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

CHAPTER. II.

Verse 1. My sonne, if thou wilt receiue my words, and hide my commandements with thee.

THe wisedome and spirit of God hauing denoun∣ced most fearfull and vnauoidable iudgements against obstinate cōtemners, doth leaue them, and commeth now to teach and incourage such as will be tractable whom in this chap∣ter hee assisteth partly by precepts, prescribing the duties which they are to performe, and partly by promises, assuring them of the good successe, which they shall not faile to finde. The duties are set downe generally in this first verse, and more particularly in three next following.

The generall dutie is to giue due intertainment to Gods holy messages first by receiuing his words, not onely to heare them when they are graciously tendered, but gladly and wil∣lingly embrace them with vnderstanding, and so to be affe∣cted and moued in heart with the power of them, as to desire and endeuour to obey them, and then by hiding his comman∣dements to keepe them carefully being receiued, which is ex∣pressed and made lightsome by a comparison taken from the charinesse of men, in preseruing of their money, their iewels, or ought else that is precious vnto them: for such things they vse to lay vp safely, and keepe them vnder locke and key, that they be not robbed and beguiled of them.

Verse 2. And cause thine eares to hearken to wisdom, and in∣cline thine heart to vnderstanding.

THe particular duties are the exercise of these meanes, whereby knowledge and grace is obtained: which be∣ing foure in number, two are contained in this verse, and in the third, and the last in the fourth. The former of the two is the attention of the eare, not hearing onely but hearkening, and diligent heed taking, to that which is spoken, making the eare to attend and hearken. The latter in place, though first in order, is the desire of the soule, which metaphorically, and by a comparison from corporall substances, hee calleth the bowing of the heart, the inforcing of it by the helpe of the spirit, to be religiously affected at Gods sacred ordinances.

Verse 3. Yea if thou callest for ••isdome and liftest vp thy voyce for vnderstanding.

TO the two former duties, he conditioneth with them to adioyne a third, if they would auaile to get grace, and that is prayer; the manner whereof is prescribed in the words of crying and lifting vp of voyce, importing the feruency of it, that it ought to be ardent and earnest.

Verse 4. If thou seeke her as siluer, and search for her, as for hid treasures.

THe fourth meanes is here lastly prescribed, that study and industry be vsed, by reading, hearing, conferring, and meditating, &c. And this is set forth by a comparison, as men dig for siluer, euen with as much paines, great cost, earnest affection, and constant continuance therein till we haue found it, euen as the worldly man doth for siluer or gold, or any treasure which is hid in some close, strong and secret place, as in the ground or within a wall, whether men cannot come, but by toile and great labour: and yet not impossible to bee compassed by paines taking.

Verse 5. Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God.

AFter the preceps and instructions, followeth the promise of good successe to euery one which is tractable to ob∣serue these conditions proposed, he shall vnderstand the feare of the Lord, his heart and conscience shall experimentally bee acquainted with true piety and religion, and soundly also sea∣soned with an holy illumination, and made iudicious in the scriptures, and doctrines of faith: so that he shall be well able to discerne betweene light and darknes: betweene truth and errors, in measure competent for his saluation.

Verse 6. For the Lord giueth wisdome, out of his mouth commeth knowledge and vnderstanding.

THese words are added for a double vse, as well to be a confirmation of the promise, as an amplification of that excellent gift which is promised, and they aptly serue for both. For (touching the former) how should they which in due manner seeke wisdome misse of it, seeing that he which incourageth them to labour for it with assurance of obtai∣ning it, is he which hath the disposing of it, and that is Iehouah himselfe, the eternall, vnchangeable, and alsufficient, who can easily worke it with a word, as the manner described impor∣teth, out of his mouth commeth vnderstanding. That is by his blessing, it being in a borrowed speech ascribed to God, which properly belongeth to man, who commonly make their promises and appointments by the words of their mouthes: in like manner (though the Lord being a spirit hath no vse of mouth, or other corporall members, and being om∣nipotent, his will carrieth power enough, without the helpe of words) yet for our weake capacity that which he effectu∣ally worketh, is imputed to the force of his words, as Mat. 4. 4. Man shall not liue by bread only, but by euery word that pro∣ceedeth out of the mouth of God. Lam. 3. 38. Out of the mouth of

