A briefe explanation of the whole booke of the Prouerbs of Salomon by Robert Cleaver.

CHAPTER. I.

Verse 1. The Parables of Salomon the sonne of Dauid, King of Israel.

IN this whole booke we are to consider first the title or inscription, being as it were the head thereof, laid downe in this present verse, and the fiue next fol∣lowing, and then the tract or treatise as the body of the same, from the begin∣ning of the seuenth verse, to the end of the last Chapter. In the title God gi∣ueth a singular commendation of the booke, first from the subiect matter: secondly from the Scribe or penman (both which are described in this our text) and thirdly from the end and vse thereof, as shall appeare in the words ensuing. The matter of it is Parables, whereby are sometimes meant darke, and mystical sayings, not easie to be vnderstood, as when they say to Christ; Why speakest thou to them in parables? And a∣gaine,* 1.1 Loe now thou speakest plainly, and thou speakest no para∣ble:* 1.2 sometimes a borrowed speech, a similitude, or compari∣son, as when it is said, All these things spake Iesus to the multi∣tude* 1.3

in parables: and sometimes short, and sweete prouerbiall sentences, full of weight, and wisdome, as when it is said: My mouth shall speake of wisedome, and the meditation of mine heart is of knowledge. I will incline mine eare to a parable, and vtter my graue matter vpon the harpe. And here now doth the word beare all these senses in this place. The Scribe whom God vsed as his Secretarie, or penman, was Salomon, who is descri∣bed by his parentage, as being Dauid his sonne, and by his dignitie, that he was a King, whose honourable estate is illu∣strated by his glorious dominion, or subiects, Israel, the peo∣ple of the Lord, whom hee had chosen to be his portion, and the lot of his inheritance, and that whilest they were in their perfection of beauty, both for Church and Common-wealth, making but one, and the same entire, and vndiuided bodie, not yet dismembred, nor rent asunder one tribe from another, as afterwards they were in the succeeding ages.

Verse 2. To know wisedome and instruction, to vnderstand the words of knowledge.

HEre beginneth the third part of the inscription, where∣in is contained the vse, and end of this booke, which is

twofold:

• First, generall, such as is common to all, vers. 2. 3.
• Secondly, speciall, such as concerneth some kinds of men, vers. 4. 5. 6.

The generall vse is partly for the minde, and vnderstanding, as in this verse, partly for the practise, and waies, as will ap∣peare in the next. Our text saith, that it was written to incite, and teach men to know wisedome, to attaine vnto, and proceed in the knowledge of things that make a man wise to salua∣tion: and instruction, to wit, the meanes whereby wisedome is to be obtained, as doctrine, exhortation, reprehension, &c. and to vnderstand the words of knowledge, those sayings, and sentences, wherein knowledge, and wisedome is deliue∣red.

Verse 3. To receiue the instruction of vnderstanding, of iu∣stice, iudgement, and equitie.

THe knowledge mentioned in the former verse, is ampli∣fied in this, both by the cause of it, instruction receiued, whereby vnderstanding is gotten, and the effects of it: the first whereof is iustice, which is not restrained to the Magi∣strates office, nor to the duties of the second table of the com∣mandements, but to be extended to all the waies of men, that they be warrantable, and lawfull: the second is iudgement, which is with mature deliberation to regard all causes, and circumstances, that any way tend to the due manner of our proceedings: the third is equitie, that we doe not only walke with an euen foote, neither turning to the right hand, nor to the left, but to propose a right end also in all that we deale in, with truth of heart, and vprightnes.

Verse 4. To giue to the simple sharpnesse of wit, and to the child knowledge, and discretion.

THe generall vse of this booke, and that which is com∣mon to all, hath been shewed in the two former verses: now here followeth that which is speciall, and concerneth some kinds of men, as the simpler sort in this verse, and the learneder in the next.

