teeth are as swordes i. very sharpe and keene and there chawes as kniues vz. ready and prepared to cut to eate vp i. vtterlie to destroy and deuoure the afflicted i. the poore and needie out of the earth i. from dwelling in the same and the poore from among men vz. that they alone might dwell vpon the earth Isaiah 5.8 And here he speaketh against tyrannous men and oppressors of the poore Vers 15. The horse-leach The creature here named is well knowne hath two daughters in her tongue whereby first she pricketh and pearceth the skinne and afterwards sucketh the bloud see Plin. lib. 32. cap. 10. which crie vz. in their manner giue giue vz. vnto vs meaning by the doubling of the word that they are seldome or neuer satisfied And vnder this speach he setteth out the insatiable desire of such as oppresse the poore q.d. as the horse-leach is neuer satisfied but when she is filled at which time she falleth of yet afterwards if she take hold either of the same place or some other shee will sucke more bloud so these oppressors are not content once to haue spoyled men but come againe and neuer leaue till they haue depriued them of all their riches and substance There be three things that will not be satisfied yea foure that say not it is inough these wordes and the meaning thereof are plaine what the things are he rehearseth particularly in the next verse Vers 16. The graue for that is neuer satisfied with bodies but doth deuour al things put therein how many or how great soeuer they bee see Chapter 1.12 and the barren wombe I doo not onely referre this as some doo vnto barren women but to incontinent women also whose lust is neuer satisfied the earth that cannot bee satisfied with water but drinketh in all water powred vpon it yea that great store of raine that falleth from heauen and is alwaies ready as it were to receaue more and the fire that saith not it is inough for how much wood or other matter soeuer is laide vpon it it burneth and consumeth the same I suppose that all these similitudes tend to expresse the insatiable desire of the couetous men oppressors that as these are neuer satisfied so the wicked men haue neuer inough Vers 17. The eye i. the person himselfe a parte put for the whole and he speaketh of the eye both because it is a very excellent parte of mans bodie and also because in it many times is contempte and scorning most bewrayed that mocketh his father vz. for any cause and despiseth the instruction of his mother i. the good counsell that she shall giue him let the Rauens of the valley picke it out he maketh mention of those Rauens that abide commonly in valleyes and by riuers that runne in valleys because they are thought of some to bee more fearce and cruell vpon their prayes and that which is read here by the way of a wish as it were some read it by the way of a prophecie thus they shall picke it out but the sense commeth all to one meaning that he should bee destroyed and the yong Eagles vz. who are more busie and better able with there beakes and talents to deuoure their pray eate it vz. vp and vtterly spoyle it so that there bee no memorie or remembrance of him nor his name Vers 18. There are three things hidden from me i. they are more high than I can atteyne vnto and exceed my capacitie farre yea foure vz. things there are all which foure hee reckoneth vp in the next verse that I knowe not vz. how to yéeld a certaine and sound naturall reason of them Ver. 19. The way of an Eagle in the ayre i. flying in the ayre for she leaueth no notes or pathes as it were of her flights though this be common to all other birds yet he nameth specially the Eagle both because she is the chiefest of birds or fowle and also flieth most high and very swift with all the way of a Serpent vpon a stone vz. or sharpe and stéepe rock that a Serpent as an Adder or snake should crawle vpon the earth being flat and euen is no great matter but how shée shoulde goe vp into craggie and stéepe mountaines is very wonderfull the waye of a ship in the middest of the sea this is strange also for though it be true that when the ship goeth specially in a calme there is some path of it left yet after that the waters haue come together againe it cannot be séene sée Iob. 9.26 and the way of a man i. the order course dealing or knowledge of a yong man hée speaketh of an vncleane and dishonest thing in cleane and honest termes with a maide i. with one that would so bée taken and so will shamelesly affirme hir selfe to be when it is neither so nor so as may appeare by that which followeth in the next verse Vers 20. Such is the way also of an adulterous woman i. so close and vnknowne fâ—â— to that end had hée alledged these foure strange things rehersed before by