our owne or of other mens to bestowe vpon vs which J take to bee the meaning of the first verse Di. Di. 1 THe Chapter may be diuided into three partes In the first he intreateth of contentednes of minde of a good seruant of the assured knowledge which God hath of wicked and lying persons of scorners at other mens miseries of Children and posteritie of a proude foole and a lying Prince of rewards and of loue and contention from vers 1. to the end of the 9. In Di. 2 the second he speaketh of reproof of seditious persons of the rage of fooles of wrath not preuented in time of recompensing euill for good of the rich man that is a foole of frends and brethren and of suertiship from vers 10. Di. 3 to the end of the 18. In the third hee dealeth with proude and contentious persons with froward and euill tongued people foolish parents and ill children also hee speaketh of the sorrowe and ioyfulnes of the heart of bribes and giftes of the wise man and foole of euill children of vpright iudgement of fewe words from vers 19. to the end of the chapter Se. Vers 1. BEtter vz. by much is a drie morsell vz. of bread meaning a morsell of drie bread without drinke or any other thing with it if peace bee with it i. if men haue it in peace and quietnes and with vnfeined good wil one of them towards another than an house full i. very great store and plentie of sacrifices i. meat left of freewill offerings which are called sacrifices because they are parte of that which was sacrificed see Chap. 7.14 with strife vz. one of them against another such a like sentence we had before Chap. 15.17 Vers 2. A discreete seruant i. a faithfull painefull and wise seruant hee calleth such a one Chap. 10.5 the sonne of wisdome and Chap. 14.35 a wise seruant shall haue rule ouer a leude sonne i. shall bee preferred before him yea so that many times he shall rule and gouerne him this fellowe is called the sonne of confusion Chap. 10.5 and he shall diuide the heritage vz. thorowe Gods ordinance and the fathers appoyntment as it were by will among the brethren It was a common matter to haue goods possessions and lands deuided to the sons or daughters amongst the people of the Iewes see Nombers 36.2 also Luke 12.13 his meaning is that wisdome exalteth the basest and follie casteth downe them that are very high Vers 3. As is the fining pot for siluer and the fornace for gold i. as the fining pot and the fornace serue to trie good siluer and gold from drosse and corruption so the Lord tryeth vz. by many meanes and waies the hearts vz. of men meaning thereby also all the thoughts affections and imaginations thereof yea the whole man himself both inward and outward q.d. as men by their arte trie all things which is well done so God is he alone that searcheth the hearts and raines see Ierem. 17.9 10. Vers 4. The wicked i. he that selleth himselfe ouer to worke wickednes giueth heede vz. verie attentiuelie and diligentlie to false lippes i. to false words vttered with the lippes against other men or to false accusing persons a parte for the whole and a lyer i. he that is a lyer himselfe hearkeneth vz. heedilie to the naughtie tongue vz. of an other man who is like to himselfe meaning thâ—t one wicked man will regard and estéeme another euen in those things which be euill and wicked and whereof in deed they ought to be ashamed Vers 5. He that mocketh vz. either by word or deed the poore i. hee that is any manner of way afflicted and cast downe reprocheth him that made him i. God q.d. hee doth after a sorte scorne and scoffe at God see a like sentence Chap. 14.31 and he that reioyceth at destruction i. at the hurte or hinderance of another man or at any euill whatsoeuer that falleth vpon him shall not bee vnpunished i. shall bee certainelie punished and by no meanes escape it see Chap. 11.21 and Chap. 16.5 Vers 6. Childrens children i. properlie Neuewes but the holy Ghost meaneth hereby a long race and posteritie as Psalme 128.6 are the crowne i. are the glorie renowme and decking see Chap. 12.4 also Chap. 16.31 of the elders i. of their graundfathers great graundfathers c. This hee speaketh of good holy and obedient children all the glorie of the children i. a singular meane whereby the children come to glorie and renowme are their fathers i. their wise and godly Parents Ver. 7. High talke i. talke of high and great matters as of vertue wisdome c. becommeth not a foole i. is not séemelie in his mouth because howsoeuer hee can babble of the things yet he hath them not in effect much lesse lying talke a Prince q.d. much lesse dooth it beseeme a great personage to bee ouertaken with lying or any other euill either in word or deede One readeth it otherwise and giueth another sense of it but I like this as well if not better Vers 8. A rewarde vz. giuen to a mightie man or Magistrate is as a stone pleasant i. is like a precious and pleasant stone meaning that it is of great regarde and estimation in the eyes i. in the iudgement and opinion of them that haue it vz. giuen them by others it prospereth i. taketh good successe whether soeuer it turneth i. to what end soeuer it be applied his purposes is to describe the great corruption of bribes and giftes q.d. a corrupt reward is with couetous Iudges verie forcible to peruert iust iudgement and therefore whosoeuer giueth it the Magistrate receauing it great likelyhoode there is that his cause whether it be good or badde shall be preferred Vers 9. He that couereth vz. by all lawfull meanes and what he may or as much as in him lyeth a transgression vz. committed against another man seeketh loue i. indeuoreth thereby to mainteyne and vphold loue betweene them He meaneth that he that keepeth close offences committed by one against another and blaseth them not abroad to any is a verie good preseruer and increaser of true frendship see Prouerb 10.12 also Chap. 16.28 but he that repeateth a matter vz. done long before against another meaning by repeating of it reporting of it in speach seperateth the Prince see this expounded Chap. 16.28 meaning hereby the chiefe frends and the alienating and turning of their minds and affections one of them from another Vers 10. A reproofe vz. alone vttered in bare words but yet wisely and charitably expressed entereth more into him i. taketh deepe roote and bringeth forth more profit in him that hath vnderstanding i. that is truely wise indeed than an hundred stripes into a foole i. than great correction bestowed vpon a foole and wicked person q.d. a wise man will be more built vp in goodnes by a bare word then a foole by thousands of words or blowes Vers 11. A seditious person i.
loftie a parte for the whole and yet he mentioneth the heart because from thence pride groweth and floweth see Chap. 11.2 also 16.18 and before glorie i. before a man come to glorie and estimation amongst men goeth lowlines vz. of heart and bodie q.d. humilitie is a meane to come to glorie see chap. 15.33 as pride is a meane to come to contempt Vers 13. Hee vz. whosoeuer he be that answereth a matter i. that taketh vpon him to shape an answere to a thing before he heareth it vz. thorowly out or els thus before he heare it i. before he vnderstand it it i. that manner of dealing and his answere also is follie and shame vnto him i. bewrayeth his owne follie and purchaseth him great discredit because he will bee so rash and hastie Vers 14. The spirit of a man i. a man that hath a bold spirit and good courage specially giuen him from God will susteyne i. indure and beare and that with great patience and constancie his infirmitie i. all outward griefs and discommodities whatsoeuer but a wounded spirite i. a man striken with the wrath of God and wounded in conscience for his sinnes or other great causes see Psal 51.17 who can beare it i. who is able to indure it long without great and gracious assistance from God q.d. there is no man nor any thing els for as for the bodie it cannot doo it because it is not his office to rule the spirite and minde but rather the minde and soule it selfe although it be caried about in the bodie to rule guide and gouerne it see Prouerb 15.13 and the note of the Geneua bible is very good also Vers 15. A wise heart i. he that hath obteyned some measure of wisdome alreadie getteth vz. daylie more and more knowledge vz. of Gods will reuealed in his worde and the eare of the wise i. the wise man himself by attentiue harkening seeketh learning i. seeketh daylie increase of the same he ioyneth the heart and the eare together though vnder eyther of them he vnderstand the whole man because that from a heart desirous of knowledge procéedeth the attentiue eare which is apte to learne and earnestly seeketh after it Vers 16. A mans gifte vz. which hee giueth or bestoweth vpon another enlargeth him i. deliuereth him from distresse and leadeth him before great men i. bringeth him into their presence so that he may tell his owne tale and speake for himselfe And here he teacheth what men are wont to doo and not what may bée done though sometimes a man may giue gifts to be deliuered from danger when otherwise he cannot but he must beware with all that he be not thereby iniurious to any other Vers 17. He that is first vz. before the iudge or magistrate in his owne cause i. in laying out his owne cause and the things apperteyning thereto is iust i. so seemeth to bee meaning that he seemeth to haue a iust and good cause then i. afterwards commeth vz. before the iudge his neighbour i. he betweene him and whomthere is some controuersie and vz. the iudge vpon his appearance and speach maketh inquirie of him i. inquireth of either of them how the case standeth laboring by demaunds and questions to get the certeintie thereof q.d. hee that first bringeth his cause to the Iudges seemeth to pleade a right cause til his aduersarie bee heard and the Iudge vnderstand the trueth of the matter Vers 18. The lot vz. whose direction is from the Lord as Chap. 16.33 causeth i. ought to cause contentions to cease vz. amongst men vnlesse they will after the manner of giants fight against God and his decree and maketh a partition vz. iustly and vprightly among the mightie i. yea euen among them that are at great dissention and by reason of their strength and power might hurt one another very much Ioyne this with the other verse thus If the matters betweene men bee so hard and doubtfull that the trueth of them cannot bee knowne then let the lot decide the controuersie Vers 19. A brother offended i. greeued and that with his brother for some one cause or other is harder to winne i. it is a harder matter to winne him to reconciliation than a strong citie i. than a citie well defenred so hard a matter is it to master mens affections see Chap. 16.32 and their contentions i. the strifes betweene them are like the barre of a pallace which must of necessity bee strong sure to keepe the gates of such a great and sumptuous building wherein also many times things of great price are layed vp he meaneth that the angers of brethren one of them towards another are so sharpe and vehement that they can no more easilier be subdued than strong defenced townes conquered or easilier broken then most strong barres Vers 20. With the fruite of a mans mouth i. with his words which are called the fruite of his mouth because they come from it as fruite from a tree shall his bellie be satisfied i. hee shall haue inough of it and with the increase of his lippes i. with the abundance of wordes that his lippes shall vtter and the increase that shall come thereof shall hee be filled i. he shall haue plentie and abundance he meaneth that euery man shall receaue the fruite of his owne speach either good or euill euen as hee hath spoken either wel or euil and these Metaphors of the bellie satisfying and so forth serue but to note the abundance that he shall haue either the one way or the other see before Chap. 12 13 14. also Chap. 13.2 3. Ver. 21. Death and life i. all manner of euill and good all prosperitie and aduersitie are in the power of the tongue i. in the tongue itselfe rightly vsed or abused and they that loue it i. to vse it either the one way or the other shall eate the fruit thereof vz. accordingly meaning that they shall receiue according to the goodnes or illnes of their speach see Matth. 12.37 It is of the same sense and meaning that the other verse before going is Thus we see that such as speake well doo themselues and others good and they that speak euill hurt both themselues and others Vers 22. He that findeth vz. by the special appointment of God a wife i. a good diligent and wise wife findeth a good thing i. a profitable and pleasant thing and receaueth vz. euen in that fauor of the Lord. i. a sure testimonie and token of Gods fauor towards him see Chap. 19.14 he meaneth that a good and godly wife is a singular blessing from the Lord Vers 23. The poore vz. man or men putting one for many speaketh vz. vnto others with praiers i. humbly and beseechingly as a man may say but the rich vz. man or persons answereth vz. when he is demanded any thing or els answering here is put for speaking as before chap. 15.1 28. Also chap. 16.1 roughlie i. bitterly and sharply wee see the truth
more than he hath and will not seeke by any vnlawfull meanes to get money shall prolong his dayes vz. vppon the earth before men for I take it to bee but the promise of a temporall blessing Vers 17. A man that dooth violence against the blood of a person i. hee that in rage and violence doth shed mans blood or take away his life shall flie vnto the graue i. shall make haste vnto destruction because all meanes that hee looked and hoped for shal fatle him and they i. neither men nor meanes which he reposed some confidence in shall not stay him i. shall not bee able to staye him or deliuer him from death and destruction q.d. it shall so fall out that the murtherer thinketh himselfe in no place safe and flying from place to place as Caine saith of himselfe according to Gods iudgement pronounced before Genes 4.12 14. shall fall into such great danger as none shall haue either abilitie or will to deliuer him there from see Genesis 9.6 Exodus 21.14 Vers 18. He that walketh vprightly i. he that leadeth a godlie and iust conuersation see Chap. 10.9 Also verse 6. of this Chap. shall be saued vz. not onely from hurt and danger in this life according to Gods good pleasure but brought at the end to eternal saluation but he that is froward in his waies i. leadeth a peruerse and dissolute life both towards God and men shall once vz. at the last though presently he seeme to stand strongly fall vz. into Gods most horrible and fearefull iudgements see 1. Cor. 10.12 Also Hebr. 10.31 Vers 19. He that tilleth his land i. painfully trauaileth in the vpholding and maintenance of the things wherewith God hath blessed him vnder one kind comprehending all the rest shall be satisfied with bread i. shall haue abundance of all necessarie and good things see Chap. 12.11 but he that followeth the idle vz. in their idlenes and is idle as they are shall be filled with pouertie i. shall bee most poore and miserable for beggerie is the end of idlenes Chap. 23.21 Also Chap. 24.34 Vers 20. A faithfull man i. he that dealeth vprightly and soundly with men deceiuing none which may appeare because in the Hebrue text he calleth him a man of faithfulnesse shall abound in blessings vz. both from God and man q.d. All men shall wish him good and speake well of him and he shall be blessed also of the Lord and I would rather turne it but he that maketh hast to be rich vz. not respecting whether it be by right or by wrong so he haue it but dealing vnfaithfully with men shall not bee innocent i. shall not bee counted cléere nor escape punishment before God and good men for this phrase see Chapter 6.29 For making hast to be rich see Chapter 20.21 Vers 21. To haue respect of persons vz. in iudgement as to regard a great man and to despise a poore man is not good i. it is hurtfull and euill not onlie to the partie vsing it but to the man that thereby is iniured and wronged yea to the partie that hath that fauour shewed him because he is flattered as though he had a good cause when indeed he maintaineth a bad one see chap. 24.23 for that man vz. that so respecteth or regardeth mens persons will transgresse vz. Gods lawe and mans lawe by peruerting iudgement for a peece of bread i. for a very small matter or a thing of no importance for this phrase see Chap. 6.26 Vers 22. A man with a wicked eye i. that hath a wicked eye meaning thereby a miserable niggardly and couetous person as Chap. 23.6 hasteth to riches i. maketh hast to be rich which how dangerous a thing it is see before verse 20. of this Chap. and knoweth not that pouertie shall come vpon him vz. sodainly and or euer he looke for it so doth God dispose of mens purposes and practises Vers 23. He that rebuketh a man vz. vpon iust cause and in the spirit of loue and méekenes shall finde more fauour vz. of him which is so rebuked at the length q.d. though at the first the one seeme to be displeased the other to get no good than he that flattereth vz. another man with his tongue i. with his speach and words vttered with his tongue Some reade it otherwise and giue another sense but this is as good and plaine in my minde if not better Ver. 24. He that robbeth his father and mother i. spoyleth them of the goods and things they haue and saith vz. either within himselfe or to others it is no transgression vz. against God or man is the companion of a man that destroyeth vz. himselfe or others q.d. he is to be reckoned with a murtherer And the holie ghost doth not onely speake this as though hée would haue men so to esteeme of such prodigall and wastfull children who if they could tarie the Lords leisure should bee heires of their fathers goods but that hée would also haue Magistrates to punish them for it q.d. a stubborne childe that ryotously consumeth his fathers goods and scorneth at the admonition of his parents should as well be punished by death as a man murtherer see Deut. 21.18 19 c. Vers 25. He that is of a proude heart vz. either against GOD or man trusting in himselfe and not in the Lord stirreth vp strife vz. amongst others and that to his owne hurt but he that trusteth vz. stedfastly and vnfeignedly in the Lord vz. onely shall be fat i. shall bee abounding with all manner of blessings from the Lord see Chap. 11. verse 25. and the text according to the Hebrue set in the margine Ver. 26. He that trusteth in his owne heart i. in himselfe or any thing belonging vnto him is a foole i. a wicked man and therefore cannot chuse but perish but he that walketh in wisedome i. wisely q.d. he that prudently behaueth himselfe and continually hearkeneth to the counsell and precepts of wisedome following the same and not his owne minde and fond perswasion leaning vpon himselfe onely shall be deliuered vz. through Gods goodnes and that from manifest and manifold euills Vers 27. He that giueth vz. liberallie willinglie and freelie vnto the poore i. to such as are in néede and distresse shall not lacke vz. any thing that God shall see to be good and méete for him but he that hideth his eyes vz. from the poore or beholding of their miserie meaning hereby he that wanteth compassion towards them shall haue many curses vz. laied vpon him from God and become himselfe most miserable and needie He meaneth not that the people should curse him as though that were allowable in them but that God should pursue him with most grieuous plagues Vers 28. When the wicked rise vp vz. to honor and are exalted to gouernment men hide themselues vz. euen for feare q.d. there is great occasion giuen of feare and trembling but when they perish i. when the wicked and vngodly