And it is vttered by way of anticipation, or obiection that might be made against the premises, in this manner: These Prouerbs are profound, and deepe sentences, and the more short they are, the more hard and obscure they be: well may great schollers, and men of much learning gather wisedome, and knowledge from them, but wee that are simple and sillie persons, vnlettered, vnlearned, and dull of vnderstanding; shall neuer be able to reape any profit by them: Yes (saith he) all sorts, that are exercised in them aright, shall receiue good by them, one as well as another. The first sort he calleth by two names, simple, and children: by simple, vnderstanding those

persons, whom elsewhere he calleth foolish, ignorant, vnskil∣full,* 1.4 and such as beleeue euery thing told them, and yeeld to euery thing imposed vpon them. To these this booke will giue sharpnes of wit, that is, a good capacitie, with quicknes of conceit, cunning (as the word signifieth) or subtiltie: but such as is harmelesse, and holy, not whereby they are apt to beguile others, but able (notwithstanding their doue-like simplicitie) to beware and take heed to themselues, that they be not beguiled of others: which kinde of wisedome our Sa∣uiour* 1.5 himselfe commendeth in the Gospell. By child he mea∣neth not babes and infants by age, through want of yeeres, but whatsoeuer yeeres they haue on their backes, hee calleth them children, if they be nouices lacking iudgement, and vn∣derstanding, or rash, vnsetled or mutable in that which they know. To these this booke will giue knowledge, and discre∣tion, soundnes in iudgement, staiednes in affection, and pru∣dence in ordering all their waies.

Verse 5. A wise man shall heare and increase in learning, and a man of vnderstanding shall attaine vnto wise counsels.

Verse 6. To vnderstand a parable, and the interpretation▪ the words of the wise, and their darke sayings.

NOw wee come to the second sort of them, to whose vse and profit the Prouerbs are destinated, who are set forth by two titles: first they are said to be wise indeed, with an ex∣cellent knowledge of things diuine, and humane: secondly, they are called men▪ of vnderstanding, such as are qualified with an excellent facultie of perceiuing, discerning, and iudg∣ing of things, that they are not easie to bee misled, or decei∣ued.

And these words as well as the former tend to the preuen∣tion of an obiection, which out of the former might be raised in this manner: If your sayings and sentences be so plaine and easie, that the simple may sound them, and the child may com∣prehend them; what good will they doe to the wise and lear∣ned? men of iudgement and knowledge shall lose their la∣bour,

and mispend their time in reading of them, what shall they get more then they haue alreadie? Yea (saith hee) the greatest Clerkes, and deepest Diuines, may gather instruction from them, as well as the vulgar and meaner sort of people. They are shallow enough for a little childe to wade in, and deepe enough for a great Leuiathan to swimme in. And ther∣fore it is said that a wise man by hearing shall increase in lear∣ning, that is, there shall be added to him a great measure of knowledge, and shall attaine to wise counsels, to wit, shall bee inabled to get and purchase, possesse, and keepe industrious counsels or thoughts, euen such whereby he may be as skilfull in things pertaining to him and his affaires, as the Master of a ship is in stearing and gouerning it in the greatest dangers: for from thence is the word borrowed. Now this is further amplified in the sixth verse, that they shall cause him to vn∣derstand (for so the Hebrew word signifieth) a parable, any prouerbiall sentence, though difficult and obscure to others, and the interpretation thereof, the true sense and meaning of it, the words of the wise, and their darke sayings euen to dis∣cerne of, and vnfold, the most intricate points, and to answere to the hardest questions or riddles, (as the originall text im∣porteth) such as the Queene of Sheba posed Salomon withall.* 1.6

Vers. 7. The feare of the Lord is the beginning of knowledge: but fooles despise wisedome, and instruction.

THus much concerning the title or inscription: now fol∣loweth the treatise it selfe, which hath two parts: first, the preparation to the prouerbiall sentence, containing many notable exhortations, and arguments to the studie and pra∣ctise of that wisedome, which is contained in this booke, laid downe in the first nine Chapters. Secondly, the prouerbiall sayings themselues, from the beginning of the tenth, to the end of the booke.

In this present verse is proposed the principall proposition, and summe of these nine Chapters, that is, the feare of the Lord, a reuerent awe of his Maiestie, proceeding from faith,

wherby through the feeling of his loue, as well as the weight of his displeasure, we are afraid to offend him, true pietie and godlinesse (for it is a part for the whole worship of God, whereof it is a principall part, and as it were the custos and keeper of the rest in their duties, all euill being committed where it is wanting) is the beginning or head of knowledge, the foundation and top, the entrance, proceeding, and perfection of wisedome.