certaine similitudes declaring as it were the close subtill and impudent dealing of harlots shee eateth and wipeth hir mouth i. when shée hath committed wickednes shée maketh a goodly shewe as though she were honest in good termes expressing euill matters teaching vs thereby to auoide filthie talk and saith vz. impudently and shamelesly J haue not committed iniquitie and yet hir owne heart and knowledge can tell hir the contrarie all this tendeth in my minde to set out the closenes and shamelesnes of strumpets whose wicked facts can hardly be knowne q.d. when they haue committed whoredome they will deale as some doo who when they haue deuoured somewhat which they should not they will wipe their mouthes as though they had not done it so in the shamelesnes of their face they will deny the fact of euill and behaue themselues towards their husbands as though they had not deceaued them because no note or marke of their filthines appeareth whereby it may bée knowne Vers 21. For three things vz. amongst men the earth is mooued i. either the inhabitants of the earth themselues haue good occasion to tremble and shake or els by Hyperbole to expounde it thus that it were reason when thrée things following are done vpon the earth the earth it selfe shoulde as it were tremble for horror and feare yea for foure vz. things which hée reckoneth vp afterwards vers 22.23 it cannot susteyne it selfe vz. in any good strength and order he meaneth nothing else hereby but that the things themselues are intollerable amongst men Vers 22. For a seruant when he reigneth i. when any vnmeete for high callings are aduanced to the same for they knowe not how to vse authoritie but abuse it both to their owne hâ—â—rt and oppression of others and a foole i. a wicked man when hee is filled with meate i. when hee hath all abundance and plentie of euerie good
neither speaketh he this as though they had either will or power to doo it without God but to shew that now the meane was offered them which if they refused it would be a greater iudgement against them at my correction i. now that I doo by words and speaches labor to correct and amend you loe q.d. if you will doo this see what benefites you shall draw and pull to your selfe J will powre out my minde vnto you i. I wil make you plentifullie acquainted with the fulnesse of all good things which dwell in me and make you vnderstand my words i. the words which I shall speake for your amēdment q.d. till I giue you vnderstanding thereof they can be no otherwise to you but as a sealed or closed booke Vers 24. Because I haue called vz. earnestlie vnto you for your amendement and good and ye refused vz. to hearken and yeelde obedience vnto my voyce J haue stretched out mine hand q.d. I haue beckened vnto you with my hand and giuen you signes and tokens of my calling and protection and none vz. amongest you would regard vz. these testimonies and tokens of my loue towardes you Vers 25. But q.d. moreouer and besides all this ye haue despised all my counsell i. through your rebellion you haue contemptuouslie cast frō you all that I purposed and offered vnto you for your good and would none of my correction i. would not accept or regard anie meane that I vsed either of word or chastisement for your bettering and amendment In these two verses he reckoneth vp their sinnes in the next followeth their iudgements Vers 26. I will also laugh i. I will not care for you or regarde you Laughter attributed to God according to man see Psalm 2.4 at your destruction The word properlie signifieth a vapor exhalation or clowde but here by a Metaphore it is taken for calamitie or miserie which bringeth destruction vpon men and that in a double respect because as clowdes and vapors darken the daie so calamitie and miserie make dark manie times the glorie and renowme of men againe as vapors and exhalations arise sodainlie and sodainlie depart againe so dooth the glorie of the wicked when the tempest of miserie beginneth once to blowe vpon it and mocke vz you in your miserie and this is spoken of God according to mans capacitie when your feare cōmeth vz. sodainly as in the next verse vpon you vnderstanding by feare not only the things which the wicked feare but also the time of their calamitie in which they shall be in great feare doubting yea the very anguish griefe of their hart also Ver. 27. When your feare see ve 26. commeth vz. vpon you and that certainlie and assuredlie which he signifieth by speaking in the present tense like sodaine desolation i. like such destruction and wasting as for the sodainnes of it can neither be easely borne nor well preuented That word which is here turned desolation dooth properly signifie a sodaine and furious breach