Commentary Upon Proverbs, Chapter 1
THE I. CHAPTER.
Verſe 1. The prouerbes of Salomon the ſonne of Dauid, king of Iſraell.
TWo things are contained in this firſt verſe, the one the matter, of this whole booke in this worde Prouerbes, the other the author therof in theſe titles of Salomon, the ſonne of Dauid, king of Iſraell. Prouerbes, are certaine generall, ſhort and pithie ſayings, vſed, or to be vſed in eueryevery mans mouth. Albeit ſundry parables are to be found in the writings of the Prophets, the Euangeliſts, and the Apoſtles: yet this booke is onelyonly in the Scripture intituled by the name of Prouerbes, becauſe it alone powreth out continuall parables without intermiſſion, and without mixture of ſtories, or prayers, or other matters therewithall. Now, in the ſecond place, Salomon is affirmed to hauehave bene the author of this booke, or vtterer of theſe Prouerbes, who was a peaceable Prince, aunſwering to his name, which ſignifieth peaceable, the which the Lord him ſelfe therefore gaue him,1. Chro. 22.12. becauſe he purpoſed to graunt peace in his dayes. Albeit there is no mention of any other Salomon ſauing this one in the Scripture: yet ſome other might afterward be called by this name, for which cauſe as wel to diſtinguiſh this our Salomon frō all other Salomons, as to ſhew for honors ſake, that he had a moſt godly man to his father, it is futhermore ſayd of him, that he was the ſonne of Dauid. In the laſt place he is affirmed to hauehave bene king of Iſrael, not onelyonly to ſet foorth the riches of Gods merciemercy toward him, (who as if it were too litle to fill Salomons heart with wiſedome, did moreouer ſet the crowne of dignitie on his head) but to aſſure vsus, that euen he was the author of the ſentences of this booke, of whom it is ſaid in the ſacred ſtory,1. Kings 432. that he ſpake three thouſand Prouerbes, as alſo to moue vsus highly to eſteeme of theſe princely ſayings, which proceded from a Prince of high degree, and of moſt excellent glorie.
2 To know wiſedome and inſtruction, and to vnderſtand *Or ſpeeches.the words of prudence.
In this ſecond verſe, two endes or vſes of the Prouerbes cōtained in this booke are pointed vntounto. The former end is, the knowing of wiſedome and inſtruction, that is to ſay, the attaining of two moſt excellent vertues: the later is, the vnderſtanding of the words of Prudence, that is to ſay, the perceiuing or receiuing of moſt notable and profitable ſpeeches and ſayings. Wiſedome, is an effectuall knowledge of ſpirituall things which are to be beleeued or to be done. Inſtruction, is a practiſing of thoſe duties, which the Lord requireth at our hands, whereby we rightly vſe our wiſedome or knowledge. The words of prudence, or the ſayings of skilfulneſſe, are thoſe ſpeeches or doctrines, whereby a man may be made prudent, to get and to keepe inſtruction and wiſedome.
3 To receiue the inſtruction of vnderſtanding, of iuſtice, of iudgement, and of all *or Righteouſneſſe.equitie.
Sundry particular points or parcels (as it were) of that inſtruction which hath bene mentioned in the verſe going before, are now in this ſpecified and rehearſed. The inſtruction of vnderſtanding, according to the Hebrue phraſe may here verie well be put for the inſtruction which giueth vnderſtanding, to wit, of theſe three points, iuſtice, iudgement, and all equitie. Iuſtice, is that vertue, whereby eueryevery ones due is giuen vntounto him. Iudgement, is that vertue, whereby the ſtreight rule of Gods lawe is ſo put into practiſe, as that nothing is done but that which hath ſome ordinance of the Lord for a warrant, neither any thing in any actiō otherwiſe performed, then as the ſtatute in the word of God preſcribeth or enioyneth. Equitie is the vertue, whereby whatſoeuer things are true, whatſoeuer comely, whatſoeuer iuſt, whatſoeuer holy,Philip. 48. whatſoeuer acceptable, whatſoeuer of good report, of aine praiſe, or of any vertue, are thought on, practiſed or followed after.
4 To giuegive vntounto the ſimple *or Warineſſe.ſharpneſſe of wit, and to the child, knowledge and *or Wittineſſe.diſcretion.