the most high proceedeth not euill and good? Ionah 2. 10. And the Lord spake vnto the fish, and it cast vp Ionah vpon the drie land. And touching the latter, namely the amplification, who∣soeuer shal heedfully attend to the purpose of the holy Ghost, may euidently perceiue that wisedome is in this verse, and the two next extolled and set forth by the cause, the glorious and bountifull author thereof: and in the rest that follow, is com∣mended by the effects, the singular and admirable fruites of it. The author wee see is the Lord Iehouah, the onely originall, perfect, absolute, and eternall being, and that out of his most gracious mouth it proceedeth.

Verse 7. He hath laid vp true substance for the righteous: he is a shield to them that walke vprightly.

Verse 8. That they may keepe the paths of equitie: and hee preserueth the way of his Saints.

HAuing had occasion to speake of Gods beneficence, in bestowing that diuine and celestiall gift of wisedome, he proceedeth further to inlarge his praises, for the effects of his

goodnesse, where may be noted:

• 1. The speciall fauours which hee shew∣eth.
• 2. To what manner of persons they doe belong.

The fauours here mentioned are, prouision and protection▪ The former whereof is set foorth by a similitude from proui∣dent fathers, who take care for their children, and not onely maintaine them with foode, and other necessaries, while they are young, but carefully get, and lay vp to make them a stock, when they come to age: So, and better dealeth the Lord for his sonnes and daughters: for whereas men gather corruptible goods for theirs, which many times come to nothing, and they haue no vse of them, hee hideth that which is a being (as the word signifieth) for his: they shall be sure to enioy the bene∣fit of it; the treasures of grace, ioy, and glorie, are safely re∣serued for them. The latter is of two sorts, the one corporall concerning the outward man, as safetie from bodily enemies,

and externall dangers, which is also declared by a borrowed speech, he being called a shield, that will intercept all noisome strokes, and practises, that none of them shall light vpon his people, to hurt them, though for their triall, humilitie, and o∣ther profitable vses, they may be afflicted by them. The other is spirituall concerning the inward man, as safetie from sinne, and Satan, and apostasie, that notwithstanding, by these ene∣mies of the soule, they are in perill either to be misled through craft, or to bee thrust out of the right way, through violence, yet they shall keepe the paths of equitie; they shall perseuere, and proceede in their vertuous courses. And why? For he pre∣serueth their way, he doth as it were establish and gard them in their weldoing by his grace, from the force and power of their owne corruptions, and the diuels temptations, and wicked mens euill counsels, and the worlds allurements, yea hee dire∣cteth, and by his prouidence prospereth the purposes, words, actions, and the whole course of their liues. Now he descri∣beth those, for whom this prouision is made, and to whom this protection pertaineth diuersly: first from their truth and sinceritie, calling them righteous ones. Secondly, from their holy conuersation, that they walke vprightly. Thirdly, from their happie estate, that they are the Saints of the Lord: the deriuation of the Hebrew word importeth such as to whom God sheweth mercie, and so are made also godly, and merci∣full. So much for the cause of wisedome, now follow the ef∣fects.

Vers. 9. Then shalt thou vnderstand righteousnes, and iudge∣ment, and equitie, and euery good path.

THe effect of wisedome, which hee here beginneth to in∣treate of, is the vigour and efficacie of it, whereby they are induced and made able to doe that which is good, as these words declare, and become circumspect and cautious to shun that which is euill: as will appeare in the sequell of that which followeth. Then, when thou hast applied thine eares, & heart to wisedome: when thou hast called for vnderstanding: when

thou hast diligently sought for it, and found it, the Lord be∣stowing it vpon thee, then shalt thou vnderstand, both know, & iuditiously exercise iustice, that which is lawful & right, and iudgement, prudence and good discretion, and equity, faith∣full and plaine dealing, and euery good path, all good courses of righteousnesse and religion. And that he meaneth a practicall knowledge, and not an intellectuall onely, it may bee seene by conference with other places; as chap. 8. v. 20. I cause to walke in the way of righteousnes, and in the middest of the paths of iudge∣ment. And in the first chapter, vers. 3. To receiue instruction, to doe wisely by iustice, and iudgement, and equity. See more there.