or destruction of any thing breaking and ouerthrowing euery thing that it méeteth with and your destruction i. the destruction which is appoynted for you shall come vz. vppon you like a whirlewind i. both sodainlie and with great violence he expresseth one thing vnder sundrie termes when affliction and anguish i. when trouble and griefe either outward in the bodie or inward in the minde shall come vppon you vz. iustly from God q.d. I will not only then laugh at your destruction but you your selfe shall pray and not be heard Vers 28. Then i. in the time of their trouble and sorrowe shall they i. the wicked marke the sodaine change of the person from the second to the third call vpon me i. pray vnto me as Psalme 50.15 but I will not answere i. graunt them their requestes yea by with-holding the thinges they pray for I will testifie my wrath against them they shall seeke me earely i. very diligently carefully and as it were incessantly q.d. they shall spare no paines yea they shall breake their sleepes in the morning but shall not finde me vz. gracious and merciful vnto them in their griefes because God wil be found of none but of such as seeke him according to his will reuealed in his word and that with the same affection of heart which he in the same requireth Vers 29 Because they hated knowledge see vers 22. of this Chapter he doth here againe repeate the causes of the ruine and destruction of the wicked and did not chuse vz. when it was graciouslie tendred and offered them the feare of the Lord see vers 7. of this Chapter Vers 30. They would none of my counsell but despised all my correction see vers 25. of this Chapter He meaneth that in the pride of their owne hearts they were set to contemne and despise whatsoeuer God would do for them Vers 31. Therefore vz. for this their great contempt and rebellion shall they eate vz. in al aboundance plentie and fulnes of the fruite of their owne way i. they shall bee satisfied with their wicked counsels and haue iust punishments layd vpon them for the same euen the wickednesse which they haue sowne they shall reape with all fulnes see Chapter 22.8 and be filled with their owne deuices i. with the punishments and mischiefes which they themselues had deuised against others Vers 32. For ease i. not only the peace and quietnesse which they here inioy but their stubbornnes and setlednes in euill wherein they please themselues and promise vnto themselues all prosperitie see Ieremiah 48.11 Zephani 1.12 slaieth the foolish i. the simple which knowe not how to vse it as vers 22. of this Chapter and the prosperitie of fooles i. that prosperitie which fooles and wicked persons enioy destroyeth them i. plungeth them daylie more and more into destruction Vers 33. But he that obeieth mee vz. in doing the things which I command him shall dwell safelie vz. from all naughtie men or any mischiefe they can imagine against him see Psalm 4.8 and be quiet from feare of euill i. not only no euill it selfe but no suspition or feare of it shall go to his heart he shall bee so strengthened through Gods promises and defended by his almightie power Vers 1. Teacheth vs that it is a great blessing Do. when God giueth to any countrie or common wealth wise and godlie Princes Vers 2. Teacheth vs that Gods word is and ought to bee the ground of all our knowledge Vers 3. Teacheth vs that it ought to bee the rule of all our actions either publique or priuate Vers 4. Proueth that the knowledge of Gods worde belongeth euen to the simple contrarie to the Popish assertion which would haue none meddle with it but great schollers and learned men Vers 5.6 Shewe that euen the wisest also may out of the same learne for increase of iudgement and knowledge so that wee may rightly say that the word are waters wherein the great Elephant may
stranger vz. whom thou knowest not should bee filled with thy strength i. with goodes and riches which thou hast gotten through the strength of thy bodie and thy labours i. the things that thou hast laboured for as wealth monie household stuffe c. be in the house of a stranger i. in his possession and keeping seruing to decke vp his house and not thine owne this is another reason Vers 11. And thou mourne vz. pitiouslie and gréeuouslie as one that roreth for paine at thine end i. either at the end of thy life or els when thou beginnest to finish and end that wicked course when thou hast consumed i. vtterly wasted and that through whores and whoredome thy flesh and thy bodie i. thou thy selfe being consumed so that both thy bones and marrowe bee as it were eaten vp either with vnsatiable satisfying of thy filthie mind or with grieuous diseases which followe that sinne and al thy wealth and substance vtterlie