A short, yet sound commentarie; written on that woorthie worke called; the Prouerbes of Salomon and now published for the profite of Gods people.

Vers. 1. THe Parables [i. the figuratiue and darke kinde of speaches (sée Psal. 49.4. also 78.2. sée also Matth. 13, 3.10, 11.34, 35.) True it is, that the Hebrue word signifieth all kinde of figura∣tiue speaches whatsoeuer; of which sorte wee shall sée manie in this Booke: somtimes expres∣sed by similitudes, sometimes by Allegories, sometimes by Metaphores, and sometimes by one meanes, and sometimes by another: and yet I thinke it may verie wel be taken for sentences, words or speaches, which as they are grauelie & shortlie vttered, so doo notwith∣standing containe in them plentie of good matter.] of Salomon, [Here we sée

who was the pen-man & vtterer of these graue sentences: sée 1. King. 4.32. and when he saith of Salomon, he meaneth, that Salomon spake them: and these I take as also all that follow, to be Salomons owne words speaking of himselfe in the third person] the sonne of Dauid [vz. who was a man accord∣ing vnto Gods owne heart; and this serueth both for the commendation of Salomon and of his Booke. So that we sée in this verse the work to be com∣mended: first, for the excellencie of it, vnder the word Parables: secondly, of the Writer, vz. Salomon the wisest man that euer was: thirdlie, of the Wri∣ters Parents, vz. Dauid a verie godlie man: & lastly, of the state & condition wherin either the Father or y^e Writer or both were, vz. King of Jsrael: [i. ru∣ler & gouernor of the people, y^t was called by the name of their great grand∣father Iaakob. And though this word King of Israel, may séeme to be refer∣red both to Dauid and Salomon, because they were both Kings ouer that people, yet I take it, that it ought chieflie and onelie in this place to be refer∣red [unspec 2] to Dauid.] Vers. 2. To know [vnderstand héere thus much; which pa∣rables and graue sentences were written to this end, that men might learne and know] wisedome, [i. absolute, stedfast and effectuall knowledge both of heauenlie and worldlie things,] and instruction [vz. concerning men & their duties, to the ende that they that by nature are rude and vnskilfull, may by this doctrine be reclaimed to a better trade and course of life,] to vnderstand [q. d. whereby also a man may vnderstand] the words of knowledge, [i. such spéeches and sentences, as are with skill, knowledge and iudgement vttered and spoken. Some thinke that there are thrée sorts of knowledge set down in this verse, which may be obteined by the reading of this Booke: vnder∣standing by wisedome, the certaine and assured knowledge of euerie thing: by instruction, the waies and meanes to attaine to that knowledge, which héere is set after it, because the other in dignitie and worthinesse goeth before it: and by vnderstanding the words of knowledge, he vnderstandeth prudence; as when by the helpe of wisedome and knowledge, a man obteineth abilitie [unspec 3] to iudge of matters, and to perceiue one thing by another.] Vers. 3. To receiue [vz. from the mouth of thy teacher, if thou be a scholler and learner: for in this verse he sheweth the profite that it will bring to learners, and in the next verse how it will inable teachers.] instruction [sée vers. 2. meaning also by instruction, good rules, holie counsell, and right order:] to doo wiselie, [vz. in all the waies that thou shalt walke, and all the things that thou shalt attempt,] by iustice, and iudgement, and equitie. [This place is turned, as though these things were meanes & instruments of a good mans wise dea∣ling: whereas I suppose it should be turned thus, as also some doo turne it] To receaue the instruction of vnderstanding, [i. wise and skilfull instruction] of iustice, iudgement, and euerie right thing. [vnderstanding by iustice, iust, holie, and good workes; by iudgement, that sentence whereby euerie man hath his owne yéelded 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. [unspec 4] 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 mo∣ment (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 vnder∣standeth 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 discreti∣on, [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 [unspec 5] 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 shalbe 