4.24 of a strange woman i. of an harlot see Chapt. 2.16 droppe as an honie combe i. seeme to haue plentie of pleasure and swéetnes in them and her mouth i. the words of her mouth see Chapt. 4. 24. is more soft than oyle vz. in outward appearance and shewe meaning by this manner of speach that they seeme outwardly gentle and swéete but they are indeede sharpe and bitter Vers 4. But the ende of her i. not only of her her selfe but of those which communicate with her is bitter as wormwood i. is most bitter for there are fewe things more bitter than it and in this place he seemeth to allude to the constitution of the bodie as though that a harlot were comely in the foreparts but most filthie and vile on the backe and sharpe as a two edged sword i. she woundeth deadlie as a sharpe two edged sword doth which may soeuer it strike see Chapter 2.18 19. Vers 5. Her feete i. her deuises and deedes see Chapt. 4.26 go downe to death or to the graue q.d. she and those that she carrieth after her are as nigh to destruction as they whose feete are at the graues brincke and readie to be put into it see Chapt. 2.18 and her steppes take hold on hell i. carrie her selfe and others that followe her headlong thether the holie ghost meaneth that she and her companions runne with hast to destruction both of bodie and soule Vers 6. She weigheth not i. she little or nothing at all regardeth the way of life i. of true and holie life here which indeede leadeth to life eternall her paths are moueable i. her orders and waies are vncertaine one while she vseth one way and another while another way thou canst not knowe them vz. for the varietie and vncertaintie of them Some reade it otherwise giue another sense but me thinketh this is plaine Vers 7. Heare see Chap. 4.1 ye me vz. counselling teaching instructing you now i. while I instruct you and you haue time to learne therefore q.d. seeing the dangers are so great hearken to my counsell O children i. see chap. 4.1 and depart not vz. at any hand or on any side from the wordes of my mouth i. from the precepts I giue you and the rules which I vtter and speake vnto you see Chapt. 4.5 Vers 8. Keepe thy way farre from her q.d. come not nigh her for there is infection and contagion with her companie see Chapter 4.14 15. for the phrase or manner of speach and come not neere the doore of her house i. bee so farre off from hauing familiaritie with her that looke thou come not into her house nor once drawe nigh to her dore Vers 9. Least this verse and some others following containe reasons why men should flye from whores and whoredome thou giue i. bestowe and that with present pleasure though paine insue thine honor i. whatsoeuer within thee or without thee may make thee honorable or estéemed as the flowre of thy age the comelines of thy bodie yea and thy bodie thy strength wit riches c. vnto others i. to the harlot her selfe the children begotten by her and those that appertaine vnto her and thy yeares i. thy yong yeares and the best part of thy life to the cruell i. to the harlot who is cruell for she consumeth both mens substance and the powers both of their bodies and mindes Vers 10. Least the
whatsoeuer he hath yea and he himselfe to be sold if he bee not able to satisfie it in goods Exod. 22.3 Vers 32. But he vz. whosoeuer he be that committeth adulterie with a woman i. with another mans wife he is destitute of vnderstanding i. he hath no sparke of spirituall or heauenlie knowledge how wise soeuer he bee in worldly affaires he that doth it destroyeth his owne soule i. casteth himselfe headlong into destruction both of bodie and soule Vers 33. He i. the adulterer shall find a wound vz. either from the husband of the woman with whom he hath committed adulterie of whom he speaketh in the next verse that he will not spare or els from the Magistrate who will stone him and put him to death according to the lawe and dishonor vz. both before God and man and his reproach vz. which he hath drawne vnto himselfe by filthines shall neuer be put away vz. out of the remembrance of God and man He meaneth that his bodie shall be punished and his life subiect to perpetual ignominie Vers 34. For ielousie is the rage of a man i. it stirreth him vp to wrath and rage therefore he will not spare vz. him that hath committed that villanie against him in the day of vengeance i. at any time when either he himselfe shall strike or demand publike iudgement of the Iudges Vers 35. He i. the husband so iniured can not beare the sight of any ransome i. cannot abide to looke vpon any thing giuen for the deflowring of his wife neither will he consent vz. that thou shouldest not be punished though thou augment vz. euen as much as thou canst the gifts vz. which thou wouldest giue him to satisfie and please him withall Do. Vers 1. Teacheth vs to beware of rash giuing either our words or hands for any Vers 2. Sheweth that when a mans word is once passed he is bound to performe that which he hath promised though it bee to his hinderance Vers 3. Teacheth vs to vse all lawful meanes to be rid out of danger which we fall into either through rashnes or negligence Vers 4. Teacheth vs that we should not delay to worke or procure our owne good Vers 5. Deliuereth euen the same doctrine vnder two very apt and fit similitudes Vers 6. Sheweth that for the correction of things which are amisse in vs God doth many times send vs to the dumbe and insensible creatures Vers 7. Teacheth vs that if without prouokers wee should performe our dueties much more should wee doo it when he hath giuen vs meanes and aydes thereto Vers 8. Teacheth vs in the time of plentie and peace to prouide against the daies of affliction and scarsitie to come Vers 9. Teacheth vs that it is not good to giue ouer our selues to much sleepe because that is the mother of idlenes Vers 10. Teacheth vs that the idle vse all meanes to continue them in the sinne of sloath Vers 11. Teacheth vs that sodaine and vnauoidable beggerie commeth vpon the slothfull person Vers 12. Teacheth vs that frowardnes of speach is a good note to discerne a wicked man by Vers 13. Teacheth that the vngodlie abuse all the parts and members of their bodies to prouoke others to wickednesse and in their owne persons to performe it Vers 14. Sheweth first that the wicked mans heart is alwaies deuising naughtines secondly that this is a sure marke of a naughtie man to bee the author of contentions and strife Vers 15. Teacheth vs that the destruction of the wicked shall be as sodaine so without hope of recouerie Vers 16. Teacheth vs first that God is a God that can not away with wickednesse at any hand secondly that there is a difference of sinnes because God abhorreth some more than other some Vers 17. Teacheth vs to flie from pride lying and murther Vers 18. Teacheth vs to beware of wicked deuises and pursuing naughtines with greedines and delight Vers 19. Teacheth vs to shunne false witnes bearing and the sowing of strife and contentions among friends Vers 20. Teacheth children carefully to