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
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
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
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
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
vz. moderately and with good discretion thy sonne i. thy child as sundrie times before while there is hope vz. that thy correction will amend him and doo him good meaning while hee is yong for if he growe to a head of stubbornes it will be a hard matter to reforme him and let not thy soule i. thy fatherly affection and pittie which are called the soule because they haue their seate in the soule spare vz. him or correcting of him so it be done as before is prescribed for his murmering vz. against thée q.d. though hee murmur and grudge yet forbeare not to correct him when he deserueth the same Vers 19. A man of much anger i. he that is oftentimes angrie shall suffer punishment vz. either publikely or priuatly for the transgressions which his wrath causeth him to commit and though thou i. any man deliuer him vz. by good perswasion from committing euill or by intreatie and sute set him frée from the hand of the Magistrate yet will his anger come againe q.d. he will be little or no whit at al the better but fall to his rage wrath againe Other men read it otherwise and giue other senses but me thinketh this is plaine Vers 20. Heare vz. diligentlie and carefullie counsell i. good counsell giuen thee and receaue whilst thou mayest haue it instruction◠vz. in the waies and trueth of the Lord that thou maist be wise i. atteyne wisdome in thy latter end vz. when thou art ready to departe from the world and goe to GOD not but that he would haue him to be wise before also but to note that then heauenly wisdome shall stand him in best steed when he is to wrastle with death Vers 21. Many deuises are in a mans heart i. many men tosse many matters too and fro in their imaginations and yet bring them to no effect or issue but the counsell of the Lord i. whatsoeuer hee hath determined in his counsell shall stand vz. stedfast and sure both in the purpose and in the performance thereof hee mindeth to note the difference betweene Gods waies and works and mans Vers 22. That that is to be desired i. the thing that a man ought speciallie to desire and wish in this life is his goodnes i. that he deale religiously towards God and vprightly towards men and it may be turned for or but without any iniurie to the text a poore man vz. though he be neuer so poore if he be godly is better vz. by many degrées both before God and also in the iudgement of all goodmen not meaning hereby that a lyer being poore is good than a lyer i. than one that giueth himselfe to lying though he be neuer so rich Vers 23. The feare of the Lord i. a reuerence of his Maiestie ioyned with an vnfeyned loue thereof settled in mens hearts leadeth to life i. to a blessed life in this world and to eternall life in the world to come and hee that is filled therewith i. hee that hath receaued it fréely and plentifullie from the Lorde euery one according to his measure shall continue vz. safe sound and stedfast and shall not be visited with euill vz. to his hurt and destruction for his purpose is not here to exempt Gods children from chastisements and corrections Vers 24. The slothfull vz. man or person hideth his hand in his bosome vz. in the time of some great cold and will not put it to his mouth againe vz. that thereby he might feede himselfe q.d. he is so giuen to idlenes and sloth that euen when great neede and occasion requireth his labor for himselfe and his owne good he will not doo it much lesse would he performe it for others sée Chap. 26.15 Vers 25. Smite i. correct and chastise either by wordes or stripes see Chap. 17.26 a scorner i. one of whome there is no hope of amendment for a scorner is in the highest degrée of transgression Psal 1.1 and the foolish i. such as thorowe simplicitie and ignorance are caried forward to euill will beware vz. of the like fault for which thou smitest the scorner and reprooue the prudent vz. for some thing wherein hee hath sayd or done amisse and he i. the simple ignorant person will vz. in processe of time vnderstand i. atteyne to vnderstand by that meanes knowledge vz. of a better trade and course of life He sheweth that there are two waies to instruct simple ones the one is sharpe correction of the obstinate and the other is louing reproofe of the godly