Vers. 10. When wisedome entreth into thine heart, and know∣ledge delighteth thy soule.

Vers. 11. Then shall counsell preserue thee, and vnderstanding shall keepe thee,

Vers. 12. And deliuer thee from the euill way.

HAuing in few words, but very significant, expressed the force of wisedom in conducting & inabling men to that which is good; he is now about to declare the vertues of it, for conseruation against that which is euill: it is by a borrowed manner of speech, or figure which we call Prosopopeia, compa∣red to a watch or guard, such as Princes and great men are wont to haue about them for the safety of their persons; and therefore it is semblably said in the eleuenth verse, (contai∣ning the summe of all) that counsell shall preserue thee, and vn∣derstanding shall keepe them; their soules shall be as safe by the power thereof, as the bodies of those which haue a band of armed men to waite vpon them. Heereunto in the tenth verse he maketh a passage, by teaching him that would receiue de∣fence from wisedome, how he must be prepared for it: and af∣terwards in the twelfth, and those that follow, hee specifieth the principall hurtfull things from which hee shall bee prote∣cted. In the preparation are two things required; first, that Wisedome come not into the head only, so as it be vnderstood, or may be discoursed of; but into the heart, to season the con∣science,

and that it be singularly loued, which wil produce this effect, that knowledge shall delight the soule, be pleasant vnto it, as beautifull sights are to the eyes, according to the proper sig∣nification of the word; or as meate and drinke are to the hun∣gry and thirstie, or any thing which we rellish well, in which sense the word is also somtimes vsed, as Prou. 9. 17. His bread is pleasant, &c. The hurtfull things from which wisedome will defend a man, are of two sorts; some are reall, or actuall, as the euill way, wicked behauiour, sinfull attempts, exorbitant cour∣ses: some are personall, as meanes and causes of the former, and these mentioned in the latter streame of the twelfth verse, and more fully in those that next ensue it.

Vers. 12. And from the man that speaketh peruerse things.

SAlomon hath shewed the actuall euill, the wicked course of life, from which the louers of wisedome shall bee shiel∣ded. And now hee proceedeth to promise them safety also from the means thereof, such pestilent persons as vse to entice and corrupt others:

and these are

• 1. Dissolute men.
• 2. Whorish women.

Both which hee describeth at large, first the men, and them by sundry effects, wherof each one as it were by steps surmoun∣teth an other: the first is their speech, that they speake peruerse things, tending to the dishonour of God, and the peruerting of men, as the root and originall of the word importeth.

Vers. 13. And from them that leaue the paths of righteous∣nesse, to walke in the paths of darkenesse.

THe second effect of wicked men is their behauiour, and deeds; (for ill speaking is euer accompanied with ill do∣ing) and these are set forth by an opposition, or comparison of contraries, whereby their course of life is made more odi∣ous; and therefore it is said, that they for sake the paths of righ∣teousnesse,

which are also the pathes of light, to walke in the pathes of darkenesse, which are the waies of ignorance and ini∣quity; as if he should haue said, they turne from the right way of knowledge and obedience, which leadeth to saluation, and trauell in the waies of sinne towards destruction: and their fault herein is so much the fouller, in that they goe not astray by meere error, or infirmity of their nature, as if they could not learne, or neuer were directed to a better way; but against their knowledge, and contrary to the light, they wilfully shun that good course which is approued of God, and conforme themselues to the will of Satan, and practise that which they would neuer haue examined by the rule of the word: for the shine thereof would discouer the hideousnesse of it, and make it appeare to be odious and lothsome.

Vers. 14. Which reioyce in doing euill, and delight in wicked frowardnesse.