indeuour to keepe the holie and wholesome instruction of their parents Vers 21. Teacheth vs that obedience to good counsell out of Gods word is the best and most profitable thing we can attaine to in this life Vers 23. Teacheth vs that Gods word is a lanterne vnto our feete and a true light vnto all our steppes Vers 24. Teacheth vs that there is no better bridle against whoredome than sound knowledge out of Gods worde Vers 25. Teacheth vs to withstand the beginning of euill and sinne in our selues and to beware of such prouocations as others will vse to draw vs on thereto Vers 26. Teacheth vs that the ende of whoredome is beggerie on the one side and destruction of bodie and soule on the other side Vers 27 28. Doo teach vs by two apt similitudes taken from the fire that the sinne of adulterie carrieth with it great and fearefull danger Vers 29. Teacheth vs to striue to modestie and cleanenes in our speach yea euen then when we speake of immodest and vncleane things secondlie that man of what state or condition soeuer he be committing that sinne shall not escape vnpunished Vers 30 31. Teach vs that howsoeuer amongst vs theeuerie is thought a greater transgression than adulterie yet before GOD and such men as be lightened by Gods word adulterie is by many degrees more vile Vers 32. Teacheth vs that the adulterer by his sinne doth not only bewray his owne follie but also laieth violent hands vpon his owne life Vers 33. Sheweth that the adulterer shall neuer escape vnpunished either before God or man or both Vers 34. Teacheth vs that we may safely pursue before a Magistrate our iust causes against an adulterer and that without shewing any fauour or pitie to the offending partie Vers 35. Teacheth vs to be altogether estranged from receiuing gifts or setting on sale our wiues deflowring Now let vs see wherein theeuerie is lesse than adulterie which appeareth to be so out of this text because the theefe that stealeth to satisfie his neede shall neither lose life nor honor no though he bee found sundrie times dooing the deede but shall be only bound to restore to the owner according to the law But the adulterers condition seemeth to be farre otherwise for his life and honor is in danger both by publike and priuate right if the matter bee once knowne and there will bee nothing taken for the satisfaction of his sinne CHAP. 7. Co. SAlomon had before deliuered certaine instructions of wisedome and knowledge now in this Chapter he putteth downe certaine confirmations and proofes of the same alledging his owne testimonie and that experience which he had obserued in the state and cursed end of miserable men following the intisements of pleasure and sinne Di. Di. 1 THe Chapter may bee diuided into three parts In the first is contained an exordium or enterance as it were exhorting men to imbrace Gods wisedome
another and goe hether and thether to gather vp tales to tell to other men and yet many times tell them otherwise than they heard them discouereth a secret which is a wicked thing specially if it bée committed to a man this gadding from place to place with tales is forbidden by God Leuit. 19.16 but he that is of a faithfull heart vz. towards God and his brethren conceileth i. keepeth close a matter vz. committed vnto him meaning it of such matters as ought to be kept close Vers 14 Where no counsell is i. In what place soeuer there is not holie and right counsell for otherwise there is no state so corrupt but hath a counsell wherby we see that a wicked counsell is as no counsell before God the people fall vz. by sundrie meanes into sundrie mischiefes that cannot be auoyded but where many counsellers are i. where there is store of graue wise and holie men to giue good counsell and their counsell bee accepted and regarded there is health vz. to the people and subiects meaning by health all outward blessings as prosperitie peace abroad quietnes at home and a great number of such like The Rabbins referre this to warre but I take it to be such a sentence as verse 11. of this Chapter is and to be general stretching it selfe to the right gouernment of Magistrates and their wholesome counsels Vers 15. He shall be sore vexed vz. amongst men and euen in himselfe that is suretie vz. to another man for a stranger i. for one whom he knoweth not and he that hateth suretiship vz. vnlesse he haue good cause to enter into the same is sure vz. from danger griefe and vexation How this must be vnderstood see Chapt. 6. vers 1 c. Vers 16. A gracious woman i. such a one as is indued with a right reuerence of God and decked with that hidden man of the heart which consisteth in a méeke and quiet spirite which spirite also is acceptable before God obtaineth fauour amongst men 1. Pet. 3.4 atteineth honor vz. amongst men by her good and vertuous demeanes and so consequently praise and commendation as Pro. 31.30 and and I suppose this would rather be turned as the strong men in Hebrue it is violent meaning such as being terrible and fearefull to others get riches by all manner of meanes whether lawfull or vnlawfull it skilleth not atteine riches vz. amongst men Vers 17. He that is mercifull vz. towards others specially when they are distressed and néedie rewardeth his owne soule i. doth good vnto himselfe also as well as vnto others for so it pleaseth God to reward the good workes of his seruants but he vz. whosoeuer he be that troubleth vz. vniustly and without cause by what means so euer it be either in word or déed his owne flesh i. his neighbour or other men as Isaiah 58.7 is cruell vz. not only to them but euen against himselfe also Some reade it thus but the cruel man i. he that is hard hearted and cruelly bent against others troubleth his owne flesh i. hurteth himselfe while he casteth from him all lawes of nature and curtesie Indéede I confesse that the Antithesis or opposition of this verse more plainlie appeareth so and yet I see no reason why the other sense may not as well stand Vers 18. The wicked worketh a deceitfull worke vz. both to himselfe and against others to himselfe because he is deceiued of that which he thought to obtaine as a reward many times getting a cleane contrarie thing as miserie for prosperitie and against the good because he seeketh by deceitfull meanes to destroy them but he that soweth righteousnes i. is plentifull in vpright and well doing see Galath 6.7 8 c. shall receiue vz. from the Lord yea and many times from men also a sure reward i. a reward that shall not deceiue him neither whereof he shall be deceiued Vers 19. As righteousnes leadeth to life vz. both here and in the world to come vnderstanding by righteousnes the sound fruites of a holy conuersation both towards God and men so he that followeth euill i. fostereth and feedeth the same within him and seeketh the performance therof seeketh his own death vz. both of bodie and soule without vnfeigned repentance and amendment of life Vers 20. They that are of a froward heart vz. either against God or men meaning such as are neuer pleased with any