In the latter part of the verse, hee meeteth with an obie∣ction, which is made in this manner: As much as you praise this wisdome, who regardeth it? is it not despised of the most part, and reiected euery where? True (saith he) but what are they which contemne it? fooles, meaning all wicked men. And therefore it is no matter what account they make of it, vnlesse they were wiser. The opposition then of this sentence standeth thus: The feare of the Lord is the beginning of know∣ledge and wise men will embrace it: but how excellent soe∣uer wisedome and instruction is fooles will haue it in no esti∣mation, but set light by it, and despise it.

Verse 8. My sonne heare thy fathers instruction, and forsake not thy mothers teaching.

Verse 9. For they shall be a comely ornament vnto thy head, and as chaines for thy necke.

TRue wisedome hauing been before described, and the feare of God commended, he adioyneth an exhortation to embrace the same, by making vse of the meanes thereof:

where we haue to obserue

• First, a precept, vers 8.
• Secondly, a promise, vers. 9.

In the precept are to be vnderstood, the subiects of it, the persons to whom it is directed, euery faithfull reader, and therefore hee speaketh to all, as if it were one man, and that out of pure loue, euen as a father to his beloued childe: and because hee should hearken to him, as a louing childe to his father, he calleth him his sonne.

In the next place the matter of the precept is to be noted,

that he heare the doctrine, whereby this wisedome is offered, called instruction, and teaching, which hee commendeth by the efficient instrumentall, to wit, his parents, which should incite him, to be attentiue to both, and contemptuous to nei∣ther.

The promise is laid downe in an eligant similitude, suiting with the capacitie and affections of children, to whom hee speaketh, that they, namely instruction and teaching, heard, and not forsaken, shall be a comely ornament, in Hebrew, an in∣crease of grace to thy head, and as chaines for thy necke, they shal so garnish and decke thee, that if a crowne of gold were set vpon thy head, and a chaine of pearles were put about thy necke, thou couldest not be more adorned, and beautified before God, and men.

Verse 10. My sonne, if sinners doe intice thee, consent thou not.

THis verse, and the nine next following, containe an ex∣cellent caueat, to take heed of, and auoid those meanes, which make the instructions of parents, or other gouernours, fruitlesse, and of none effect, namely, pernicious, and pestilent inticements. This matter he doth here propound in generall, and more particularly amplifie afterwards, in that which fol∣loweth.

In the generall he forewarneth his sonne, that is, euery god∣ly man, and such as addict themselues to wisedome and ver∣tue, to beware of seducers, shewing both what manner of persons they are, to wit, sinners, and how to be auoided, by not consenting vnto them, or giuing the least eare, or liking to their flatteries and deceitfull perswasions.

Verse 11. If they say, Come with vs, we will lay wait for blood, and lie priuily for the innocent without perill.

HEre followeth the particular handling of the fotmer matter, in this verse, and diuers of the rest that follow:

wherein are set downe, first the inticing speeches of sinners, as it were motiues to winne consent, and aftetwards the whole∣some disswasion of the holy Ghost as a retentiue to hold them backe from yeelding. In both which we haue the coun∣sell, or that whereunto they doe moue vs, and the seuerall rea∣sons whereupon the same is grounded. The motiues of the wicked, are to worke mischiefe, and to practise crueltie by cunning: which the spirit of God setteth downe according to their meaning, in odious termes, such as their owne lippes would not so apertly vtter, and especially at the first: for it were enough to fright and discourage one, yet not fleshed in sinne, to heare such words: Let vs lay waite for blood, vndoe men, either by taking away their liues, or hurting, if not vt∣terly ouerthrowing their estates, which is their purpose, but not alway their pretence; and lie priuilie, like hunters for beasts, and fowlers for birds, or theeues by the waies side, and enemies in ambushment, dissemble, and conceale our mali∣cious, trecherous, and hurtful plots, vntill we haue aduantage: for the innocent, whom God iustifieth, and approueth of, and who haue deserued no such intreatie at the hands of their op∣pressors, whom clamorous tongues notwithstanding spare not to depraue, as if they were culpable of hainous offences: without perill: for so doe the learned take the word here vsed, in some other place, as Iob. 9. 17. Hee destroyeth me with a tempest, and woundeth me without danger.