Vers 26. He that destroyeth his father vz. by bringing him to great losses and hinderances on the one side or by greeuing him thorowe leudnes on the other side or chaseth away his mother either out of the house wherein shee dwelleth or from his presence with his froward speach is a leud and shamefull childe i. is a very wicked fellowe and must looke for shame to fall vpon him and all manner of confusion Others reade it otherwise but the sense is all one vz. that wicked children waste many times thorowe their leudnes their fathers goods and so turne away their minds from them that they are glad when they are out of their sight Vers 27. My sonne see Chap. 1.10 and other places heare no more i. be so farre of from obeying that see thou heare not any longer the instruction that causeth to erre from the wordes of knowledge i. such instruction as carrieth thee away from the right way of holie wisedom q.d. applie thy selfe altogether to holie doctrine and therefore withdraw thy minde and thy thought from the vse or custome both of euill words and euil deeds Vers 28. A wicked witnes i. a corrupt and false witnes mocketh at iudgement i. maketh no more account eyther of right causes themselues or of Magistrates that are placed to execute iustice or of God himselfe that will punish false witnesses for so largely I suppose the worde iudgement may bee taken than of a iest or thing to bee laughed at and the mouth of the wicked i. the wicked and vngodly person himselfe and yet he mentioneth the mouth because of the Metaphor swalloweth vp following swalloweth vp vz. with great delight and pleasure as dronkards doo strong wine and gluttons delicate meates meaning also thereby the abundance of iniquitie which the vngodlie commit iniquitie vz. against God and men One readeth it thus so iniquitie swalloweth vp the mouth of the wicked q.d. in that wicked witnesses doo scorne iudgement they doo it euen of obstinacy and malice which doth wholy possesse them euen swallowe vp as it were all their words so that they can speake or vtter nothing but iniquitie An other sense also may be giuen as when our text sayth swallowe vp iniquitie it meaneth thereby hiding and couering of the same as meates and drinkes deuoured and swallowed vp are not seene q.d. with the color of their words and shewe of their reasons they indeuor to couer their iniquitie Vers 29. But q.d.
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
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
these things builde thine house i. doo that that thou art to doo for thine owne good and the good of thy people and furnish so thy whole house with things necessarie to which purpose thou must of necessitie get in such things as are abroad wherevpon thou mayest liue within doores This may bee a good sense and yet I take this rather to bee his meaning that before he attempt any thing hee should be furnished with all the meanes whereby hee might performe it whether thinges in his owne ground or in other mens possessions Vers 28. Be not a witnesse vz. in any matter nor for any mans cause against thy neighbour i. against any speciallie against him that dwelleth nigh vnto thee without cause i. falsely for otherwise he doth not forbid to beare witnesse in a trueth for wilt thou deceaue vz. other men with thy lippes i. with thy words which thy lippes shall vtter a reason why men should not vse false witnes bearing because there is ioyned with it deceipt Vers 29. Say not i. neither thinke nor speake for if it be vnlawfull to speake it is vnlawfull to thinke J will if I liue or be able doo to him vz. that hath done me iniurie as hee hath done to me i. doo him iniurie or wrong I will recompense euery man vz. that dealeth iniuriously with me according to his worke vz. which he hath practised or performed against me see Chap. 20.22 Vers 30. I vz. trauailing passed by the field of the slothfull i. ground appertaining to an idle and sluggish person and by the vineyard of a man destitute of vnderstanding i. by a negligent and careles mans vineyard whom he saith to bee destitute of vnderstanding or as it is in the Hebrue voide of a heart because he seldome or neuer thinketh vpon his busines or affaires Vers 31. And lo it was all growne ouer with thornes i. lying vntilled and vnhusbanded it was barren and vnfruitfull for thornie ground is not good see Matth. 