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

CHAPTER. XXX.

Verse 1. The words of Agur the sonne of Iabeth, euen the pro∣phecie the man spake concerning ••thiel, euen ••th••••l and Vcal.

THe sentences of Salomon were determined, and ended in the former Chapter: vnto which are adioined the writings and sayings of two other holy persons inspired by the holy Ghost, and vnited in one volume with them: namely A∣gur, to whom this Chapter is ascribed, and Bathsheba Salo∣mons mother, which vttered the words of the next, in this pre∣sent chapter: first the Scribe, penman, or author thereof vnder God is described: secondly the matter of it is propounded: the penman is described onely by his name and relation, hee was Agur the sonne of laketh. The matter is proposed first more generally being termed words: secondly more specially it is called a prophecie, that is, sacred words, holy sayings, such as Gods owne spirit did dictate, which proceedeth not from his owne wit, wisedome, nor learning, or any priuate motion of his owne, but as hee was directed by the holy Ghost: and thirdly, more particularly in the seuerall points and branches of the same, and those bee of three sorts: whereof some are euangelicall doctrines touching saluation, to the seuenth verse: some are requests to God in way of prayer, to the tenth verse: and some are promiscuous sentences, as precepts, com∣plaints, threatnings, and parables touching many matters. Now touching saluation, and the spirituall life: in the first place hee declareth the author, worker, and foundation of it Christ, to the fifth verse: in the next hee sheweth the meanes wherby the same is to be attained vnto, in the 5. and 6. verses. Concerning Ithiel, our Sauiour Christ is here set forth vnto vs, first by the vnion of his natures, that being eternall, & migh∣tie God with his Father, hee is also man with vs. For Ithiel is

equiualent to Immanuel, sauing this that Immanuel signifieth God with vs, and I••hiel by a neerer application, God with me: and the same word doth also argue his attribute of goodnes, his gracious presence, according to the ordinarie phrase of the Scripture: as was the conference betweene Gideon and the Angell, The Lord is with thee thou valiant man (saith the one)* 1.1 If the Lord be with vs, why is all this come vpon vs? (saith the other) Feare not (saith the Lord to his Israel by the Prophet)* 1.2 for I am with thee. And after that by his omnipotencie and po∣wer, which is the meaning of the word V••al, although not∣withstanding both Ithiel and it doe somewhat varie from the common forme of words of their composition, and deriua∣tion: For it pleaseth the wisedome of God in this place to vse them after a singular manner, and fitteth them for the repre∣sentation of his sonne, as if they were his proper names.

Vers. 2. Surely I haue been brutish since I was a man, neither is there the vnderstanding in me that was in Adam.

Vers. 3. I neither learned wisedom, nor kno••ne the knowledge of holy things.

HAuing magnified the competencie and all-sufficiencie of Christ to be a Sauiour, in respect of his natures as well diuine as humane, and of his goodnesse, presence with his, and infinite power, hee commeth to take knowledge of himselfe, and of his owne insufficiencie, and proposeth himselfe therein as a paterne to all mankinde, of the great defacement of Gods image in him, and of disabilitie by any wisedome of his owne, to compasse his owne saluation: to the end that it might ap∣peare what need and vse he hath of a Mediatour: Surely I haue been brutish since I was a man: as if he should haue said, It is a thing very certaine, and necessarie to bee knowne and obser∣ued, that I, and all men are beasts by our owne knowledge, and in* 1.3 this state haue I stood at euer since I was conceiued, and euery mans else since Adams fall, in respect of our fleshly condition, and corporall generation, neither is there the vnderstanding in me that was in Adam, that depth of rare knowledge, and ad∣mirable

wisedome which was in Adam in the state of inno∣cencie, and before hee transgressed the holy commandement of God, and was neuer since found either in himselfe, or in any of his posteritie: neither haue I learned wisedome, that heauen∣ly and celestiall wisedome from any of the wise or prudent men of this world: for it is hidden from them all, nor knowne the knowledge of holy things, I haue not by mine owne wit, by the light of reason, or by any naturall faculties of my minde pierced into the deep mysterie of sanctified and sauing know∣ledge: For indeed flesh and blood reueileth not Christ to any man: but the spirit of God onely working by his word.

Vers. 4. Who hath ascended vp into heauen? who hath gathe∣red the winde in his fists? who hath bound the waters in a gar∣ment? who hath established all the ends of the earth? what is his name, or his sonnes name, if thou canst tell me?

HE proceedeth still to debase himselfe, and all the world besides, both for ignorance and debilitie, and maketh therein a comparison betweene God and man, detracting from the one, and ascribing to the other the glorie and praise of supernall matters, and this hee doth by way of challenge: Who (saith he) hath ascended into heauen? beside him that is Ithiel, and Vcal, that he should be there informed in the secret of Gods will, or descended? that he might tell vs what things he hath seene, or heard: in this sense our Sauiour saith, no man* 1.4 hath ascended into heauen, but he that hath descended from it, the sonne of man which is in heauen. True it is that Paul, and o∣ther haue been wrapt vp thither, but yet not of themselues, but by God, and withall the things which they saw were vn∣utterable. Who hath gathered the winde in his fists? who doth hold the wind in his hand that it blow not, and letteth it loose when hee will to breathe out strong and violent blasts, who hath bound the waters in a garment? As if hee should say, Is it not God onely which keepeth the waters in the cloudes, and hath inclosed them in an narrow compasse, as it were wrapt vp in a vesture, which hee may fold vp, or let out at his owne