THe third property and effect of these wicked men, is the disorder of their affections, whereby they aggrauate and much encrease the naughtinesse of their words and actions; for they not onely doe euill, but reioyce therein: they come to it with desire, they practise it with pleasure, and afterwards are glad of their hellish exploits; yea they exult, as the other word signifieth, they expresse that delight which they haue taken in satisfying their lusts, either by gesture, or countenance, or vaunting, or by some meanes or other, and many of them glo∣ry most of that, whereof they ought to bee most ashamed, as in wicked frowardnesse; the word is peruersenesse of euill, sinfull headinesse in their licentious attempts whatsoeuer.

Vers. 15. Whose waies are peruerse, and they are obstinate in their pathes.

THe last effect and property of the sinful miscreants, is their desperate incorrigiblenesse, that albeit their waies bee peruerse, and all their course and carriage bee leaud and dam∣nable,

yet they are refractarie in them, and resolued neuer to a∣mend, but grow worse like resty iades, that are still going backwards, when they should proceed in a iourney. Neither will they hearken to him that shall teach them by precept, nor yet be willing to follow him that shall lead them by example, but are euery way so auerse and froward, that their Minister or best friends can haue no hope or heart to deale any further with them, but may leaue them with a sigh as men incurable; as the Physitian doth him that hath the pangs of death vpon him, or the Surgeon such a one as is thrust thorow the heart. They are the same whom in the former chapter hee calleth scorners, which would none of wisedomes counsell, but despi∣sed her correction, &c.

Vers. 16. It shall deliuer thee from the strange woman, from the stranger that flattereth with her words.

NOw followeth the second sort of perillous persons, from which, wisedome will defend the men that loue her: she will deliuer them from the euill woman, from the adulteresse, and all her enticements, with the fruit and end thereof. And

here she is described by her

• 1. Qualities.
• 2. Effects.

Her qualities are, first, that she is a strange woman, one with whom thou oughtest to haue nothing to doe: for strange standeth in opposition to a mans lawfull wife; all others in that sense are strangers. So, other fire then that which God fent downe from heauen vpon the altar, and was there conti∣nually nourished, was called strange fire; then she is said to be a stranger, to be reputed as a forreiner, that hath alienated her selfe from God and his people, by her filthy conuersation. As therefore the Israelites might not marrie with women that were aliens, as being the daughters of strange gods; no more ought a member of Christ to haue company with an harlot, as being as it were of another nation, not sanctified to the Lord;

yea being distant from him by birth, as far as the earth is from heauen. Her

effects are

• Her leaud and sinfull behauiour.
• The woe and misery whereunto shee bringeth her companions.

Some part of her misbehauiour is mentioned in this verse, as her smooeh and flattering speech, whereby she laboureth to allure vnwarie and heedlesse persons, and them with a baite to bring into her net.

Vers. 17. Which forsaketh the guide of her youth, and forget∣teth the couenant of her God.

HEre haue we declared vnto vs the effects of this strange woman, her disloyaltie and perfidious behauiour, both against her husband and the Lord. She forsaketh her husband both in affection and action, though not perhaps in bodily presence, as Potiphars wife, and the harlot mentioned hereaf∣ter in the seuenth chapter had not: neither do all, nor the most, but few of them vtterly refuse their husbands bed; notwith∣standing she liue and lie with him, yet she is said to relinquish him, if she keepe not her selfe to him onely, and hee enioy her wholly. Now to aggrauate the hainousnesse of the offence, Sa∣lomon describeth the husband so wronged, by his office and authority, and giueth the title of guide, adding withall a cir∣cumstance to make the fault appeare the fouler, that hee is the guide of her youth; euen he whom she first loued, to whom shee first gaue her heart, and hand, and whom God had appointed to her as an head and gouernour, euen when shee was young and had most need of direction. Then her sinne against God is set out, in that she hath broken her faith plighted in the con∣tract, and at the marriage, and so is periured, and that against the Lord, whose couenant this was; not onely for that he or∣dained marriage to be entred into by such bonds and conditi∣ons, but because it was ratified, sanctified, and established by his special presence, & with speciall inuocation vpon his name.

Vers. 18. Surely her house tendeth to death, and her pathes to the dead.

