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
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
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
beléeue bare words only Vers 17. Stollen waters are sweete I take these to be the words of the harlot intising the foolish and simple man q.d. wee will secretly commit whoredome which to the flesh in deede seemeth very pleasant and sweet and not only because it is not seene or knowne but also because the desire and vse of strange flesh which is called in this place the euerie is or at the least seemeth delectable for the time and hidde bread is pleasant i. bread eaten in corners which they dare not eate openly either because it was forbidden them or because it was stollen Vnder these two similitudes she meaneth one thing that is secret or close committing of whoredom and here we may see that euen by the account of whores and harlots whoredome is condemned as a vile sinne Vers 18. But he vz. who is so intised of her knoweth not vz. being deceiued through the sweetnes and pleasures of sinne which indure but for a while that the dead are there i. that such as vse her house and frequent her companie are dead alreadie as 1. Timoth. 5.6 and that her guestes i. such as she hath bidden and doo yéeld to her bidding are in the depth of hell i. are alreadie condemned some referre it to the graue but the other sense also is true vnlesse it please God to giue them vnfeigned repentance and amendment of life Do. Verse 1 2 3. Set out the great loue that God beareth towardes man which teacheth vs on the otherside not to requite it with vnkindnesse as when he louinglie calleth we should chorlishly refuse to come but thankfully to accept of the time of his gracious and fatherly visitation Vers 4. Teacheth vs that our ignorance or wickednesses should bee no cause of estranging our selues from God but rather spurres to prouoke vs to drawe nigh vnto him for the amendement thereof Verse 5. Teacheth vs reuerently and louingly to imbrace Gods graces offered Vers 6. Teacheth vs that Christian righteousnes consisteth of these two partes in hating the euill and doing the good things Vers 7. Setteth out rather the nature of the wicked who cannot away with the word of reproofe than discourage vs any whit at all from performing of that great duetie of charitie and loue Verse 8. Teacheth vs that godly admonition bringeth not foorth the like fruites and effects in all Verse 9. Teacheth vs that the godlie can alwaies well away to be reproued and admonished Vers 10. Teacheth vs the right and reuerent feare of Gods Maiestie and also the true feeling of the societie and fellowship of the brethren Verse 11. Teacheth vs that whosoeuer vnfeignedly imbraceth Gods heauenly wisedome shall haue abundance of graces bestowed vpon him Verse 12. Sheweth that scorners and scoffers shal not escape vnpunished Verse 13. Sheweth that these are two properties of a harlot brauling and ignorance Verse 14. Teacheth vs that this is another note of a light person gadding and fisking abroad Vers 15. Teacheth vs that harlots are for the most part impudent and shamelesse Verse 16. Teacheth vs not to beleeue all words for harlots many times will labour to allure with the same words that holie wisedome doth and all to make her perswasions more plausible Verse 17. Teacheth that adulterie is a notorious kind of the euerie or robbing Verse 18. Teacheth that how pleasant soeuer the delights of sinne be for a while yet their end is sharpe and miserable CHAP. 10. Co. HEtherto the holie Ghost was occupied speciallie in the commendation of holie wisedome which chiefly respecteth our dueties towards God now hauing dispatched and finished that poynt he proceedeth in this and the other Chapters following to speake both of the generall and particular dueties that in God and for God we owe one of vs to another and this he doth not in any curious methode or order no more than they doo which take vppon them in few wordes to deliuer rules of life such as amongst the heathen were sundrie as Cato Isocrates and others And yet wee will indeuour and assay to make as apt both connexions and diuisions of the Chapters as it shall please God to giue vs grace Di. TRue it is that sundrie and seuerall instructions of doctrine are contained in this Chapter as also in the Chapters following and therefore can hardlie admit any apt diuision notwithstanding I suppose it may well be