drinke vz. of such as wee haue or as wee say you are welcome I am sorie I haue no better cheare c. but his heart is not with thee i. standeth not vprightly affected towards thee hee giueth a reason why men should not eate such mens meates because they are hollowe hearted and full of hipocrisie pretending in words liberalitie whereas they foster niggardlines in their soule Vers 8. Thou shalt vomit vz. euen for very griefe and sorrowe thy morsels which thou hast eaten i. all that thou hast eaten of his q.d. because thou hast eaten of his meate perceiued his niggardly minde thou shalt wish all vomited vp whatsoeue it be it shall greeue the so much and thou shalt loose thy sweete words i. the good communication and speach which in the time of eating thou hast vsed shall bee as it were labor lost One readeth this and the former verse also otherwise and giueth another sense but mee thinketh this is plaine inough Vers 9. Speake not vz. graue wise and good things in the eares of fooles i. in the hearing of a very wicked and vngodly man for he wil despise the wisdome of thy words i. he wil little or nothing esteeme such things as thou shalt wisely and learnedly vtter I take it to be the same in sense which our Sauior speaketh in other words Matth. 7.6 Vers 10. Remoue not the auncient bounds see for this Chap. 22.28 and enter not vz. either by fraude or force or otherwise to take any thing away from thence that is not thine into the feilds i. into the groundes houses lands or possessions of the fatherles i. of any that are weaker than thy selfe and not able to resist for the word vsed here signifieth such ones as thorrowe want of age are not able to defende themselues nor to put back iniurie whose father the Lord is called Psalm 68.5 Vers 11. For this verse conteyneth a reason why men should not oppresse the poore hee that redeemeth them vz. from danger and distresse meaning also thereby that hee will redéeme them and yet to the end the godly might be rightly perswaded of the continuall care of the almightie toward them hee speaketh in the present tense is mightie vz. so mightie as no one man no not all the creatures in the world are able to withstand the least parte of his power q.d. though thou now oppresse them because they cannot resist thee knowe yet that the Lord who is mightier and greater than all wil redeeme and defend them hee will defend their causes aganst thee see this expounded before Chap. 22.23 Vers 12. Applie thine heart to instruction i. bend all the powers and senses of thy minde to receaue it and thine eares to the words of knowledge i. applie all the partes and powers of thy bodie also to imbrace such things as are not onely skilfully propounded vnto thee but also may builde thee vp in knowledge and iudgement he vseth a parte of the inward and a parte of the outward for the whole man both inward and outward see Chap. 22. vers 17. Vers 13. Withhold not vz. at any hand correction i. moderate and due punishment such as the partie punished is able to beare and his fault requireth from the childe vz. that by any meanes deserueth the same if thou smite him i. chastise and correct him with the roode vz. of correction he shall not dye i. either thou shalt not kill him or hurt him or els by that meanes thou shalt withdrawe him from many euils that would leade to the death both of body and soule see for correctiō cha 13.24 also 19.18 also 22.15 Ver. 14. Thou shalt smite him with the rodde this is expounded ver 13. and shalt deliuer vz. by that meanes his soule i. him himselfe a parte for the whole from hell i. from danger and death both of body and soule Vers 15. My sonne see before chap. 1.8 10. if thine heart be wise i. if it be inclined to imbrace wisdome and thriue and growe therein my heart shal reioyce vz. very much or greatly and I also vz. my selfe in my whole man shall take wonderfull delight and pleasure therein Vers 16. And my reynes shall reioyce i. euen from the inward affection of my minde I will be glad for the scripture attributeth the seate of will and affections to be in the reynes as where it sayth God is the searcher of the heart and reynes when thy lipps speake righteous thinges i. when thou shalt vtter good holy and wise things hee putteth lippes for speach because they be helping instruments to vtter the voyce by Verse 17. Let not thine heart bee enuious against sinners vz. because thou seest them prosper or florish Many of Gods children haue been sore assaulted with this temptation as Dauid Psalme 37.1 Ieremiah and others and therefore it is not without cause that this commandement is so often put downe but let it be vz. fast fixed set and grounded in the feare of the Lord i. in a sincere reuerence of his Maiestie continuallie i. at all times both in prosperitie and aduersitie c. Vers 18. For this verse conteyneth a reason why they should cease from emulating at the wicked and fixe their hearts continually vpon the feare of GOD surely i. without al doubt and this affirmation serueth for the certaintie and trueth of the thing there is an end vz. not onely of the wickeds prosperitie and florishing how great or much so euer it be but also of thine owne patience and hope and thy hope shall not be cut off i. made frustrate or deceaued but thou shalt in good time haue the thing that thou didst hope for Vers 19. O thou my sonne vnder this terme he meaneth euery particular one that is apt and ready to heare or learne see vers 15. of this Chap. heare vz. diligently and attentiuely both with the eares of the body and the minde and be wise i. learne wisdome by hearing good and holy things and guide thine heart i. frame and fashion the affections of thy soule yea labor to rule them in such sorte that thou mayst walke in the way vz. which I shall shewe thee that is in the right way of Gods commandements see Psalm 32.8 Vers 20. Keepe not companie vz. at any hand this he addeth both because youth are greatlie delighted in eatings and drinkings and also because that thereby they are many times drawne from the way of vertue and well doing with dronkards in Hebrue it is bibbers of wine meaning thereby such as would quaffe of cuppe after cuppe and neuer bee satisfied such a one the Iewes did falsely accuse our Sauior Christ to be Matth. 11.19 nor with gluttons i. such as ouer charge their stomacks with meate q.d. haunt not such mens companie nor haue any familiaritie with them Vers 21. For this verse conteineth a reason why they should not haunt their companie because beggery and pouertie is the ende thereof the dronkards and gluttons shall
23. to the end of the Chapter Se. Vers 1. BE not thou enuious against euill men it is the same in meaning that wée had before Chap. 23.17 though it differ somewhat in words neither desire i. haue not so much as an affection to be with them vz. in companie or acquainted with them and hereof he sheweth a reason in the next verse Vers 2. For their heart imagineth i. they themselues doo nothing els but imagine and deuise destruction i. hurt and harme against other men and marke how he saith their heart meaning that the wicked haue but as it were one minde specially in working mischiefe and their lippes speake i. they with their lippes boldly vtter mischiefe vz. against other men q.d. they feare not with their mouthes to speake the mischiefe that they haue deuised Vers 3. Through wisedome He meaneth this of heauenly wisedome and knowledge is a house builded He speaketh not onely of the outward framing of a house but of the increase also of a mans familie and the attaining of things necessarie for the same and with vnderstanding vz. of Gods will reuealed in his word it is established vz. firme and sure so that it cannot be moued see Matth. 7.24 25. Vers 4. And by knowledge i. right skill to gouerne the things wherewith God hath blessed men shall the chambers i. all the parts and péeces of the house yet he maketh speciall mention of the chambers because men commonly lay vp things in them bee filled vz. plentifully and abundantly with all precious and pleasant riches He meaneth no doubt specially outward and earthly riches yet so that vnder them he comprehendeth the true and right riches q.d. hée that shall skilfully gouerne his house shall obtaine all sortes of blessings Vers 5. A wise man is strong hée still commendeth wisedome shewing that it hath other excellent qualities adioyned to it for I would rather reade it and a man of vnderstanding i. he that is indued with right knowledge and wisedome increaseth his strength i. is indéede very mightie and many times doth that by his wisdome which the strong cannot doo by their strength and therefore is to be preferred see Eccles 9.13 14 c. also Chap. 21.22 Vers 6. For with counsell i. with right and holy counsel thou shalt enterprise thy warre i. the warre that thou shalt make against other men and in the multitude of them i. where there are many or great store is that can giue counsell i. good and right counsell as before is health i. great store and abundance of all manner of blessings see Prouerb 11.14 also 15.22 also 20.18 and this is a reason why wisdome is to be preferred because of the good successe it giueth Vers 7. Wisdome i. holy and heauenlie wisdome is high to a foole i. to a wicked and vngodly man q.d. A foole cannot attaine wisdome but a wise man easilie getteth it see Chap 14.6 therefore i. because it is such an excellent thing and not obteyned by him hee i. the foole or wicked man cannot open his mouth i. speak see Matth. 5.2 also Acts. 10.34 the beginning of speach put for speach it selfe for a man must open his mouth before hee can speak in the gate i. the place of publike assemblies see Chapter 1.21 and other places in which méetings wisdome should most especiallie be manifested Vers 8. Hee that imagineth vz. in his heart see vers 2. of this Chap. to doo euill i. hurt and mischief against other men men i. many men speciallie good men shall call him vz. iustly and thorow his owne wicked demerits an author of wickednes i. a most wicked and vngodly person as hee that is the author of any euill is counted the most notorious amongst them all Vers 9. The wicked thought of a foole i. the wicked man which thinketh nothing but wicked things yea euen his wicked thoughts is sinne vz. before God though perhaps men deeme not so and the scorner i. he that derideth all matters appertaining either to God or men is an abhomination vnto men i. is loathed and abhorred of them speciallie of the good people Vers 10. If thou be faintt vz. harted in the day of aduersitie i. in the time of trouble whether it lye vpon thy self or others thy strength i. the force and power that seemed to be in thee is small i. will then appeare to be nothing when calamitie shall set vpon thee Vers 11. Deliuer vz. what in thee lyeth and by all the meanes thou canst them that are drawne to death i. them that are vniustlie oppressed by what meanes danger or extremitie soeuer it be Psal 79. they are called the children of death and wilt thou not vz. what in thee lyeth preserue vz. by thy power them that are led to be slaine vz. by others q.d. If thou doost it not it shall bee thy great sinne Vers 12. If thou say q.d. If thou wouldst lay for an excuse behold we knewe not of it vz. that he was ignorant q.d. though thou wouldest pretend ignorance of the man or the matter or both hee that pondreth the hearts i. God for this is a Periphrasis of him because to him only it belongeth to search the heartes and reynes dooth not hee vnderstand it vz. both his iust cause and thy neglect of his defence q.d. certainely he doth and will take the matter into his owne hands as followeth in this verse and he that keepeth thy soule i. defendeth thee thy selfe from danger and distresse whereinto thy neighbour is fallen and that to this end that thou shouldest helpe the oppressed see Esther 4.13 14. knoweth he it not q.d. it cannot be but that he doth knowe it and will reuenge it for in both places the interrogation or demaund importeth so much will not hee also recompense vz. vprightly and iustly and to the full euerie man vz. of what state or calling soeuer hee be according to his worke vz. which hee hath wrought see Psalm 62.13 Roman 2.6 Vers 13. My sonne see before Chap. 1.8 10. eate honie for it is good i. healthfull and profitable to the bodie and the honnie combe for it is sweete vnto thy mouth i. pleasant and delectable to thy taste q.d. there is two commodities come by it vz. profit and pleasure see Psal 19.10 Vers 14. So i. both profitable and pleasant shall the knowledge of wisdome i. the vnderstanding feeling and practise of Gods word for so large is the word knowledge in this place in my minde be vnto thy soule i. vnto thee thy selfe and yet hee dooth not without cause name the soule because therein consisteth both the beginning and continuance of all these things if thou finde it q.d. if thou once rightlie and truely finde it and laye holde of it and this hee speaketh because hee would not haue men goe away in an idle imagination of the thing not hauing the thing it selfe and there shall be an end vz. of thy studie and labor meaning such an end as he
manifested by word or deede shewing it selfe when neede is Ver. 6. The woundes i. the graue and sharpe reprehensions which seeme for the time euen as it were to wound of a louer i. of one that dooth vnfeynedly loue and beare good affection are faithfull i. such as a man may trust because they proceede from a louing and faithfull heart but the kisses of an enemie i. the fayre and flattering countenances or behauior of one that hateth a man In the woord kisses he alludeth to the manner vsed in the Eastern countries who did vse to kisse one another are pleasant i. seeme to be so but indeede are bitter and therefore to bee shunned looke in Ioabs example 2. Samuel 3.27 also 2. Samuel 20.9 And for reproofe see Psal 14.4 5. Vers 7. The person that is full i. hath meate and drinke at his wil and that in all abundance despiseth a honie combe i. al delicate and sweete meates but vnto the hungrie soule i. to him that is indeede pinched with hunger and wants euerie bitter thing is sweete i. he alloweth and liketh of most meane and base fare Vers 8. As a bird vz. is in great danger that wandereth vz. without good cause from hir nest vz. wherein hir yong ones are or she hir selfe resteth so is a man vz. in great danger that wandreth from his owne place i. that strayeth from the standing or place wherein God hath placed him q.d. he that rashly changeth his dwelling place and stayeth not in the state wherein God hath set him but enterpriseth newe things and that not being well assured of Gods wil and his owne calling is no wiser or better stayed than a bird that fluttereth hither and thether Vers 9. As oyntment vz. applyed outwardly to the bodie and perfume vz. being put into the fire by their sweete sauor and smel reioyce the heart i. euen affect and pearce the inward partes and that to their great good and delight so dooth the sweetnes of a mans frend vz. much delight and reioyce him speciallie when it is declared by hartie counsell i. by sounde and sincere aduise in euerie thing and by mutuall conference and communication speciallie of the best matters see Psal 55.14 Vers 10. Thine owne frend i. one whome thou haste had triall of to be frendlie to thee and thy fathers frend i. hee that hath continued frendship to thy father also forsake not i. cast him not off at any hand nor breake not friendship with him he willeth men to continue friendship with those whom they haue had good triall of In which respect one saith well forsake not an old friend for the new shall not be like him a newe friend is as new wine when it is olde thou shalt drinke it with pleasure neither enter into thy brothers house i. thinke to haue as little succour from thy brother and the things that he hath as may be for all the brethren of the poore hate him Chapter 19.7 in the day of thy calamitie i. when thou art distressed and in pouertie for better i. more comfortable and profitable is a neighbour i. any friend or acquaintance whatsoeuer that is neere vz. not onely in respect of place but good will the reason of this is because a friend loueth alwaies Chap. 17.17 see also 18.24 Vers 11. My sonne see Chap. 1.8 10. be wise i. striue by all the meanes thou canst to obtaine and get wisedome and reioyce mine heart i. make me glad by thy wisedome and by thy godly conuersation as a fruit of the same by which thinges indéede parents are made glad as Chap. 10.1 also Chap. 23.24 25. that I may answer vz. boldly and truely him i. any man that reprocheth