thing are abomination to the Lord i. are such as the Lord abhorreth and cannot abide see verse 1. of this Chapter but they that are vpright in their way i. haue care of a holie and iust conuersation towards God and man see Psalme 119.1 are his delite i. are such as he much delighteth in Vers 21. Though hand ioyne in hand i. though the wicked indeuour by all the strengthes subtilties and aydes that they haue or can procure the wicked shall not be vnpunished q.d. for all that they cannot escape Gods punishments see Chapter 16.5 but the seede of the righteous i. euen his posteritie shall escape vz. iudgements and punishments sent from God though sometimes it pleaseth him to correct them to their amendement q.d. not only the godlie but their posteritie shall be deliuered whereas the vngodlie though he get many to take his part shall not escape when as the godlie shall deliuer both himselfe and others Vers 22. As a iewell of gold vz. is an vnseemely thing in a swines snout vz. because the swine will defile it with dirt and myre so is a faire woman i. so is it vnseemely for one to be indued with beautie which indeede is a good gift from God which lacketh discretion vz. to gouerne her selfe modestlie soberlie and in the feare of God q.d. beautie doth as little become a mad or foolish woman as a precious iewell doth become a sowe Vers 23. The desire of the righteous is only good i. they desire nothing but that which is good for that word only is an exclusiue particle shutting out euill things Not meaning that they neuer wish euill but rather that for the most part they desire good but the hope of the wicked i. the wicked may hope or looke for nothing els but indignation i. vengeance from God or els such thinges as shall vexe and grieue them and make them angrie Vers 24. There is vz. a man putting it also for a certaine number of men that scattereth i. liberally bestoweth the goods and possessions which God hath blessed him with all see Psalme 112.9 and is more increased vz. in riches and abundance through the speciall blessing of God and the right vse of these things but he that spareth more vz. either from himselfe or others which is the common fault of couetous persons and niggards then is right i. than he may and ought to doo surely commeth to pouertie vz. notwithstanding all his pinching and sparing q.d. so farre off is it that the niggardly man shall increase and waxe rich as the liberall doth that
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
moueth his lippes i. he doth but as it were begin to speake and bringeth euill to passe i. he presently performeth mischiefe against other men Vers 31. Age i. old age he vseth a word which signifieth gray heares putting the signe of old age for old age it self is a crowne of glorie i. is a glorious crowne meaning that it bringeth euen as great glorie to a godlie old man as a crowne to a King concerning this word crowne see before Chapt. 4.9 Also Chapt. 14.24 and in other places when it is found vz. to be passed ouer and spent in the way of righteousnes i. in a holie and righteous life meaning it of such old age as spendeth the time of life godly iustly and not of al old age without exception Vers 32. He that is slowe vnto anger i. seldome or not at all bursteth into it howsoeuer he be prouoked thereto see chap. 14.29 chap. 15.28 is better vz. by many degrees than the mightie man vz. in bodilie strength and power by how much the power of the soule is better than the strength of the bodie the soule it selfe being better than the bodie and he that ruleth his owne minde i. that subdueth and keepeth vnder the raging affections thereof is better vz. by much than he that winneth i. conquereth or getteth a citie vz. either by power or policie The reason of this speach is because that the warre that a man hath with himself and with his own mind and which is made against wrath and other affections of it is more grieuous and hard than that which is attempted against others and therefore he is better that conquereth himselfe than he that conquereth others Besides he that ouercommeth himselfe doth it to this end to profite himselfe and to hurt none yea to doo good vnto others thereby whereas a mightie man that ouercommeth others and subdueth cities can hardly performe it without bloudshed and great danger of other men Vers 33. The lot vz. for the triall of any thing in controuersie This was much in vse amongst the people of God in diuiding lands Numb 26.55 and in other causes as Leuit. 16.8 Acts 1.26 and in other places is cast into the lappe i. into some secret and close place putting one for many others as into hattes pots caps boxes c. but the whole disposition thereof i. the ordering guiding and gouernment of it is of the Lord vz. onely q.d. nothing seemeth more subiect to fortune in mens iudgement than lots and yet that falleth not out by fortune or chance for there is no such thing but God by his infinite prouidence and wisedome doth both generally and particularly guide and gouerne the same according to his good pleasure Do. Vers 1. Teacheth that both the thoughts of mans heart and the words of mans mouth are gouerned of the Lord. Vers 2. Teacheth vs that neither we our selues nor the things that wee doo are such as wee esteeme of them but are so to be taken as God alloweth of them Vers 3. Teacheth vs in all our thoughts words and works to depend vpon the Lord for his special blessing Ver. 4. Teacheth vs that Gods glorie appeareth in al things yea euen in the destruction of the wicked and vngodlie Vers 5. Teacheth vs to auoide pride of heart secondly that there is no wisedome nor power against the Lord. Vers 6. Sheweth vs that there is no other cause of the forgiuenes of sinne than Gods own mercie truth also that there is no better bridle to stay men from wickednes than to haue a reuerēt feare of Gods maiestie setled in our harts Ver. 7. Teacheth vs that a holy conuersation cōmendeth vs both to God men also that God hath mēs harts in his hands to turne them as pleaseth him Vers 8. Teacheth men to get that which they haue how little or much soeuer it bee by good and iust dealing Vers 9. Teacheth vs that in all both our imaginations and actions wee are gouerned by God because that in him we liue moue and haue our beeing Vers 10. Teacheth Magistrates and rulers to pronounce iust and true sentences Vers 11. Teacheth vs to vse vprightnes in all our dealings and that they which vse false weightes measures c. sinne not onely against men but against the Lord also Vers 12. Teacheth kings euen for example sake to absteine from all manner of euill speciallie from iniustice and wrong dooing Vers 13. Teacheth kings to abhorre flatterers and flattery and to delight in such as will speake the trueth fully and boldlie Vers 14. Teacheth wise men in time to labor to quiet the iust rage of a Prince least otherwise there fall out great mischiefes Vers 15. Teacheth vs to purchase and delight in the fauor of Princes and Potentates alwaies prouided that wee doo it by lawfull