diuided into three parts In the first the holie Ghost speaketh of wise and Di. 1 foolish children of goods wickedly gotten of Gods prouidence towards the good and his iustice against the bad of idlenes and sloth of Gods fauour and iustice towards the godly and vngodly of the waies of the wicked and the godlie of hypocrites and of good men and this reacheth from verse 1. to the end of the 11. In the second he intreateth of hatred and loue Di. 2 of wise men and fooles of riches and pouertie of obedience hypocrisie babling the godly mans words and the wicked mans heart from verse 12. to the end of the 21. In the third he intreateth of Gods fauour of fooles Di. 3 and their feare and destruction of slothfull persons of the good and the bad and of their vnlikely fruites and rewardes and this reacheth from verse 22. vnto the end of the Chapter Se. THis Chapter hath as it were a title thus The Parables of Salomon see the same wordes expounded before Chapter 1.1 Vers 1. A wise sonne i. a good and godlie child whether it be sonne or daughter maketh a glad father i. causeth the father much to reioyce vnderstanding by father both the parents and kinsfolkes because he is chiefe see Chapter 15.20 but a foolish sonne i. a wicked and a lewd childe is an heauines vz. of heart and great griefe to his mother i. to his parents c. as before one being put for manie Vers 2. The treasures of wickednes i. such treasures as wicked men get by wicked meanes how much soeuer it be and thinke will stand them in stead see for this phrase Luke 16.9 profite nothing vz. at all that is can not stand him in stead against the euils which are readie to fal vpon him and death that hangeth presently ouer his head see Psalme 49.6 7 c. but righteousnes i. vpright and faithfull dealing yea though a man haue no treasure at all deliuereth from death i. ouercommeth all euilles and dangers whatsoeuer and causeth that euen death it selfe is not hurtfull to the righteous Vers 3. The Lord vz. who is faithfull and iust in all his promises will not famish vz. through any want or neede the soule of the righteous i. the good mans life see Psalme 34.10 Also Psalme 37.25 He meaneth that howsoeuer they be afflicted on euery side yet shall they not bee distressed or destituted for euer see 2. Cor. 4.8 but he casteth away or scattereth vz. as a thing of no account the substance of the wicked i. all that he hath and possesseth and this he doth
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
of color light ruddie with holes like a spunge it is of some corruptibly taken for salte peeter or like him that singeth songes to a heauie heart vz. who is so farre off from being comforted thereby that he rather hath his griefe increased This may be a sense but I approoue his text and sence rather that readeth it thus as hee that putteth vpon him a garment in the time of cold vz. doth thereby depell and put back cold or vineger vpon niter vz. doth thereby dissolue and waste it and that very easily because it is most cold for that this is the nature of niter which is a certaine workmanship of the earth made thick by a dry heat as Aristotle sheweth lib. 4. Meteoro cap. 6 7. so is he that singeth songes vz. of mirth and ioy to a heauie heart i. to one that is distressed and oppressed with heauines q d. as garments put backe the force of cold and vineger dissolue niter so dooth musick or singing put away sadnes and heauines of heart see examples hereof in Saule 1. Samuel 16.23 in Elisha 2. King 3.14 15. in Darius Daniel 6.18 Vers 21. If he that hate thee be hungrie i. be distressed any manner of way hee putteth one kinde of distresse for all giue him bread to eate i. relieue him and succor him and if he be thirstie i. distressed any manner of waie as before in the word hungrie giue him water to drinke i. relieue and comfort him what in thee lyeth by hunger and thirst hee meaneth any miserie whatsoeuer by bread and water he vnderstandeth all kind of vitaile yea euery good turne whereby a man may helpe another q.d. do good to them that hate and persecute you Matt. 5.44 see also Rom. 12.20 Exod. 23.4 5. Ver. 22. For this verse conteyneth a double reason why we should doo good to our enemies the one taken from their persons the other from Gods large liberalitie thou shalt lay coales vpon his head i. by that meanes thou shalt so mooue him that laying downe his hatred he shall become thy frend for thy benefits bestowed vpon him