pleasure? for doth it belong to man to appoint drought, or moisture, to build vp the clowdes, or dissolue them into raine? who hath established the ends of the earth? by whose appoint∣ment is it, that the earth, and all the costs thereof remaine so firme, and stable, is it by the vertue of mans hand or comman∣dement? what is his name? canst thou name a man that can performe these things? what is his sonnes name? he speaketh this according to the custome of the Iewes, who vsed to make men knowne according to their kindred: as Isaiah the sonne of Amos: Dauid the sonne of Ishai; so also Asa his sonne, Ieho∣shapat his sonne, Iehoram his sonne, name his sonne, meaning that there is not a man to be found in any familie, or kindred of the world, that is able to performe these things: and all these latter demands are brought in for amplifications of the first question, and that by a most elegant gradation, for the erecting of mans imbecilitie: as if he should haue said, Is man able to mount vp into heauen, to be a companion of God in his counsels? nay he is not able so much as to gouerne the windes in the aire: nor to order the waters in the lowest clowdes: nor to adde the least stabilitie to the earth, which we tread vpon; and therefore both I, and all that will attaine vnto blessednes, must goe out of our selues, and seeke our helpe in Ithiel and Ʋcal, being that sonne of God whom no man knoweth but the father, neither doth any man know the fa∣ther but he alone, and to whom he will reueile him, he is the* 1.5 true Messiah.

Verse 5. Euery word of God is pure, he is a s••ield to them that trust in him.

THe meanes whereby saluation is to be obtained, and which confirme a man in the assured hope thereof, are three: the first is the most perfect and absolute word of God, in the former clause of this verse: the second is saith, affiance in God, and dependance vpon him, in the la••er ••••••se of this verse: the third is the conscience, and most dut••full regard of Gods holy voyce, that it be faithfully obserued without our

owne mixtures with it, in the next verse: Euery word of God is pure, euery part and particle of Gods reueiled will is pure, true, iust, holie, and free from all corruption, and basenes, as the sil∣uer that hath bin many times refined in the fire; this is that word of grace, of that message of saluation, whereby Christ doth exercise his goodnes towards vs, and maketh his power effectuall in vs, he is a shield to them that trust in him, to the faith which he requireth, he perswadeth vs by a forcible cause, the prouident care of God for the saluation, and safetie of his people, which he illustrateth by a comparison of bodily armes of defence, and therefore he is called a shield, or buckler, which a man holdeth out against the weapons of his enemies, and re∣ceiueth the arrowes, the strokes, the darts, the bullets, the shot, which otherwise would pierce the body, slay, or wound it: and therefore a good man can neuer be hurt by the diuell, and his souldiers, so long as the Lord is not battered nor pier∣ced: if he be impregnable, they are in safetie: if he be inuinci∣ble, they can neuer bee destroyed. The subiects of this pro∣tection, the persons preserued by him, are those that cast them∣selues vpon him, and stedfastly repose their confidence in him. See Chap. 29. 25.

Verse 6. Adde not to his words lest he reprooue thee, and thou be found a lyer.

ADde not to his words] Neithe•• vtter, nor practise any thing against the will of God reueiled to thee, •••• equal∣lizing mens words with it: and dignifying the fruites of hu∣mane wit with the titles, and prerogatiues that peculiarly ap∣pertaine to Gods wisdome; by canonizing mens writings, and so making them matchable with Gods holie bookes: by for∣ging of things which God neuer spake, or by misinterpre∣ting, or misapplying that which he hath deliuered: by falsify∣ing the meaning, and giuing a sense which he intended not: especially to take liberty to sinne, or thereby doe any thing that is vnlawfull. The reason whereby he deterreth men from this presumption, is, from the perill which will insue vpon it, &

that in a double respect: the one they expose themselues vnto rebuke; doe not this lest he reproue thee, as charging thee with arrogancy and great presumption: and the other that they be∣wray their owne falshood, lest (saith he) thou be found a lyar, in affirming that which is void of truth, and egregiously con∣trary vnto it, and so shalt thou haue the true God to discouer thy lies, and with iudgements vpon thee (to thy confusion,) auerre and iustifie his owne diuine veritie: and the same is the condition of these, which contrarily diminish any part of Gods word, and attempt to take away ought from that which he hath spoken, or written, against his precept, and strict charge, Whatsoeuer I command you take heede to doe it, thou* 1.6 shalt put nothing thereto, nor take ought therefrom.

Verse 7. Two things haue I required of thee, deny them me not before I dye.

THis prayer of Agur, though it be briefe, consisteth yet of three parts, as we shall see in order; the first is a preface and entrance thereunto: Two things haue I required of thee, wherein this holy man of God in humble manner sheweth vn∣to him, that he earnestly desireth at his hands two things espe∣cially, as most needfull for the saluat••••n of his soule, the dis∣charge of his dutie, and good estate in this life: for although he begged many other things at Gods hand; yet hee did fre∣quently, and feruently craue these two as matters of great im∣portance, and such as made a way for innumerable other par∣ticulars, and these hee desireth to obtaine, and inioy before he dye, during his life, and euen vntill his last breath; this he doth, for that he well knew, and considered if God should withdraw his fauour and grace from him but for a mo∣ment, his estate would be very miserable.

Verse 8. Remoue from me vanity and lies, giue me neither pouertie nor riches, feed me with food conuenient for me.