13.7 and nettles had couered the face thereof i. the vpper or outward part of it he noteth thereby the barrennes and vnfruitfulnes of it and the stone wall thereof i. that which was made for the defence of it was broken downe vz. so that it lay as it were a wast or common plot readie to be spoyled see Isaiah 5.5 Also Psalme 80.12 He noteth in this verse the confusion that idlenes worketh Vers 32. Then I beheld vz. both the ground and the discommodities which followed of idlenes and I considered it well i. I weighed it déepely in my minde and he speaketh of them both together as it were of one thing because they followe one another as the shadowe doth the bodie I looked vpon it vz. attentiuely and diligently and receiued instruction vz. thereby that I might learne by his example to beware of idlenes and sloth Vers 33. Yet a little sleepe These bee the words of the idle person who though he haue slept neuer so much yet desireth more a little slumber q.d. besides that I haue had counting notwithstanding euen a great deale but a litte a little folding of the hands to sleepe see Chapter 6.10 And also Chapter 19.15 where it is sayd that slothfulnes causeth sléepe Vers 34. So vz. as is before expressed by meanes of thy idlenes and slothfulnes thy pouertie i. the néede and want that thou must indure commeth vz. vppon thée and thine as one that trauaileth by the way i. very sodainlie and speedelie as the wayfaring man will not stay long or much till such time as hée come to his iornies end and thy necessitie i. that necessitie and want which through idlenes shall fall vppon thee and pinch thée like an armed man i. with great force and violence so that thou shalt not be able to resist or withstand it see Chap. 6.11 Verse 1. Teacheth vs to shunne fellowship and societie with the wicked Do. Verse 2. Doth not onely teach the disposition of the wicked and vngodlie but instructeth good men also to labour the reformation of their thoughts and words Vers 3. Teacheth vs that wisedome is able to bring great and hard things to passe Verse 4. Teacheth vs that wisedome is many times crowned with great store of pleasure and profite Vers 5. Teacheth vs that wisedome is better than strength Verse 6. Setteth out not onely the commodities that come by wisedome but also teacheth vs to attempt nothing but in a wise consideration of the same before hand Vers 7. Teacheth vs that wicked and worldly minded men cannot attaine heauenlie wisedome Vers 8. Teacheth vs to bridle our hearts from imagining euill Verse 9. Teacheth vs that wicked thoughts are sinne also to auoide scorning and scoffing Verse 10. Teacheth vs in the daies of affliction to striue to bee of good courage Verse 11. Teacheth vs to vse all the power and lawfull meanes that GOD hath indued vs withall to deliuer the innocent being oppressed Verse 12. Teacheth vs that ignorance of any matter will be no excuse before God it setteth out also the knowledge and prouidence of God and manifesteth Gods great and eternall iustice Vers 13. Teacheth vs with moderation and thankes giuing to receiue and vse the blessings of God Verse 14. Teacheth vs to imbrace holie and heauenlie wisedome for the fruites and effects that it will worke in vs. Verse 15. Teacheth vs to doo no iniurie to any but specially to the good people Verse 16. Teacheth vs that many are the miseries of the righteous but the Lord deliuereth them out of all Verse 17. Teacheth vs not to reioyce at the miserie hurt or hinderance of any Verse 18. Teacheth vs first that God seeth all things secondly that for the sinne of hard hartednes he punisheth very sharply Verse 19. Teacheth vs that the prosperitie of the wicked should not make vs either to murmur against God or to bee malitious against the vngodly themselues Verse 20. Teacheth vs that the prosperous and florishing estate of the wicked shall soone come to an end Vers 21. Teacheth vs to obey first God and then in and for God the Magistrate also to beware of seditious and rebellious people Verse 22. Doth teach vs not onely what great iudgement shall ouertake the wicked but also how sodainlie it shall come vpon them Vers 23. Teacheth vs to cast from vs all respect of persons Vers 24. Teacheth vs not to flatter or commend the vngodly in their sinne Verse 25. Teacheth vs to rebuke plainlie according to the notoriousnes of the offence any offending partie Verse 26. Teacheth vs that vpright and faithfull dealing both in words and deedes is the way to obtaine both reuerence and loue Verse 27. Teacheth men in wisedome to bee sure of the meanes to performe a thing by before they attempt the same Vers 28. Teacheth vs to beware of vniust of false witnes bearing Verse 29. Teacheth vs that we should not recompense euill with euill but rather ouercome euill with weldoing Verse 30 31 32 33