and holy meanes Vers 16. Teacheth vs to preferre heauenlie wisdome before all earthlie things whatsoeuer Vers 17. Teacheth vs first that none can be counted good but such as haue an vnfeined care to shunne thinges that bee naught secondlie that a holie life is very profitable both for soule and bodie Vers 18. Teacheth vs to auoide pride least continuing in it we be ouerthrowne Vers 19. Teacheth vs to imbrace true humilitie and lowlines of minde Vers 20. Teacheth vs to bee carefull in the dooing of our affayres also continually to trust in the Lord and the trueth of his promises Vers 21. Teacheth vs to giue a iust commendation to the giftes and graces of God in any also to vse profitable comfortable and good speaches to others Vers 22. Teacheth vs to haue a care to obteine spirituall vnderstanding and knowledge Vers 23. To beware of rash speach and to thinke well of our words before we vtter them Vers 24. Teacheth vs to vse gentle softe and good speaches Vers 25. Teacheth vs not to hang vpon our owne iudgements but vpon the rule of Gods word onely Vers 26. Commendeth vnto vs painefull trauaile in our seuerall callings Vers 27. Teacheth vs to auoide both imagining and doing euill against any Vers 28. Teacheth vs to take heede that we bee not authors of strife or tale carriers Vers 29. Teacheth vs to beware of offering any man any iniurie or intising any man to those things that are euill Vers 30. Teacheth that we must neither by word nor countenance practise or performe euill against others Vers 31. Teacheth vs that godly old age is greatlie to be reuerenced and esteemed Vers 32. Teacheth vs to imploy all our forces to the subduing of the rage of our owne affections Vers 33. Teacheth vs that nothing falleth out by fortune or chance but is whollie and altogether directed by the infinite and eternall prouidence of almightie God CHAP. 17. Co. THis Chapter dependeth vpon the former thus he had shewed before that all thinges were guided according to the determinate counsell and purpose of God which ought to teache vs contentednes with whatsoeuer it shall please God either of
he may haue his desire satisfied in obtaining holie and heauenlie wisedome Di. Di. 1 THis Chapter may bee diuided into three parts The first reacheth from vers 1. to the end of the 8. wherein he speaketh of the desire of wisedom of the foolish and wicked man of wise words of respect of persons of the words of fooles and tale bearers and the hurt which commeth by them Di. 2 both The second reacheth from verse 9. to the ende of the 16. wherein he speaketh of the slothfull person of Gods power of riches of pride and humilitie of hastie answers of the griefe of bodie and soule of paines to get Di. 3 wisedome and of the power and force of gifts or rewards The third reacheth from verse 17. to the end of the Chapter wherein he speaketh of the first complainer of the vse of the lot of the wrath of brethren of good words and speaches of a good wife of the poore and rich and of a true frend or brother Se. Vers 1. FOr the desire thereof i. for the earnest affection that hee hath to obteyne holy and heauenly wisdome hee i. a good man will seperate himselfe vz. from all that hee hath that may let him to seeke it i. to the end hee may seeke and finde it see Matth. 13.44 45 46. and occupie himselfe i. he will carefullie imploy himselfe and diligentlie also in all wisdome i. in wisdome it selfe and in all the meanes whereby hee may growe and increase in the same others I knowe reade it otherwise and giue anosense but me thinketh this is plaine inough Vers 2. A foole hath no delight vz. at all in vnderstanding i. either in the thing it selfe or in the meanes whereby it may be obteyned but vz. his delite is that his heart i. the things that be in his heart may be discouered vz. to other men and that by his vaine babbling and speaking of euerie thing that commeth into his mind q.d. he is onely delighted with his owne follie which he laboreth to publish and make knowne to all men Verse 3. When the wicked commeth i. wheresoeuer there is a wicked man then commeth vz. with him i. there is contempt vz. of other men hee meaneth that this is proper to the wicked and is as it were his inseperable companion to despise others and with the vile man vz. there is alwaies reproach i. disdainefull vttering of reproches against others I denie not but that this verse may be taken as though God should punish the wicked and vile men with contempt and reproach but the other sense in my iudgement is more simple and plaine Vers 4. The words of a mans mouth i. such words and speaches as proceed from a wise mans mouth are like deepe waters vz. which cannot be drawne emptie neither can a man come to the bottome of them so the wisdome and learning of a wise man neuer ceaseth but the more he vttereth the more he may and the welspring of wisdome i. the great plentie and abundance he hath of it meaning hereby also the wise mans mouth powring it out and largely communicating it to others is like a flowing riuer i. is like to a riuer that floweth continuallie hee meaneth by these Metaphors and similitudes that there is neuer scarsitie of wisdome in him Vers 5. It is not good i. it is verie euill and hurtfull as chap. 17.26 to accept i. to regard or looke vpon the person of the wicked i. any thing in him at all as his authoritie wit words giftes c see this forbidden Deutero 1.17 to cause vz. thereby the righteous to fall i. to bee ouerthrowne in iudgement i. where iudgement is to be pronounced This belongeth to Iudges and Magistrates who are many times so moued with the power c. of the wicked that the iust and porer sorte come to ruine thereby which fault should bee corrected Vers 6. A fooles lippes i. the wordes which a foole vttereth with his lippes commeth with strife i. haue alwaies strife annexed vnto them as an inseperable companion and are mingled altogether with contentions and his mouth i. the wordes which hee speaketh with his mouth calleth for stripes vz. to bee layde vppon him for his follie meaning that his owne wordes are meanes to hurte himselfe Verse 7. A fooles mouth i. words spoken with his mouth is his owne destruction i. bring hurt and destruction vnto himselfe and his lippes i. speaches vttered with his lippes are a snare for his soule i. are instruments and meanes to bring him within the danger of the losse of his life see chap. 10.14 also chap. 13.3 Vers 8. The words of a talebearer vz. which he vttereth to some against other some are as flatterings i. they seeme pleasant and sweete yea to be more gentle than oyle or butter see Psal 55.21 and i. but for all that or els thus and vz. yet notwithstanding they go downe into the bowells of the bellie i. into the bowels which are within the bellie meaning that they wound euen the verie entrailes which being once perished there is no hope of life and therefore it is as much q.d. they wound men most grieuouslie yea deadlie Vers 9. Hee also vz. as well as the talebearer is to be misliked that is slothfull i. giuen