THe second part of this prayer standeth in the suite that he maketh, the petitions that he putteth vp to God, and the principall things which he supplicateth for: whereof some of them concerne the soule, as grace against his sinnes: and some the body, as moderate maintenance for his estate, Remoue far from me (saith he) vanitie, and lies, that is to say, keepe me by thy holie spirit from all vngodlines, and vnrighteousnes, which is vanity, and especially from hypocrisie, and telling of vn∣truth, which is a double iniquitie: those of this kind which I haue formerly fallen into▪ remit, and pardon, and for the fu∣ture dayes of my life, protect, and defend me against the do∣minion, power, and venome of them, and cause that so oft as I fault, I may be purged from them by sound and hartie repen∣tance. This his request is very much agreeable to those petiti∣ons which our Sauiour hath taught vs to make: Forgiue vs our trespasses: leade vs not into temptation, but deliuer vs from euill. Giue me neither pouerty, nor r••ches, after spirituall graces hee craueth corporall blessings, des••••ing a mediocritie therein, e∣uen so much as is needfull, meete, and vsefull for him; and therefore maketh a d••eprecation against extremities, ouer lit∣tle, or excessiue much, giue me neither pouertie nor riches, suffer me not to be oppressed with p••nury, neither yet to carrie too heauie a burden of prosperiti••: let me not sinke into indigency, and so be made miserable with want, neither let me ouerflow with too luxurious an estate, and so be corrupted with super∣fluitie, feed me with food conuenient for me, that is to say, be∣stow vpon me that portion which thou as my heauenly father hast cut out for me, and appointed in thy decree to be conue∣nient for my body, and for my soule, and no hinderance, but a furtherance to me in thy seruice. It is more forcibly propoun∣ded in the originall text, then doth appeare in the translation; for the Lord therein with his administration, and prouidence is compared to the dammes of yong creatures, whose care to

bring meate, (or as the word signifyeth) a pray vnto them,* 1.7 constantly, and without any defeatement of them: and this is better, then to haue their nests, or holes full of meate, lying vnnecessarily by them: and likewise he is resembled to wise, faithfull, and iust masters, and Captaines, which yeeld a set al∣lowance, or ordinary vnto their people, or souldiers, which shall be very sufficient for them, and which they may vndoub∣tedly conclude to haue ministred to them in due time, without any fayling, and therefore they are in better case, then if it lay moulding, or corrupting by them many moneths before they need it, and should be amongst their car••iages, wherewith they should weary themselues in their oft remoueals from one place or countrie to another. And this is all one in sense with that other petition in the Lords prayer, giue vs this day our daily bread, and it hath also the same extent that that hath, con∣taining vnder bread or food all corporall blessings, or whatso∣euer things be expedient for a mans welfare touching this life.

Verse 9. Lest I be full, and deny thee, and say, Who is the Lord: or lest I be poore and steale, and take the name of my God in vaine.

THe third is a confirmation of his petition, which he made for competencie, without those extremities and the noy∣some effects that will insue from either of them, and that is on the one side impious, and execrable contempt of God, and on the other side, sinful, scandelous, and offensiue shifting, lest I be full, exceed in riches, or be too highly aduanced to honour and promotion, or haue more then enough of the outward things, which the world doth so much admire, and deny thee, to take authority, or beare rule ouer me, or to giue precepts for my wayes: especially when thy word prescribeth ought against my carnall lusts, and fleshly will, and say, by the contemptu∣ous thought of my heart within my selfe, or by blasphemous speeches to others, or by the consequence of my dissolute, ir∣regular, or presumptuous behauiour, Who is the Lord? that I

should feare him, that I should obey him, that I should re∣fraine from mine owne pleasing, and sweete delights, to doe him seruice: for fulnes is very infestuous to religion, and to humilitie, and to a christian conuersation, euen in Gods owne people, saying, Beware that thou forget not the Lord thy God,* 1.8 not keeping his commandements, nor his lawes, which I com∣mand thee this day••le when thou hast eaten, and filled thy selfe, and shalt build goodly houses, and dwell therein, and thy bea••ts and thy sheepe be increased, thine heart be lifted vp, and thou for∣get the Lord thy God, which brought thee out of the land of E∣gypt, out of the house of bondage, Or lest I be poore and steale, and take the name of my God in vaine, lest famine, and pinching ne∣cessity do draw me first vnto theft, and afterward into penu••y, dishonouring thee by my fraudulent and vnconscionable chetings, or other vnrighteous courses.

Verse 10. Accuse not a seruant to his master, lest he curse thee and thou be found guilty.

ACcuse not a seruant to his master] Complaine not falsly or rashly without cause, or necessitie, if easier meanes may serue to reclaime, and reforme him, though he should be faul∣tie: for it is a worke of cruelty to inbitter gouernours against their vnderlings: it is as vnfit for a good man so to doe, as it misbeseemeth him that is mercifull to play the prankes of a false and malitious Doeg: and who would deale like that who∣rish mistres of Ioseph, to expose a harmelesse lambe to the pawes of a roaring Lyon? For such a one she attempted to make Po••pher to be, by kindling in him the rage of ielou••ie, by her false suggestions, and hellish calumniations. The enemies of Shadrach, Meshach, and Abednego, are perpetually infa∣mous by this kind of treacherous sycophancie: and when will the reproch of that cursed Haman come to an end, who by his virulent tongue traduced a whole nation, and the best nation of all the Kings subiects, inueighed Ashuerosh to prescribe them all, and destinate them to a bloody massacre? If it be so hatefull a thing to make diuision among brethren which are

equals, as that God hath them in great detestation which vse it; how much more is it abominable to imbitter one that is mightie, against him that is so feeble, where there can be no resistance, nor protection, to bring poore helpelesse persons (as it were) to the slaughter house, or torture? Lest he curse thee,* 1.9 lest by his prayer vnto God he draw downe a curse vpon thee, from him who is the defender, and reuenger of the poore, and so he plague thee with some stroke from his owne hand; or he giue thee ouer to some such offence, as the court of iustice wil take notice of: or punish, and bring to light some former mis∣behauiour of thine, whereof thou peraduenture by this poore seruants information or testimony shall be conuicted: for they that are accused, are wont to publish all the euill they know by their accuser: this kind of ••ecrimination is frequent and common.