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 posses∣sing, 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 [unspec 6] meanes of the holie and wholesome rules propounded in this booke] a para∣ble [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 allead∣geth, 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 re∣uerence [unspec 7] 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 care∣leslie, 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 [unspec 8] 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 fa∣ther, 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 [unspec 9] 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 re∣spect therein, to the very maners & affections of children, who are much mo∣ued 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 [unspec 10] 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 [unspec 11] 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 craf∣telie] 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 gi∣uen, to practise so against them: see Psalm. 119.161. and these may bee ei∣ther 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 [unspec 12] 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 [unspec 13] also obteyne and possesse] all precious riches, [i. all manner of precious and rich things: and this perswasion is drawne from profite.] and fill our hou∣ses [i. we shall haue great store and aboundance] with spoyle [vz. of the good people: meaning that they should haue, as a plentifull pray, all manner of rich and precious things.] Vers. 14. Cast in thy lot amongst vs, [i. haue a [unspec 14] portion and a part with vs, and ioyne thy selfe vnto vs in these things. But I would rather reade it in the future tense, q.d. Looke what part wee haue, thou shalt haue the same: and we looke for none but good, therefore thy por∣tion shall be plentifull.] we will all haue one purse. [this is another intisement of the wicked: q.d. we will be share and share like, and as we put all into one bagge; so we will haue it equallie diuided, and none shall be preferred before another.] Vers. 15. My sonne, [see vers. 8. of this Chapter.] walke not [unspec 15] thou in the way with them, [i. be not conuersant with them at any hand, nei∣ther haue any fellowship or dealing with them, either openly nor priuately.] refraine thy foote from their path, [i. walke not in their wicked waies, least thou bee partaker with them, as of the same sinnes, so of the same punish∣ments.] Vers. 16. For their feete runne to euill [i. they are swift to commit [unspec 16] iniquitie] and make hast to shed bloud: [i. to murther and kill men, and to take away their liues: see vers. 11. of this Chapter: and this is a rea∣son, why the godlie should not hearken to the intisements of the wicked.] Vers. 17. and 18. as they are read in the Geneua text, seeme to carrie with [unspec 17] them this sense: that as the Fowler hath no cause giuen him on the be∣halfe of the bird to catch the bird, and yet notwithstanding doth take the same: so the wicked lye closelie in waite, to destroye the good, though the godlie haue giuen them no occasion so to doo. But others varieth both in sense and reading thus.] for in vayne [i. to no purpose at all.] is the net [vz. of the Fowler] spread before the eyes [i. openlie and in the sight] of all that hath wing, [i. of euerie birde and fowle, q.d. though these men make an account, as though they had gotten the praie, yet they can no more certainlie saie that they can bring to passe their counsels and purposes, than an vnskilfull fowler (which laieth his snares & grinns openlie) can cer∣tainlie affirme, that he will catch the birds that flie by, and obserue his nets: and so it is as another reason; that as before hee had perswaded them not to yeeld to the inticements of the wicked, because all things they did tended to iniustice and crueltie: so here he disswadeth them, because they can looke for no certeine euent of their purposes.] Vers. 18. Moreouer, [q.d. this is an [unspec 18] other reason, why you should not yeelde to their prouocations,] they them∣selues [i. the wicked and vngodlie] laie waite for their owne blood: [i. worke mischiefe, euen to the destruction of themselues] in that they hide themselues: [vz. thinking thereby to catch and insnare others:] it is against their owne