me vz. either for lacke of doing my duetie towards thee or for thy euill behauiour or for any other cause q.d. let thy life and conuersation approue how faithfully I haue performed the duetie of a good parent see Psal 127.3 4 5. Vers 12. A prudent man i. one that is inlightened with holie and heauenly wisedome seeth the plague vz. approching or drawing néere vnderstanding by plague calamities and afflictions of all sorts sent from God and hideth himselfe vz. from it meaning that he laboureth by all meanes to put it from him and to escape it but the foolish i. the wicked and vngodlie goe on still vz. forward in their sinne and naughtines and are punished vz. iustly for the same q.d. God doth iustly afflict them seeing they will not be reclaimed see this very sentence Chap. 22.3 Vers 13. Take his garment c. This verse is also word for word put downe before Chap. 20.16 where you may see it also wholly expounded Vers 14. He vz. whosoeuer he be that praiseth his friend vz. with a flattering minde and fauning words I suppose the Hebrue word would better stand here it selfe and the sense also be more plaine thus He that blesseth his friend i. wisheth wel vnto him in words only not in heart and that to this end that he may be seene of men with a loud voyce i. so that he may bee heard of others and by that lewd meanes purchase fauour from the partie rising early in the morning vz. for to doo it and that before others it shall be counted to him as a curse i. it shall be so farre off this kind of dealing of his from being esteemed as a blessing or good wishing that it shall bée taken rather as a certaine kind of cursing because it sauoureth of flatterie not that he forbiddeth vs either to salute or to commend our friends iustly but alwaies to haue an eye to auoide flatterie and ostentation in the same q.d. the false flatterer which maketh a shewe as though he did at all times his duetie is rather cursed of God and men than well liked of Vers 15. A continuall dropping vz. into a mans house or vpon the goods in the same in the day of raine i. when it raineth much and a contentious woman i. a woman giuen either altogether or very much to brauling and chiding are a like vz. both dangerous and discommodious for as the raine rotteth the things it falleth vpon and consumeth in time the same so doth contentions and braulings a man and his familie see Chap. 19.13 Also Chap. 21.9 Vers 16. He that hideth her i. he that laboureth to keepe close her braulings and iarres hideth the winde i. laboureth as much in vaine as if he would goe about to couer keepe close or shut vp in a place the winde it selfe she is the oyle in his right hand that vttereth it selfe vz. by the smell and sauour thereof though perhappes it may not bee seene by reason it is kept close or hidden in some vessell q.d. her rage can be restrained by no meanes no not by shame amongst people but spread abroad it will be for a man may sooner keepe the winde in his hand or represse the sauour of ointment that other should not smell it than stoppe her in
vs that earnest praier to God is the meane to obtaine from him such things as we neede Verse 8. Teacheth vs to hate vanitie and lyes also to pray for contentednes in whatsoeuer state GOD shall place vs. Verse 9. Teacheth vs that riches commonly breede pride and pouertie distrust in God and theeuerie vnlesse men be marueilously assisted with grace from him Verse 10. Teacheth vs to beware of al false accusations Vers 11. Teacheth vs to beware how we practise frowardnes and vnnaturalnes towards our parents Verse 12. Teacheth vs to take heed of hypocrisie and that we thinke not our selues holie when indeede wee are filthie Verse 13. Teacheth vs to beware of pride and of all outward shewes appertaining thereto Verse 14. Teacheth vs to shunne violence and oppression of others Vers 15 16. Teach vs to beware of couetousnes and an insatiable desire of riches Verse 17. Declareth what punishment shall fall vpon contemptuous and disobedient children Verse 18 19 20. Teach and set out not only the vnsearchablenes of a harlots heart but the hypocrisie that is in her yea euen then when she hath committed filthines Verse 21. Teacheth vs that confusion and disorders should make men yea and the earth it selfe to tremble and shake Verse 22. Sheweth vs that gouernement is not meet for a man of meane condition and that abundance and riches cannot agree with a foole Verse 23. Teacheth vs that it is a great confusion for a man to marie another mans wife that without iust cause is diuorced from her also that it is an vnseemely thing for a master to marie his maid-seruant Verse 24. Teacheth vs that wee may many times learne good instructions euen from the least of Gods creatures Verse 25. Teacheth vs in the Pismire to learne in time conuenient to prouide for vs and those that depend vpon vs. Verse 26. In the examples of the mice of the mountaines to bee laborious and diligent in those things that concerne our owne good Vers 27. Teacheth vs by the Grashopper to learne to ioyne together in order and vnitie though wee had none to conduct and leade vs. Verse 28. Teacheth vs that we should not inshame leane off our worke for any mans presence no more than the spider doth hers in the Kings pallace Vers 29. Teacheth vs that we may euen in the creatures many times behold excellent qualities that God the creator hath put into them Verse 30. Sheweth that in the lyon there is great courage Verse 31. Teacheth vs that there is great liuelines and swiftnes in a horse and that there is also great maiestie in a good Prince Verse 32. Teacheth vs to beware of pride and also to take heede that wee conceiue no euill in our thoughts or if we doo to represse it there and not to let it breake forth either in words or deedes Verse 33. Teacheth vs rather to beate downe wrath and contention in our selues and others than to foster it our selues or others CHAP. 31. Co. THe holie Ghost in the other Chapter had interposed certaine notable and godlie speaches of one Agur the sonne of Iaketh betweene some sentences of Salomons before going and those now following which being dispatched he returneth againe in this Chapter and putteth downe certaine graue speaches that Salomon speaketh as it were from his mothers mouth Di. THis whole Chapter being an exhortation of Salomons mother made to him may bee diuided into two parts In the first with wonderfull mother Di. 1 like affections she instructeth him to beware of whoredome and dronkennes and teacheth him how to behaue himselfe in the publike gouernment of his kingdome from verse 1. to the end of the 9. In the second she Di. 2 doth excellently paint out and Salomon as from her mouth deliuereth the same the vertues and qualities of good women which in summe are these she loueth and obeieth her husband flieth sloth is liberall towardes her household is an example of diligence labour godlines looketh into the waies of her people taketh care of her children and greatly feareth the Lord from verse 10. to the end of the Chapter Se. Vers 1. THe words of King Lemuel i. which he himselfe spake hauing before receiued them as instructions from his mother no doubt but this Lemuel was Salomon because he is named a king the prophecie i. an excellent doctrine which also for the notablenes thereof might bee estéemed as a prophecie see Chap. 30.1 which his mother vz. Bathsheba 2. Samuel 12.24 taught him vz. being certainly perswaded that God had ordained him to be king as appereth 1. King 1.13 What time she taught him as whether it was before he was king or after it is vncertaine and yet I suppose rather before than after because then he was indued with most singular wisedome see for this purpose Chapter 4.3 4. Vers 2. What my sonne vz. I say vnto thee she beginneth as it were with a doubt which doth notablie expresse not onely her motherly affection but also most euidently declareth the grauitie and weight of the speach following what the sonne of my wombe i. my naturall sonne and most tender and deare vnto me see Isaiah 49.15 and what O the sonne of my desires i. whom I haue not onely greatly desired but for whose cause also I haue made and performed many vowes vnto the Lord for so much the worde importeth as mothers were wont to do for their children specially for their males or sonnes sée 1. Samuel 1.11 Vers 3. Giue not thy strength vnto women i. to strange women or harlots by strength she vnderstandeth not onely his substance but also the very powers and strength of his bodie and minde see before Chap. 5.9 10. nor thy waies i. make not thy indeuours purposes and actions knowne to such which is to destroy Kings q.d. that will doo nothing els but bring destruction vpon Kings and Kingdomes see Deut. 17.17 Vers 4. It is not for Kings O Lemuel i. it doth not belong vnto them to drinke wine vz. excessiuely or immoderatly nor for Princes vz. it doth not belong vnto them neither by Princes he meaneth such as pronounce sentence of law to others strong drinke i. to drink strong drinke excessiuely or immoderatly Wine and strong drinke soberly vsed are not here forbidden but dronkennes for Kings and Magistrates are to vse the one soberly and carefully to flie the other because the whole people is committed to their charge least also being ouercome with wine they should forget their office and duetie as followeth in the next sentence Vers 5. Least he a reason of that which goeth before and marke how sodainly he changeth the number from the plurall to the singular drinke vz. ouermuch and forget vz. by that meanes the decree i. not onely the lawe and ordinance of God but also the certaine and appoynted order of lawe and equitie and change i. turne vpside downe and peruert as where he should helpe and succour to hurt and hinder the iudgement i. the right
sentence and iudgement of al the children of affliction i. of al those that are greatly afflicted meaning least being ouercome with drinke he should pronounce a wrong sentence against them And he maketh speciall mention of these rather than of the rich because they are more subiect to iniurie and oppression and for the most part are vsually neglected and contemned Vers 6. Giue ye strong drinke vnto him q.d. I will shewe you to whom abundance of wine and strong drinke appertaineth that is readie to perish vz. through the manifold afflictions both inward and outward that lye vpon him Some interprete it to such as are condemned to death and readie to be executed for their faults but I rather vnderstand it of those that are afflicted either inwardly or outwardly by reason of some great calamitie and wine i. giue wine vnto them i. vnto such a sodaine change of the number he sayd before him now he saith them that haue griefe of heart i. are sad and heauie at their heart which also they testifie by heauines of countenance Vers 7. Let him drinke vz. either of wine or strong drinke that he may forget vz. thereby his pouertie i. the pouertie and want that lieth vpon him and vnder one kind he comprehendeth all his calamities or euills and this sheweth that it cannot well be referred to thē that by law are appoynted to dye but to such as are otherwise afflicted and remember his miserie i. the miserie that he is in no more vz. for a long while for wine or strong drinke dispatcheth mens cares and casteth all carefull burthens for the time out of their mindes Vers 8. Open thy mouth i. speake boldly and plainly for the dumme i. for such as cannot defend themselues either for feare of their mightie aduersaries or els dare not doo it or haue no skill to lay open their owne causes q.d. defend them boldly and that in publike iudgement which are not able or meete to defend and declare their owne cause and right whether they bee dumme deafe blinde or any other manner of way distressed for vnder one he comprehendeth all yea the rather for their wants should the Magistrate succor them in the cause q. d yea open thy mouth in the iust cause and defence of all the children of destruction i. of all such as are in great miserie and in the present danger of their liues as it were see Psalm 79.11 Verse 9. Open thy mouth this is expounded before ver 8. and yet he repeateth it not againe without cause thereby declaring how hardly men are brought to the performance of their dueties iudge righteouslie vz. to euerie man not respecting the person of any and iudge vz. vprightly and soundly the afflicted and the poore i. such as are in miserie and want many things or rather haue nothing of their owne for somuch one of the hebrue words here signifieth Vers 10. Who shall finde vz. by any thing that he himselfe can doo a vertuous woman i. a good and holy woman indued with blessed vertues he speaketh thus in the way of a question not onely because good women are hard to be founde for the scarsitie of them as Eccles 7.30 but also because such women are Gods rare and singular giftes see Chap. 18.22 also chap. 19.14 for her price is farre aboue the pearles q.d. she is not onely as rare as most precious stones but being once obtayned a man cannot set too great a price or value of hir And I take this parte of the Chapter to depend vpon the former thus that Salomon after he had recited his mothers rules and doctrines deliuered vnto him doth by occasion thereof annexe therto the praise of a godly and painfull matrone beginning euery verse with the seuerall letters of the Alphabet as Psalm 119. dooth also Psalm 145. and some of the Chapters of Ieremiahs lamentations Vers 11. The heart of hir husband trusteth in her vz. not onely for hir chastitie but also doth vnfeynedly commit the gouernement and disposing of the things that are within doore vnto hir and he shall haue no neede of spoyle vz. because by the labour and good gouernement of his wife hee shall waxe rich One readeth and spoyles want not i. his familie dooth abound in all good things euen as souldiers doo when they haue sacked a citie or ouercome their enemies but I allowe rather the former Vers 12. She will doo him good and not euill i. she will deserue well of him and neuer bee greeuous vnto him but alwaies shewe hir selfe pleasant and courteous and prouoke him to loue hir vnfeynedly by reason of the good dueties shee will performe towards him all the dayes of hir life i. continuallie so long as they shall liue to gether see Chapter 12.4 Verse 13. Shee seeketh vz. diligently and carefullie wooll and flaxe i. euerie manner of thing whereon shee may keepe hir houshold in worke for vnder these two hee comprehendeth all and laboreth cheerefullie with her hands i. she hir selfe layeth hir hands to worke as well as others and she taketh great delight and pleasure therein to the end that by hir example she may drawe them on Vers 14. Shee is like the shippes of Merchants he sheweth wherein in the next parte of this verse she bringeth hir foode from a farre q.d. as Merchants shippes fetch thinges necessary from farre countreyes and goe and come with all conunieent spéede losing as little time as possiblie they may so shee prouideth for hir familie yea euen from farre places many times all things meete for hir familie as meate drinke cloth c and spending as little time in the dooing of it as may be Vers 15. And she riseth vz. from hir sleepe and out of hir bed whiles it is yet night i. very early in the morning and that long before day speciallie in the winter season and giueth the portion vz. of meate and drinke allowed them for the day see Psalm 111.5 see also Luke 12.42 to hir houshold i. to euery one of hir houshold both old and yong and the ordinarie vz. of work and labor to hir maydes i. to hir seruants that she hath in house with hir q.d. shee both prouideth meate and worke for them because meate without worke breedeth idlenes and worke without meate cannot be performed Vers 16. She considereth vz. deepely and carefullie a field vz. either offered to be solde q.d. she maketh no bargaine rashly but as she looketh whether she be able to pray so she considereth whether the thing be worth hir money not deceauing any in buying or buying any thing lesse than the value and getteth it vz. for the price agreed vpon and with the fruite of hir hands i. with the labor thereof for labor is the fruite of the hands as praise and thankes-giuing is the fruite of the lippes Hebrew 13.15 she planteth a vineyeard vz. in the ground or fielde that she hath bought meaning by this that she imployeth it to the best commoditie according