Verse 11. There is a generation that curseth their father, and doth not blesse their mother.

FOure crooked & wicked generation of sinners (as it were) in this verse, and the three next are yoked together, and described. The first stocke is of those that are notable rebels, who curse their father, and mother, and blesse them not, the same thing being repeated negatiuely by the contrary: of this sort are all such as rise vp against them that are in authority, and namely vngratious children, who not onely in heart de∣spise their parents, and wish euill vnto them: but with reuiling, or other malapert speeches abuse them to their faces, or with murmurings, whisperings, or other words of contumelie, de∣praue them behind their backes. It is a great sinne to vilifie any, be he neuer so base or meane a friend: but to defame, and deface those who represent the Lords person, and who are the authors and preseruers of their liues, must needs be an horrible impiety, and most inhumane ingratitude; which the Lord commandeth the Magistrate to take knowledge of, and to pu∣nish, and that in a seuere manner, euen with no lesse then death* 1.10 it selfe, as well as he doth other grieuous and capitall crimes.

Verse 12. There is a generation that are pure in their owne eyes, and yet are not washed from their silthinesse.

THe second generation, brood, or race (as it were) procee∣ding from one age to another, is of infatuated sinners who are pure in their owne eyes, who fantasie their own hearts and waies to be godly and righteous, and like naturall puri∣tanes with their owne testimonie confirme themselues in a great opinion of their owne integritie. For alwaies the worst men are best conceited of themselues, and the more Gods word condemneth them, the more their owne tongues and imaginations iustifie them: For they are blinded by naturall ignorance the diuell hath blindfolded their minds: and God in his iustice (because they embraced not the loue of his truth) hath giuen them ••uer to strong delusions, to giue credence vn∣to, and beleeue, the lyes of their owne seduced hearts, and yet are not washed from their filthinesse, they remaine in the dung of corruption and sinfulnes: they are not iustified by the re∣mission of their sinnes; nor haue their consciences sprinkled with the blood of Iesus Christ; nor sanctified by the spirit of God, and the pure water of grace; they are not made cleane through the word spoken vnto them; they haue no saith, no sound repentance, no vertue in their hearts; no reformation of their waies: and therefore the filthinesse both of the flesh and spirit is increased in them, and not diminished: it grow∣eth more loathsome, and not lesse offensiue.

Vers. 13. There is a generation whose eyes are loftie, and their eye lids are lifted vp.

THe third generation is of ambitious and haughtie per∣sons, whose eyes are loftie, looking vpward with desire and expectation of great things, and with contempt of their infe∣riours, and so declare the pride of their heart by their very lookes; and their eye lids are lifted vp, by scornefull and dis∣dainfull lookes, bewraying the arrogancie of their spirits: for

he putteth the signe of pride for pride, because euen in their eyes and c••untenance there is a manifestation of it. See chap∣ter 6. 17.

Vers. 14. There is a generation whose teeth are as swords, and their iaw-bones as kniues to deuoure the poore from off the earth, and the needie from among men.

THe last generation is oppressors, and tyrants, monstrous creatures, mankinde beasts, or beastly men: they haue rushes, or teeth like to boares, or lions, and swords, & kniues, like vnto robbers: the subiect of whose cruelty is poore whom they prey vpon, and make an vtter spoyle of, that they should haue no more place in the earth, or being amongst men: like rauenous wolues eating vp all, that they leaue not so much as* 1.11 the bones behinde them: of these the Prophet complaineth in one of his Psalmes, saying, I lie among men, who are set on fire, whose teeth are as speares, and arrowes, and their tongue a sharpe sword.

Vers. 15. The horseleach hath two daughters that crie, Giue, giue: there are three things that are neuer satisfied, yea foure that say not it is enough.

Vers. 16. The graue, the barren wombe, the earth that is not satisfied with water, and the fire that saith not it is enough.

AGur declareth the nature of concupiscence, and the insa∣tiable desire of greedie minded men, by diuers compari∣sons: whereof the first is put single by it selfe; the other ran∣ked and counted together in one number of foure. The horse∣leach, so called, a creature well knowne vnto vs, which is a worme keeping in ponds, or puddles, or muddy brookes, hath two daughters, two forkes in her tongue, whereby she first pricketh and pierceth the skinne, and afterward sucketh the blood, which by effect are said to crie, giue, giue, and not by voyce: for she is dumbe, and without voyce, and perpetually mute: but her insatiable appetite of sucking blood is the ac∣tuall

crye which she maketh: for she neuer giueth ouer till she be filled, and then she falleth of••; and yet afterward to it she will againe, and be as hungry of it as she was at the first: which well resembleth the doings of oppressors, who are not con∣tented once to haue spoyled those whom they fastned their mouthes vpon, but comes againe, and againe, and neuer leaue vntill they haue drawne out all the blood of their estate. And let it not seeme strange, that in the former part of the si∣militude we so interprete daughter: For it is vsuall with the Hebrewes, by a borrowed speech, to call the effects, affections and properties of things, the sonnes and daughters thereof: as the sonne of death, the sonne of the morning, the daughter of the eye, the daughter of the voyce, the daughter of the song. These foure things recited and numbred, wee shall see in order. The first is the graue, which hath his very name of crauing, and will* 1.12 neuer cease hungring after dead corpses, so long as Adams sonnes and daughters are subiect to mortalitie. See chap. 27. vers. 20. The second is the barren wombe, that is to say, the wo∣man whose wombe is barren, which was wont to be vnmea∣surably desirous of children, both for the comfortable enioy∣ment of them, with hope of large posterity, which was in great request amongst the people of those times, and places, and for that sterilitie was very disgracefull, as may appeare by the say∣ing of Rachel to Iacob: Giue me children, or else I dye. It is* 1.13 said that the aduersarie of Hannah Samuels mother vexed her sore, for as much as she vpbraided her, because the Lord had* 1.14 made her barren. And this doth Elizabeth the mother of Iohn the Baptist confesse to the praise of God, saying, Thus merci∣fully hath the Lord dealt with me, to take away my rebuke from among men. The third is, the earth, that cannot be satisfied with water: It can neuer haue enough at one time, to serue for all times: though there bee store now, there may bee need here∣after: though in an ouer wet yeere it be glutted with raine, and made as it were drunken, so that it bee compelled to vomit vp the great abundance that it hath receiued, through too many, too long, too vehement and violent showers; yet if the yeere following want supplie of moysture, the ground will chap and