And hauing hitherto declared both the matter, and man∣ner of their allurements, he now beginneth to relate their ar∣guments, whereby they goe about to inueigle the simple: and this first from the safetie of the attempt, that they may take it in hand, and proceed in it freely, and without feare of punish∣ment, which is brought in the beginning, and placed in the fore-front, to animate them against all dread and discourage∣ments at the onset.

Verse 12. Wee will swallow them vp aliue, like a graue, euen whole like those that goe downe into the pit.

NOw followeth the second reason of these tempters, drawne from the facilitie and easinesse of their exploits, to preuent the doubts that might arise against their procee∣dings, for the difficultie of their attempts, and the doubtful∣nes of their successe: because that many that could bee con∣tent to doe any euill, which may bring good to themselues, or hurt to the innocent, yet for feare of foile, repulse, or euill suc∣cesse, are the more vnwillingly drawne vnto it. Now there∣fore inticers euermore take away this scruple, and make the simple beleeue that they can effect it without any trouble. They are able with much ease, and as little resistance, to o∣uercome and pray vpon the liuing, whom they take in hand to vndoe, as the graue doth receiue and consume the dead corpses, that are buried in it.

Verse 13. We shall finde all precious riches, and fill our hou∣ses with spoile.

THis verse containeth their third reason, which is taken from the commodity that they shal get by their attempt, not pelfe, nor trumperie, not trifles of no value, but riches of all sorts, and those that are precious, and in abundance, where∣with they shall store their houses, as conquerours doe, when they haue the sacking of cities, and carrie away the pray.

Verse 14. Thou shalt cast in thy lot among vs: wee will all haue one purse.

HEre is an obiection preuented, which the partie tempted may thinke or say: that he shall take as much paines as others, but finde lesse gaines, seeing it is to be feared, that you being masters in this trade, and captaines in mischiefe, will challenge the most vnto your selues, and being many, and of

an old confederacie, will make my part the least. Answ. Yea the bootie shall be diuided most equally, and then according to the fashion of Merchants, wee will cast lots to determine each mans part, (and that which is more) thou shalt in the meane time haue money of vs if thou wantest, to defray thy charges: thou shalt liue of our purse, and wee in the like case, will of thine, we will haue a common bagge among vs.

Vers. 15. My sonne, walke not in the way with them: refraine thy foote from their path.

NOw are we come to the retentiue, or disswasion where∣by the spirit of God withholdeth his children from con∣senting to the cunning inticements of sinfull seducers, which he first beginneth with a dehortation, and then confirmeth with arguments.

The dehortation is vsed in this verse, as an antidote, or counterpoyson against their virulent tongues, directly oppo∣site to their counsell or call. Come (say they) and goe with vs: my sonne (saith hee) walke not in the way with them, conuerse not with such in friendship, renounce their acquaintance, and haue little to doe with them: refraine thy foote from their path, be not where they haunt, or are, if thou canst chuse.

Verse 16. For with their feete they runne to euill, and make haste to shed blood.

THe deceiuers come armed with guilefull shewes of rea∣son, like swords, and offensiue weapons to wound mens consciences, by drawing them into mischiefe, and therefore the holy Ghost offereth vs substantiall and forcible argu∣ments like shields and defensiue weapons to resist them: whereof wee haue one here taken from their hurtfull cruell disposition, which appeareth by their effects, the doing of euill, and the sheding of blood, especially by the manner thereof, in that they runne and make such haste thereunto. And this is assumed out of their owne words in the eleuenth verse.

Verse 17. For in vaine is their not spred before the eyes of all that hath wing.

AS before he aduiseth the godly to be cauteous and not yeelding to the inticements of those wicked tempters, because all their waies tend to the doing of hurt: so here hee diss••adeth them by another argument, from the vncertaine euent of their attempts, contradicting their bragges and abso∣lute promises which they made to themselues of prosperous successe, in the twelfth and thirteenth verses, and this he doth by a similitude: although they bee as confident of speeding well, as if they had gotten the pray alreadie, yet can they no more assuredly say that their counsels and purposes shall take effect, then an vnskilfull fowler (which laieth his grinnes and snares openly) can certainly affirme, that hee will catch the birds that are flying in the aire, and obserue where his nets are laid to shunne them.

Verse 18. Moreouer, they lay waite for their owne blood, and lie priuilie for their owne liues.