to idlenes and loytering in his worke i. in dooing the thing he is set about and should indeed performe is euen the brother of him that is a great waster vz. of the things which he hath he meaneth that he is cosin german as it were with the prodigall person because looke what the one looseth by superfluitie and ryot the other forgoeth thorow sloth and idlenes Vers 10. The name of the Lord i. his Maiestie goodnes and power as sundry times in the Psalmes and namelie Psalme 20.1 is a strong tower vz. to all such as stedfastly trust therein meaning by strong tower a mightie defence to shielde him and to keepe him safe from all the dangers of such as would anoye him see Psal 61.3 the righteous vz. at all times but speciallie in the dayes of his distresse runneth vz. with all possible hast and speed vnto it i. to this assured tower of Gods strength might power goodnes c. and is exalted i. lifted vp vz. into a high place where hee shall be safe and sound from the attemptes of all his enemies Vers 11. The rich mans riches i. the riches which he presentlie possesseth are his strong citie i. hee maketh them vnto himselfe a defence against all attemptes and assaultes made against him see before Chap. 10.15 and as an hie wall in his imagination i. hee fondlie imagineth that they are sufficiently able not onely to keepe him from the violence of men but also to shield him and couer him so that neyther God nor man shall behold his leudnes Vers 12. Before destruction i. before the calamitie fall or hurt of any man come the heart of a man is hautie i. a man himselfe is proude and
loftie a parte for the whole and yet he mentioneth the heart because from thence pride groweth and floweth see Chap. 11.2 also 16.18 and before glorie i. before a man come to glorie and estimation amongst men goeth lowlines vz. of heart and bodie q.d. humilitie is a meane to come to glorie see chap. 15.33 as pride is a meane to come to contempt Vers 13. Hee vz. whosoeuer he be that answereth a matter i. that taketh vpon him to shape an answere to a thing before he heareth it vz. thorowly out or els thus before he heare it i. before he vnderstand it it i. that manner of dealing and his answere also is follie and shame vnto him i. bewrayeth his owne follie and purchaseth him great discredit because he will bee so rash and hastie Vers 14. The spirit of a man i. a man that hath a bold spirit and good courage specially giuen him from God will susteyne i. indure and beare and that with great patience and constancie his infirmitie i. all outward griefs and discommodities whatsoeuer but a wounded spirite i. a man striken with the wrath of God and wounded in conscience for his sinnes or other great causes see Psal 51.17 who can beare it i. who is able to indure it long without great and gracious assistance from God q.d. there is no man nor any thing els for as for the bodie it cannot doo it because it is not his office to rule the spirite and minde but rather the minde and soule it selfe although it be caried about in the bodie to rule guide and gouerne it see Prouerb 15.13 and the note of the Geneua bible is very good also Vers 15. A wise heart i. he that hath obteyned some measure of wisdome alreadie getteth vz. daylie more and more knowledge vz. of Gods will reuealed in his worde and the eare of the wise i. the wise man himself by attentiue harkening seeketh learning i. seeketh daylie increase of the same he ioyneth the heart and the eare together though vnder eyther of them he vnderstand the whole man because that from a heart desirous of knowledge procéedeth the attentiue eare which is apte to learne and earnestly seeketh after it Vers 16. A mans gifte vz. which hee giueth or bestoweth vpon another enlargeth him i. deliuereth him from distresse and leadeth him before great men i. bringeth him into their presence so that he may tell his owne tale and speake for himselfe And here he teacheth what men are wont to doo and not what may bée done though sometimes a man may giue gifts to be deliuered from danger when otherwise he cannot but he must beware with all that he be not thereby iniurious to any other Vers 17. He that is first vz. before the iudge or magistrate in his owne cause i. in laying out his owne cause and the things apperteyning thereto is iust i. so seemeth to bee meaning that he seemeth to haue a iust and good cause then i. afterwards commeth vz. before the iudge his neighbour i. he betweene him and whomthere is some controuersie and vz. the iudge vpon his appearance and speach maketh inquirie of him i. inquireth of either of them how the case standeth laboring by demaunds and questions to get the certeintie thereof q.d. hee that first bringeth his cause to the Iudges seemeth to pleade a right cause til his aduersarie bee heard and the Iudge vnderstand the trueth of the matter Vers 18. The lot vz. whose direction is from the Lord as Chap. 16.33 causeth i. ought to cause contentions to cease vz. amongst men vnlesse they will after the manner of giants fight against God and his decree and maketh a partition vz. iustly and vprightly among the mightie i. yea euen among them that are at great dissention and by reason of their strength and power might hurt one another very much Ioyne this with the other verse thus If the matters betweene men bee so hard and doubtfull that the trueth of them cannot bee knowne then let the lot decide the controuersie Vers 19. A brother offended i. greeued and that with his brother for some one cause or other is harder to winne i. it is a harder matter to winne him to reconciliation than a strong citie i. than a citie well defenred so hard a matter is it to master mens affections see Chap. 16.32 and their contentions i. the strifes betweene them are like the barre of a pallace which must of necessity bee strong sure to keepe the gates of such a great and sumptuous building wherein also many times things of great price are layed vp he meaneth that the angers of brethren one of them towards another are so sharpe and vehement that they can no more easilier be subdued than strong defenced townes conquered or easilier broken then most strong barres Vers 20. With the fruite of a mans mouth i. with his words which are called the fruite of his mouth because they come from it as fruite from a tree shall his bellie be satisfied i. hee shall haue inough of it and with the increase of his lippes i. with the abundance of wordes that his lippes shall vtter and the increase that shall come thereof shall hee be filled i. he shall haue plentie and abundance he meaneth that euery man shall receaue the fruite of his owne speach either good or euill euen as hee hath spoken either wel or euil and these Metaphors of the bellie satisfying and so forth serue but to note the abundance that he shall haue either the one way or the other see before Chap. 12 13 14. also Chap. 13.2 3. Ver. 21. Death and life i. all manner of euill and good all prosperitie and aduersitie are in the power of the tongue i. in the tongue itselfe rightly vsed or abused and they that loue it i. to vse it either the one way or the other shall eate the fruit thereof vz. accordingly meaning that they shall receiue according to the goodnes or illnes of their speach see Matth. 