wasted with whatsoeuer appertaineth vnto thee Vers 12. And say vz. when thou art thus spoyled here is an excellent description of one that doth somewhat late repent him of his euill how i. how much haue I hated vz. euen from my heart vtterly contemning and despising the same instruction vz. giuen me by such as loued me and my welfare and mine heart despised correction he meaneth not by correction bodilie chastisement but the word of exhortation sharpe reproofe by which God went about to correct amend men but he could at no hand away with it Vers 13. And haue not obeied vz. either inwardlie in thought or outwardlie in worde or déede the voyce i. the wordes and sayings and the good thinges which by those words they deliuered vnto mée of them that taught me vz. good and holie things q.d. how haue I refused euen God himselfe the good meanes that he appoynted for my reformation and bettering nor inclined mine eare i. I shewed not my selfe attentiue or willing to learne to them that instructed me vz. in all good waies which I did forsake he repeateth the same thing that is his owne contempt the more to expresse his peruersnes and frowardnes Vers 14. I vz. my selfe was almost brought vz. thorowe mine owne follie and sinne into all euill i. into all miserie that possiblie could fall vpon a man in this life in the middest of the congregation and assemblie i. openly and before all men so that they might easilie behold my state he speaketh this because priuate and secret miseries are better borne than such as are open Vers 15. Drinke the water of thy cesterne i. take héede of wrongfull getting and wicked vsing other mens goods looke that thou vse thine owne that lightly he alludeth to the custome of the people of Israel amongst whom there was great abundance of pittes cesternes and welles for the vse of water for themselues which thing at this day is obserued as writers affirme in Venice and some places thereabout and of the riuers vz. of water which flowe out of the middest of thine owne well vz. which thou hast in possession and doth truely belong vnto thee Vers 16. Let thy fountaines flowe forth vz. from thée vnto others and the riuers of waters vz. which thou hast at thy vse commandement in the streates i. openlie and publikelie that other men may glorifie God thereby and be stirred vp to do the like Vers 17. But let them i. the goods that God hath blessed thee withall be thine i. appertaine vnto thée as in the right possession whereof God hath placed thee euen thine onely hée meaneth not but that others also should haue the vse of them as neede requireth but that hée would haue the speciall proprietie to rest in him auoyding alwaies prodigalitie and not the strangers with thee q.d. bring not to passe by thy follie and sinne that being carried away through lust and liking thou shouldest wast thy goods abroad and suffer them by that meanes to be bestowed vpon strangers For the word stranger see verse 10. of this Chapter Vers 18. Let thy fountaine be blessed vz. from God vnderstanding by fountaine the graces that God hath bestowed vppon him q.d. haue a care that the blessings which thou hast receiued from God may be vsed to his glorie and the good of others specially of his seruants and reioyce vz. louinglie and comfortablie and that all the daies of thy life with the wife of thy youth i. either with her that thou diddest marrie in thine owne youth or els diddest marrie she being yong for in the daies of youth men are more inclined to loue and that loue is faster set Vers 19. Let her be vz. in thy iudgement to thée thy selfe as the louing Hind vz. is to the Hart or Stagge and pleasant Roe he meaneth nothing els by these allegories or metaphores but the earnest affection louing mind that men should beare towards their wiues of the nature of these beasts and their great loue towards their females he that listeth to reade may see Aristotle libro sexto de historijs animalium cap. 29. Plinius lib. 8. cap. 32. speciallie one Appianus who hath written de Ceruis Let her breastes vz. alone vnderstanding by one part of her her whole person as it were satisfie thee at all times i. content thee and delite i. take singular pleasure in her loue continuallie i. in louing her only and these things which he speaketh of the loue of man towards his wife must not be referred to the bodies only and the vse thereof but both to bodie and minde in the Lord. Vers 20. For why i. what reason is there shouldest thou delite vz. at any time my sonne see Chapter 1.8 in a strange woman i. in a harlot see verse 3. of this Chapter or imbrace i. affect loue or like of see Chapter 4.8 the bosome of a stranger i. her or any part of her and marke how vnder honest words he expresseth filthie things q.d. why shouldest thou doo this and that not stay thy selfe only in thine owne wife and sound loue to herward Vers 21. For the waies of man i. all that man thinketh speaketh or doth are before the eyes of the Lord vz. naked and open as Hebr. 4.13 meaning that God knoweth them all and he pondereth i. vprightlie weigheth all his pathes i. whatsoeuer he attempteth or taketh in hand hée meaneth that seeing Gods eyes go through the whole world Zechar. 