TO the former two reasons▪ he addeth in those words, a third from the danger and perill of their plots, that the greatest hurt is like to redound to themselues: they would shed blood, and so they shall, but it is their owne. They vse al their art to take away life, and make a slaughter, and that they shall doe, but they are the men to bee killed, themselues must be slaine. And where then is the safetie which they so much presumed of▪ and gaue warrant for, with such confidence?

Verse 19. Such are the waies of euery one that is giuen to gaine; it will take away the life of the possessers of it.

NOw are we come to the conclusion of this point, where∣in all that hath been spoken thereto, is knit vp senten∣tiously, with a rhetoricall acclamation, and applied to more

then robbers, and purse-takers, or grosse murtherers: for, saith he, such are the waies of euery one that is giuen to gaine: so standeth the case both for practise of crueltie, if occasion be offered, and perill of selfe-hurting, with all that are too greedie of getting commoditie. It is the gaine or commodi∣tie that is desired with a couetous minde, or compassed with an vnrighteous hand, it will take away the life of the possessers of it, bring destruction at last of soule or body vpon them that so vnrighteously hunt after it.

Verse 20. Wisedome crieth without, she putteth foorth her voyce in the streetes:

Verse 21. She calleth on the top of the assemblies, she vtte∣reth her voyce at the entring of the gates she speaketh her words in the citie▪ saying.

BEfore was shewed the counsell which the holy Ghost giueth to preuent sinne, and to detaine men▪ from the practise of it: and here is offered a direction to them that haue sinned, (as all men haue in euery place) that they may be reclaimed from it. And this is set foorth first by the author, secondly by the meane, thirdly by the matter.

The author is Wisedome or wisedomes, the most high and ex∣cellent wisedome Iesus Christ, the eternall wisedome of God, in whom are hid all the treasures of wisedome and know∣ledge, Col. 2. 3. who taketh vpon him here, and in certaine o∣ther chapters of this booke, the person of a Matrone, a Ladie, or Princesse, according to the feminine gender, whereof the word that signifieth wisedome is in Hebrew. The manner of giuing this aduice and direction appeareth in many words, as, she crieth, vseth earnestnes, without, abroad and openly, she putteth foorth her voyce in the streetes, she speaketh freely, and plainly, and distinctly, in places most frequented, she calleth in the top of the assemblies, as it were out of an high place, as they vsed to doe which were to make Orations, or speeches to a great auditory or multitude, she vttereth her voyce at the en∣tring of the gates, whither people were wont to repaire for

matters of iustice and iudgement, Gen. 34. 20. Ruth. 4. 1. And vttereth her voyce in the citie, speaketh audibly and sensible in euery place and quarter of the citie. All tendeth to this, that she seeketh opportunitie euery where to doe good in euery place, in fields, townes, Iudgement places, market places, pub∣likely, and priuatly, and by all endeuours.

The matter is contained in the two next verses.

Verse 22. O ye simple ones, how long will ye loue simplicitie, and scorners delight in scorning, and fooles hate knowledge?

HEre beginneth the matter of Wisedomes speech and di∣rection, which consisteth of an expostulation in this verse, and of an exhortation in the next.

In the expostulation note

• First the persons with whom she dealeth.
• Secondly the faults for which she blameth them.

Of persons three sorts are reprehended: the first are the simple, such as are void of sound iudgement and vnderstan∣ding, and therefore readie and easie to bee peruerted, as it is said in another place, The simple beleeueth euery thing.* 1.7

The second are scorners, such as being set to doe euill, refuse, deride, and disdaine all meanes vsed to reclaime them.

The third are fooles, who are poysoned with pestilent opi∣nions, and corrupted with wicked courses of life and beha∣uiour.

The faults wherewith she obbraideth them, are the habites of euill in them, as of simplicitie in the simple: of scorning in the scorners: of foolishnes in the fooles, whereof she conuin∣ceth them by two arguments: one, that they are obstinate, and persist in them, which is intended in how long? the other, that their hearts and affections were possessed with them, in that they loued the same, and delighted therein, and hated to be cured of them.

Verse 23. Turne you at my correction, behold I will powre out my spirit vnto you, and make you vnderstand my words.

WIsedome hauing searched into their sore, and disco∣uered the same vnto them, doth now apply a plaister which may heale it: and after a sharp rebuke for their former follie and contempt, she prescribeth remedie for the time to come, by faithful counsell, with an exhortation: wherein may

be obserued,

• First the dutie that is to be performed.
• Secondly, the motiues that should induce them to it.