him and by equitie or in the plurall number as it is in the Hebrue text equities which also maketh some to turne it euerie right thing vpright equall dealing one with another Vers 4. To giue vz. by the meanes of the master and teacher vnto the simple i. to him that not onelie hath little knowledge and is as a man would saie vnskilled but though he haue some iudgement is notwithstanding easilie and in a moment as it were induced to beleeue anie thing and is carried as it were hether and thether from the waie of trueth see Prouerb 14.15 where the same word in our English text is turned foolish sharpnesse of wit he vnderstandeth hereby not onelie quicknesse of sight to perceaue the subtilties of the enemies but also soundnesse of iudgement that he be no more carried awaie as he hath been and to the childe i. vnto him that is vnaduised and wanteth discretion it giueth knowledge i. sound iudgement and discretion viz. how and after what sort to behaue himselfe and to walke see Eph. 4.14 Vers 5. A wise man q.d. These things profite not the simple and vnlearned onelie but euen they that haue attained some measure of light and knowledge shall both be confirmed and increased in iudgement shall heare vz. these things vnderstanding by hearing not onelie the bending of the outward eares but also the inclining of the minde thereto increase vz. thereby in learning i. in all maner of knowledge q.d. he shal be more wise and learned than he was before and a man of vnderstanding i. he that by experience as it were hath attained to a more measure of knowledge and iudgement than others see ver 2. of this chap. shall attaine vz. by this meanes meaning also by attayning not only the getting but the possessing keeping and vsing vnto wise counsels vz. not only in himselfe but shall bee able to profite others thereby Vers 6. To vnderstand vz. by meanes of the holie and wholesome rules propounded in this booke a parable see vers 1. of this chapter and the interpretation vz. of parables or of any fine or eloquent speech whatsoeuer the words of the wise yea though they speake neuer so wisely and their darke sayings q.d. yea though they speake neuer so darklie also And all these profites the holie Ghost alleadgeth not only to shewe the excellencie of the booke but also to drawe men to the loue and liking of his doctrine Vers 7. The feare of the Lord i. a reuerence of Gods maiestie in mens hearts with an acknowledgement that wee onely trust in him and a care and a conscience being loth and fearefull to displease him is the beginning of knowledge i. is not onely the first meane and way to attayne the sound knowledge of God and all goodnesse but is as it were the fountaine and foundation of all good things Salomon in this followed his father Dauid as may appeare Psalme 111.10 but fooles i. wicked and vngodlie persons as generallie throughout this booke and more particularlie Psalme 14.1 despise vz. either proudlie or careleslie but yet both wayes to their owne hurt wisedome and instruction see vers 2. of this chapter Vers 8. My sonne Salomon speaketh this to euerie one that is willing to learn as the teacher being great either in yeres or credit may speake to the partie that is to be instructed see Psalme 34. 12. heare vz. attentiuelie and diligentlie sée also vers 5. of this Chapter thy fathers instruction i. the instruction and good counsell that thy father giueth thée and forsake not vz. at anie time but kéepe carefullie with thée thy mothers teaching i. those thinges which thy mother shall instruct and teach thée he maketh mention of mother because he had before spoken of father meaning by both together the counsels and commandements of their parents and yet because mothers admonitions perswasions are of great force in their children while they are young he speaketh also particularlie of them Ver. 9. For they i. the instructions and doctrines of thy parents if they be rightlie receiued on thy behalfe shall be a comely ornament vnto thy head and as chaines for thy necke i. they shall garnish and decke thee verie excellentlie euen as a Crowne set vpon the head or a chaine about the neck adorneth a man meaning that they shall make him gracious and acceptable both before God men And this is a reason of his exhortation hauing respect therein to the very maners affections of children who are much moued with gifts sundrie sorts of ornaments euen so men should be drawne to the obedience of Gods will by his great large promises V. 10. My sonne see vers 8. of this chapt if sinners 1. notorious wicked men as Psal 1.1 5. doo intise thee vz. to any manner of wickednesse whatsoeuer their intisements he rehearseth afterwards vers 11 12 13 14. consent thou not vz. at any hand to those their vngodlie prouocations much lesse doo the euill Vers 11. If they i. those wicked ones saie vz. either openlie or closelie and that either by word or deede for a mans gestures and actions speake after a sort come vz. and go with vs that is be a companion with vs in the mischiefe we will performe we will lay waite vz. closely and craftelie for bloud i. for mens liues to take them away meaning that they would commit murther and all manner of outrage to other mens hurt see Esay 1.15 also Psalm 5.6 also Psalm 51.14 and sundrie other places and lie priuelie vz. in waite see Psalm 10.8.9.10 for the innocent vz. to catch and snare him see Psalm 141.9 without a cause vz. on their behalfe giuen to practise so against them see Psalm 119.161 and these may bee either the wicked mens words who in the testimonie of their owne conscience say they persecute the godlie without any cause at all or els the words of the holie Ghost iustifying the good but I incline rather to the former And note that as in this verse they bragge what mischiefe they will closelie and craftelie performe against them so in the next verse they doo shamefullie vaunt what open mischiefe they will commit Vers 12. Wee vz. in the pride and crueltie of our owne hearts will swallow them vp i. will quite and cleane destroy the godlie aliue i. being either in good health and sound or els florishing in glorie wealth c. but the former is the better though the Rabbins allow of the latter like a graue i. euen as a graue doth receiue and take in dead corpses and neuer is satisfied see Prouerb 30.15 16. so will they destroy the good and neuer leaue off euen whole i. wee will spare no part or peece of them neither skinne flesh nor bones as those that go downe into the pit i. as those that are buried whole so shall these bee destroyed whole Vers 13. Wee shall finde i. not only certainlie finde but assuredlie also obteyne and possesse all
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
For the Lord shall be for thine assurance i. he shall be in stead of a defence and an assured place of refuge vnto thee and shall preserue vz. by his almightie power thy foote i. thee thy selfe a part for the whole and yet he doth not without cause vse this speech because things are many times taken by the foote from taking i. that thine enemie shall not catch thee or thou thy selfe sticke fast in any manner of euill see for all these promises Psalme 91. vers 1 2 c. where thou shalt finde the like things almost Vers 27. Withhold not the good vz. which thou hast of another mans from the owners thereof i. from them to whom it belongeth as by the way of debt or of Christian duetie as in giuing almes counselling c. though there bee power in thine hand i. though thou bee presentlie and fullie able to doo it i. to hurt him and harme him by the detaining of that which doth appertaine vnto him Vers 28. Say not thou vnto thy neighbour vz. when he is in distresse and neede goe vz. from me now and come againe vz. another time as we are wont to say and to morrow i. some other time hereafter will I giue thee vz. somewhat toward the reliefe of thy néede see Iames 2.16 if thou haue it vz. in thy power and kéeping hée meaneth the same thing that he did in the other sentence sauing that he teacheth not only to doo well but quicklie and with speede to doo well for as it is in the Prouerb he doth a double good turne that doth a good turne in good season and againe the fauour that commeth too late is little or nothing worth Vers 29. Intend none hurt vz. by thought word or déede but specially in thought for if that be repressed the rest will easlie be beaten downe against thine neighbour i. against any but chiefly against those that dwell about thée and haue dealt friendly with thée seeing that he doth dwell vz. as he supposeth and thinketh without feare vz. of any hurt from thée meaning that he doth not so much as suspect that thou wilt doo him any harme by thee i. nigh vnto thée and thy house Vers 30. Striue not vz. either by priuate quarrelling or publike iustice with a man i. with any man or sundrie men as verse 13. of this Chapt. causeles i. without iust and good cause why when he hath done thee no harme i. iniured or wronged thée either by word or déede He meaneth that wee should not without cause debate any matter with any man speciallie with him that hath wrought no euill against vs for it is a great offence and will vtterly ouerthrowe humanitie and fellowship to complaine of one and to thunder out against him that hath nothing at all offended him and yet in the meane while no lawe of God or man forbiddeth vs to expostulate either priuatlie or publikelie before the Magistrate with him which hath offended and wronged vs yea to conuince him of the iniurie if we be able alwaies prouided that wee doo it not with a reuenging minde nor burst forth into priuate reuenge Vers 31. Be not enuious vz. either inwardly or outwardly for the wicked man i for the good successe and abundance of prosperitie that thou seest him to inioye see Psalme 37.11 neither chuse any of his waies i. followe not his order and trade of life he yeeldeth a reason in the next verse why he would not haue men to doo so Vers 32. For the froward vz. person vnderstanding by this terme one that regardeth not admonition but giueth himself to al violence crueltie and oppression is an abhomination vnto the Lord i. the Lord hateth abhorreth and cannot abide such a one see Psalme 37.20 but his secret is with the righteous i. continually abideth with them vnderstanding by secret a most close but yet most familiar communicating of his good will towards them as may appeare by the verses following Vers 33. The curse of the Lord i. iust plagues and punishments sent from God see Malach. 2.2 c. is in the house of the wicked i. continueth abideth there howsoeuer they seeme to abound and flourish in all worldly wealth but he blesseth vz. continually with his fauour the habitation of the righteous i. not onely the place where he dwelleth but euen him himselfe and al that he hath Vers 34. With the scornefull i. such as giue themselues to iesting scoffing and contempt of all goodnesse he scorneth i. he laugheth at them or mocketh them and deceiueth their hope see Psalme 2.4 also Psalme 18.26 Prouerb 1.26 but he giueth vz. freelie and of his owne mercie grace i. all manner of goodnes both outward and inward to the humble i. such as thinke lowlie of themselues see Iames 4.6 also 1. Pet. 5.5 Vers 35. The wise i. such as are instructed with heauenlie wisedome shall inherite glorie i. shall haue renowne and good report as a perpetuall inheritance but fooles vz. shall inherit or possesse dishonor i. shame and contempt and that before God and man though they be exalted i. how much soeuer they bée exalted by their flatterers and clawbackes Others reade this latter parte thus but shame taketh away the foolish i. it carrieth both them and their hope away in a pinch of time or twinckling of the eye as it were The other sense and reading is in my iudgement as good as this if not better Do. Vers 1. Teacheth vs to haue good counsels in continuall remembrance to the end we may be guided thereby Vers 2. Teacheth vs that all blessings shall be to such as obediently walke in the lawe of the Lord. Vers 3. Teacheth vs to haue care and conscience of the performance of our dueties towards God and our brethren Vers 4. Teacheth vs that obedience to the worde maketh vs acceptable before God and man Vers 5. Teacheth vs two thinges first vnfeignedly to hang vpon the Lord secondly not to trust in our selues or any thing that is in vs. Vers 6. Teacheth vs that the meane to haue all our waies and workes blessed is to beleeue and confesse Gods wonderfull power and prouidence Vers 7. Teacheth vs first not to stand too much in our owne conceites secondlie that Christianitie consisteth of doing good specially to Godward and of absteining from euill Vers 8. Teacheth vs that obedience to God procureth all blessings Vers 9. Teacheth vs that this is one principall end of our riches to referre them to the aduancement of Gods honour and glorie Vers 10. Teacheth vs that God is no niggard in his gifts to his seruants Vers 11. Teacheth vs not to murmure or repine against GOD for his fatherly corrections vppon vs. Vers 12. Teacheth vs that Gods visitations vpon his children are testimonies not of his displeasure but of his great good will toward vs. Vers 13. Teacheth vs that true blessednes consisteth in sound and holie wisedome Vers 14. Teacheth vs that Gods word must be preferred
whatsoeuer he hath yea and he himselfe to be sold if he bee not able to satisfie it in goods Exod. 22.3 Vers 32. But he vz. whosoeuer he be that committeth adulterie with a woman i. with another mans wife he is destitute of vnderstanding i. he hath no sparke of spirituall or heauenlie knowledge how wise soeuer he bee in worldly affaires he that doth it destroyeth his owne soule i. casteth himselfe headlong into destruction both of bodie and soule Vers 33. He i. the adulterer shall find a wound vz. either from the husband of the woman with whom he hath committed adulterie of whom he speaketh in the next verse that he will not spare or els from the Magistrate who will stone him and put him to death according to the lawe and dishonor vz. both before God and man and his reproach vz. which he hath drawne vnto himselfe by filthines shall neuer be put away vz. out of the remembrance of God and man He meaneth that his bodie shall be punished and his life subiect to perpetual ignominie Vers 34. For ielousie is the rage of a man i. it stirreth him vp to wrath and rage therefore he will not spare vz. him that hath committed that villanie against him in the day of vengeance i. at any time when either he himselfe shall strike or demand publike iudgement of the Iudges Vers 35. He i. the husband so iniured can not beare the sight of any ransome i. cannot abide to looke vpon any thing giuen for the deflowring of his wife neither will he consent vz. that thou shouldest not be punished though thou augment vz. euen as much as thou canst the gifts vz. which thou wouldest giue him to satisfie and please him withall Do. Vers 1. Teacheth vs to beware of rash giuing either our words or hands for any Vers 2. Sheweth that when a mans word is once passed he is bound to performe that which he hath promised though it bee to his hinderance Vers 3. Teacheth vs to vse all lawful meanes to be rid out of danger which we fall into either through rashnes or negligence Vers 4. Teacheth vs that we should not delay to worke or procure our owne good Vers 5. Deliuereth euen the same doctrine vnder two very apt and fit similitudes Vers 6. Sheweth that for the correction of things which are amisse in vs God doth many times send vs to the dumbe and insensible creatures Vers 7. Teacheth vs that if without prouokers wee should performe our dueties much more should wee doo it when he hath giuen vs meanes and aydes thereto Vers 8. Teacheth vs in the time of plentie and peace to prouide against the daies of affliction and scarsitie to come Vers 9. Teacheth vs that it is not good to giue ouer our selues to much sleepe because that is the mother of idlenes Vers 10. Teacheth vs that the idle vse all meanes to continue them in the sinne of sloath Vers 11. Teacheth vs that sodaine and vnauoidable beggerie commeth vpon the slothfull person Vers 12. Teacheth vs that frowardnes of speach is a good note to discerne a wicked man by Vers 13. Teacheth that the vngodlie abuse all the parts and members of their bodies to prouoke others to wickednesse and in their owne persons to performe it Vers 14. Sheweth first that the wicked mans heart is alwaies deuising naughtines secondly that this is a sure marke of a naughtie man to bee the author of contentions and strife Vers 15. Teacheth vs that the destruction of the wicked shall be as sodaine so without hope of recouerie Vers 16. Teacheth vs first that God is a God that can not away with wickednesse at any hand secondly that there is a difference of sinnes because God abhorreth some more than other some Vers 17. Teacheth vs to flie from pride lying and murther Vers 18. Teacheth vs to beware of wicked deuises and pursuing naughtines with greedines and delight Vers 19. Teacheth vs to shunne false witnes bearing and the sowing of strife and contentions among friends Vers 20. Teacheth children carefully to indeuour to keepe the holie and wholesome instruction of their parents Vers 21. Teacheth vs that obedience to good counsell out of Gods word is the best and most profitable thing we can attaine to in this life Vers 23. Teacheth vs that Gods word is a lanterne vnto our feete and a true light vnto all our steppes Vers 24. Teacheth vs that there is no better bridle against whoredome than sound knowledge out of Gods worde Vers 25. Teacheth vs to withstand the beginning of euill and sinne in our selues and to beware of such prouocations as others will vse to draw vs on thereto Vers 26. Teacheth vs that the ende of whoredome is beggerie on the one side and destruction of bodie and soule on the other side Vers 27 28. Doo teach vs by two apt similitudes taken from the fire that the sinne of adulterie carrieth with it great and fearefull danger Vers 29. Teacheth vs to striue to modestie and cleanenes in our speach yea euen then when we speake of immodest and vncleane things secondlie that man of what state or condition soeuer he be committing that sinne shall not escape vnpunished Vers 30 31. Teach vs that howsoeuer amongst vs theeuerie is thought a greater transgression than adulterie yet before GOD and such men as be lightened by Gods word adulterie is by many degrees more vile Vers 32. Teacheth vs that the adulterer by his sinne doth not only bewray his owne follie but also laieth violent hands vpon his owne life Vers 33. Sheweth that the adulterer shall neuer escape vnpunished either before God or man or both Vers 34. Teacheth vs that we may safely pursue before a Magistrate our iust causes against an adulterer and that without shewing any fauour or pitie to the offending partie Vers 35. Teacheth vs to be altogether estranged from receiuing gifts or setting on sale our wiues deflowring Now let vs see wherein theeuerie is lesse than adulterie which appeareth to be so out of this text because the theefe that stealeth to satisfie his neede shall neither lose life nor honor no though he bee found sundrie times dooing the deede but shall be only bound to restore to the owner according to the law But the adulterers condition seemeth to be farre otherwise for his life and honor is in danger both by publike and priuate right if the matter bee once knowne and there will bee nothing taken for the satisfaction of his sinne CHAP. 7. Co. SAlomon had before deliuered certaine instructions of wisedome and knowledge now in this Chapter he putteth downe certaine confirmations and proofes of the same alledging his owne testimonie and that experience which he had obserued in the state and cursed end of miserable men following the intisements of pleasure and sinne Di. Di. 1 THe Chapter may bee diuided into three parts In the first is contained an exordium or enterance as it were exhorting men to imbrace Gods wisedome