4.10 and behold al things how closely or secretly soeuer done that therefore they should thinke it is not their close dealing can cause them to escape Vers 22. His owne iniquities i. either the abundance of sinnes which he himselfe hath wrought or els the wickednesses which he had deuised against others shall take vz. both certainelie and sodainlie the wicked himselfe vz. for al his might and cunning and he shall be holden vz. fast and sure with the cordes of his owne sinne i. his owne iniquitie shall be cordes to
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
a man giuen to disquietnes and trouble seeketh onely euill i. studieth nothing els but how he may performe mischief but hee shall gaine nothing thereby as appeareth by that which followeth and a cruell messenger i. either a tormentor or some other who shall execute the iudgement of God and the Magistrates against him not repenting shall bee sent vz. from God or man or both against him vz. to punish him according to the greeuousnes of his offences Vers 12. It is better i. there is lesse danger in it for a man vz. that is himselfe alone vnprepared or vnarmed to meete vz. in the wildernes or els where a beare the worde is of the Masculine gender and signifieth notwithstanding the Femall also or shee beare robbed of hir whelpes i. whose yong ones haue been taken from hir by some one meanes or other The beares when they haue lost their whelps are verie fearce and cruell speciallie the shee beares as whose affection seemeth to bee greater towards them concerning the greatnes of the danger which may befall men by beares see 2. Samuel 17.8 2. king 2.24 Hoseah 13.8 than a foole in his follie i. then a wicked man in the extremitie of his wickednes and rage q.d. it were lesse euill to fall into the power of the one than of the other Vers 13. He vz. whosoeuer he bee that rewardeth i. rendreth and yeeldeth vnto another man euill i. mischief and hurt for good i. for the good and profit that hee hath receaued by him euill i. plagues and punishments from God and manie times displeasure from men also shall not depart from his house i. from him or from his wicked posteritie It is a sinne against all lawe yea euen against nature to requite good with euill see it forbidden Roman 12.17 where wee are forbidden to recompence euill for euill much lesse to recompence good with euill Vers 14. The beginning of strife i. the beginner of strife he putteth the thing for the persons q.d. he that is the worker of the beginning of strife is as one that openeth the waters vz. which were shut vp in standing pooles or ponds which being once let out they ouerflowe and carrie away euery thing that standeth before them and cannot againe be shut vp and inclosed q.d. the hole or since by which they are let foorth at the first seemeth narrowe but afterwards by the rage of the waters it is made greater and so is it with strife and contention therefore or the contention be medled with i. before it be any whit at al begun leaue of vz. from it He would haue vs to withstand and quench the beginning of strife Ver. 15. He that iustifieth i. declareth either by word or déed as iust so haue you the word oftentimes vsed both in the old new Testament Exod. 23.7 Isaiah 5.23 Math. 11.19 1. Tim. 3.17 the wicked vz. man and he that condemneth i. either by word or deed pronounceth sentence of condemnation against the iust i. the vpright innocent person euen they both vz. of what state condition or calling soeuer they be are an abomination to the Lord. i. lothed disliked of him see chapt 11.1 for this phrase and for the matter words almost see the like sentence Chapt. 