The dutie to be performed is repentance and reformation, which she calleth turning, by a similitude taken either from trauellers, that haue gone the wrong way, and must come back againe, or from seruants, or children, or souldiers, which haue run away from their gouernours, and so vndone them∣selues.

The motiues are two: the former is from that sharpnes which the Lord had vsed toward them, either by rebukes or chastisements: and the latter from that kindnesse which hee would shew vnto them, the promise whereof is noted with the word of obseruation, Behold, as intending a thing admi∣rable and worthie to be looked vpon of all: and so indeed are the things promised, the effects of his kindnes, as namely hee would bestow his spirit vpon them, and gifts and graces of the holy Ghost, and that not sparingly and in a small quanti∣tie, but plentifully, and in great abundance, as rich fountaines cause their waters to boyle out; (for so doth the word signi∣fie) and more particularly hee promiseth to illuminate their minde, with the sauing knowledge of his holie will, which is the worke and fruite of the spirit, that shall be powred vpon them.

Verse 24. For as much as I call, but yee refuse, I stretch out mine hand, but none regardeth:

Verse 25. But ye despise all my counsell, and will none of my correction.

HItherto Wisedome hath perswaded wicked men to re∣pentance, by expostulations, exhortations, and promi∣ses: now she declareth the miserable estate of wilfull persons, with comminations, menaces, and threatnings.

The iudgement that she denounceth against them, is no lesse then destruction it selfe, which is shewed by the cause of it, in these two verses, and by the grieuousnes of it, in the three next.

The cause is obstinacie and peruersenes, whereof she con∣uinceth them, partly by her benignitie and kinde dealing towards them, and partly by their ingratitude, and contemp∣tuous behauiour towards her: she calleth them by way of in∣uitement, to be partakers of her graces: she stretcheth out her hands vnto them: but they refused to hearken and yeeld o∣bedience to her voyce: none of them regarded the testimonies and tokens of her fauour: they despised, set naught by and de∣rided her counsell, those wholesome precepts and admoni∣tions which she gaue vnto them, and would none of her cor∣rections; they were wearie of her rebukes and chastisements, but not amended by them.

Verse 26. I will also laugh at your calamitie, and mocke when your feare commeth.

Verse 27. When your feare commeth like an horrible desola∣tion, and your destruction approcheth as a whirle-winde: when affliction and anguish shall come vpon you:

Verse 28. Then they shall call vpon me, but I will not heare, they shall seeke me earely, but they shall not finde me.

THe cause of their miserie hauing been expressed in the premisses, the grieuousnes thereof is in these words de∣scribed: as first that they shall be comfortlesse, and helplesse, the Lord shewing himselfe righteously vnmercifull to them in laughing at them and scorning them: not that there is in

the Lord any disposition of laughter, or scorning, but for mans capacitie he is often in the Scriptures resembled to man with humane affections: as here, because he will not care for them, but cast them off, he is said to deride them; for that it is a miserie not to be relieued in miserie, but a double corsie and woe to be iested at of those who onely can helpe them.

Secondly, the manner of the plague amplified with so ma∣ny words and similies, doth proue it to bee grieuous: as, be∣cause it will be terrible, and make them sore afraid, it is called by the name of feare, and it is said to come like an horrible de∣solation: the word properly signifieth a furious breach of any thing, breaking and ouerthrowing whatsoeuer it meeteth with: and it is compared to a whirle-winde, which commeth suddenly and with great violence, not onely blowing vp dust, and chaffe, and light matter, but blowing downe oftentimes trees, and houses, and strong buildings.

Thirdly, the effects which it will worke shall giue testimo∣nie sufficient of the sharpnes of Gods proceedings against them: for that their hearts shall be filled with affliction, and anguish, and their tongues shall be compelled through ex∣tremitie of torment and danger to crie to him, whom they haue contemned, but to no purpose, and without successe: for he will not answere them, that is, grant their requests, but will testifie his wrath, and increase their sorrow, by denying the things they pray for: yea the greatnes of their distresse shall inforce them to seeke him earely, very diligently and carefully, they shall spare no paines, they shall breake their sleepes in the morning, and yet shall not finde him gracious and mercifull to them in their griefes and perplexities.