That wiſedome which was ſpoken of in the ſecond verſe, is now in this diuided into certaine branches, as namely into ſharpneſſe of wit, knowledge and diſcretion. As the Prophet Dauid affirmeth in the nineteenth Pſalme, that the teſtimony of the Lord which is true, giueth wiſdome to the ſimple; ſo in this place it is ſayd of the Prouerbes of this booke, that they giuegive vntounto the ſimple ſharpneſſe of wit, or warineſſe. By the ſimple, here, they are vnderſtood, who are ſlow of vnderſtanding, heedleſſe in their dealings, rude or vnlearned. By ſharpneſſe of wit or warineſſe, not only a quicke conceipt or a good capacitie, but a forecaſt in foreſeeing of dangers & preuenting of harms, is meant. Moreouer, as the ſame Prophet Dauid in the hundreth and nineteenth Pſalme affirmeth,Pſal. 119.99. that by the precepts of the word of God, he became more learned then his teachers, and more prudent then his elders; ſo in the later part of this ſentence, the Prouerbes of this booke are ſayd to be profitable, to giuegive vntounto the child, knowledge and diſcretion. By the child in this place that childiſh perſon is noted out, who wanteth experience or ſtayedneſſe, or who like to children is caried about (as the Apoſtle ſpeaketh) with eueryevery blaſt of doctrine.Epheſ. 4.14. By knowledge, an vnderſtanding of truth and error, or of the myſteries of the word, is ſignified. By diſcretion, a ripeneſſe of wit, ioyned with a ſoundneſſe of iudgement and ſtayedneſſe in affection, is inſinuated.
5 A wiſe man ſhall heare and increaſe in learning, and a man of vnderstanding ſhall attaine vntounto wiſe counſels.
6 To *or To vnderſtand.teach a parable and an eloquent speech, the words of the wiſe, and their darke ſayings.
This reading of this ſentence the words do beare, the matter ſeemeth to require.7 The feare of God which is the beginning of knowledge, of wiſedome, and of inſtruction, fooles deſpiſe.
The words of prudence mentioned before in the ſecond verſe of this chapter, are in theſe ſentences ſo diſtributed into their ſeuerall ſorts and kindes, as that withall is declared, that the godly wiſe attaine vntounto theſe ſpeeches of prudence, but as for the wicked, (who are fooles indeed whatſoeuer worldly pollicie they hauehave, or account they carrie among ſuch as are like them ſelues,) that they deſpiſe the reuerence of the Lord, which is the fountaine of that knowledge, wiſedome, and inſtruction, which before hauehave bene ſpoken of A wiſe man ſhall heare and increaſe in learning. Such a one as alreadie in part knoweth ſpirituall or holy things, ſhall by hearing theſe parables, ſee into diuine myſteries more cleerly and fully then euer he did. And a man of vnderſtanding ſhall attaine vntounto wiſe counſels. Moreouer, he that is a profound clearke, or a ſingular learned man, ſhall by theſe inſtructions be furniſhed with ſuch skill and cunning, that he ſhall be mightie in words and deeds. For as concerning the ſpeeches of prudence mentioned before in the ſecond verſe, he ſhall be able either to vnderſtand him ſelfe, or to vtter to other,That theſe foure words are to be diſtinguished, may appeare not onelyonly by the ſignification of thē in the Hebrewe toung, but by the vſe therof in the ſcripture, as Habacuk. 2.6. Eccleſ. 12.13. See the roote of this ſentence Iob 28.29. That the feare of God is the beginning of wiſedome, is alſo taught Pſal. 111.10. That inſtructiō commeth by it, is alſo affirmed in the 15. of this booke verſe 33. Examples of the feare of God wee hauehave in Noah, Ioſeph, the midwiues in Egypt. and Cornelius. firſt a parable, or a common prouerbe, ſecondly an eloquent ſpeech, or a fine deſcription of a matter: thirdly, the words of the wiſe, or choiſe termes, full of Art or euidence of the ſpirit: laſt of all, their darke ſayings, or hard and obſcure riddles, which ſhadowe or couer ſome ſecret meaning. Thus then as well the learned as the vnlearned, ſhall be greatly inſtructed & helped by theſe diuine Prouerbes, both in deeds and in words, inaſmuch as hereby they ſhall attaine, not only to wiſedome or inſtruction, but to the ſpeeches of prudence or of vnderſtanding. But on the contrary ſide, the wicked neither will ſeeke after, neither can be made partakers of theſe vertues or graces, neither