of color light ruddie with holes like a spunge it is of some corruptibly taken for salte peeter or like him that singeth songes to a heauie heart vz. who is so farre off from being comforted thereby that he rather hath his griefe increased This may be a sense but I approoue his text and sence rather that readeth it thus as hee that putteth vpon him a garment in the time of cold vz. doth thereby depell and put back cold or vineger vpon niter vz. doth thereby dissolue and waste it and that very easily because it is most cold for that this is the nature of niter which is a certaine workmanship of the earth made thick by a dry heat as Aristotle sheweth lib. 4. Meteoro cap. 6 7. so is he that singeth songes vz. of mirth and ioy to a heauie heart i. to one that is distressed and oppressed with heauines q d. as garments put backe the force of cold and vineger dissolue niter so dooth musick or singing put away sadnes and heauines of heart see examples hereof in Saule 1. Samuel 16.23 in Elisha 2. King 3.14 15. in Darius Daniel 6.18 Vers 21. If he that hate thee be hungrie i. be distressed any manner of way hee putteth one kinde of distresse for all giue him bread to eate i. relieue him and succor him and if he be thirstie i. distressed any manner of waie as before in the word hungrie giue him water to drinke i. relieue and comfort him what in thee lyeth by hunger and thirst hee meaneth any miserie whatsoeuer by bread and water he vnderstandeth all kind of vitaile yea euery good turne whereby a man may helpe another q.d. do good to them that hate and persecute you Matt. 5.44 see also Rom. 12.20 Exod. 23.4 5. Ver. 22. For this verse conteyneth a double reason why we should doo good to our enemies the one taken from their persons the other from Gods large liberalitie thou shalt lay coales vpon his head i. by that meanes thou shalt so mooue him that laying downe his hatred he shall become thy frend for thy benefits bestowed vpon him shall be euen as light burning coales shewing the earnestnes of thine affection towards him and the lord shall recompence thee vz. that kindnes that thou hast done vnto him q.d. though he should bee vngratefull and would not acknowledge thy loue yet the Lord will requite that vnto thee that thou hast bestowed vpon him Vers 23. As the north winde driueth away the raine vz. out of that quarter especiallie not meaning that it dooth alwaies so but sometimes it doth so doth an angrie countenance vz. either of a man or magistrate into whose presence slanderers and backbiters come putting also the signe of displeasure for displeasure it self the slandering tongue i. him that with his tongue is giuen to slander and backbite other the reason is because that when hee seeth his tales are not regarded hee will bee quicklie trudging Vers 24. It is better vz by many degrees to dwell vz. solitarie and alone in a corner of the house toppe i. in a very narrowe straite and incommodious place than with a contentious woman i. one giuen to brawling and chiding in a wide house i. in a most large and commodious house see before chap. 19.13 yea the very same sentence and words chap. 21.9 Vers 25. As are the cold waters i. as cold waters are pleasant and profitable to a wearie soule i. to a person or man wearied with labor and by that meanes also waxen dry for so much I think the word wil beare properly signifying wearie and yet because drought cleaueth to them that are wearie including them also so is good newes vz. brought from a farre countrey vz. either concerning any thing he hath there or any friend of his not meaning also but that good newes brought from a more nigh place is profitable also Vers 26. A righteous man falling downe i. humbling himselfe or otherwise cast downe thorowe aflictions before the wicked vz. or vngodly man is like a troubled well i. is disgraced and defaced as the clearenes and sweetenes of the well is by the grauell or other thinges in it when they are stirred vp and a corrupt spring i. like a spring of water which of it selfe is good yet by the accesse of other hurtful waters is marred he meaneth hereby not onely that it is against all right and reason that the wicked trouble the good but also that the good themselues are by such meanes much disturbed yea and many times vnles God wonderfully