24.24 Ve. 16. Wherfore i. to what end purpose is there a price i. means as riches or monie wherby a thing prised may bee bought in the hand i. in the power as sundry times in the scripture of the foole i. of the wicked vngodlie man to get wisedome vz. by it he hath none heart vz. to obtaine it meaning that he hath no affection or pleasure thereto q.d. It auaileth the foole nothing yea rather it is a miserable thing vnto him to haue full hands or great power no heart or wil at all to obtaine good things For he is vnworthie of good things that disdaineth wisedom yea those very good things shall tend to his greater iudgement Ver. 17. A friend i. he that is a faithfull trustie friend loueth vz. vnfeignedly with a good heart his familiar friend or acquaintance at all times vz. both of aduersitie and prosperitie for nothing can turne away his minde and a brother i. a naturall and deare friend for I suppose he speaketh not of naturall brethren onely is borne i. is brought foorth as it were into the worlde and so made manifest for aduersitie i. euen against the daies of troubles and trialls come q.d. then doth the force of naturall friendship appeare which before in prosperitie lay as it were hidden Vers 18. A man destitute of vnderstanding i. an vnwise and foolish man toucheth the hand vz. of another giuing him his hand and word as it were for the payment and performance of some thing see Chapt. 6.1 and becommeth suretie vz. by that meanes for his neighbour i. his familiar friend and acquaintance see chap. 1.1 2 c. Also chap. 11.15 Vers 19. He loueth transgression that loueth strife vz. either betwéene himselfe and some others or els betwéene other men though he himselfe be none of the parties striuing He meaneth that the author of contention loueth all manner of euill because there is almost none euill but it ariseth and is increased by contention and he that exalteth i. setteth on high his gate i. the gate or doore of his house meaning in an allegorie hereby he that despising others lifteth vp himselfe which is fitly shadowed out by this speach because it sometime falleth out that they that set their doores high fall backward from thence and so bruse hurt and wound themselues seeketh destruction i. his own hurt and danger Vers 20. The froward heart i. the man giuen to frowardnes a part for the whole and yet he nameth the heart because it is the seate of affections from whence also they flowe findeth no good i. obtaineth no good thing either before God or man but much euill and hurt rather and he that hath a naughtie tongue i. he that vseth his tongue to speake either lewdlie and filthilie or els vntruely or falsely against any shall fall into euill i. shall be ouertaken with Gods iudgements for the same and haue those things light vpon him that his tongue hath pronounced against other men Vers 21. He that begetteth a foole i. the parents of a foolish child He putteth the first part of procreation for the whole and the education thereof also because in the first generation no man knoweth what his sonne or child shal be and of the habite which the child afterwards getteth either by the parents negligence or euill bringing vp or though he haue béen well instructed yet notwithstanding he hath an euill hart or mind getteth himselfe sorowe vz. through the follie of his child and the father of a foole i. his parents can haue no ioye vz. in their foolish children and so long as they continue such see Prouerb 10.1 Also 15.20 And also verse 25. of this Chapter Vers 22. A
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
vs to goe to God in our iust causes before wee goe to the Magistrate and afterwards to goe to him for iustice and then no doubt wee shall speede better Verse 27. Teacheth vs that the wicked cannot abide the godly and that the godly on the other side should loath them in their wickednes CHAP. 30. Co. THis Chapter cannot well bee connexed to the former otherwise than thus that the holie Ghost proceedeth in deliuering other holie and wholesome instructions concerning faith and manners but yet by the ministerie and mean of another than Salomon as may appeare by the title and inscription of this Chapter Di. I Would diuide this Chapter into foure parts In the first he sheweth how Di. 1 blind we are in the comprehension of GOD and his matters how pure and perfect Gods word is and putteth downe a praier desiring to bee deliuered from vanitie lying pouertie abundance of wealth pride despaire from verse 1. to the end of the 9. In the second he dealeth against vniust accusers Di. 2 disobedient children hypocrites proud persons cruell and outragious men couetous men and contemners of parents and this reacheth from verse 10. to the end of the 17. In the third he intreateth of things beyond Di. 3 his reach of the trade or order of an adulteresse and of certaine things that breed great disorder and confusion in the earth also of some creatures which in their kinde doo instruct men and this reacheth from verse 18. to Di. 4 the end of the 28. In the fourth he speaketh of the lyon of a grayhound of a goate and of the maiestie of a King teaching men to beware of pride and wrath from verse 29. to the end of the Chapter Se. I Would make but one verse of the title of this Chapter the first verse it self reade them both together thus Vers 1. The words of Agur