shall be euen as light burning coales shewing the earnestnes of thine affection towards him and the lord shall recompence thee vz. that kindnes that thou hast done vnto him q.d. though he should bee vngratefull and would not acknowledge thy loue yet the Lord will requite that vnto thee that thou hast bestowed vpon him Vers 23. As the north winde driueth away the raine vz. out of that quarter especiallie not meaning that it dooth alwaies so but sometimes it doth so doth an angrie countenance vz. either of a man or magistrate into whose presence slanderers and backbiters come putting also the signe of displeasure for displeasure it self the slandering tongue i. him that with his tongue is giuen to slander and backbite other the reason is because that when hee seeth his tales are not regarded hee will bee quicklie trudging Vers 24. It is better vz by many degrees to dwell vz. solitarie and alone in a corner of the house toppe i. in a very narrowe straite and incommodious place than with a contentious woman i. one giuen to brawling and chiding in a wide house i. in a most large and commodious house see before chap. 19.13 yea the very same sentence and words chap. 21.9 Vers 25. As are the cold waters i. as cold waters are pleasant and profitable to a wearie soule i. to a person or man wearied with labor and by that meanes also waxen dry for so much I think the word wil beare properly signifying wearie and yet because drought cleaueth to them that are wearie including them also so is good newes vz. brought from a farre countrey vz. either concerning any thing he hath there or any friend of his not meaning also but that good newes brought from a more nigh place is profitable also Vers 26. A righteous man falling downe i. humbling himselfe or otherwise cast downe thorowe aflictions before the wicked vz. or vngodly man is like a troubled well i. is disgraced and defaced as the clearenes and sweetenes of the well is by the grauell or other thinges in it when they are stirred vp and a corrupt spring i. like a spring of water which of it selfe is good yet by the accesse of other hurtful waters is marred he meaneth hereby not onely that it is against all right and reason that the wicked trouble the good but also that the good themselues are by such meanes much disturbed yea and many times vnles God wonderfully kéepe them greatly corrupted Vers 27. It is not good i. it is hurtfull see Chap. 18.5 also Chap. 24.23 to eate much honie vz least thou surfet through the sweetenes thereof and be driuen to vomit thereby see vers 16. of this Chap. so vz. for men or for any man to searche their owne glorie i. to seeke prayse glory commendation vnto themselues is not glory vz. but shame and confusion rather yea a dishonest and wicked thing see Iohn 5.44 Vers 28. A man that refraineth not his appetite vz. euen by all the meanes that possiblie he can of which see before chap. 23.2 is like a citie which is broken downe vz. by the enemies that besieged it or else by inward factions and stirres in it selfe meaning that he is in a dangerous and desperate case and without walls and therefore the enemie may more easilie enter meaning thereby that he hath not onely been once conquered but that he is subiect dayly and howrely euen at the will of the enemie to a new spoyle Do. Vers 1. Teacheth vs to haue a care to reserue monuments and coppies of good things Verse 2. Teacheth vs what is the duetie of good Princes vz. to search into all causes Verse 3. Doth not onely confute the Astronomers that will measure the height of the skie but sheweth that the imaginations of mens hearts cannot be searched out Verse 4 5. Teach kings and princes this that they are to remoue from about them wicked and vngodlie persons Verse 6. Teacheth vs to beware of pride vaineglorie and boasting Verse 7. Teacheth that humilitie is the way to come to honor Verse 8. Teacheth vs quicklie to cut off the occasions of strife and contentions Verse 9. Teacheth vs two things first in matters of controuersie to vse charitable conference one of vs with another secondlie faithfullie to conceale matters committed to our credit Verse 10. Teacheth vs to labour to preuent and put away shame and ignominie amongst men Vers 11 12 13 14. Doo by excellent similitudes teach vs first to speake wiselie and seasonablie secondlie to reproue others charitablie and discreetlie thirdlie to deale faithfullie in the matters or messages committed vnto vs and lastlie to beware of boasting when we haue no cause Verse 15. Teacheth vs to represse wrath and to vse curteous and gentle words Verse 16. Teacheth vs to beware of surfetting specially in those things that are sweet and pleasant and drawe