indeuour to attaine it and to seeke for it And here he commendeth his doctrine for the easines Vers 10. Receiue vz. readilie and with a good will mine instruction i. the instruction that I shall giue you and not siluer i. rather than siluer as may appeare by that which followeth for it is not his purpose here to condemne siluer but to shewe that Gods word must bee preferred before it and knowledge vz. of the heauenly mysteries and that from me rather than fine gold vz. how pure and precious so euer it be And note that in this verse and in the next he commendeth his doctrine because it is most precious and profitable Vers 11. For wisedome i. the wisedome of God is better vz. by thousands of degrees than precious stones though they bee most rich and neuer so much esteemed and all pleasures vz. of this life how great many or sundrie soeuer they be are not to be compared vz. at any hand or in any respect vnto her i. vnto true and holie wisedome see Chap. 3.14 15. Vers 12. I wisedome i. who am the eternall wisedome of the father for this must bée vnderstood not of the written word onely but of the person of the Sonne who is made of God vnto vs wisedome 1. Corint 1.24 30. dwell with prudence i. after some am most familiarly acquainted with her after other some am most prudent and wise my selfe both are good but I rather allowe of this latter q.d. I call you not to mée without cause for I am she without whom no man can be wise and I finde forth i. not only of my selfe but cause also them that reuerence and esteeme me to seeke and find knowledge and counsels vz. of the will of God reuealed in his word which otherwise should be but a sealed booke to all them that looked into it Vers 13. The feare of the Lord is to hate euill This appertaineth though perhaps it seeme not so to some to the praise of wisedome because the reuerence and feare of God is the speciallest part of wisedome as Chap. 1.7 Also Chap. 9.10 Some ioyne it with the former verse thus I haue with me the feare of the Lord and the hatred of euill q.d. I am most iust teaching to doo euery good thing and to lothe euery wicked thing and then addeth J hate vz. vnfeignedly pride and arrogancie vz. both of hart bodie and countenance and the euill way i. euery wicked order and course of life whatsoeuer and a mouth that speaketh lewd things i. euery person or man that giueth his mouth to speake wicked and peruerse matters Vers 14. I haue vz. with me and in my power counsell and wisedome i. abundance of all good foresight counsell and holie knowledge J am vnderstanding q.d. without mée there can be no sound iudgement and I haue strength vz. in my selfe meaning by strength power and authoritie also to doo what he would all this verse is as much q.d. I am most wise in taking of counsell and I am most mightie in performing my deuises Vers 15. By me i. by the authoritie which I communicate vnto them Kings i. all Kings how great or little so euer they be reigne vz. vpon earth and amongst their owne people meaning that all the authoritie they haue they haue it from him as Daniel 2.21 Rom. 13.1 and Princes vz. of the earth decree iustice i. establish ordaine and execute iust and holie things Vers 16. By me i. by my permission and appoyntment Princes rule vz. others and the Nobles vz. doo so likewise and all the Iudges of the earth vz. doo the selfe same thing by the authoritie which I haue giuen vnto them And marke that in these two verses the holie Ghost vseth foure wordes which though they serue all to expresse one thing yet euery word in signification differeth from another He putteth Kings in the first place as the highest and greatest of all to these he ioyneth Princes who were as it were of counsell with Kings and did vnder them constitute and ordaine lawes concerning both these see Psalme 2.2 Next he addeth Nobles who haue their name of the largenes and liberalitie which they exercise to their vnderlings and lastlie in a generall terme of Judges he comprehendeth all them that gouerne the world and handle matters of state Vers 17. I loue them vz. vnfeignedly and continually that loue me vz. with a good hart He meaneth that Gods grace by his meanes floweth vppon all such as loue him see Iohn 14.21 and they that seeke me earely i. painfully carefully and diligently shall finde me vz. assuredlie and without all faile q.d. I will voutchsafe to shewe my selfe vnto them Vers 18. Riches and honor i. true riches and honor specially Gods great blessings vpon the minde are with me i. in my power to giue and bestowe them when and vpon whom I list euen durable riches i. such riches as shal continue when other mens melteth away as waxe before the Sunne and righteousnes i. vpright dealing which indeede is one good meane to make wealth firme and stable see Chapt. 3.16 Vers 19. My fruite vz. which I communicate to them that loue me I dwelling in them and they also walking in the righteousnes that I prescribe vnderstanding by fruite the graces also which he bestoweth vpon them of which he seemeth to make two sortes the one temporall for this life vers 20. the other eternall for the life to come vers 21. is better vz. by many degrees than gold vz. how pure or precious soeuer it bee yea than fine gold q.d. yea than all the finest gold that can be got and my reuenues i. the giftes which I bestowe vppon mine speaking here as great Princes doo who according to the largenes of their rents and reuenues giue great gifts to their subiects and seruants better than fine siluer q.d. yea though it haue béen neuer so often fined and tried see Psalme 12.6 Vers 20. I cause vz. men and those that imbrace me to walke vz. vprightly without going either on the right hand or on the left and that continually also in the way of righteousnes i. in equall vpright and iust waies meaning thereby a holie order and conuersation of life and in the middest of the pathes of iudgement i. in such a plaine way of vpright dealing that it is impossible for them to goe out of the way and this is the fruite that wee receiue in this life to wit sanctification Vers 21. That vz. by the meanes of guiding them in the right way I may cause them that loue me vz. vnfeignedly meaning that for their sakes he might bring this to passe to inherite substance i. the thing that is and shall neuer cease to be to wit eternal life and I will fill vz. with al abundance and store their treasures meaning it not only of worldly but also of spirituall and heauenlie blessings and thus hetherto he hath commended wisedome for her excellent effects as afterwards he
another and goe hether and thether to gather vp tales to tell to other men and yet many times tell them otherwise than they heard them discouereth a secret which is a wicked thing specially if it bée committed to a man this gadding from place to place with tales is forbidden by God Leuit. 19.16 but he that is of a faithfull heart vz. towards God and his brethren conceileth i. keepeth close a matter vz. committed vnto him meaning it of such matters as ought to be kept close Vers 14 Where no counsell is i. In what place soeuer there is not holie and right counsell for otherwise there is no state so corrupt but hath a counsell wherby we see that a wicked counsell is as no counsell before God the people fall vz. by sundrie meanes into sundrie mischiefes that cannot be auoyded but where many counsellers are i. where there is store of graue wise and holie men to giue good counsell and their counsell bee accepted and regarded there is health vz. to the people and subiects meaning by health all outward blessings as prosperitie peace abroad quietnes at home and a great number of such like The Rabbins referre this to warre but I take it to be such a sentence as verse 11. of this Chapter is and to be general stretching it selfe to the right gouernment of Magistrates and their wholesome counsels Vers 15. He shall be sore vexed vz. amongst men and euen in himselfe that is suretie vz. to another man for a stranger i. for one whom he knoweth not and he that hateth suretiship vz. vnlesse he haue good cause to enter into the same is sure vz. from danger griefe and vexation How this must be vnderstood see Chapt. 6. vers 1 c. Vers 16. A gracious woman i. such a one as is indued with a right reuerence of God and decked with that hidden man of the heart which consisteth in a méeke and quiet spirite which spirite also is acceptable before God obtaineth fauour amongst men 1. Pet. 3.4 atteineth honor vz. amongst men by her good and vertuous demeanes and so consequently praise and commendation as Pro. 31.30 and and I suppose this would rather be turned as the strong men in Hebrue it is violent meaning such as being terrible and fearefull to others get riches by all manner of meanes whether lawfull or vnlawfull it skilleth not atteine riches vz. amongst men Vers 17. He that is mercifull vz. towards others specially when they are distressed and néedie rewardeth his owne soule i. doth good vnto himselfe also as well as vnto others for so it pleaseth God to reward the good workes of his seruants but he vz. whosoeuer he be that troubleth vz. vniustly and without cause by what means so euer it be either in word or déed his owne flesh i. his neighbour or other men as Isaiah 58.7 is cruell vz. not only to them but euen against himselfe also Some reade it thus but the cruel man i. he that is hard hearted and cruelly bent against others troubleth his owne flesh i. hurteth himselfe while he casteth from him all lawes of nature and curtesie Indéede I confesse that the Antithesis or opposition of this verse more plainlie appeareth so and yet I see no reason why the other sense may not as well stand Vers 18. The wicked worketh a deceitfull worke vz. both to himselfe and against others to himselfe because he is deceiued of that which he thought to obtaine as a reward many times getting a cleane contrarie thing as miserie for prosperitie and against the good because he seeketh by deceitfull meanes to destroy them but he that soweth righteousnes i. is plentifull in vpright and well doing see Galath 6.7 8 c. shall receiue vz. from the Lord yea and many times from men also a sure reward i. a reward that shall not deceiue him neither whereof he shall be deceiued Vers 19. As righteousnes leadeth to life vz. both here and in the world to come vnderstanding by righteousnes the sound fruites of a holy conuersation both towards God and men so he that followeth euill i. fostereth and feedeth the same within him and seeketh the performance therof seeketh his own death vz. both of bodie and soule without vnfeigned repentance and amendment of life Vers 20. They that are of a froward heart vz. either against God or men meaning such as are neuer pleased with any thing are abomination to the Lord i. are such as the Lord abhorreth and cannot abide see verse 1. of this Chapter but they that are vpright in their way i. haue care of a holie and iust conuersation towards God and man see Psalme 119.1 are his delite i. are such as he much delighteth in Vers 21. Though hand ioyne in hand i. though the wicked indeuour by all the strengthes subtilties and aydes that they haue or can procure the wicked shall not be vnpunished q.d. for all that they cannot escape Gods punishments see Chapter 16.5 but the seede of the righteous i. euen his posteritie shall escape vz. iudgements and punishments sent from God though sometimes it pleaseth him to correct them to their amendement q.d. not only the godlie but their posteritie shall be deliuered whereas the vngodlie though he get many to take his part shall not escape when as the godlie shall deliuer both himselfe and others Vers 22. As a iewell of gold vz. is an vnseemely thing in a swines snout vz. because the swine will defile it with dirt and myre so is a faire woman i. so is it vnseemely for one to be indued with beautie which indeede is a good gift from God which lacketh discretion vz. to gouerne her selfe modestlie soberlie and in the feare of God q.d. beautie doth as little become a mad or foolish woman as a precious iewell doth become a sowe Vers 23. The desire of the righteous is only good i. they desire nothing but that which is good for that word only is an exclusiue particle shutting out euill things Not meaning that they neuer wish euill but rather that for the most part they desire good but the hope of the wicked i. the wicked may hope or looke for nothing els but indignation i. vengeance from God or els such thinges as shall vexe and grieue them and make them angrie Vers 24. There is vz. a man putting it also for a certaine number of men that scattereth i. liberally bestoweth the goods and possessions which God hath blessed him with all see Psalme 112.9 and is more increased vz. in riches and abundance through the speciall blessing of God and the right vse of these things but he that spareth more vz. either from himselfe or others which is the common fault of couetous persons and niggards then is right i. than he may and ought to doo surely commeth to pouertie vz. notwithstanding all his pinching and sparing q.d. so farre off is it that the niggardly man shall increase and waxe rich as the liberall doth that
euerie tale and of the foolish and the wise man from vers 10. to the end of the 18. In the Di. 3 third he speaketh of the euill persons of the poore and rich of the proud and the mercifull of euill thinkers and good men of painfull labor and wicked words of riches and follie of a faithfull and lying witnes and of the reuerence and feare of the Lord from vers 19. to the end of the 27. In the Di. 4 fourth part hee speaketh of kings and their power of bridling anger of enuie of oppression and pitie of the ends of the wicked and the godlie of wisdome iustice and the fauor or displeasure of a Prince and this reacheth from vers 28. to the end of the chapter Se. Vers 1. A Wise woman i. euery woman that is truely wise fearing God and regarding their houshold affaires in holines and modestie buildeth her house vz. not so much with outward furniture and shewe as while that by hir labor and the right gouernement of her houshold she doth by all meanes keepe defende and increase the same but the foolish vz. woman who is set against the wise woman mentioned before destroyeth it i. her house and familie with hir owne hands i. whilst that vnheedely by hir naughtie deedes negligence and euill gouernement she suffereth all things to goe to wracke Vers 2. He that walketh in his righteousnes i. leadeth an vpright life voyde of hypocrisie and it is called his righteousnes not because he hath it of himselfe but because God in great mercie hath communicated the same vnto him feareth the Lord vz. vnfeinedly but he that is leaude in his waies i. leadeth a leaud and lose life despiseth him i. offereth as much as in him lyeth despite and contempt against the Lorde because he despiseth his lawe q.d. by the order of a mans life euen as it were by certaine fruites may a man be knowne whether he be godly or wicked Vers 3. In the mouth of the foolish i. in wicked mens wordes vttered with their mouth is the rodde of pride i. is there great and wonderfull pride wherewith in the height of his minde hee dooth not onely strike sometimes and hurt other men but giueth other men standing by and hearing staues and clubbs as it were to strike himselfe but the lippes of the wise i. words vttered with their lippes as sundrie times before preserue vz. from hurt and danger them i. both the wise themselues and others that depende vpon them the reason is because they obserue a measure and wisedome in their speeches that they neither hurt themselues nor others see chap. 12.6 Vers 4. Where none Oxen are vz. such as can worke and goe to plowe being accustomed to the yoke and tillage Vnderstanding hereby all workemen and whatsoeuer appertayneth to husbandrie there the crib is emptie i. there is nothing no not for the beastes to eate much lesse is there any thing in the barnes or storehouses for vnder one hee vnderstandeth all the rest but much increase commeth vz. to the good husbandman by the strength of the Oxe vz. that laboreth in tillage meaning thereby all husbandrie and tillage with al things thereto appertaining whatsoeuer Vers 5. A faithfull witnesse i. a faithfull man being called foorth to witnesse any thing will not lye vz. for any cause whether it be for fauor feare flatterie or otherwise but a false record vz. against men will speake lies vz. for euerie cause and in euerie place meaning that hee that hath falsified his faith in publike iustice will not spare to strayne it in priuate speeches see chap. 6.19 Vers 6. A scorner i. he that scoffeth and scorneth at all good things see chap. 1.22 seeketh i. maketh as though he would seeke for or els indeede seeketh for it but not to a right end wisedome i. Gods heauenlie wisdome and findeth it not q.d. for all that hee findeth it not the reason is because he seeketh it not as he should that is diligently and earnestly and to a right end that is Gods glorie and the comfort of his children but knowledge vz. of God and his mysteries is easie to him that will vnderstand i. that hath a minde and laboureth to atteyne it and he saith it is easie meaning to be founde because she offereth hir selfe vnto all as chap. 1.20 And Chapter 8.1 Vers 7. Depart vz. quickely and with hast from the foolish man i. from the wicked man that hath his heart seased and possessed with all manner of follie and euill When thou perceauest not in him i. so soone as thou findest that he hath not the lippes of knowledge i. words that sauor of sounde knowledge iudgement and wisedome Vers 8. The wisdome of the prudent i. the wisdome that he hath is i. consisteth specially in this to vnderstand i. to haue a diligent and watchfull eye to his way i. his whole life and the course thereof whether he imploye it in words déeds or both q.d. this is his duety and herein his wisdome appeareth diligently and with iudgement to weigh whatsoeuer hee attempteth auoyding alwaies rashnes but the foolishnes of the fooles is deceit i. tendeth wholy and altogether to deceit q.d. the fooles in their folly regard this thing specially to deceaue others Vers 9. The foole i. all foolish and wicked persons as appeareth because the word is of the plurall number in the Hebrewe text maketh a mocke of sinne i. maketh no more account of it than of a matter of sport or play see Chapter 10.23 but among the righteous there is fauour i. vnfeyned good will one of them towards another Some readeth it farre otherwise and maketh another sense of it which also I rather allow of thus Sinne vz. which the wicked and vngodlie men commit and they knowe one by another maketh fooles to agree vz. one of them with another q.d. their partaking in wickednes ioyneth the wickeds minds one of them towards another but among the righteous i. the good and holy people that which is acceptable vz. before God good men maketh agreement vz. among themselues q.d. good things only tie good mens minds together Vers 10. The heart vz. onely knoweth vz. perfectly and thorowly the bitternes of his soule i. the heauines and grief that the soule indureth and the stranger i. whatsoeuer is without shall not meddle with his ioye i. with the ioye of the heart or soule For the inward ioye which wee haue in the heart none knoweth so well as wee our selues neither are wee able by any outward signes to expresse the greatnes of the inward ioye In the meane while we learne not to giue our selues too much ouer to sadnes or ioy but to kéepe the golden rule of measure or mediocritie in both Ver. 11. The house of the wicked i. he and all that he hath shall be destroyed vz. through Gods iust iudgement but the tabernacle of the righteous i. he himselfe and all that appertaineth to him shall florish vz. through the