chawne with drought, and bee as thirstie as if it had had no watering before. It might haue seemed that Noahs flood would haue killed the appetite of the ground, by giuing it such a surfeit, that it should haue brooked raine the worse for many generations, and yet no doubt it had neede of more, for the good estate of the plants and creatures, within a short time after. The fourth is, the fire that saith not it is enough: E∣uery one knoweth the nature thereof, that a sparke will kindle a coale, and that all the fu••ll which is on the hearth, whereof the flame being too great will set the chimney on fire, and the chimney the roofe of the house, and that the whole building, and then hauing proceeded so farre, will kindle vpon the next house, and rauen after the whole streete, and if it may seaze thereon, it will make a violent assault vpon the next, and still proceed further and further, to the consumption of the whole citie how ample soeuer, vnlesse it bee with wonderfull paines and power resisted.

Vers. 17. The eye that mocketh his father, and despiseth to obey his mother, the rauens of the valley shall picke it out and the young eagles shall eate it.

HE describeth the direfull condition of refractarie and gracelesse children. In the former part their contumacie and stubbornes is shewen: in the latter their punishment and euill end is threatned. The eye that mocketh his father, the per∣son which with a contemptuous eye doth vilifie his father, ei∣ther picking a quarrell at the sight of him in regard of his wi∣thered and wrinckled face, crooked backe, or course apparell, or any manner of deformitie, which either is indeede, or to his fantasie seemeth to bee in him, or else disdaining him with a scorneful look, as being ashamed to yeeld him any reuerence, and despiseth to obey h•••• mother, doth not onely neglect to learne that which she teacheth him, or to performe that which she commandeth him, but with the despight of his minde re∣fuseth both the rauens of the valley shall picke it out, and the young eagle shall eate it, the fiercest and most cruell sort of ra∣uens,

and thost eagles which are most busie, and with their beakes and tallens are better able to teare, shall haue him, like the carrion of a dead beast exposed to them for a prey, his death shall not be peaceable and honourable, but violent and shamefull: and buriall he shall haue none at all, but shall either hang vpon the gibbet, till he drop downe peecemeale, or lie as a rotten sheepe, or hilded horse in a ditch, and so bee eaten vp of eagles, rauenous kites, and crowes, and other fowles of that nature: and equall it is, that hee which doth so vnnaturally lothe his kinde and pitifull parents, out of whose bowels hee proceeded, should bee giuen for meate to vnmercifull crea∣tures, and bee buried in their bowels. And albeit this plague be not executed vpon all such malefactors, yet they are all ob∣noxious to it, and liue in danger of it: one so punished, doth threaten a million, and there is no one in like manner guiltie, but may feare that he shall taste of it, to his paine, to his shame, and to his destruction.

Vers. 18. There be three things which are too wonderfull for me, yea foure which I vnderstand not.

Vers. 19. The way of an Eagle in the aire, the way of a Ser∣pent on a rocke, the way of a ship in the middest of the sea, and the way of a man with a maide.

HE goeth on by enumeration of diuers things, by propo∣sition of three or foure together, to shew the like na∣tures, or effects, or dispositions to aggrauate certaine vices, and afterward to amplifie and illustrate certaine vertues. The vice which here he is in hand with is incontinencie & whore∣dome, which hee proueth to be more frequent and common then the world knoweth, and y^• there be many foule practises of it, which neuer come to mans knowledge. There are three things hid from me, whereof it is impossible for me, or any man, to know the particulars, yea foure which I know not, which I could neuer apprehend all: for that the infinite indi∣uiduall acts of them no man could obserue, and being once past, they leaue no memoriall thereof behinde them. The first

is, the way of an Eagle in the ayre: For she leaueth no notes, or paths of her flight: and though this be common to all other birds, yet hee nameth especially the Eagle, both because she is the chiefe of fowles, and flieth most high, and swiftly. The se∣cond is, the way of a Serpent vpon a rock, who leaueth no slime behinde her, as the snaile doth where she creepeth, neither ma∣keth she any print of her body on the stone ouer which she glideth, whereas when she creepeth on the dust she may bee traced, and her winding in a dew may be seene on the grasse. The third is, the way of a ship in the middest of the sea, which al∣beit while it is sayling (especially in a calme) maketh some path for a short time, and little way, yet after it is gone a little distance, the passage thereof cannot be found: by reason that the waters wherein it fleeteth commeth together, and so there is no appearance that euer it had bee•• there: and the way of a man, who is inamoured with loue, or inflamed with concu∣piscence, his wilie solicitations, his artificiall plots, and cun∣ning deuices to winne consent, and get his lust satisfied, with a maide, with a virgine vnpolluted before his attempts, and so remaineth, if she can withstand his guilefull allurements, o∣therwise she is one that would be so taken, and will shamelesly affirme her selfe so to be, and others (because her leaudnes is not discouered) doe so esteeme of her.

Vers. 20. Such is the way of an adulterous woman, she eateth, and wipeth, and saith, I haue done no wickednes.