vz. which hée spake are these that followe Some would haue this Agur to bée Salomon but I see no likelihood of it and me thinketh the petition which is made verse 7. of this Chap. should plainlie proue it because Salomon was a King and had great store of riches and a promise giuen vnto him thereof see 1. Kings 3.13 I rather thinke some other good man whose name is not expressed saue here was the writer and that these were ioyned to Salomons Prouerbes both for the likenes of the argument and the breuitie or shortnes of the sentences the sonne of laketh He expresseth also his fathers name of which name we reade in no place of the scripture but in this onely the holie Ghost teacheth vs thereby not curiouslie to search into these things seeing it hath not pleased him to reueale more concerning them The prophecie i. the good and holie speach for prophecie is taken here for a speach concerning good and holie matters which the man vz. Agur himselfe spake vz. plainlie and pithilie also as followeth to Ithiel euen to Ithiel and Vcal i. to these these men who were as it is well noted either his schollers or his friends who also he did instruct in good and necessarie matters I knowe some both reade it otherwise and from the interpretation of the names giue another fense applying it to Christ the Messiah but with the good leaue of so good men I hope I may vpon some good reason dissent from them in it for though the sense may be good and the doctrine gathered vpon it yet I would not so allegorise vpon the scripture specially when we haue other plaine places euen in the olde Testament that are plaine prophecies indéede of our Sauiour Christ and therefore I take Ithiel and Vcal to be mens names for whose causes he propounded these poynts following Vers 2. Surely J am more foolish than any man It may be and I doo not much dissent from some of the Rabbins in this that Ithiel and Vcal demanded his iudgement concerning hard matters and that he beginning to speake of them setteth out his owne vnméetnes q.d. you thinke thus and thus of me but I surely may rather say vnto you why aske you these things of me that am so vnskilfull my selfe as no man more and so he extenuateth or debaseth his iudgement beginning euen in his speach to them with that and haue not the vnderstanding of a man in me i. haue not so much vnderstanding in me as a meane man for he vseth the word Adam here which in the Hebrue tongue signifieth for the most part one of the common sort of people as the word Isph doth a noble and excellent personage Vers 3. For I haue not learned wisedome a reason of his debasing of himselfe q.d. so farre of is it that I can well speake of these things that I haue not yet attained wisedom or knowledge nor attained to the knowledge of holie things vz. such as God and his word are of which he speaketh in the next verses some reade of the saincts meaning thereby Angels and such faithfull ones as are alreadie gathered to God in heauen but the other is more plaine q.d. I am not instructed with the knowledge of diuine things that I should bee able to declare such hard poynts as these are Vers 4. Who vz. amongst men hath ascended vp to heauen vz. that he should fetch from thence the knowledge of God descende vz. from thence that he might tell vs what things he hath seene and learned there see Deutero 30.12 c. It is true that Paule and others haue béen rapt vp thether but yet not of themselues but by God and withall they haue seene things that it was not lawfull for man to speake see 2. Cor. 12.2 3 4. who hath gathered the winde in his fist i. who doth hold the wind in his hand that it bloweth not and letteth it lose when he will to blowe This onely can God aboue doo and not any man see Isaiah 40.12 who hath bound the waters in a garment i. as it were in a garment q.d. is it not God onely that kéepeth the waters in the clowdes as it were in a garment and afterward when he seeth it good dissolueth them into raine that falleth vppon the earth see Psalme 104.3 Some vnderstand by the waters here the waters which are aboue the firmament and are vpholden by the wonderfull power and prouidence of almightie God of which you may reade Genesis 1.6 7. and in other places but I thinke it better to vnderstand them of the waters in the ayre and firmament which is often in scripture called heauen who hath established all the ends of the world q.d. by whose meanes is it that the earth and all the wastes thereof remaine so firme and stable as they are is it not by the onely power of the almightie what is his name q.d. canst thou name a man that can performe these things and what is his sonnes name he speaketh this according to the custome of the Iewes who vsed to make men knowne by