soules, [i. it is hurtfull to themselues: sée to this end Psal. 7.14, 15, 16. And so here is a third argument, taken from the heauie destruction of the wicked, [unspec 19] which they purchase vnto themselues by their own wicked doings] V. 19. Such [i. so dangerous and deadlie] are the waies [i. the purposes and practi∣ses] of euerie one [i. of what state or condition soeuer he or they be of] that is greedie of gaine, [i. that is giuen to it, and gapeth after vniust gaine,] he [i. the wicked] would take awaie [vz. for the satisfying of his owne greedie and couetous desire] the life of the owners thereof. [i. of such gaine or good things as other men haue and they desire. Some readeth it otherwise, & make an o∣ther sense of the latter part of the verse thus;] in such state [vz. both for wic∣ked purposes and great dangers] are the companies [i. the societies, fellow∣ships, or corporations (as a man would saie): for he seemeth to allude to that which was spoken before vers. 14. see Gen. 37.25. where mention is made of a companie of Ishmaelitish marchants also,] of all that are giuen to gaine. [i. to vniust gaine: and in that terme also he sheweth, that none of them can escape death and destruction; because the iudgement which God will laie vpon them cannot be auoided.] Gaine [i. vniust gaine] taketh awaie the soule of them [i. the life of them] that are giuen theretoo. [vz. greedelie and aboue measure. This is it (as I take it) that the holie Ghost dooth sententiouslie conclude, that the wicked shall not escape vnpunished: and all this is done, to draw the godlie that they consent not to their wicked allurements.] Ve. [unspec 20] 20. Wisedom [It is in the Hebrue text in the plural number, by which he no∣teth most high & excellent wisedom, vz. euen the eternall wisedome of God (Iesus Christ) of whom see afterward chapt. 8. and in whome are hid all the treasures of wisedome and knowledge Coloss. 2.3.] crieth [vz. earnest∣lie and continuallie: by which he setteth out his great loue to the conuersion of men.] without, [i. abroad and openlie,] she vttereth her voice [i. she spea∣keth freelie and plainlie] in the streetes: [vz. of the Citie: both these layde together, sound q.d. both openlie and priuatelie, in the citie and in the fields, [unspec 21] wisedome ceaseth not to call men to amendement.] Vers. 21. She calleth [vz. men to amendment] in the high streate among the prease, [q.d. she is in the great assemblie and concourse of people, taking thereby the greatest and best opportunitie of well dooing.] in the entring of the gates, [vz. whether people were wont to repaire for matters of iustice and iudgement: as Gen. 34.20. Ruth 4.1. q.d. both in the market place and in the iudgement place, wisedome seeketh to draw men vnto her,] and vttereth her words [vz. ve∣rie plainlie and sensiblie, that all may vnderstande] in the citie, [i. in euerie place and quarter of the citie: see Psalm. 55.9, 10, 11.] saying: [vz. vnto the [unspec 22] wicked and vngodlie:] Vers. 22. O ye foolish, [or simple rather, as ver. 4. of this chapter: for he vseth one and the selfe same wordes in both places.] how long will ye loue foolishnesse? [q.d. will ye neuer leaue off this sheepish∣nesse and simplenesse?] and the scornfull, [of these see Psalm. 1.1. who turne all things into scoffes, the wickedst people that can be] take their pleasure in

scorning? [i. how long wil you delight in it, to your own hurt and destruction in the end, vnlesse you repent?] & the fooles [this word doth not onlie com∣prehend such as are spoken of before vers. 7. of this chapter, who are giuen to false opinions, and follow waies directlie contrarie to wisedome; but also want wisedome, and giue not their mindes thereto] hate knowledge? [vz. offered them. Marke how in this verse he passeth sodainlie from the seconde person to the third.] Vers. 23. Turne you [vz. from your euil waies: nei∣ther [unspec 23] speaketh he this, as though they had either will or power to doo it with∣out 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 ac∣quainted 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 amēd∣ment: 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 [unspec 24] [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, [unspec 25] 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 iudge∣ments.] Vers. 26. I will also laugh (i. I will not care for you or regarde [unspec 26] 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 sodain∣lie, 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 an∣guish & griefe of their hart also.] Ver. 27. When your feare [see ve. 26. com∣meth [unspec 27] [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 signi∣fie, a sodaine and furious breach or destruction of any thing, breaking and o∣uerthrowing 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, [unspec 28] 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 so∣daine 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 re∣questes: 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 [unspec 29] 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 a∣gaine 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 [unspec 30] 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 mea∣neth that in the pride of their owne hearts, they were set, to contemne and [unspec 31] 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 [unspec 32] 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 prospe∣ritie which fooles and wicked persons enioy] destroyeth them [i. plungeth [unspec 33] 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.

Notes

• Se.