12.37 It is of the same sense and meaning that the other verse before going is Thus we see that such as speake well doo themselues and others good and they that speak euill hurt both themselues and others Vers 22. He that findeth vz. by the special appointment of God a wife i. a good diligent and wise wife findeth a good thing i. a profitable and pleasant thing and receaueth vz. euen in that fauor of the Lord. i. a sure testimonie and token of Gods fauor towards him see Chap. 19.14 he meaneth that a good and godly wife is a singular blessing from the Lord Vers 23. The poore vz. man or men putting one for many speaketh vz. vnto others with praiers i. humbly and beseechingly as a man may say but the rich vz. man or persons answereth vz. when he is demanded any thing or els answering here is put for speaking as before chap. 15.1 28. Also chap. 16.1 roughlie i. bitterly and sharply wee see the truth
of almightie God Vers 6. Many vz. men reuerence the face of the Prince i. doth greatly estéeme the person of a great man for this word face see Deut. 1.17 and euery man is friend to him that giueth giftes vz. vnto other men meaning that the liberal person hath many friends Vers 7. All the brethren i. all the kinsfolkes how nigh or farre off so euer they be if they be aliue and be richer than he of the poore vz. man that is fallen into decay do hate him i. doo despise him or little regard and set by him how much more vz. soone or easilie will his friends i. his counterfeit and feigned friends for of his faithfull ones he had sayd the contrarie before Chap. 17.17 depart farre from him vz. in the time of his affliction and distresse though he vz. so afflicted and brought into pouertie be instant with words i. doo earnestly and heartily intreate them for some comfort reliefe or fauour yet they will not vz. stand fast by him or minister vnto his need Vers 8. He that possesseth i. kéepeth sure and fast vnderstanding i. heauenly wisedome loueth his owne soule i. himselfe a part for the whole or els prouideth well for himselfe The word in Hebrue is heart which he vseth because vnderstanding wisedome hath his proper seate in the hart and keepeth wisedome which he hath obtained and gotten to finde goodnes i. that thereby he may come to that goodnes which neuer shall decay Vers 9. is the same both in words and sense with verse 5. of this Chapter sauing that there it was said he shall not escape and here it is said he shall perish q.d. he shal certainlie come to naught Vers 10. Pleasure vz. in the vse of all Gods blessings is not comelie for a foole vz. because he knoweth not how to vse it much lesse vz. comely is it for a seruant vz. that is bound to another man to haue rule ouer Princes i. to rule such as should rule others he meaneth that fooles should rather haue stripes as Chapter 10.13 and seruants seruice or bondage and not abundance of pleasures and delightes or rule ouer others because they knowe not how to vse them well Vers 11. The discretion of a man i. the wisedome and vnderstanding that a man hath through Gods especiall gift deferreth i. is a very good meane to make him to put off yea to remoue and put away his anger vz. conceiued or readie to be expressed towards others and his glorie is i. it maketh much for his glorie and credit to passe by vz. without any great regard meaning by this maner of speach easilie to forget and to forgiue an offence vz. committed against him Vers 12. The Kings wrath vz. against any of his subiects is like the roring of a lyon i. fearefull and terrible and threatning as it were present death The Hebrue word signifieth a yong lyon which hath more courage roreth much more strongly which serueth also to aggrauate the danger see Hosea 3.4 8. q.d. as the lyon feareth men and beastes by roring so doth the Princes wrath terrifie men but specially his subiects see Chap. 16.14 but his fauour vz. towards any is like the deaw vpon the grasse i. both comfortable to coole it after some great heate profitable to make it grow meaning that the fauour of great men is profitable for their people and gladdeth their harts sée chap. 16.15 Vers 13. A foolish sonne i. a wicked child whether it be sonne or daughter but yet it more grieueth a man when he in whom the hope of his name is left shall be dissolute is the calamitie of his father i. bringeth grieuous and intollerable miserie vpon his parents see Prou. 10.1 Also Chap. 15.20 Chap. 17.25 and the contentions of a wife i. such as procéede from a wife or els a contentious woman or wife her selfe are like a continuall dropping vz. or raine or water vpon stone or timber which eateth into it or rotteth it meaning that they doo euen consume a man his household see Chap. 21.9 Also Chap. 27.15 Vers 14. House i. lands and riches i. goods and wealth whatsoeuer are the inheritance of the fathers i. are such inheritances as fathers leaue to their children but a prudent wife i. a godlie vertuous and wise wife commeth of the Lord. vz. onely as a speciall gift and blessing from him sée Chap. 18.22 He meaneth not that inheritances come not from the Lord but because they come by the meane of the parents they seeme in our iudgement further off from God than a good wife and yet neither of them fall out but according to his will though it appeare more immediatly in match of mariage than in inheritances or possessions Vers 15. Slothfulnes causeth vz. men in whom it raigneth to fall a sleepe i. to be careles and negligent of their affaires and a deceitfull person i. he that giueth himselfe ouer to deceiue others shall be affamished vz. for lacke of foode meaning he should fall into great pouertie and extremitie he ioyneth deceit and slothfulnes together because they are companions that can hardly bee sundred shewing that both the sluggards which cease from doing of their duetie and the deceitfull that liue against all charitie shall bée punished from God Vers 16. He that keepeth vz. vnfeignedly with al his heart the commandement vz. of the Lord meaning thereby his holie law which consisteth in commandements one being put for all because the law giuer is but one obedience to the whole tendeth but chiefly to one end that is Gods glorie though indéed eternal saluation be annexed thereto keepeth his owne soule i. he himself a part for the whole meaning that thorow obedience he doth deliuer himself from danger of eternal death destruction but he that despiseth his waies i. maketh no account how or after what sort he doth liue nor hath care to frame his life according to the prescript rule of Gods worde shall dye i. shall certeinely perish speciallie in the World to come Vers 17. He that hath mercie i. sheweth pittie and compassion either by word or deed or both vpon the poore i. vpon such as bee distressed and are not able to helpe themselues lendeth vnto the Lord vz. all that whatsoeuer he doth which he bestoweth vpon the poore the reason is because the Lord maketh account of the godly poore and things done to them as of himselfe and performed to him see Matth. 25.40 and the Lord will recompense him vz. to the full yea in the largenes of his mercie giue him a thousand times more that which he hath giuen vz. willingly and cherefullie to the poore 2. Corinth 9.7 and that in his name Mark 9.41 He shooteth at this marke in this one verse that is to teach them tender hartednes towards the afflicted which that he may the better perswade them too hee setteth before them both a plentifull and also an assured reward from God Vers 18. Chasten