her course or kéepe backe the flander that she pulleth vppon her selfe Vers 17. Iron sharpneth iron i. as man by one iron maketh sharpe another which wee may see to bee true by daylie experience by whetting one knife vpon another so doth a man sharpen the face of his friend i. so doth one man stirre vp and prouoke another which I referre not to wrath and anger as the Geneua note doth but to the partaking of studies counsels conferences c. One readeth this whole verse more plainlie and giueth a better sense of it thus As a man sharpeneth iron by iron so doth the face of his friend sharpen a man i. a friend by the friendship and presence of his friend is instructed doth increase and is as it were whet on to good things Vers 18. He that keepeth vz. diligently and carefully trimming and dressing it that it may yeeld fruite the figge tree i. his owne figge tree which God hath giuen him meaning hereby he that looketh to the things wherein God hath blessed him shall vz. in good time eate the fruite thereof vz. through Gods especiall blessing so he that waiteth vz. diligently and painfully vpon his master vz. whom the Lord hath placed ouer him shall come to honor i. shall be highly estéemed both of his master and other and in the end also be much aduanced And here he maketh mention of figge trées because Iudea was full of them and beareth as we knowe a most swéet fruite besides as one of their owne Rabbins doth note the fruite of it is not all at one time ripe together but as it were one after another wherevpon a man doth by the diligent keeping thereof receiue a continuall profite as it were and so shall he that faithfully and diligently obeyeth his master Vers 19. As in water face answereth to face i. as a man may in water see the face of another man that is there with him and looketh into the water as he doth so the heart of man vz. is seene and knowne to man i. to another man True it is that mans heart is secret and God onely is the searcher thereof yet it is many times declared by outward shew as the semblance proportion of the face in the water see Chap. 20.5 Vers 20. The graue vz. receiuing dead corpses and destruction i. death that bringeth them thether can neuer bee full i. are neuer satisfied but alwaies receiue though a man bring daylie newe see Chap. 30.15 16. so the eyes of a man i. either his bodilie eyes or the eyes of his mind can neuer be satisfied vz. with looking seeing or beholding specially of newe and pleasant things see Eccle. 1.8 we may vnderstand also by eyes either the lust of the eyes as 1. Iohn 2.16 or els the minde which vseth the eyes as ministers and meanes to conuay things to it Vers 21. As is the fining pot vz. serueth for siluer i. for the fining of siluer and the fornace vz. serueth for gold i. for the trying of it that it may appeare good see for this part Chap. 17.3 so is euery man vz. to be esteemed and thought of according to his dignitie vz. whereunto he is aduanced and that for good causes q.d. As siluer is fined in the pot and gold in the fornace purged from the drosse so by the laudable workes that any man hath done or by the authoritie whereunto he is iustly exalted he is to be knowne and allowed what manner of man he is Vers 22. Though thou shouldest bray a foole in a morter among wheate braied with a pestle yet will not his foolishnes depart from him q.d. Though thou wouldest vse great and vehement meanes to reforme some yet it will not preuaile not that he forbiddeth vs to labour the amendment of wicked persons but that there are some such as by no meanes can be bettered Some ioyne these two verses 21 22. together thus All things and instruments haue their vse and a way or order to bring them to their vse gold and siluer are tried and purged after their manner and all things are through mans skill made fit for their good and laudable vse but there is no way to purge prepare make fit or instruct a foole Vers 23. Be diligent to knowe the state of thy flocke by one particular he meaneth all q.d. looke carefully to thy household affayres and take heed to the heards vz. of beastes that thou hast that if they be wel thou maiest see them so continued or if they bee