SVch] So close, and vnknowne: For to that end in way of ap∣plication, he alleageth those foure strange things rehearsed before, by certaine similitudes, demonstrating the priuie, se∣cret, subtile, and impudent dealings of the harlot. She eateth, she cōmitteth follie, she is like to those y^• eate stollen bread in dark corners: thus in good tearmes y^• holy Ghost declareth euill matters: for that he studiously auoideth all obscenitie of speech, and wipeth her mouth, making a goodly shew as if she were honest, doth as it were wipe downe all the crummes of filthinesse, that no signe of her wantonnes should appeare: and

conceiuing great boldnes that her whoredome is concealed for euer, and neuer to come to light, she saith I haue done no wickednes, I am free from all impuritie, and vnchast behaui∣our.

Verse 21. For three things the earth is disquieted, and for foure which it cannot beare.

IN the premises he conioyned diuers things together which did accord, or resemble one another in secrecie, and close∣nes, and in this verse, and the two next, hee ranketh certaine sorts of people, and those of the baser sort, some of them men, some women, which are notoriously apart, being too mani∣festly discerned and felt too heauilie: for the earth is moued at them, the inhabitants haue iust occasion to quake and trem∣ble, and the insensible and vnreasonable things doe shake at them: and for foure which it cannot beare, so intollerable they are and burdenous: he vseth there a hyperbolicall speech, ar∣guing the incommodities they bring to the places wherein they dwell, and the troubles and molestations wherewith they disquiet and vexe the folke with whom they liue: and these are they that follow.

Verse 22. For a seruant when he raigneth, and a foole when he is filled with meate.

FOr a seruant when he raigneth] When vnworthy men, and persons vnfit for high callings, are aduanced to the same: for they know not how to vse authority, but peruert it both to their owne hurt, and oppression of others: a slauish heart of all others is most ready to be imperious, and none growe so outragiously insolent, as those that are most abiect, and con∣temptible. See chap. 19. 10. and a foole, a wicked man, desti∣tute of godly wisdome, when he is filled with meate, when hee hath plentie, and abundance of food, apparell, wealth, and o∣ther prosperitie. See also the 19. chap. verse the 10.

Verse 23. For an odious woman when she is married, and an handmaid that is heire to her mistresse.

FOr an odious woman] Which is troublesome, and inclining to frowardnes, or any other way vitious, or ill mannered, for which she is worthily had in detestation, when she is marri∣ed, when she is become a wise, when she is become a dame, or mistresse: her husband, her seruants, her neighbours, and all that haue to deale with her, shall find and feele what mettall she is made of; naught she was, while she liued a single life, but worse now she hath crept into the bed, and bosome of her husband: her roote was naught before, but not able to send forth buds, or leaues: but now she is planted in rank mould, she will shoote forth her vnseemely branches, and vnsauory blossomes: her husband must be a patient to sustaine her lewd conditions, and her agent to effect her sinfull purposes against his people, or against his neighbours, or against his friends; she will prescribe, and he must performe; her tongue must ap∣point it, and his hand effect it: such a one was Iosephs mistresse, a treacherous beast against him, and yet a forcible comman∣der of him, to wreake her malice vpon the best seruant that e∣uer he had, because hee would not be perfidious with her for company. Such a one was Iezabel, vnder whom being mar∣ried vnto Achab, it might properly be said that the land of Is∣rael was troubled, for the persecutions which she caused to be raised, the slaughters which she caused to be made, the Ido∣latrie which she caused to be committed, and all the villanies which she caused to be wrought: and an hand-maid, for one that hath bin a seruant before, that is heire to her mistresse, mar∣ried to her master, and so possesseth that preferment, and those commodities which her mistresse inioyed before: for hauing gotten a better state, her heart will swell, and waxe proud, and through the height of her minde, she will demeane her selfe so insolently, that neither seruants, nor children, nor husband himselfe can wel indure her arrogancy: yet this is not to be vn∣derstood of euery one so promoted, if she be of an humble,

meeke, and quiet spirit: but this imputation is onely laid vpon them which are of the number of those odious women, before spoken of.

Verse 24. There are foure things in the earth which are lit∣tle, but exceeding wise.

AFter the foure former quaternions, which were brought for the aggrauation of certaine sorts of sinnes, there fol∣lowe two others, which he vseth for the illustration of the ver∣tue, and imitation of that which is good euen in the creatures, which are led onely by the instinct of nature, without the vse of reason: for their naturall properties are herein described, to the end that thereby we should receiue morall instruction; in so much as there is nothing so meane, but a man for his bene∣fit may learne instruction from it: as Iob saith, Aske now the beasts and they shall teach thee, and the fowles of the heauen and* 1.15 they tell thee. And these of the first order are set forth by that which is praise worthy in them, and common to them all, which is done in this verse: and then by the seuerall commen∣dable properties, and qualities that are found in euery one of them: the commendation that he giueth of them all is that they are small, but yet prudent, hauing little bodies, but great store of naturall wisdome therein.

Verse 25. The Ants a people not strong, yet prepare their meate in the sommer.

ANd among these commendable, and immitable crea∣tures, the Ants be set in the first place, and are resem∣bled to a people for their multitude, but weake, and feeble, and very defectiue in power, and far vnable to defend them∣selues by incounter, or get their food by hard labour: not∣withstanding, that which is wanting in might, is supplied by forecast, and so their prouidence serueth them for power. For they prepare their meate in sommer, they gather their food which shall nourish them all the yeere in the sommer season▪

while corne may be had, and the season is conuenient, applie themselues to lay vp against harder times, which the wise man induceth, and bringeth in as a patterne of good prouidence, for taking the time (as we say) while time serueth, as they doe which in youth make prouision for old age: in plentie for scar∣citie: in health for sicknes: in a peaceable estate for persecuti∣ons, troubles, and molestations, as see chap. 6. 7.