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
ryot excesse and all kinde of pleasures shall not bee rich vz. very long for the following of these things will consume his wealth Vers 18. The wicked shall bee vz. as it were a ransome for the iust i. when the righteous shall bee deliuered from distresse the other shall fall into it and the transgressor for the righteous it is the same which hee spake before in other words see Chap. 11.8 Vers 19. It is better to dwell see verse 9. of this Chap. in the wildernes i. in a most rude and wanting place than with a contentious and angrie woman vz. though the place wherein they should dwell together were neuer so large and faire see chap. 19.13 Also chap. 25.24 Also 27.15 Vers 20. In the house of the wise i. in his storehouse or treasurie is a pleasant treasure and oyle i. there is to be found plentie of things that are to bee desired and he nameth speciallie oyle because it is a notable thing see Iudges 9.9 but a foolish man deuoureth it vz. euen that which he himselfe or others for him as his parents or friends haue laied vp in store q.d. A wise man doth abundantly get vnto himselfe goods and ornaments and keepeth them that are prouided for him which the wicked man doth consume and waste Vers 21. He that followeth after i. doth earnestly pursue and carefully practise or performe see Hebrew 12.14 Also Psalm 34.14 righteousnes i. good and faithfull dealing yéelding to euery man his right and mercie vz. towards such as bee afflicted and in distresse shall vz. certainly and assuredly finde vz. both before God and man for the Lord will bring to passe that no man shall be iniurious vnto him but euery where yéeld him his right life i. all manner of blessings in this life righteousnes i. vpright and faithful dealing towards him and glorie vz. both here and in the life to come Vers 22. A wise man i. he that is truely wise indéed goeth vp vz. through his wisedome and that as a conquerour in peace without any resistance into the citie of the mightie i. into a citie that mightie men possesse and keepe and casteth downe vz. through his excellent wisedome the strength of the confidence thereof i. the walles and bulwarkes of it wherein they much trusted thinking themselues thereby to be safe he meaneth that wisedome is more excellent than strength see Eccle. 9.16 Vers 23. He that keepeth vz. through the grace and assistance of God bestowed vpon him his mouth and his tongue vz. from vttering euill things keepeth his soule i. his life and he himselfe from afflictions i. from manifold both outward and inward troubles The reason is because that death life are in the power of the tongue Chap. 18.21 Vers 24. Proud hautie and scornefull vz. both before God and men is his name i. is he himselfe and the glorious report that goeth of him that worketh vz. against other men in his arrogancie i. in the pride of his heart wrath vz. how much or how little soeuer it be q.d. the proud and angrie person shall bee contemned both of God and man Vers 25. The desire of the slothfull i. the thing that the slothfull desireth being delaied and not performed towards him slaieth him i. killeth him or grieueth him at his heart for his hands refuse to worke vz. thereby to get his liuing and to maintaine himselfe q.d. he doth nothing but wish and vseth not the meanes to obtaine and therefore he must needes perish see Chap. 13.4 Vers 26. He i. the slothfull person or the wicked coueteth greedilie vz. another mans goods to satisfie his néed withall yet hath neuer a whit the more but the righteous giueth vz. vnto such as are in distresse God hath blessed him with such abundance and spareth not vz. to giue franklie and freelie according to the portion which he hath receiued see Psalme 37.25.26 Vers 27. The sacrifice of the wicked i. that seruice whatsoeuer it bee which the wicked performe to God is an abomination i. an abominable thing to the Lord and such as he cannot like of see Chap. 15.8 how much more vz. is it abominable when he bringeth it vz. into the Lords presence or into his temple to be offered there with a wicked mind i. when his hart is seased with wickednes rendering it thinking thereby the better to performe some wickednes as Balaam and Balaak did Num. 23. or els by wicked and vnlawfull meanes as Malach. 1. q.d. It is alwaies euill but then most wicked indéede see Isaiah 1.13 Vers 28. A false witnes i. he that beareth false witnes telling lyes for truth and babbling out vncertaine matters which he himselfe knoweth not of howsoeuer he haue heard them shall perish i. shall certainlie come to naught and be punished see Chap. 19.5 but he that heareth vz. the trueth of matters knowing also the same and is as it were an eye witnes he putteth one sense for sundrie speaketh vz. the trueth and nothing but it continually i. alwaies and in all places when he is called thereto q.d. he may boldly speake because he vttereth nothing but certaine and knowne things Vers 29. A wicked man hardeneth his face i. boldly and impudently without feare of God or shame of men goeth on to performe the wickednes he purposed but the iust vz. man he q.d. hee indéed will direct vz. according to the trueth of Gods word and all equitie his way i. all his waies wordes thoughts and deedes and the whole course of his life q.d. the vngodlie doth obstinately respect his lust and not his duetie and casteth from him all shamefastnes whereas on the other side the godlie diligently and wisely pursueth the thinges he hath to doo Vers 30. There is no wisedom vz. in man neither vnderstanding nor counsell by these particulars he meaneth that there is nothing in man either wit will or power that can infringe or let the Lord in his purposes and workes which thing he declareth also by a particular example in the next verse following against the Lord. i. that is able to withstand him and his purposes Vers 31. The horse is prepared i. not onely made readie but also furnished against the day of battel i. against the time that men goe to fight with their enemies q.d. men make readie all things necessarie méete for their owne defence For I suppose that wee may vnderstand by this one particular of the horse all outward aydes whatsoeuer see Psalme 33.16 17. but saluation i. deliuerance from danger and distresse is of the Lord. vz. onely see Psalme 3.8 where the word saluation is likewise vsed also Do. Vers 1. Teacheth vs that God by his power and prouidence gouerneth all things whatsoeuer both generall and particular Vers 2. Teacheth vs not to stand vpon our owne imaginations but vpon the approbation of the Lord. Vers 3. Teacheth vs to deale vprightly and faithfully with all Vers 4. Teacheth vs to auoide pride both in heart and