ſhall reape any profit by theſe inſtructions, or any other like vntounto them. For as is added in the ſeuenth verſe, the feare of God which is the beginning of knowledge, of wiſedome, and of inſtruction fooles deſpiſe. By the feare of God is here meant, not onelyonly that dread of the power of God which reſpecteth ſome trouble or puniſhment, but that reuerencing of his maieſty wherby it commeth to paſſe, that a godly man hath the Lord alwayes before his eyes, highly eſteemeth him, taketh care not to offend him, and is readie in all things to obey him. For in regard of his power, he dreadeth him as his Iudge, of his glorie as his king, of his ſtrength as his rocke, of his care as his ſhepherd, of his righteouſneſſe, as his law-giuer, of his merciemercy as his ſauiour, of his louelove as the husband of his ſoule. This reuerence or awe of the Lord, is ſayd to be the beginning or chiefe point of knowledge of wiſedome and of inſtruction, that is to ſay, a principall part or roote thereof, becauſe it not onelyonly preſerueth men from all ſorts of ſinne, but moueth and enableth thē to practiſe good workes of eueryevery kind. Now ſeeing the wicked or vngodly people of the world, deſpiſe this beginning or fountaine of Gods graces, it is impoſſible that they ſhould come to the knowledge of the truth, or to the wiſedome of the ſpirit, or to the obedience of the word. Thus the elect then come to wiſedome and ſuch other vertues, but the reprobate neuer attaine hereunto, becauſe they either neglect the meanes of their ſaluation, or elſe quench the light or motions of Gods ſpirit, ſo that they want the grace of God through their owne folly, as here is inſinuated when it is ſayd, that fooles deſpiſe the feare of God.Rom. 1.19. That which may be knowne of God is manifeſted to them, for God hath made it manifeſt vntounto them, but they louelove darkneſſe more then light, yea they hate the light becauſe their workes being euill, are thereby reproued. Hence it is that they hold the truth of God in vnrighteouſneſſe as the Apoſtle ſpeaketh.
8 My ſonne, heare the inſtruction of thy father, and forſake thou not the doctrine of thy mother.
9 For they ſhalbe a comely *or Attire.ornament vntounto thine head, and a chaine vntounto thy necke.
The preface of the whole booke being ended, Salomon commeth now in the perſon of a father or mother, to inſtruct his ſonne. One dutie whereunto children are here called, is, to heare inſtruction, that is to ſay, to open their eares and hearts, that the admonitions which their parents giuegive them may enter thereinto, vntounto the reforming of their wayes. Another is, not to forſake doctrine, that is, when good counſell hath bene giuen, not to let it ſlip or vaniſh, but to keepe and practiſe it. This admonitiō is enforced by a reaſon which is drawne from the reward or frute of obedience. For they ſhall be a comely ornament vntounto thine head, and a chaine vntounto thy necke, that is to ſay, as iewels and gay apparell greatly adorne and ſet out litle children, ſo thy parents inſtructions by thee obeyed, ſhal grace and beautifie thine heart and life in ſuch ſort, as that thou ſhalt ſeeme amiable both vntounto God and man. For by the outward ornaments of comely attire and of a chaine, long life, a good name, honor, wealth, the fauor of good men and of God him ſelfe, yea eternal glorie & happineſſe are ſhadowed out, whereunto obedient children attaine, partly in this world, partly in the world to come.
10 If ſinners entiſe thee, conſent thou not.
Children now are diſſwaded from folowing of euil companie and wicked counſell. All men are tranſgreſſors, but by the name of ſinners in this place, notorious offenders as for example theeues or robbers are meant. If then ſuch miſchieuous wretches ſhall entiſe thee, that is to ſay, allure thee by flattering ſpeeches or faire promiſes, conſent thou not, yeeld not to them, reſiſt them, like not of their ſayings or of their doings. The heart of man is prone by nature vntounto all euill. Now if beſides the inward inclination there be an outward tempter to iniquity, a man (but eſpecially a young man) is eaſily caried away. This aduiſe then is with all care to be remembred, that when we are allured to any ſinne by any perſon, we conſent not.