kéepe them greatly corrupted Vers 27. It is not good i. it is hurtfull see Chap. 18.5 also Chap. 24.23 to eate much honie vz least thou surfet through the sweetenes thereof and be driuen to vomit thereby see vers 16. of this Chap. so vz. for men or for any man to searche their owne glorie i. to seeke prayse glory commendation vnto themselues is not glory vz. but shame and confusion rather yea a dishonest and wicked thing see Iohn 5.44 Vers 28. A man that refraineth not his appetite vz. euen by all the meanes that possiblie he can of which see before chap. 23.2 is like a citie which is broken downe vz. by the enemies that besieged it or else by inward factions and stirres in it selfe meaning that he is in a dangerous and desperate case and without walls and therefore the enemie may more easilie enter meaning thereby that he hath not onely been once conquered but that he is subiect dayly and howrely euen at the will of the enemie to a new spoyle Do. Vers 1. Teacheth vs to haue a care to reserue monuments and coppies of good things Verse 2. Teacheth vs what is the duetie of good Princes vz. to search into all causes Verse 3. Doth not onely confute the Astronomers that will measure the height of the skie but sheweth that the imaginations of mens hearts cannot be searched out Verse 4 5. Teach kings and princes this that they are to remoue from about them wicked and vngodlie persons Verse 6. Teacheth vs to beware of pride vaineglorie and boasting Verse 7. Teacheth that humilitie is the way to come to honor Verse 8. Teacheth vs quicklie to cut off the occasions of strife and contentions Verse 9. Teacheth vs two things first in matters of controuersie to vse charitable conference one of vs with another secondlie faithfullie to conceale matters committed to our credit Verse 10. Teacheth vs to labour to preuent and put away shame and ignominie amongst men Vers 11 12 13 14. Doo by excellent similitudes teach vs first to speake wiselie and seasonablie secondlie to reproue others charitablie and discreetlie thirdlie to deale faithfullie in the matters or messages committed vnto vs and lastlie to beware of boasting when we haue no cause Verse 15. Teacheth vs to represse wrath and to vse curteous and gentle words Verse 16. Teacheth vs to beware of surfetting specially in those things that are sweet and pleasant and drawe
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
rich i. though he be neuer so rich or of neuer so great credit And wheÌ„ he saith it is better wee must not vnderstand him as though the other were good for it is alwaies a vile thing to goe astray from the holy commandement but hee speaketh here according to the common custome of men see Prouerb 19.1 Vers 7. He that keepeth i. indeuoreth to keepe and that vnfeynedly and with a good heart the lawe vz. of GOD and the good instructions that his father shall giue him out of the same is a child of vnderstanding i. is and sheweth himself to be a wise and obedient child but hee that feedeth the gluttons vz. with his meate and so is familiarly acquainted and keepeth companie with them vnder glottons he meaneth al other vngodly ones whatsoeuer and yet he maketh speciall mention of them because hée vsed the word feeding shameth his father i. doth what in him lieth to bring his parents to shame and contempt for the leudnes of the sonne is many times ascribed to the parents and as hath been sundrie times before there is no greater griefe to them in this life than the leudnes and wickednes of their children see Chap. 10.1 Vers 8. He that increaseth his riches by vsurie and interest i. by any vnlawfull meane for vnder these two he comprehendeth all of what sorte soeuer they bee gathereth them vz. though happilie he himselfe think not so for him that will be mercifull to the poore i. not onely kinde minded but liberall handed also towards them q.d. the Lord dooth appoint that the riches the vsurer hath wickedly gotten shall be taken either from him or his posteritie and come into a good mans hand who will giue the poore that which was before taken from them vniustly sée Chap. 13.22 Vers 9. He vz. how great or how little soeuer hee bée that turneth away his eare from hearing the lawe vz. of GOD read or taught vnto him by turning away his eare he meaneth all maner of contemning and despising of it and by hearing hee meaneth all the exercises of the word as hearing reading meditating c. q.d. he that any manner of way contemneth either all or any of the exercises