otherwise thou maiest in good time labour their redresse Vers 24. For riches remaine not alway vz. with a man nor the crowne i. glorie and estimation to wit continueth from generation to generation i. for euer this is a reason why he should haue a diligent eye q.d. Doest thou thinke that thy riches are glewed to thée and that thou canst neuer forgoe them thou art much deceiued so to déeme for they are brittle and flitting things yea though they bee neuer so great and glorious therefore looke to thy things well and rest not slothfully in another mans labour Vers 25. The hey discouereth it selfe vz. when it is méete and readie for cariage and the grasse appeareth i. springeth out of the earth and that in great abundance and the hearbes of the mountaines i. the grasse that the mountaines yéeld are gathered vz. together that they may be food and nourishment for the cattle q.d. all these things shew themselues and doo after a sort craue thee as it were to gather them for thine owne good and the good of thy beasts as shéepe oxen horses c. Vers 26. The lambes are for thy clothing i. serue to minister cloath vnto thée and thine and the goates i. the increase that commeth of them are vz. sufficient enough not onely to pay the price of the field i. the rent of the grounds wherein they go but also to inlarge thine owne possessions and to make thee a purchaser of lands And in this verse he setteth out Gods great goodnes in giuing man these gifts as in the next he setteth out the moderate and sober vse of them Vers 27. And let the milke of thy goates bee sufficient for thy foode he meaneth not to tye men onely to this kinde of sustenance but to teach them frugalitie and sparing for the foode of thy familie q.d. good reason there is that thy household should be content with it when thou thy selfe art and for the sustenance of thy maides i. of the maidseruants that thou hast Do. Verse 1. Teacheth vs to hang vpon God and not vpon our selues for the accomplishment of all our purposes Verse 2. Teacheth vs to take heede that wee praise not our selues but rather to indeuour that others for our good dealing may do the same Verse 3. Teacheth vs to beware that wee prouoke not fooles to wrath Verse 4. Teacheth vs to beware of anger wrath and enuie Verse 5. Teacheth vs that open rebukes are many times better
their kindred as Isaiah the sonne of Amos Michaiah the sonne of Imlah and such like q.d. that he may bee the more knowne and famous tell what is his kindred or stocke and what is his sonnes name if thou canst tell q d. if thou canst name any let vs heare I am not ignorant that many good writers applie â—his to God the Father and to his sonne Christ but the former is the more plaine and simple sense His meaning is that none can doo or tel these things but God onely and therefore he is most méete to deale in those hard matters and speaches concerning the same And thus hauing laied downe as it were by the way of extenuation his owne insufficiencie he entereth in his measure to discourse of the points and first he treateth of the word of God Vers 5. Euery word of God i. both the whole word of GOD generally and euery part and particle of the same is pure i. true iust holie and frée from all corruption whatsoeuer see Psalme 12.6 Psalme 18.30 Psalme 19.8 he i. God himselfe is a shield vz. of defence and protection against the rage and assaults of their enemies see Psalm 18.2 to those i. to all those both generally and particularly that trust vz. stedfastly and vnfeignedly in him vz. onely see Chap. 29.25 Vers 6. Put nothing vz. of thine owne inuention and deuise vnto his words i. vnto the word that he hath deliuered vnto thée and he speaketh nothing here of taking away because men be more prone to adde vnder the shewe of interpretation and fense than to take away see Deutero 4.2 Also Deutero 12.32 Reuelat. 