11 If they ſhall ſay, come with vsus, let vsus lye in waite for blood, let vsus freely hide our ſelues againſt the innocent.
12 We ſhal ſwalow thē vp aliue as the graue, and whole as they that go downe into the pit.
13 We ſhal find all precious ſubſtance, (and) fill our houſes with spoiles.
14 Thou ſhalt caſt thy lot amōgſt vsus, *or Let there bethere ſhall be one purſe amongſt vsus all, &c.
Salomon in the perſon of a carefull father, cometh now to bring in thoſe, who ſteale or rob by the high way, making an oration as it were to the young man, wherin they perſwade him to ioyne in a league with them. Hereunto to draw him, they not onelyonly preuent the obiection of danger which he might make, remoouing his feare of incurring trouble as well as they can, but promiſe vntounto him great gaine, that the hope of a rich bootie, may expell the doubt of hauing ill ſucceſſe. If they ſhall ſay come with vsus, let vsus lye in wayt for blood, let vsus freely hide our ſelues againſt the innocent. Firſt, here the robbers ſhew the yong man, what courſe they meane to take, in ſpoyling trauellers of their goods and liues. They tell him, that they will not openly ſteale or kill, but lurke in ſome buſh or corner to ſuch an intent. They affirme, that they will handle their buſineſſe ſo cloſely, as that they ſhall neuer be called into queſtion, but eſcape ſcotfree. Thus by breeding in him hope of lying hid and of impunitie, they go about to bend him to their bow, and to draw him into their companie. We ſhall ſwallow thē vp aliue, as the graue, and whole, as they who go down into the pit. Now the theeues in theſe words declare, how ſure they are to meete with the pray & to auoyd danger. They auouch, ſeeing they be manie and ſo ſtrong, that they will quickly take the paſſengers, bind them faſt inough for making hue and crie after them, and moſt eaſily diſpatch them. For euen as the graue or the pit deſtroyeth and deuoureth thoſe who are put or fall thereinto; ſo (ſay they) we will ſpoile, ſtrip, bind, and quite diſpatch thoſe that come by the high way, leauing them neither life nor any thing whatſoeuer, whereby we may be bewrayed. Wee ſhall get all precious ſubſtance, we ſhall fill our houſes with ſpoyels. In theſe wordes, profit is propounded as a lure, to draw the yong man to theft and murder. There is great force in this perſwaſion, ſeeing though a thing be neuer ſo vnlawfull or vnhoneſt, yet if it be gainefull, commonly all ſorts of people greedily follow after it. The ſumme of this ſpeech is, as if the robbers had ſayd to the youth, by this courſe which we ſpeake of, we ſhall come to great wealth, meete with a rich bootie, and get ſtore vntounto our ſelues of wares, of garments, of ſiluer, of gold and precious iewels. Thus then theſe ruffians ſteale, not to ſatisfie their need as hunger bitten the eues are wont to do, but to fulfill their pleaſures, and to make them ſelues great gentlemen. Thou ſhalt caſt thy lot amongeſt vsus, there ſhall be one purſe amongeſt vsus all. An obiection is here preuented, which the young man might hauehave made, who might thinke or ſay, that hee ſhould hauehave but ſmall part of thoſe prayes or ſpoiles before ſpoken of. VntoUnto this doubt the entiſing robbers anſwer to this effect: albeit we (ô young man) who perſwade thee to ioyne with vsus in taking a purſe, as captaines or maiſters in this trade, may challenge to our ſelues the greater part of the ſpoile: yet when we come to diuide it, we will ſuffer thee to caſt thy lot amongſt vsus, that thereby thou mayeſt drawe out ſuch a portion as it ſhal giuegive or aſſigne thee, be it neuer ſo great a one. Now to this end (mates & fellows. all) let eueryevery one of vsus bring that which we ſhal take from the trauellers vntounto one common bagge, out of which it being afterward drawne, ſhall by lot be parted amongſt vsus all.