of Gods word his praier shall be abhominable vz. before the Lord. q.d. the Lord will loth and abhorre the prayer he maketh and not heare him see Chap. 21.13 where the same is spoken of contempt of the poore Vers 10. He that causeth i. indeuoreth to cause or els by perswasion at the length preuaileth the righteous to goe astray vz. from the way that God hath prescribed in his word by an euill way i. by causing him to turne into an euill way which God hath condemned shall fall into his owne pit i. shall not only loose the labor and time that hee spendeth in intisement and prouocation but shall thorowe Gods iust iudgement fall into the danger that he supposed the other should fall into sée Chap. 26.27 and the vpright vz. in heart whoâ—â— God shall haue stayed from falling shall inherit good things i. shall be blessed with great and continuall blessings contrarie to the imagination of the wicked who thought to bring him into all miserie and danger Vers 11. The rich man is wise in his owne conceate i. he deemeth so of himselfe because hee seeth all things to fall out prosperously vnto him but the poore vz. man that hath vnderstanding vz. of Gods will reuealed in his word can trie him i. by the light that God hath giuen him can diligently consider and weigh his whole life and actions and that not by outward shewe onely as the rich man doth but by the rule and word of God q.d. The rich man looketh not vpon himselfe but vpon his substance and by that iudgeth of himselfe but the wise man though he be a poore man iudgeth by another rule both himselfe and the rich man Vers 12. When the righteous men reioyce i. when good men are exalted to dignitie and honor he putteth that which followeth glorie to wit gladnes for glorie it selfe there is great glorie i. there is all kinde of honor and goodnes but when the wicked come vp vz. to authoritie and credit in the common wealth the man i. euerie man is tryed vz. what is in him and what he hath q.d. when good men rule all are in good case and the common wealth florisheth but when the wicked are aloft no man doth safely possesse the things hee hath but either by fraude or by force euen the seacretest things hee hath are searched out and looked into that they may bee a pray to the vngodly see Chap. 11.10 11. also verse the last of this Chap. and Chap. 29.2 Vers 13. He that hideth his sinnes vz. which hee hath committed meaning by hiding cloaking or couering of them from God which he cannot doo or concealing them from men or lessening them when they are made manifest shall not prosper vz. long either before GOD or men but he that confesseth them vz. vnfeynedly and fully either before God if they be secret or before men if they be open and forsaketh them i. loatheth and abhorreth them carrying with him a purpose neuer to fall into the like shall haue mercie i. shall obtaine grace and fauour before God and man sée 1. Iohn 1.9 also Psalme 32.5 Vers 14. Blessed vz. euen before God howsoeuer hee séeme miserable in his owne eyes or othermens iudgements is the man vz. of what state or condition soeuer he be that feareth alway vz. to offend God and breake his lawe neither is this continuall feare against stedfast trust in GOD but is put downe as a fruite of faith and repentance see 2. Corinth 7.11 but he vz. whosoeuer he bee that hardneth his heart vz. against God and his lawe so that he either regardeth not or feareth not to breake Gods precepts shall fall into euill i. it cannot be auoided but that he must runne into sundrie sortes of sinnes and at the end into Gods most fearefull iudgements Vers 15. As a roaring Lyon vz. is fearefull and terrible to the rest of the beastes of the Forrest Amos. 34. and an hungrie Beare vz. that runneth vp and downe for to seeke a pray will neuer bee in quiet till it bée obteyned so is a wicked ruler i. cruel and deuouring ouer the poore people vz. that cannot resist him no more than the lambe the Lyon or the Ridde the Beare hee meaneth that a tyrant spoyling and praying vpon the weake and poore people dooth in his rage and crueltie exceede all brute beastes Vers 16. A prince destitute of vnderstanding i. voyde of the knowledge of Gods wil reuealed in his worde is also vz. as well as the tirannous ruler a great oppressor vz. of the poore he sheweth that the lacke of the knowledge of the trueth of Gods word is the mother and nurse of all naughtines in magistrates but he that hateth vz. vnfeynedly from his heart couetousnesse i. the desire of hauing