fauour and goodnes of God against a large and faire house in outward shewe he setteth a weake and lowe tabernacle Vers 12 There is a way i. there is an order and course of life which seemeth right to a man vz. in his owne iudgement but the issues vz. or ends thereof i. of that way are the waies of death i. leade the high and readie way to death and destruction because we are easilie deceiued with the shew of right he counselleth vs not to stand to our owne imaginations but to trie both our manners and opinions by the rule of Gods word Vers 13. Euen in laughing i. while men laugh the heart is sorowfull i. their hearts are possessed with great sorowe though many times they would couer the same and shake it off with laughter and the end of that mirth vz. which is made so from the téeth outward is heauines i. great and much sorowe specially of heart q.d. It falleth out many times that while a man laugheth and laboureth either to ease or shake off the griefe of his heart that he returneth notwithstanding to sorowe and heauines Vers 14. The heart i. the man himselfe and yet he speaketh of the heart because there is the fountaine and beginning of euill that declineth i. turneth aside either to the right hand or to the left from the lawe and word of God shall be saciate with his owne waies i. shall walke so long in the wickednes that his owne heart hath deuised that he shall bee filled as it were with wickednes and at the length be ouertaken with Gods iudgements for the same see Chapter 1.31 but a good man shall depart vz. quicklie and with as much speed as he may for feare of afterclappes from him vz. that starteth a side from the obedience of Gods commandements Vers 15. The foolish will beleeue vz. very easilie and without any great perswasion euery thing vz. which is tolde them but the prudent will consider vz. déeplie and earnestlie his steppes i. the waies wherein he shall walke and the things which he shall doo q.d. he will doo nothing rashlie but diligentlie will examine and weigh whether he ought to beleeue or doo it see before vers 8. of this Chapter Vers 16. A wise man i. a godlie wise man feareth vz. the euill that is for to come meaning corporall punishments in this life and eternall in the life to come and departeth from euill i. sinne and transgression which is a meane to drawe both temporall and eternall punishments vpon vs but a foole i. a wicked man rageth vz. very sore both against God and men and is careles vz. of that which is to come q.d. he boldly runneth headlong into rage and in his furie desperatly committeth all manner of euils whatsoeuer for he feareth not Gods iudgement or any punishments to come and therefore casteth himselfe headlong into the same Vers 17. He that is hastie to anger i. he that hath no stay of himselfe but suffereth his anger against others speedelie to breake out committeth follie i. not onely bewraieth the foolishnes of his heart but is making post hast to great and greeuous sinnes and a busie bodie vz. such a one as is a continuall medler in other mens causes and affaires is hated i. purchaseth hatred to himselfe both from God and man The word which is here turned busie bodie is in Hebrue the man of imaginations which phrase sundrie men take diuersly some in euill parte as though he should meane such a one as is not hasty to wrath but thinketh long vpon the mischief he will doo and so he should compare two contrarie vices the one is headlongnesse to anger the other is malice long meditated and thought vpon Other some take it in the good parte meaning by a man of thoughtes a man circumspect and wary in his words and deedes and then it is read thus He that is hastie to anger committeth follie yea he is hateful to a circumspect or wise man and this I take to be the best the holie Ghost minding to note the discommodities that hastines to wrath bringeth with it Vers 18. The foolish doo inherit follie he meaneth not onely that folly is borne with them and is as it were their inheritance but also that in processe of time they doo receaue the fruite of their follie also but the prudent are crowned with knowledge hee meaneth that knowledge which they haue to performe good things by is as it were a crowne vpon their heads and that they shall in the end receaue also a moste glorious fruite of the same Vers 19. The wicked shall bowe vz. in token of reuerence and submission before the good i. such as God maketh good and the wicked vz. shall stand waiting thorow néede of one thing or other at the gates of the righteous i. before their doores Thus it pleaseth the Lorde to make things some times fall out in this life for the comfort of the godly and the example of the wicked Vers 20. The poore i. he that commeth by any meanes into pouertie is hated i. lothed and despised euen of his owne neighbour i. euen of him that in all reason and duety should moste tender and pittie his case but the frends of the rich are many i. such as haue riches and store haue aboundance of frends for the world will loue his owne Vers 21. The sinner i. the notorious wicked man as sundrie times before despiseth his neighbour vz. because hée is poore but he that hath mercie vpon the poore i. pittieth them and prouideth for them Psalm 41.1 is blessed vz. of God or els by blessed he meaneth is praysed and commended amongst men Some reade it thus This sinner vz. which hateth the poore man and estéemeth the rich shall be despised of his neighbour vz. for that his sinne q.d. God will bring this iudgement vpon him that hee which despiseth others shall of others bee despised himselfe but O blessed is he q.d. certainely of what state or condition so euer he bée hée is blessed that sheweth fauor vz. either in countenance word or déede to the poore i. to them that are in néede Vers 22. Doo not they erre vz. from the right way which God hath prescribed vnto them that imagine euill vz. against others This demaunding noteth a more certaine and assured affirming of the matter q.d. without doubt they goe astray and therefore must of necessitie miserably perish but to them that thinke vz. earnestly and déepely on good things vz. towards God and man to doo the same shall bee mercie and trueth vz. from the Lord bestowed vpon them yea and men also shall deale mercifully and truely with them q.d. God will faithfully performe his promises in the accomplishment whereof is manifested both his mercie and truth and he will moue men also in truth and mercie to deale with them Vers 23. In all labor vz. which a man taketh vpon him in his ordinary calling vnderstanding by labor diligent
things they thinke vpon are an abomination to the Lord i. are such things as he cannot abide but the pure vz. in heart and conuersation haue pleasant words i. speake such things as are good and acceptable before God and profitable to the hearers Vers 27. He vz. of what calling or condition soeuer he be specially if he be a Magistrate that is greedie of gaine i. that gapeth after it and careth not by what meanes he come by it so he haue it see Chapt. 1.19 troubleth his owne house i. whereas he thought to get peace thereby and to inlarge his substance purchaseth trouble and many times the decrease of his familie see Chapt. 11.29 but he that hateth gifts vz. offered him to peruert iustice or to performe ill causes see precise commandements against giftes taking Exod. 23.8 Deut. 16.19 shall liue vz. well and plentifully in this life notwithstanding his refusall of the same but specially in eternall life Ver. 28. The heart of the righteous studieth to answere vz. not only when hée is demanded but also to speake for so doth the Scripture vse that word of answering see Math. 11.25 He meaneth that the good man speaketh nothing but that which he hath long meditated of before least his tongue should runne before his wit and therefore he commonly speaketh right and good things but the wicked mans mouth babbleth i. rashly and hastely powreth out euill things vz. against other and such as in the end turne to his owne hurt and destruction see verse 2. of this Chapter Vers 29. The Lord is farre of from the wicked i. from helping them or hearing their voyce for otherwise God is in euery place and nigh to all things he meaneth that God will not heare them no more than men heare them that are very farre of calling vnto them but he heareth i. graciouslie granteth the praier of the righteous i. the things that the righteous praied for see ver 8. of this chap. Also Psalme 145.18 Vers 30. The light of the eyes i. for a man to see with the eyes and to haue the vse of them reioyceth the heart vz. of a man that is maketh man and his heart glad and a good name i. good fame and report amongst men maketh the bones fat i. euen reioyceth and strengtheneth all the inward parts so haue you the word bones vsed before chapt 12.4 Also chapt 14.30 Some reade it as though it were a similitude thus as the light of the eyes reioyceth the heart so a good name maketh the bones fat i. as the eye by the beholding of good things maketh the whole man merrie so doth the eare by hearing good wholesome things of which he speaketh in the next verse following Vers 31. The eare that hearkeneth vz. diligently and attentiuely to the correction of life i. to such correction reproofe and admonition as leadeth to life shall lodge among the wise i. shall not onely dwell with them and be accounted as they are but shall haue the selfe same blessing from God that they haue both in this life and in the life to come And this he speaketh not of an outward hearing onely but of such as yéeld sincere obedience to the things heard Vers 32. He that refuseth vz. by withdrawing himselfe from it instruction vz. of good things being tendered and offered vnto him despiseth his owne soule i. maketh little account of his life specially in respect of the life to come but he that obeyeth correction getteth vnderstanding vz. how in this life to behaue himselfe towards God and man so as he may after the daies of this wearisome pilgrimage are finished come to eternall life Ver. 33. The feare of the Lord vz. rightly planted in mens hearts is the instruction of wisedome i. is such an instruction or doctrine as bringeth men to holie wisedome One in my mind readeth it better thus The instruction of wisedome goeth before the feare of the Lord i. before a man can obtaine wisedome and bee led with the reuerence of God and his feare which is the beginning of wisedome Chapt. 1.7 Also Chapt. 9.10 He must of necessitie be taught and learne the precepts of wisedome and before honor vz. from God goeth humilitie i. true and vnfeigned humbling of his children q.d. there is the same order of the fruits which come from the instruction and feare of God as is of the things themselues for to learning there is ioyned casting downe of men and humilitie and to the reuerence and feare of God there is ioyned excellent honor which God bestoweth vpon them that feare him Do. Vers 1. Teacheth vs to auoide bitter wordes and to vse soft and gentle speaches Vers 2. Sheweth what great difference there is between the words of the wise and the words of the foolish Vers 3. Teacheth vs that GOD knoweth and seeth all things euery where Vers 4. Teacheth vs what profites and disprofites arise of a good and of an euill tongue Vers 5. Teacheth vs reuerently to regard good counsell Vers 6. Teacheth vs that the good haue plentie of blessings and enioy them with quietnes whereas the wicked haue great trouble and vexation with the same Vers 7. Teacheth vs to vse knowledge in our callings to the benefite and good of others Vers 8. Teacheth vs that nothing proceeding from a wicked person can please the Lord also that God in Christ regardeth the praiers of his seruants Vers 9. Setteth out the great loue of God towards his seruants and his disliking of the wicked Vers 10. Teacheth vs that malicious wicked persons will seldome or neuer regarde good counsell also what danger there is in contemning the words of godly admonition Vers 11. Teacheth vs that GOD knoweth all things yea euen the very depths of mens hearts Vers 12. Teacheth vs that wicked men shunne the companie and speach of good men Vers 13. Declareth the profits and disprofits of a glad and sorrowfull heart Vers 14. Teacheth vs that we must carefully and continually seeke for wisdome Vers 15. Setteth out the commodities of a good conscience and contented minde Vers 16. Teacheth vs that mans blessing consisteth not speciallie in the multitude of his riches Vers 17. Commendeth vnfeined loue and dispraiseth hatred Vers 18. Teacheth vs to bridle wrath and to beate downe contentions amongst men what we may Vers 19. Teacheth vs to auoide slothfulnes and idlenes Vers 20. Sheweth what benefit or blessing it is to haue good children and on the other side what a punishment it is to haue wicked children Vers 21. Teacheth vs that the wicked reioyce in sinne and that there is no godlie conuersation indeede without the light of Gods holy word Ver. 22. Teacheth vs to pursue good thoughts by good counsell and to labor to bring them to good effect Vers 23. Teacheth vs that we may reioyce in Gods gifts bestowed vpon vs also that in our speaches we should haue regarde of time place persons c. Vers 24. Teacheth vs to studie and seeke
moueth his lippes i. he doth but as it were begin to speake and bringeth euill to passe i. he presently performeth mischiefe against other men Vers 31. Age i. old age he vseth a word which signifieth gray heares putting the signe of old age for old age it self is a crowne of glorie i. is a glorious crowne meaning that it bringeth euen as great glorie to a godlie old man as a crowne to a King concerning this word crowne see before Chapt. 4.9 Also Chapt. 14.24 and in other places when it is found vz. to be passed ouer and spent in the way of righteousnes i. in a holie and righteous life meaning it of such old age as spendeth the time of life godly iustly and not of al old age without exception Vers 32. He that is slowe vnto anger i. seldome or not at all bursteth into it howsoeuer he be prouoked thereto see chap. 14.29 chap. 15.28 is better vz. by many degrees than the mightie man vz. in bodilie strength and power by how much the power of the soule is better than the strength of the bodie the soule it selfe being better than the bodie and he that ruleth his owne minde i. that subdueth and keepeth vnder the raging affections thereof is better vz. by much than he that winneth i. conquereth or getteth a citie vz. either by power or policie The reason of this speach is because that the warre that a man hath with himself and with his own mind and which is made against wrath and other affections of it is more grieuous and hard than that which is attempted against others and therefore he is better that conquereth himselfe than he that conquereth others Besides he that ouercommeth himselfe doth it to this end to profite himselfe and to hurt none yea to doo good vnto others thereby whereas a mightie man that ouercommeth others and subdueth cities can hardly performe it without bloudshed and great danger of other men Vers 33. The lot vz. for the triall of any thing in controuersie This was much in vse amongst the people of God in diuiding lands Numb 26.55 and in other causes as Leuit. 