22.18 c. least he reprooue thee vz. for thy sawcines and malapertnes vnderstanding also by reprouing correcting and punishing and thou be found vz. by that meanes a lier for lying is committed not onely by speaking lesse than the trueth but also by speaking more So he sheweth that there is a double sinne committed by adding to the word the one is the sinne of pride and presumption the other is the sinne of lying Vers 7. Two things vz. particularly and by name as may appeare verse 8. haue I required of thee vz. earnestly and oftentimes yea I require and craue them still for the phrase see Psal 27.4 denie them me not i. graciouslie grant me the same before I dye He meaneth that he would haue and inioye the same so long as he should liue here for after the course of this life were once finished they would stand him in no stead Vers 8. Remoue vz. of thy goodnes farre from me vz. yea so farre that it may neuer take hold of me vanitie i. all vaine delights as Psal 119.37 and lyes i. all vniust and vnfaithfull dealing vnderstanding also by one all manner of transgressing q.d. pardon all my former sinnes and giue me grace daylie more and more to preuaile against the seede of all corruption in me giue me not pouertie nor riches i. not too much of either he sheweth the reason in the next verse and wee must note that though the condition be not here expressed yet he meaneth according to Gods will and so farre foorth as he should see it good for his glorie feede me vz. of thy gracious goodnes and liberalitie see Psalme 104.27 28. with foode conuenient for me I take it to bée the same in other wordes that our Sauiour Christ teacheth vs to pray Matth. 6.11 meaning as much or as little as God shall thinke méete to maintaine this life Vers 9. Least vz. if thou giue mee abundance of riches I be full vz. of all plentie and aboundance and deny thee vz. to beare sway ouer me and forget thee for fulnes worketh many times pride securitie and forgetfulnes see Deutero 8.10.12.14 also Deutero 31.15 Ezech. 6.49 and say vz. either within my selfe or openly vnto others who is the Lord vz. that I neede to care for him sée Exod. 5.2 or least I be poore that is a reason why he would not be pinched with pouertie and steale vz. for the satisfying of my neede see Chap. 6.30 31. and take the name of my God in vaine either by false swearing as the poore people doo to get somewhat or els by my theueerie and loose life slander that glorious name and profession after which I am called marke that both riches and pouertie are from the Lord. Vers 10. Accuse not vz. falsely or without good and great cause a seruant to his Master i. any to his superior for by a seruant he vnderstandeth all in subiection to others hee meaneth by this that hee would haue men to haue peace and frendship with all yea euen with the meanest and to foster concord amongst all sortes least he curse thee i. least by his prayer vnto God he pull a curse from him vppon thee who is the defender and reuenger of the poore see Exod. 22.23 when thou hast offended vz. against him accusing him falsely and without any iust cause Vers 11. There is a generation i. a sorte and kinde of people that curseth their father i. both wisheth and speaketh all manner of euill against him and doth not blesse their mother i. doth not wish well vnto hir meaning thereby cursing of hir for the punishment of such children read Exod. 21.17 And this kinde of hebrue speach where one and the selfe same thing is repeated by the contrarie with a deniall is vsuall in Scripture see Deuteron 33.6 and other places his meaning is q.d. such children as prouoke contemne and despise their parents and vtter slanderous and cursed speaches against them are a vile kinde of people and shewe themselues to be rebellions persons Vers 12. There is a generation see before vers 11. that are pure in their owne conceit i. thinke themselues holy iust c. and yet vz. for all their owne imagination and outward shewe to others are not washed vz. by the water of the worde and spirit he meaneth that they are not made cleane for washing see Psal 51.2 7. from that filthines vz. from that filthines of sinne which they haue both in body and in spirit see 2. Cor. 7.1 In the other verse hee spake against peruerse stubborne people and here he dealeth against hipocrites a perilous kinde of people who outwardly making shewe of holines of life are notwithstanding in their minde most impure and many times euen by deedes declare the same though that they think by an outward vizard of holines to couer their filthines Vers 13. There is a generation see verse 11. of this Chap. whose eyes are hautie i. who doo declare the pride of their heart by their verie lookes and their eye liddes are lifted vp vz. on high farre aboue others he putteth the signe of pride for pride because euen in the eyes and countenance there is a manifestation of pride as chap. 6.17 or els for proude persons themselues vsing the same against whom hee here dealeth Ver. 14. There is a generation whose