Verse 26. The hill rats a people not mightie, yet make their houses in the rockes.

THe second place is giuen to the hill rats, a creature vn∣knowne in these parts of the world, but in great plenty a∣bout Iudea, and Syria: the writers describe it to be a little beast in part like to a rat, and in part like to a Beare, it hath neither strength of limmes, nor any other meanes to defend it selfe from dogs, or any other creature that should make a pray of it: but this wit she hath, that she diggeth her holes in the moun∣taines,* 1.16 and stonie places, (which our conies cannot doe, and therefore it cannot be meant of them) and therein sheth in time of danger, and therein layeth her yong ones safely: tea∣ching this point of wisedome that when our owne power fai∣leth to protect vs, we seeke helpe elsewhere, and that in place where it may surely be had for our defence, and security.

Verse 27. The beasts haue no King, yet goe they forth all by bands.

IN the third place are ranked the locus••s, which are certaine flies with long legs, whereof there were great store in the east countries, which haue no King, no principall, or chiefe ru∣ler ouer them, as the Bees are affirmed to haue, yet goe they forth all by bands, yet haue they such respect to their owne safe∣ty, as not to single themselues asunder, which would be dan∣gerous, and beare such loue to concord, which is most com∣fortable, that they march all in a company as it were in battell aray, and strengthen themselues by flocking in infinite heapes:

whereout the wise man, though hee make no application, would haue this morall learned: that needfull, and good ser∣uices are to be performed, though they be not vrged thereto by compulsion, nor inforced by the command of authority, and that ascotiation, and combination in lawfull affaires is very vsefull, and of great valditie, for the publike good, and also the benefit of euery mans priuat estate.

Verse 28. The spider taketh hold with her hands, and is in the Kings Palaces.

LAst of all commeth the spider, who is said to take hold, of the thread, which she hath spunne, with her hands, not that they are such indeed, but because they are set some on one side, and some on another, as mens hands are, and because they doe the office of hands, that is, apprehend, and lay hold on things, otherwise in proper speech they are feete: and is in the Kings Palaces, labouring busilie about her web in the most sumptuous roomes, and magnificent buildings that can bee; her curious workmanship in making of her cobwe••▪ and her constant industry, with diligent trauell in the same, ••s brought in, to admonish men not to be slothfull in their vocations, but industrious: not to be vnskilfull slubberers in their trades, or professions, but expert Artificers, and exact workemen, labou∣ring so to excell therein, that they may doe those things which be commendable, and admirable, though with a bet∣ter minde then to seeke praise and applause for the same.

Verse 29. There be three things that order well their going; yea foure that are comely in going.

IN the former quaternion Agur proposed the obseruable properties of certaine feeble creatures of little respect, the most of them being but infects, for mens vse and instruction: in this following he presenteth to our view for a patterne of comelines, and courage, the example of others that are more heroicall, and renowned, all agreeing in the well ordering of

their goings, and in the seemelinesse of their pace: in the reci∣tall whereof his intent is to incite euery man to looke well to his carriage, that he walke decently, and as becommeth him in the place which he holdeth: good mens eyes be fixed vpon him, and bad mens eyes doe strictly behold him; he conuerseth constantly in the presence of Gods Angels, and euery step of al his paths are perpetually before the Lord.

Verse 30. A Lion which is strongest among beasts, and tur∣neth not away for any.

Verse 31. A horse which hath his loynes girt vp, an he goat, and a King against whom there is no rising vp.

HE beginneth with the Lion, who in his passage any whi∣ther goeth not timerously, and cowardly in feare: hee trembleth not nor flyeth backe, although he see the Elephant, nor any the like beast, but proceedeth on forward with a vali∣ant courage: next he setteth out the Horse, especially whē he is harnessed for the battell, or prepared for the race: the metaphor being taken from the people of the east, and their custome, who when they went readily about any thing, would trusse vp their garments about their loynes: the disposition and valour of this beast is well knowne vnto vs, how gallantly he setteth himselfe to praunce, stampe, rayne, or runne, according as he is put vnto it: and of him ••he Lord giueth this testimony to Iob: Hast thou giuen the horse strength, or couered his necke with* 1.17 neighing? hast thou made him afraid as the grasse hopper? his strong neighing is fearefull. He diggeth in the valley, and reioy∣ceth in his strength he goeth forth to meete the harnessed man: he mocketh at fea••e, and is not afraid, and turneth not backe from the sword: the q••••uer ra••leth at him, the glittering speare, and the shield. He swalloweth the ground for fiercenes and rage, and beleeueth not that it is the trumpet; he saith among the trumpet∣ters, ha, ha; he smelleth the battell a far off, and the noyse of the Captaines, and the shouting.

In the third place he mentioneth the hee goate, who being the ring-leader of the flocke, not onely walketh before the

same with a certaine statelines, but with cheerefulnes in the sight of the rest, climeth vp the craggie rockes and moun∣taines.