16.8 Acts 1.26 and in other places is cast into the lappe i. into some secret and close place putting one for many others as into hattes pots caps boxes c. but the whole disposition thereof i. the ordering guiding and gouernment of it is of the Lord vz. onely q.d. nothing seemeth more subiect to fortune in mens iudgement than lots and yet that falleth not out by fortune or chance for there is no such thing but God by his infinite prouidence and wisedome doth both generally and particularly guide and gouerne the same according to his good pleasure Do. Vers 1. Teacheth that both the thoughts of mans heart and the words of mans mouth are gouerned of the Lord. Vers 2. Teacheth vs that neither we our selues nor the things that wee doo are such as wee esteeme of them but are so to be taken as God alloweth of them Vers 3. Teacheth vs in all our thoughts words and works to depend vpon the Lord for his special blessing Ver. 4. Teacheth vs that Gods glorie appeareth in al things yea euen in the destruction of the wicked and vngodlie Vers 5. Teacheth vs to auoide pride of heart secondly that there is no wisedome nor power against the Lord. Vers 6. Sheweth vs that there is no other cause of the forgiuenes of sinne than Gods own mercie truth also that there is no better bridle to stay men from wickednes than to haue a reuerēt feare of Gods maiestie setled in our harts Ver. 7. Teacheth vs that a holy conuersation cōmendeth vs both to God men also that God hath mēs harts in his hands to turne them as pleaseth him Vers 8. Teacheth men to get that which they haue how little or much soeuer it bee by good and iust dealing Vers 9. Teacheth vs that in all both our imaginations and actions wee are gouerned by God because that in him we liue moue and haue our beeing Vers 10. Teacheth Magistrates and rulers to pronounce iust and true sentences Vers 11. Teacheth vs to vse vprightnes in all our dealings and that they which vse false weightes measures c. sinne not onely against men but against the Lord also Vers 12. Teacheth kings euen for example sake to absteine from all manner of euill speciallie from iniustice and wrong dooing Vers 13. Teacheth kings to abhorre flatterers and flattery and to delight in such as will speake the trueth fully and boldlie Vers 14. Teacheth wise men in time to labor to quiet the iust rage of a Prince least otherwise there fall out great mischiefes Vers 15. Teacheth vs to purchase and delight in the fauor of Princes and Potentates alwaies prouided that wee doo it by lawfull and holy meanes Vers 16. Teacheth vs to preferre heauenlie wisdome before all earthlie things whatsoeuer Vers 17. Teacheth vs first that none can be counted good but such as haue an vnfeined care to shunne thinges that bee naught secondlie that a holie life is very profitable both for soule and bodie Vers 18. Teacheth vs to auoide pride least continuing in it we be ouerthrowne Vers 19. Teacheth vs to imbrace true humilitie and lowlines of minde Vers 20. Teacheth vs to bee carefull in the dooing of our affayres also continually to trust in the Lord and the trueth of his promises Vers 21. Teacheth vs to giue a iust commendation to the giftes and graces of God in any also to vse profitable comfortable and good speaches to others Vers 22. Teacheth vs to haue a care to obteine spirituall vnderstanding and knowledge Vers 23. To beware of rash speach and to thinke well of our words before we vtter them Vers 24. Teacheth vs to vse gentle softe and good speaches Vers 25. Teacheth vs not to hang vpon our owne iudgements but vpon the rule of Gods word onely Vers 26. Commendeth vnto vs painefull trauaile in our seuerall callings Vers 27. Teacheth vs to auoide both imagining and doing euill against any Vers 28. Teacheth vs to take heede that we bee not authors of strife or tale carriers Vers 29. Teacheth vs to beware of offering any man any iniurie or intising any man to those things that are euill Vers 30. Teacheth that we must neither by word nor countenance practise or performe euill against others Vers 31. Teacheth vs that godly old age is greatlie to be reuerenced and esteemed Vers 32. Teacheth vs to imploy all our forces to the subduing of the rage of our owne affections Vers 33. Teacheth vs that nothing falleth out by fortune or chance but is whollie and altogether directed by the infinite and eternall prouidence of almightie God CHAP. 17. Co. THis Chapter dependeth vpon the former thus he had shewed before that all thinges were guided according to the determinate counsell and purpose of God which ought to teache vs contentednes with whatsoeuer it shall please God either of
together with thy knowledge inwardly thou ioyne the expressing of them by wordes outwardly Vers 19. That thy confidence i. thy hope and trust may bee vz. firmely and stedfastly fixed in the Lord i. vpon him and the trueth of his word and promises I haue shewed thee vz. openlie and plainlie euen the will and word of God this day i. all this while as Psalme 95.7 And so he sheweth what is the ende of Gods word vz. to strengthen our faith in God thou therefore take heede vz. to the things that I speake q.d. It standeth thee in hand so to doo for what art thou without hope and trust in God which thou canst neuer attaine without his word Vers 20. Haue I not written vnto thee vz. excellent and notable things vnderstanding also by writing all the meanes of publishing the same three times i. sundrie and many times as 2. Corinth 12.18 in counsels and knowledge i. such things as consist in knowledge and counsels q d. I haue for to that ende serueth the demand Vers 21. That I might shewe thee vz. plainlie and manifestly the assurance of the words of the trueth i. the great certaintie that these words containe to answer i. that thou also maiest thereby bee instructed to answer the words of trueth i. true and sound words to them that send to thee vz. to the ende they may knowe the same and be instructed by thee therein And this is another commendation of his doctrine taken from the excellencie and profite thereof Vers 22. Robbe not vz. by any meanes the poore vz. man or person because he is poore and therefore not able to put backe iniurie offered neither oppresse vz. any manner of way the afflicted i. he that is alreadie in miserie in iudgement i. vnder the pretence and shewe of iustice and iudgement In Hebrue it is in the gate putting the place where iudgement was executed for iudgement and iustice it selfe He toucheth two faultes the one oppression of the poore because great men may the more easilie doo it and the other is spoyling of them vnder pretence of iustice and equitie And marke here that the sentences following from this place euen to the fiue and twentie Chapter bée for the most part comprised in two or three verses together one hanging vpon another and are as it were the causes effects or euents of the same Vers 23. For the Lord vz. himselfe if men should neglect it will defend their cause i. the right of the poore see Chapter 23.11 and spoyle the soule i. take away from them sometimes by one meanes sometimes by another of those that spoyle them i. of all such as take any thing by any wicked way from them And this is a reason why they should surcease from wickednes Vers 24. Make no friendship i. seeke not to bee acquainted or familiar with an angrie man i. with one that cannot rule and subdue his outragious and angrie affections neither goe vz. in the way as though thou wert familiarlie acquainted with the furious man i. with him that is whollie giuen to heate and furie see Prouerb 15.18 Vers 25. Least thou learne vz. by kéeping companie with him his waies i. to bee like vnto him in his furie rage and vnbridled affections and receiue vz. either from God or men yet so that thou hast by thy misdemenour pulled it vpon thy head destruction to thy soule i. to thy selfe a part put for the whole and here is contained a double reason why men should auoide furious persons companie Vers 26. Be not thou of them i. be not thou like them or take héed that thou bée not reckoned in the number of them that touch the hand vz. of another man meaning thereby striking of hands or making of a bargaine nor among them i. of that sort and number that are suretie vz. to other men for debts vz. of other men q.d. shunne suretiship least thou hazard thine owne goods and at lengeth bée brought to necessitie for that I take to bée the meaning of the next verse see Chapter 6.1 c. Also Chapter 11.15 Vers 27. If thou hast nothing to pay i. if thou bée not able to performe that which thou hast promised why causest thou vz. through thy negligence and rashnes that he vz. to whom thou hast giuen thy hand and word should take thy bed vz. wherevpon thou lyest from vnder thee vz. as thou lyest vpon it a reason against rash suretiship q d. Why doest thou through thine owne follie commit that if thou be not able to pay that which thou art become suretie for thy bed if thou hast nothing els to giue should with thy great losse and shame bée taken from thée and so thou haue nothing to lye on see Chapter 20.16 Vers 28. Thou shalt not remooue vz. either by force or fraude openly or secretly in the day or in the night the ancient bounds vz. of landes or grounds labouring thereby to inlarge thine owne and to pull from other which thy fathers i. thy ancestors many yéeres before thee haue made i. haue set q.d. If they had no right how canst thou pretend any see Deuteronomie 19.14 Vers 29. Thou seest q.d. thine owne experience and knowledge teacheth thee that a diligent man in his busines i. he that faithfully and painfully occupieth himselfe in his vocation and in the things he hath to doo standeth before Kings i. is much in great personages presence and they vse them much in the accomplishment of their affaires and standeth not before the base sorte i. is not much conuersant with the common people nor much regarded of them the reason is because he is more highly called and preferred for otherwise all would bée glad of him all is as much q.d. seeing diligence aduanceth men imbrace and practise the same Do. Vers 1. Teacheth vs to esteeme and make much of good report amongst good men and their fauour Verse 2. Teacheth vs that riches and pouertie and all come from the Lord. Verse 3. Teacheth vs in a holie wisedome not onely to foresee but also to preuent what wee may dangers hanging ouer our head Verse 4. Teacheth vs to striue to attaine true humblenes of minde and a right and reuerent feare of Gods Maiestie in our hearts Verse 5. Teacheth vs to auoide both the waies and companies of froward and peruerse men Verse 6. Teacheth parents in time to traine vp their children in the nurture and information of the Lord. Verse 7. Sheweth how that man in the corruption of his heart abuseth many times those things to the maintenance of his pride and tyrannie that God hath giuen him for the good of others Verse 8. Teacheth vs that the vngodlie shall reape a iust reward of that wickednes which they sowe Vers 9. Teacheth vs vnfeignedly to imbrace liberalitie Verse 10. Teacheth vs to auoide the scorners companie shewing vs what good shall insue thereof Vers 11. Teacheth vs to imbrace vprightnes and soundnes of heart Vers 12. Teacheth vs that
be poore i. fall into pouertie though they be verie rich for what vanitie more consusumeth mens substance Wee see that apparrell and building remayneth but if a man haue gulled in of all dainties euen as much as his panche will hold yet with in sixe eyght tenne or twelue howres hee hath appetite againe and the sleeper i. the idle and slothfull person who is called a sleeper because idlenes prouoketh to sleepe Chapter 19.15 shall be cloathed with ragges i. with ragged and torne apparrell meaning also that he should fall into beggerie and pouertie euen as the other Vers 22. Obey thy father vz. in the Lord as Ephes 6.1 that hath begotten thee i. that hath been a meane of thy being it may be vsed as it were a reason to induce obedience and despise not vz. at any hand but reuerence very much thy mother when she is old vz. and not able as it were to helpe hir selfe see chap. 1.8 Vers 23. Buy vz. euen by departing from all the pleasures and profits that thou hast the trueth i. the knowledge of Gods trueth meaning that they should by all meanes seeke to obteyne it when they want it but sell it not vz. at any hand q.d. when thou hast gotten wisdome bargaine it not away that is departe not from it for any price or for any cause likewise vz. buy and sell not wisdome and instruction and vnderstanding these words haue been expounded before Chap. 1.2 3. I take this to bee the same with that which our Sauior sayeth Matth. 13.44 45 46. Vers 24. The father of the righteous i. he that begetteth a good and a godly childe shall greatlie reioyce vz. in that his childe and he that begetteth a wise childe i. one that is giuen to holy wisdome shall haue ioye of him i. shall receaue great ioye and pleasure in him and by him the contrarie of this sentence see before Chap. 17.21 Vers 25. Thy father and thy mother i. thy parents kinsfolkes and frends shall be glad vz. in and of thee if thou bee giuen to godlines and well disposed and she that bare thee i. thy mother shall reioyce vz. greatly in thy well dooing I take it to be vsed as an argument to prouoke children to well dooing Vers 26. My sonne see vers 15. of this chap also vers 19 giue me thine heart i. applie thy selfe wholy to my precepts and this he speaketh in the person of the heauenlie wisdome and let thine eyes delight i. take thou thy selfe singular pleasure in my waies i. in those wayes which I shewe and teach thee the worde which we turne here delight being a compound word of another word that signifieth to bee willing and to keepe dooth not onely note the great delight we should haue in good wayes but also expresseth the care and diligence that should be in them to obserue the same Vers 27. For a whore the holy ghost sheweth a reason here why men should cleaue to holy wisdome and auoide all euill vnder one comprehending all sortes of naughtines is as a deepe ditch vz. out of which a man can hardly get see Chapter 22.14 and a strange woman i. an harlot this word hath been expounded sundrie times before is as a narrowe pitte vz. wherein a man cannot stirre himselfe to deliuer himselfe out of danger hee is so shut in on euerie side q.d. a man may easilie fall into whoredome but when they are once gotten into that same bottomles pit and narrowe hole they can hardlie or not at all come out againe see Chap. 2.19 Vers 28. Also she lieth in waite vz. secretly and closelie as for a praye i. as it were to catch a pray see Chap. 7.10 and she increaseth vz. by her intising and wickednes the transgressors i. the number of transgressors among men vz. vppon earth q.d. although without whoredome there were infinit wicked persons vpon the earth yet whores by intisements make thousands wicked also and vnfaithfull to GOD and man Vers 29. To whom is woe to whom is sorowe the words here turned woe and sorowe are in the Hebrue tongue particles or interiections of mourning and exclamation q.d. who haue cause to mourne complaine and crie out euen dronkards to whom is strife to whom is murmuring i. who is a contentious brabbling and repining or murmuring person euen a dronkard For dronken men raise vp strifes and braulings see Chapter 20.1 to whom are wounds without cause who abound in stripes and are much beaten and hurt euen dronkards and that speach without cause may bee interpreted thus either that they haue them not in warfare and fighting with others but because they many times fall so hurt themselues or els whilest that without any cause rashly powring out contentious words against other persons they doo slaunder reproch them and so receiue stripes and wounds for the same and to whom is the rednes of the eyes i. abundance of hot humors in the eyes q.d. who by their very countenances bewray themselues to bee great drinkers of wine and strong drinke but dronkards And in this verse is comprehended the question the answer followeth in the next Vers 30. Euen to them that tarrie long at the wine i. to such as sit drinking and swilling wasting that time which they should imploy in their ordinarie affaires in quaffing to them vz. also that goe vz. from their owne houses to other places and trot as it were vp and downe from house to house and seeke vz. carefully and curiously enough I warrant you mixt wine He speaketh this according to the custome of the countries of the East which are hot where they did not drinke wine but well mingled and alaied meaning thereby that they satisfied their pleasure greatly in the same Vers 31. Looke not thou vpon the wine when it is red i. take heede thou be not deceiued with the pleasant colour of the wine and withstand euill in the beginning and when it sheweth his colour vz. gloriouslie and faire to the eye in the cuppe i. when it is put into the goblet glasse c. or goeth downe vz. through thy throte into thy stomacke pleasantly i. swéetly and with delight to thee that art the drinker q.d. withstand euen the very beginnings prouocations to dronkennes and al the meanes whereby thou maiest be prouoked thereto Vers 32. Jn the end thereof I take this verse to bee a reason why dronkennes is to bee auoyded because it bringeth with it many griefes and sorowes and it is as much q.d. thy wine may be pleasant for a while but at the length it will sting thee and bite thee in the head stomacke and whole bodie it will bite vz. thee like a serpent he meaneth by this speach very sore yea so grieuouslie that it will infect thee and hurt vz. thee thy selfe as a cockatrise I had rather reade with some a viper which yéeldeth forth her yong ones with the destruction of her selfe meaning by these two similitudes the great