THe woe and misery whereunto the whorish woman doth bring her customers is now to be spoken of, and that is no lesse then destruction it selfe: for her house, the filthinesse and misbehauiour in her house, with the first entrance into fami∣liarity with her, tendeth to death; sometimes of the body, and alwaies of the soule, and her pathes, her course and order of life will bring him that accompanieth her therein, vnto the dead, to the same estate and punishment with them, that haue formerly perished in the same sinne.

Vers. 19. Whosoeuer goe in to her, returne not againe, neither attaine they to the way of life.

THe punishment of adultery is aggrauated by the certainty of it, and the vniuersality in respect of the offenders, be∣ing all almost in a desperate estate: and therfore he saith, Who∣soeuer goe in vnto her, returne not againe; none, of what estate or condition soeuer, that haue familiarity, and commit filthi∣nesse with her, escape without mischiefe, and hardly euer come to repentance, or attaine to the way of life, reforme themselues, and take a better course of life, that they might be saued. And so these words are for the preuention of that wonted obiecti∣on opposed against rebukes and threatnings for this sinne, we will repent and helpe all. But who doth so (saith the holy Ghost) none that goe in to her returne againe, that is, very few: for it is an hyperbolicall, and comparatiue speech; as if hee should haue said, there are none, to speake of, that reforme themselues, in comparison of the multitude of them which continue impenitent vnto death and are damned. This man∣ner of speaking is frequent in the Scriptures. No man calleth for iustice, no man contendeth for the truth. Esa. 59. 4. There is 〈◊〉〈◊〉 that calleth vpon thy name, neither that stirreth vp himselfe to take hold of thee. Esa. 64. 7. I hearkened and heard, but none spake a right, no man repented him of his wickednesse, saying, What

haue I done? euery one turneth to his race, as the horse rusheth in∣to the battell. Ierem. 8. 9.

Vers. 20. That thou maiest walke in the way of good men and keepe the pathes of the iust.

THe vertue of wisdome hath been commended, for the protection and defence which it yeeldeth against wicked waies, and sinfull people, which now he amplifieth by the con∣trary, shewing the benefit of it for direction to good waies and the example and society of godly persons, as will bee the better perceiued, if thou looke backe to the twelfth and thir∣teenth verses and annex this vnto them in this manner: It sh•••• deliuer thee from the euill way, and from the man that speake••e froward things, and from them that leaue the waies of righteous∣nesse, to walke in the waies of darkenesse: that thou maiest walke •• the waies of good men, and keepe the waies of the righteous; tha•• is, bee conuersant with them, and conforme thy selfe to the•• honest and holy behauiour.

Vers. 21. For the righteous shall dwell on earth, and the vprigh•• shall remaine therein.

Vers. 22. But the wicked shall be cut off from the earth, a•• the transgressors shall be pluckt out of it.

HEre haue we the conclusion of the precedent discourse confirming it first by the kindnesse of God, in way o•• promise vnto the good, and then by his contrary iudgements in way of threatning vnto the euill. Touching the former, he saith, that the iust shall dwell in the earth, bee protected in ti•• of perill, when others perish, and they and theirs shall be esta∣blished, so long as is good for them, and enioy al such blessings of this life, as will doe them most good. But the wicked shall •••• cut off from the earth; the vengeance of God shall ouerturne their persons, estates, and posterities, as grasse is mown down, or weeds are plucked vp, or naughtie trees are rooted out. If any obiect that the godly commonly haue least part in the earth, and earthly blessings, and are soonest remoued, let him

consider that howsoeuer it seeme so, yet indeed it is nothing for. For while they liue here the whole earth is theirs, with the vse of it, howsoeuer the Lord seeth it good to put them to a spirituall diet, and keepeth them for surfeiting of excesse, the better to fit them for their heauenly inheritance: and when they are taken away by death, they be translated to immorta∣litie and glorie. Whereas the wicked enioy that little, or that much which they haue, as vsurpers and theeues doe an house, which they haue broken into and keepe for a few houres, vntil the officers come and apprehend them, and then are they cast into prison, or led vnto execution, they are eiected with a wit∣nesse, and cast into perpetuall miserie.