15 My ſonne walke not in the ſame way with them, draw backe thy foote from their path.
The wiſe Salomon now commeth to diſſwade the young man, from following the companie and yeelding to the counſell of theſe vngodly robbers, whoſe ſpeeches hauehave before bene ſet downe. Now whereas they had ſayd in the eleuenth verſe come with vsus, the wiſe father here chargeth & aduiſeth the quite contrarie, ſaying, walke not in the ſame way with them, that is to ſay, neither in affection like them, nor keep the companie, nor any way ioyne with them in their miſchiefes. It is lawfull to hauehave ſuch ciuill dealing as is neceſſarie, euen with the vngodly, and it is meete that the works of charitie be performed toward thē: but in regard of being ſeduced by them, and of hardening them in their ſinnes, their companie is to be auoyded.
16 For with their feete they runne vntounto miſchiefe, and make haſt to ſhed blood.See Eſay 59.7.
The wiſe father in theſe words diſſwadeth his ſon from the companie of the wicked robbers, by a reaſon taken from the miſchieuouſneſſe of their minds, which he layeth open. When he ſaith that they runne vntounto miſchiefe, and make haſt to ſhed blood, his meaning is to ſhew, that they follow after wickedneſſe, euen with greedineſſe, for ſlowing no time to put into practiſe, euen the greateſt miſchiefe that may be, to wit murder, which euen nature it ſelfe abhorreth.
17 Becauſe the net is ſpred in vaine before the eyes of eueryevery foule,
18 *The coniunctiō copulatiue I turne therfore, in which ſenſe it is often taken in the Scripture.Therefore they lye in wayte for their blood, they hide them ſelues priuily for their liues.
19 Such are the wayes of eueryevery one who is greedie of gaine, he would take away the life of the owners thereof.
In theſe his laſt ſpeeches, the godly father diſcouereth vntounto his ſonne the reaſon, why the robbers will not openly be ſeene but lurke in corners. He reſembleth them not only to fowlers, but to cūning & skilful fowlers, who are carefull in hiding their trains and nets, that they may not be eſpied of the birdes. Euen as then (ſaith he) bird catchers are wont to vſe ſecret net laying, becauſe if they ſhould openly ſpread their ſnares or ginnes in the ſight of the wyly foules (who then would auoyd them) their labour ſhould be in vaine: ſo theſe craftie money catchers or theeues do therefore lurke in corners for blood, becauſe otherwiſe being ſeene,See the ſelf ſame compariſon Micha. 7, 2. they ſhould eaſily be auoyded and fruſtrated of their purpoſe. This is the courſe which all couetous robbers take, they are readie to take away a mans life, that they may hauehave his goods.
20 *or Perfect wiſdome.Wiſdome cryeth without, ſhe lifteth vp her voyce in the ſtreetes,
21 She calleth on the top of the throngs, ſhe vttereth her words at the entries of the gates, in eueryevery citie [ſaying]
After that Salomon hath brought in a godly father, warning and inſtructing his ſonnes, now he raiſeth vp as it were a matrone or Queene mother, prouoking her children vntounto vertue. VnderUnder the name of Wiſedome, Chriſt Ieſus is ſhadowed out, who is the perſonall and eternall wiſedome of God, in whom all the treaſures of knowledge and vnderſtanding are hidden.1. Cor. 1.19. 1. Cor. 1.30. He is ſayd to crie, to lift vp his voyce, and to vtter his words, becauſe he ſpeaketh moſt earneſtly, eloquently, and boldly. But this may ſeeme ſtrange, that he being in heauen, it is affirmed here of him, that he calleth without in the ſtreetes, on the top of the throngs, in the entries of the gates. The anſwer hereunto is, that the ſonne of God, not onelyonly whileſt he liued ſometimes vponupon the earth, publiſhed the truth immediatly in his owne perſon himſelfe, but hath from the beginning ſpread, and ſtill reuealeth the ſame, vntounto all people, in all places, at all times, by his creatures, meſſengers, inſpirations, & ſecret operations.
22 How long, ô ye ſimple ones, will ye louelove ſimplicitie, and ſcorners *ori Deſire ſcorning to thēſeluesdelite in ſcorning, and fooles hate knowledge.