verse 7. of this Chapter q.d. A foole doth not better vse words than a dronken man doth thornes or briers who the strength of wine carying away his minde woundeth both himselfe and all that he meeteth Vers 10. The excellent i. God who is called great and excellent because he excelleth all other that formed i. made and fashioned and that of nothing al things vz. both in heauen and earth both rewardeth the foole i. punisheth him for his want of wisedome and rewardeth the transgressors i. punisheth all other manner of offenders whatsoeuer Others reade it otherwise and make other senses of it but I like this well enough Vers 11. As a dogge turneth againe to his owne vomite i. to eate vp that which he had vomited before so filthie a beast he is so a foole turneth to his foolishnes i. in like sort the wicked doo often repeate and commit one and the selfe same thing which they haue obserued to bee hurtfull vnto them see 2. Pet. 2.22 Vers 12. Seest thou i. doest thou knowe by familiar acquaintance a man wise in his owne conceit i. one that in his owne iudgement thinketh highly of himselfe and liketh all things that commeth from himselfe more hope is vz. there of the conuersion and winning of a foole i. one that hath no wisedome at all than of him vz. that standeth so high in his owne imagination Vers 13. The slothfull man saith vz. because he would not doo the things he should doo a lyon is in the way a lyon is in the streetes i. he putteth many difficulties and doubts which either are not indeed or els maketh them greater than they are see Chap. 22.13 Vers 14. As the doore vz. or gate of a house turneth vpon his hinges i. vpon the hinges and hookes wherevpon it is set and yet is not remoued from the place so doth the slothfull man vpon his bed i. he turneth him often and yet will not lift vp himselfe or be remoued or raised there from Vers 15. The slothfull vz. man or person hideth his hand in his bosome vz. and will not pull it out to worke or labour see Chap. 19.24 and it grieueth him vz. very much to put it againe vz. when he hath taken it away so sluggish and slothfull is he to his mouth vz. to feede and nourish himselfe q.d. he will not onely not labour for his sustenance but when he hath meate he is so idle that he will scarse eate it Vers 16. The sluggard is wiser in his owne conceite i. as he himselfe thinketh of himselfe or he seemeth so to himselfe and in his owne mind and not that he is so indéed than seuen men i. than a great number a number certaine for an vncertaine that can render a reason vz. of the things they doo or speake he meaneth hereby very wise men One readeth it thus than seuen calling him back vnto reason i. than many wise men labouring in their wisedome to reclaime him from his follie Vers 17. He that passeth by vz. the way when men are striuing together and medleth with the strife that belongeth not vnto him i. is angrie or beginneth to chide and braule for another mans cause that appertaineth not vnto him is as one that taketh a dogge by the eares vz. without any cause thereby stirring him vp and prouoking him to bite him he meaneth hereby that hée pulleth by so doing danger hurt vnto himselfe that medleth with other mens iarres when hée may abstaine there from Vers 18. As he that faineth himselfe mad i. either is mad indéed or so faineth himselfe casteth vz. abroad at other men if he can get to them fire brands arrowes and mortall things i. all manner of things that come to his hands which may hurt others Vers 19. So dealeth the deceitfull man with his friend i. a deceitful person one that circumuenteth his friend yea though he doo it as he saith afterward vnder the pretense of iest sport is no better to bee regarded than a mad man and saith i. and yet in the way of excuse or color he saith am I not in sporte i. did I not iest or dallie with you q.d. you may see I did so Vers 20. Without wood the fire is quenched i. If there be not a new supplie made of wood the fire will go out for wood is the matter of fire and without a talebearer strife ceaseth i. if there be not some that carrie tales betweene man and man strife will dye quicklie for a tale carier fostereth strife hee spake the same before Chapter 22.10 of a scorner and sure it may well be for commonly a scorner is a tale carier also Vers 21. As the coale vz. vnkindled for so much difference I take to be in the hebrew and latine word betweene this word and the word following maketh burning coales i. is apte and fit not onely to be kindled it selfe but to kindle and burne it selfe and others also and wood a fire i. is apte and meete to make a fire with all so the contentious man is apte i. is very méete prone and readie to kindle strife vz. not onely in himselfe but in and betweene others also Vers 22. The words of a talebearer i. such words and speaches as he speaketh against other men are as flatterings i. are as sweet and pleasant to the partie that heareth them delighteth therein as if he were flattered and they goe downe vz. smoothly sweetly and pleasantlie into the bowels of the bellie i. into the most secret place meaning hereby that they are not onely readilie receaued but earnestlie laide vp and deepely remembred see before chap. 18.8 the same sentence and words Vers 23. As siluer drosse ouer layde vpon a potshard vz. is but a base and contemptible thing for what is a potshard and what is drosse though perhaps the vnwise may bee deceaued therewith so are burning lippes i. hot and great words of frendship and loue and an euill heart i. a heart that thinketh otherwise than the words make shewe of q d. an enemie in heart making outward shewe of a duetifull frend is no better than a potshard couered ouer with the drosse of siluer Vers 24. Hee that hateth vz. another man and that without cause will counterfeit with his lippes i. will speake fayre in words but in his heart he layeth vp deceite i. hee doth not onely imagine mischiefe but also waiteth his opportunitie and time to performe it see examples hereof in Caine Ioab Iudas and others Vers 25. Though he vz. that hateth thee speake fauorablie vz. either for thee or to thee beleeue him not vz. for all that for many haue done so and yet performed mischiefe for there are seauen i. a wonderfull number see vers 16. of this chap. abhominations i. things to be abhorred as mischiefes hurtes and such like in his heart vz. he thinking vpon them to performe them in conuenient time Vers 26. Hatred vz. conceaued in the heart of a
decay or dye the righteous increase vz. both in number and in courage because those that for feare kept themselues close before doo then boldly bewray themselues see verse 12. of this Chapter Do. Vers 1. Teacheth what great difference there is betweene the testimonie of a good conscience and an euill conscience Verse 2. Teacheth vs that the sinnes of the people pull vpon them all alterations of state also what a good blessing it is to haue a good Magistrate Verse 3. Teacheth vs that there is no oppression to the oppression that one poore man exerciseth towards another Verse 4. Teacheth vs to be so farre off from commending the vngodlie that wee must rather by all meanes lawfull oppose and set our selues against them Verse 5. Sheweth that God reuealeth his will and all good things to them that seeke him vnfeignedly Vers 6. Teacheth vs that no good man should be despised for his pouertie nor no wicked man esteemed for his riches Verse 7. Teacheth vs to haue care and conscience to walke in the obedience of Gods lawe also to beware of keeping companie with gluttons and dronkards and to take heede that we bring not our parents name into discredite and obloquie Verse 8. Teacheth vs to auoide vsurie and interest also that man purposeth one thing but that God doth according to his pleasure dispose it another way Verse 9. Teacheth vs to beware that we offer no contempt to the word nor any exercises therof also that the praiers of such as despise Gods word are abominable in his sight Verse 10. Teacheth vs what punishments shall fall vppon the intisers and prouokers of other men to mischiefe and also what graces GOD will powre vpon his owne seruants Vers 11. Teacheth vs that a poore man which is wise is better than a rich man that is foolish Verse 12. Teacheth vs that it is a great blessing to haue good gouernours and that it is a great testimonie of Gods wrath when the Magistrates are euill Verse 13. Teacheth vs humblie and vnfeignedlie to confesse our sinnes and not at any hand to couer them Verse 14. Teacheth vs alway to stand in awe of Gods iustice and iudgement and of offending his Maiestie and to take continuall heede that wee haue not our hearts hardened through the deceitfulnes of sinne Vers 15. Setteth out the crueltie and rapine of wicked Magistrates Verse 16. Doth the same declaring further that it is a goodly vertue for al but especially for magistrates to hate couetousnes Verse 17. Teacheth vs that God will neuer suffer man murtherers to be vnpunished Verse 18. Teacheth vs holie conuersation and that we should decline from euery crooked path Verse 19. Teacheth vs to be diligent in our callings and to auoide idlenes Vers 20. Teacheth vs faithfulnes and vprightnes in all our dealings and to beware of desire to be sodainlie rich Verse 21. Teacheth Iudges and Magistrates not to respect any mans person in iudgement Verse 22. Doth liuely paint out the mind and condition of miserable and niggardly men shewing also that none can bee rich without Gods especiall blessing Verse 23. Teacheth vs as on the one side plainlie and charitablie to reproue so on the otherside to beware of flatterie and dissimulation Verse 24. Teacheth vs first to beware of vnnaturalnes towards our parents secondlie to take heed that we doo not iustifie our sinnes and thirdly it declareth how grieuous disobedience and vnnaturalnes towards parents is Verse 25. Teacheth vs to trust in nothing neither within vs nor without vs but in the Lord onelie Verse 26. Teacheth vs that obedience to godly wisemen shall be a meane to deliuer men from many dangers Vers 27. Teacheth vs to be liberal towards the poore and to beware of hard heartednes towardes them Verse 28. Sheweth in what a miserable case good men are when euill Magistrates are set vp and in what good case they are when it pleaseth the Lord to remoue them and to take them away CHAP. 29. Co. IN the 23. and 28. verses of the former Chapter he had spoken of rebukes and of wicked Magistrates and now as it were resuming those matters againe he sheweth in the beginning of this Chapter and namely vers 1 2. what an euill thing it is to harden a mans heart against rebukes and to haue an euill Magistrate and ruler and so from these proceedeth on to other matters in the Chapter Di. Di. 1 THis Chapter may bee diuided into three parts The first reacheth from verse 1. to the end of the 9. wherein he speaketh of such as contemne admonitions of wicked Magistrates of whorehunters of bribers of flatterers of the wicked and the godlie of scorners and such as can endure no reproofe Di. 2 howsoeuer vttered The second reacheth from verse 10. to the end of the 18. wherein he speaketh of cruell men of fooles of credulous Magistrates of the poore and vsurer of a good King of correction of children of the wicked and the godlie and of the want of the word how hurtfull it Di. 3 is The third reacheth from verse 19. to the end of the Chapter wherein he dealeth against euill seruants against hastie men against angrie persons against proude men against theeues and theft and sheweth what it is to trust in the Lord and not in men declaring that the godlie cannot abide the vngodlie nor the vngodlie the godlie Se. Vers 1. A Man i. any man of what calling so euer he be that hardneth his necke i. that willingly submitteth not himself it is a metaphore taken frō oxen or other beasts that refuse the yoke which should bée put vpon their necke and will not bowe their necke vnto it when he is rebuked vz. iustly of others for his transgressions and the hebrue phrase as I take it importeth some what more for hee is called a man of rebukes that is such a one as hath been sundrie and seuerall times reprooued of others for his naughtines shall sodainely be destroyed vz. euen then when he thinketh least of it and cannot bee cured vz. by any meanes of the afflictions that God shall lay vpon him for the contempt of corrections and admonitions which God himself and his children gaue him he meaneth that he shal be destroyed and that there shall be no remedie nor hope of restoring Vers 2. When the righteous are in authoritie vz. ouer others the people reioyce i. they haue good cause giuen them to bee merrie and glad but when the wicked beareth rule the people sigh vz. euen for griefe and sorrow of heart or at the least they haue a good cause so to doo see Chap. 11.10 also Chap. 28.12 28. Vers 3. A man that loueth vz. vnfeynedly wisdome i. heauenly wisdome reioyceth his father i. maketh his parents glad thereby see Chap. 10.1 also Chap. 15.20 but hee that feedeth harlots vz. with the goods and substance hee hath meaning hereby not onely keeping companie with them but mainteyning them also wasteth his substance i. consumeth all that
he hath and commeth in the end to beggerie see Chap. 5.9 also Chap. 6.26 see also Luke 15.13 Vers 4. A king i. a good king and ruler by iudgement i. by faithfull execution of iustice and iudgement to euerie one without partialitie of persons maintaineth vz. in peace and prosperitie the countrey vz. wherein God hath placed him to raigne or whereof through Gods appoyntment he is made ruler and gouernor but a man receauing giftes vz. to peruert iudgement that is a magistrate which is a bribe taker destroyeth it i. doth what in him lyeth to pull destruction vpon it and to ouerthrowe it Vers 5. A man that flattereth his neighbor i. speaking him faire when hee shoulde reprooue him and calling euill good in him spreadeth a net for his steppes i. goeth about secretly to hurte and hinder him or els layeth waite for his life q.d. while he flattereth him he laieth snares and grinnes for him to catch him in euen as the fowler doth for the bird and laboreth to bring him into euill Vers 6. In the transgression of an euill man i. in the very sinne that a wicked man committeth is his snare i. is his owne snare to catch him in q.d. the wicked neede nothing to intangle them but their owne sinne but the righteous i. such as haue a care for righteousnes of life doo sing and reioyce vz. because they feare no snares or intanglings q.d. the wicked mans sinne doth at the last bring with it sorrowe and heauinesse but the godly doo possesse grace and ioy Vers 7. The righteous knoweth the cause of the poore i. doth not onely in his iudgement approoue it but laboreth that right also according thereto may bee yeelded vnto him but the wicked regardeth not knowledge i. hee hath no right knowledge to looke into or to defend the cause of the poore for he that vnderstandeth a cause and defendeth it not as it is good is as though he vnderstoode it not at all yea his not regarding of it is as much as if hee neglected it vtterly Vers 8. Scornefull men i. men giuen to scoffing and scorning specially of good things bring a citie vz. in which they dwell into a snare i. into very great danger and bee as it were the authors of the ruine thereof but wise men i. such as are rightly wise indeede for many haue the shewe of wisdome and not the thing turne a way vz. from it and that by their wisdom wrath i. either the wrath of God or of men conceiued and ready to be practised against it Vers 9. If a wise man contend vz. by word or otherwise meaning by this speach reasoning with him for his amendment with a foolish man i. with a wicked and vngodly man whether he i. the iust man be angrie i. deale roughly or hardly with him or laugh i. deale more gentlie or mildly with him there is no rest i. hee gaineth neither ease nor profit by it the other is so incorrigible q.d. what way soeuer a wise man vse to reforme a foole yet he preuaileth nothing but the other remaineth still in his frowardnes and peruersnes Vers 10. Bloodie men i. cruell and hard hearted men which are giuen to shedding of blood hate vz. deadly and pursue euen vnto the death him that is vpright vz. in his waies meaning such a one as looketh narrowly to his steps either towards God or man but the iust i. godly and kinde harted people whome hee calleth iust because of the fruites of iustice and righteousnes which they shewe foorth haue care of his soule i. care greatly to mainteine and defend his life which the vngodly would faine take away Vers 11. A foole powreth out all his minde i. he hath nothing within him but hée will easilie bewray it but a wise man keepeth it in till afterward i. hee conteyneth whatsoeuer hee hath in his minde that hee may afterwards vtter it in time and place most commodious and fit for it see chap. 14.33 also chap. 15.2 28. Vers 12. Of a prince that hearkeneth to lyes i. not onely heareth them but consenteth vnto them all his seruants are wicked for such as the king is such commonly his officers are wont to be Vers 13. The poore vz. man and the vsurer i. the rich he giueth rich men this name eyther because commonly vsurers are rich men or els because they attaine their riches by vsurie meete together i. are conuersant and liue here together in this life and the Lord lighteneth both their eyes i. giueth either of them their life and being see Iohn 1.9 Acts. 17.28 or as hee saide before Chap. 22.2 the Lord is the maker of them all and not onely this but preserueth and mainteyneth them in the same Vers 14. A king i. euerie Magistrate but he nameth him because he is chiefe that iudgeth the poore in trueth i. dooth pronounce true and vpright iudgement for the afflicted not pitying his cause for his neede sake nor yet wronging him therefore his throne i. his kingdome and gouernment a part put for the whole shall bee established for euer i. it shall continue and indure long see Chap. 20.28 also Chap. 25.5 Vers 15. The rodde and correction vz. giuen with the same vsed yet moderatly and tempered according to the notoriousnes of the fault giue wisedome i. are instruments and meanes to make the parties vpon whom they are occupied wise but a child set at libertie vz. to followe his owne will and doo what he lusteth and not being restrained there from maketh his mother ashamed vz. by his dissolutenes and lewdnes meaning vnder shame not onely reproach before people but also inward griefe and sorow of her owne hart see cha 13.24 also cha 22.15 also cha 23.13 14. Vers 16. When the wicked are increased vz. either in number or in authoritie as being exalted to gouernement transgression increaseth vz. by that meanes for the more wicked people the more sinne and the higher a man is in authoritie if he be naught the more boldly dare he offend the more often also but the righteous shall see their fall i. the destruction and ouerthrowe of the vngodly see Psal 91.8 also Malach. 4. almost throughout Vers 17. Correct thy sonne vz. for his fault meaning by sonne children one of one sexe being put for many of both sexes and he will giue thee rest i. thou shalt see pleasure and profit insue thereupon vnto thee and will giue pleasures to thy soule i. he shall greatly delight thee both inwardly and outwardly so that thy whole man shal take delight and pleasure in him see cha 13.24 also vers 15. of this Chapter Vers 18. Where there is no vision i. where there is no sounde and sincere preaching of Gods doctrine out of the lawe and prophets now as the doctrine is here called a vision and so likewise Isaiah 1.1 so the prophets and messengers thereof are called seers 1. Samuel 9.9 for vision see also Samuel 3.2 the people decay i.
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