Hee concludeth with the King, not putting him last as the meanest, but shutting vp all with him as the worthiest, in com∣parison of whom (if he bee a man worthie of his place) the o∣thers are but a shadow: hee is a Lord, and commander ouer them all. For if man in respect of his kinde was made to haue dominion ouer all the beasts, and though he had forfeited the same, it was restored to him againe through Christ; how much more hath the King this prerogatiue, who is the Prince ouer men? and against him (it is said) there is no rising vp: not but that there be many mutinies and rebellions, but few of them take place, God being in a speciall manner the Kings prote∣ctor: For that hee is his Deputie and Liutenant, and whom if he did not maintaine and support, humane societie would be dissolued; and therefore besides his owne watchfull eye, and prouident hand, he hath also armed him with maiestie and au∣thoritie: he hath put the sword into his hand, for defence of himselfe, and vengeance on his enemies. Such a one then ought a Prince to be, mightie, valiant, and full of magnanimitie, a∣gainst whom none should dare to stand vp, or be audacious to resist: and these instances are induced for instruction to them that haue authoritie committed to thē, that they might learne how well it beseemeth them to shew themselues bolde, and fearelesse in their places. So the Lord doth animate and hear∣ten Ioshua, saying, Be strong, and of good courage: for vnto this* 1.18 people shalt thou diuide for an inheritance, the land which I sware to their fathers to giue them. Only bee strong, and very couragious, that thou maist obserue to doe, according to all the law which Moses my seruant commanded thee: turne not from neither to the right hand, nor to the left.

Vers. 32. If thou hast done foolishly in lifting vp thy selfe: or if thou hast thought euill, lay thine hand vpon thy mouth.

IN the premises by examples hee taught men of place to bee valerous, and couragiously to maintaine the honour of their

places, and in this verse with that which followeth, he admo∣nisheth all men not to abuse his instruction to haughtines, and turbulencie, but to frame themselues to modestie, and peace∣ablenes; which hee doth by giuing men direction, how they should dispose of themselues thereto, and by producing a reason, as a motiue to perswade them to labour therin: If thou hast done foolishly, if thou hast outwardly sinned through folly, in lifting vp thy selfe, in proud speeches, and arrogant beha∣uiour: For ambition, vaine glorie, and all the effects of a con∣ceited minde are nothing else but meere foolishnes: as Ha∣bakkuk saith, Hee that lifteth vp himselfe▪ his minde is not vp∣right within him. Indeed the proud man is as he that transgres∣seth* 1.19 by wine. Or if thou hast thought eu〈…〉〈…〉 ••f thou hast giuen entertainment to vnlouing surmises, especially if thou hast in∣wardly nourished any vncharitable 〈◊〉〈◊〉 of doing euill, lay thy hand vpon thy mouth, be silent, 〈◊〉〈◊〉 ••ff, and giue ouer. For the first step to reformation is to cease from ma••••taining of sinne: For the Lord by Ezechiel doth promise it as a 〈◊〉〈◊〉 testimonie of vnfained repentance, ••aying, that th•••• 〈◊〉〈◊〉 〈…〉〈…〉 member,* 1.20 and be ashamed, and neuer open thy mo〈…〉〈…〉 And therefore Iob also by this argument d〈…〉〈…〉 of his humiliation, saying, Behold I am vile: 〈…〉〈…〉swere* 1.21 thee? I will lay my hand vpon my mouth. Onc〈…〉〈…〉 〈◊〉〈◊〉¦ken, but I will answere no more; yea twice, but I will proce〈…〉〈…〉 further. And so the wise man here doth prescribe it as a 〈◊〉〈◊〉 and note of repentance, which hee would haue those th〈…〉〈…〉 through pride to rise againe vnto: because that it alway 〈◊〉〈◊〉¦deth mercie, and salueth vp the wounds that sinne maketh.

Vers. 33. Surely as the churning of milke bringeth foorth butter, and the wringing of the nose bringeth forth blood▪ so the forcing of anger bringeth forth strife.

THe reason wherby he dehorteth men frō such courses as be∣wray a proud heart in our selues, and base opinion of our brethren, is from the euill euent which will follow vpon it, the stirres, strife, and troubles, which are like to be kindled there∣by,

and is amplified by two familiar similitudes touching things obuious to all sorts: the meanest girle in a countrie knoweth that much beating doth seuer the thinner milke from the thicker creame, and so causeth butter to arise: and very children doe vnderstand, and feele that the hard and ve∣hement rubbing of the nostrils maketh blood to fall downe, and issue out of them: So he that forceth wrath, stirreth other men to anger by his prouoking speeches, bringeth forth strife, is the cause of much dissension: sometimes of brawling, some∣times of fighting, sometimes of suites, sometimes of warre: who can recount or thinke of the particular mischiefes that may insue thereupon? By this Sihon king of the Amorites* 1.22 brought himselfe to ruine, and his kingdom to be conquered: by this Amaziah king of Iudah brought a foile with much miserie vpon himselfe, and the people, because hee compelled Ioash the king of Israel perforce to meete him in the field: and* 1.23 by this Asahel the brother of Ioab brought himselfe vnto an vntimely death, by prouoking Abner with ouer much wilful∣nes and vehemencie.

Notes

• * 1.1

  Iudg 6. 12. 13.
• * 1.2

  Isai. 43. 5.
• * 1.3

  Iere. 10. 14.
• * 1.4

  Deut. 13. 12.
• * 1.5

  Matth. 1•• 26.
• * 1.6

  Deut. 12. 32.
• * 1.7

  Hatripheni lechem chukki.
• * 1.8

  Deut. 8. 12, 13. 14.
• * 1.9

  Exod. 22. 29.
• * 1.10

  Leuit 20. 9••
• * 1.11

  Zeph. 3. 3
• * 1.12

  sheol.
• * 1.13

  Gen. 30. 1.
• * 1.14

  1. Sam. 1. 6.
• * 1.15

  Iob. 12. 1.
• * 1.16

  Psal. 104. 18.
• * 1.17

  Iob. 39. 22. 23. 24. 25. 26. 27. 28.
• * 1.18

  Iosh. 1. 6. 7.
• * 1.19

  Hab. 2. 4. 5.
• * 1.20

  〈◊〉〈◊〉 ••6 6••.
• * 1.21

  〈1 line〉〈1 line〉
• * 1.22

  Numb. 21. 23. 24.
• * 1.23

  2. Chron. 15. 27. 28.