Verse 29. Because they hated knowledge, and did not chuse the feare of the Lord.

Verse 30. They would none of my counsell, but despised all my corrections.

HE insisteth still vpon the point in hand, and iustifieth his accusation, by repetition of those sinnes which would

cause them to be•• so fearefully plagued. And in reckoning them vp, he beginneth with that wherewith hee ended in the expostulation, their hatred of knowledge: and whereas he vp∣braided them with refusall of wisdomes gratious offers, and that they regarded them not, hee maketh it good by this, that they chose not the feare of the Lord, they would not learne to be religious and godly, when meanes and opportunities were ministred vnto them. And before it was said vnto them, ye haue despised all my counsell, and would none of my correction; here it is said of them, they would none of my counsell, but haue despi∣sed all my correction; the sense is the same though the words be somewhat varied.

Vers. 31. Therefore shall they eate of the fruit of their owne, and be filled with their owne deuices.

THe former two verses contained a rehearsall of the com∣plaint, and this a renewing of the threatning, wherein he declareth their destruction to bee iust, and according to their owne deserts, by a similitude in this manner: euen as it is e∣quall that planters or plowmen should eate of the fruit or graine which they haue nourished or sowne, and laboured for, especially if they haue encreased much fruit, or sowne much corne, or taken much paines, that then they should bee partakers of the labours of their hands more plentifully: so standeth it with the righteousnesse of God to giue to these that they may eate of the fruit of their owne way, that is, taste of that sorrow and confusion which their dissolute liues and fro∣ward hearts doe duly demerit. And bee filled with their owne deuices; albeit they could neuer make an end of inuenting and practising that which is euill, yet they shall bee sated at last, and surcharged with the effects therof. Such fulnes of shame, griefe, desperation, and all manner of torment, that they shall feele themselues ouerburthened therewith, as is the stomacke, when it is oppressed with too much meate, and made sicke by a surfeit.

Vers. 32. For the turning away of the simple slaieth them: and the prosperitie of fooles destroyeth them.

THe former part of this verse is annexed to the premisses, both as an explication and confirmation of the same: for what are the waies which simple ones (that is, such as haue not discretion to get knowledge, when it is offered) shall eate the fruite of their turning away, their wilfull refusall of wise∣domes instructions, which they will neither learne, nor obey, nor with any liking so much as looke towards: and what are the fruites which such sinfull waies doe cause those simple id∣iots to eate of? death and damnation: they slay them: if they bring not violence vpon their bodies, yet they bring both body and soule to perdition for euer. The latter part preuen∣teth an obiection that might be made, and often is, against this and the former sentences of wisedome: Doth contemp∣tuous turning away slay the simple? and doe despisers eate the fruites of their owne waies? how commeth it to passe then, that of all others they commonly thriue best, and few are found so prosperous, and in so good estate as they? The answere is made that the prosperitie of fooles shall destroy them, both in hastning their iudgements, and making it the more grieuous: and so stoppeth not, but furthereth the executions of wisedomes threatnings.

Vers. 33. But he that obeyeth me shall dwell safely from feare of euill.

LAstly, this point is amplified, and so shut vp by the con∣trary, namely the behauiour and condition of the godly, altogether opposite to that of the simple ones, scorners, and fooles, formerly described: for these here commended, de∣spise not wisedome, nor turne away from her, but hearken at∣tentiuely, and yeeld obedience vnto her: and therefore they liue not in danger of death, of plagues and punishments, but dwell safely, are out of perill of destruction, or of any hurt,

though not exempted from all crosses and sufferings, and bee quiet from feare of euill, not onely no euill it selfe, such as would be noisome and pernicious, shall affray them, but not so much as a suspition and dread of it shall goe to his heart, to dismay him. Yet because no man can perfectly obey wise∣dome in all things, the best in their infirmities are sometimes perplexed and troubled with doubts, but neuer subdued, or vtterly discouraged by them. See chap. 10. vers. 9.

Notes

• * 1.1

  Matth. 13. 10.
• * 1.2

  Ioh. 16. 29.
• * 1.3

  Matth. 13. 34.
• * 1.4

  Prou. 14. 5.
• * 1.5

  Matth. 10. 16.
• * 1.6

  1. King. 10. 1. 3.
• * 1.7

  Prou. 14. 15.