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
commendeth her for her antiquitie great power c. Vers 22. The Lord vz. the eternall God hath possessed me vz. his eternall sonne and wisedome in the beginning of his way i. before he began to make or create any thing He commendeth this wisedome of the nature of it because he is one eternall God with the Father and the holie Ghost q.d. I was with God euen then when by the creation of al things he manifested plaine testimonies of his Maiestie See Iohn 1.1 2 c. Coloss 1.16 I was vz. eternall and God with him for nothing is eternall but God only before his workes i. before al or any work that euer he made of old i. which he made of old or long time agoe see Psal 93.2 Vers 23. I was set vp or after some annointed meaning that by Gods eternall decrée he was placed in his office of Kingdome Priesthood and Prophecie for such a metaphore he vseth in this place from euerlasting i. from before all beginnings whatsoeuer from the beginning vz. of the world neither doth the word from note that then he began as 1. Ioh. 1.1 and before the earth vz was created all this tendeth to set out the perpetuitie and eternitie of this great wisedome Vers 24. When there were no depthes vz. either of water or earth was I begotten vz. of the father when there were no fountaines vz. made nor yet abounding with water i. hauing plentie of water within them q.d. before all these and whatsoeuer things els was I who was the eternall sonne of the eternall father begotten of him before any thing that is or was as may appeare by the verses following Ver. 25. Before the mountaines were setled and before the hilles vz. were created was J begotten vz. of the eternall father q.d. I was God eternall before the earth mentioned generally verse 23. or any part therof spoken in this verse was Vers 26. He had not yet vz. when I was made the earth vz. no nor begun to make it nor the open places vz. of the world meaning hereby the champion and plaine countries nor the height of the dust in the world he vnderstandeth by height the excellent creatures and by dust though all were made of the earth the more base creatures q.d. when neither the one sort nor the other were created I was Vers 27. When he i. God the Father prepared i. created and framed as we see the heauens i. that same great frame which is ouer our heads passing as it were from the earth to it I was there vz. together with him and was a creator in that most excellent workmanship see Iohn 1.3 when he set the compasse i. the earth which he calleth by this name because it seemeth to be round vpon the deepe i. vpon the waters see Psalme 24.2 Vers 28. When he established i. appoynted and set by the word of his power the cloudes aboue vz. in the firmament that they might be kept there as it were in tunnes and bottles till he would haue them to powre downe their deaw or raine when he confirmed vz. to keepe within the boundes and compasses which he had set them the fountaines of the deepe vz. belowe in the earth which fountaines yeeld forth water and make them to growe as it were into bottomles pits q.d. before the waterie cloudes aboue and the waters vnder the earth were created I was with that same eternall God Vers 29. When he gaue his decrees to the sea vz. touching the bounds and listes of the same how farre it should goe and how farre it should not goe that the waters vz. of the sea and of the flouds should not passe his commandement i. goe beyond the bounds which by his word and commandement he had set them when he appoynted the foundations of the earth i. when he founded and laied it that it should remaine vnmoueable Vers 30. Then was I with him vz. working together with him in that great worke of his creation as a nourisher i. as a maintainer and vpholder of that his excellent workmanship of creation and I was daylie i. alwaies his delight i. one whom the father tooke continuall pleasure in as Math. 3.17 and Math. 17.5 reioycing alwaies before him i. being continually in his sight euen as his deare and tenderly beloued sonne Vers 31. And tooke my solace in the compasse of his earth i. not only reioyced at the excellent workmanship but also blessed all things created in the earth and my delight is with the children of men i. as I powred vpon all creatures abundance of my sweete blessings so chiefly vppon man induing him with all bodilie and spirituall graces and amongst men specially those which are my Church Vers 32. Therefore q.d. seeing my commendations and graces which I giue be so great now vz. while you haue time and grace is offered you hearken vz. diligently and attentiuely O children see Chapter 7.24 vnto me vz. Gods heauenly wisedome who calleth you to goodnes for blessed are they i. abundance of blessings shall light vpon them and he speaketh it in the present tense as though they had the things in possession alreadie that keepe vz. vnfeignedly and with a good heart my waies i. the waies that I prescribe them vnderstanding by waies his ordinances and commandements Vers 33. Heare instruction vz. from me or the instruction which I giue you and be ye wise i. learne to be wisely ordered and gouerned thereby and refuse it not vz. least it turne to your owne hurt and destruction blessed is the man see verse 32. of this Chapter Also Psalm 1.1 that heareth me vz. speaking vnto him vnderstanding by hearing obedience also of the things propounded as Ioh. 10.27 watching daylie i. continually at my gates i. at the dores of my house He meaneth such as both continually though with great labour and paine and also vnfeignedly euen with their whole hart and soule seeke him It may be a metaphore taken from clients who will not depart from their Aduocates or counsellors dores till they haue talked with them Or it may be taken from painfull schollers who watch the schoole dores so that they be first in vpon the opening of them and last out vpon the shutting of them and giuing attendance vz. diligently least I escape at the postes of my dores vz. where I should come out Vers 34. For he vz. whosoeuer he bée that findeth me vz. seeking carefully and painfully for me findeth life i. me that am life as Iohn 11.25 Also Iohn 14.6 Meaning it also both of temporall and eternall life and shall obtaine fauour of the Lord i. great and excéeding grace from him Vers 35. But now he amplifieth by the contrarie he vz. whosoeuer he bee that sinneth against me i. that doth not reuerently esteeme me nor applie himselfe diligently to obtaine me for wee can not neglect Christ but with great offence hurteth his owne soule i. destroyeth himselfe both here and in the life to come and