Now Wiſedome beginneth her oration to mortal men, whom firſt of all in theſe words ſhe roundly reproueth. The vices for which wiſdome rebuketh the people of the world, are partly their dotages, & partly their obſtinacie. Their dotage or going aſtray is cō ſidered in three degrees, their louelove of ſimplicitie, their delite in ſcorning, their hating of knowledge. They are called ſimple ones, who offend of ignorance or of frailtie. They are named ſcorners, who trāſgreſſing of knowledge, make but a mocke of ſinne, wherein they delite and continue. To conclude, they are tearmed fooles in this place, who being void of grace, not only commit all manner of wickedneſſe euen with greedineſſe, but neglect and contemne yea abhor & rage againſt all good things. Theſe may be peraduenture worldly wiſe, or be counted great politickes in the world, but the word of God acknowledgeth them for no other,See a like ſpeech Pſal. 4.2. An example 1. Pet. 3.20. then moſt ſtarke fooles. The obſtinacie of men is reproued in this queſtion, How long? The ſumme of this briefe demand is thus much, as if wiſdome had ſayd in more wordes or longer ſpeeches, Will you not onelyonly thus grieuouſly ſinne, but perſeuere in ſo great vices? Will you ſpend ſo many dayes, ſo many moneths, ſo many yeares, in vanitie and iniquitie? Will you alwayes abuſe my patience and long ſuffering? Will you neuer profit by the meanes of your conuerſion which I continually make you partakers of? It pitieth me at the verie heart, to ſee you thus without ceaſſing to proceede in the way which leadeth to deſtruction.
23 Turne you at my correction, behold, I wil poure out my ſpirit vntounto you, I will make known my words vntounto you.
From reprouing, Wiſedome commeth to exhorting. In this verſe, ſhe firſt calleth men to repentāce, and ſecondly promiſeth them great fauor vponupon this condition, that they will returne from their wicked wayes. To turne at the correction of wiſedome, is to returne from vice to vertue, or in one word to repēt. By the powring out of the ſpirit of wiſedome, a plentiful beſtowing of the graces of Gods ſpirit is meant. Whereas Wiſedome promiſeth to make knowne her wordes, it is all one as if ſhe ſhould hauehave ſaid, that ſhe wold not only ſecretly or inwardly deriue or conuey the light or ſugred motions of the ſpirit of God into mens hearts, but alſo by the outward miniſterie of the Goſpell, reueale the whole counſell of the Lord vntounto them. For as the prophet ſpeaketh in the Pſalme,Pſal. 25.14 the ſecret of the Lord is with thoſe that feare him, and his couenant to be a witnes vntounto thē.
14 For aſmuch as I call but ye refuſe, I ſtretch out my hand but none regardeth.
25 But ye withdraw your ſelues from all my counſell, and yeeld not vntounto my correction.
26 I will alſo laugh at your *or Calamitiedeſtruction, and mocke when your feare commeth.
27 When your feare commeth like an horrible deſolation, and your deſtructiō approcheth as a whirlewind, when *or Oppreſſion and diſtreſſe.affliction and anguiſh ſhall come vponupon you.
Now Wiſedome commeth from exhorting to vpbraiding of men, and to threatning of them for their contempt of ſo great grace as ſhe hath offred. Firſt, ſhe obiecteth vntounto them their refuſing to come at her call or becke. How true this is may further appeare by that parable in the Goſpell, wherin is ſhewed that a great number of thoſe who were bidden to the kingdome of God,Mat. 22.2. &c. deſired to be held excuſed, ſome pleading that they had bought a farme, other that they had bought oxen, other that they had maried wiues. Secondly, ſhe obiecteth diſobedience to the aduiſe and reproofes of the word, as alſo to the chaſtiſements of the Lord. For diuerſe alſo there are who are content to heare the word, but they are not amended or reformed by it. How true this is may appeare in thoſe cities of whom mention is made in the Goſpell,Luc. 10.13. &c. wherin many miracles were wrought, & many good inſtructions taught, but yet they brought not foorth the frutes of repentance. The Lord hauing thus ſet the faults of men as it were in order before their eyes, proceedeth to threaten them with grieuous puniſhments and iudgements. I will alſo laugh at your deſtruction (ſaith he) and mocke when your feare commeth, &c. There is not in the Lord any ſuch affection of laughing or mocking as is in man, but when in the courſe of his prouidence he ſo worketh, that he leaueth the wicked in their miſeries, or maketh them a mocking ſtocke to the world, he is ſayd in the Scripture to ſcorne or to hauehave them in deriſion,See Pſal. 2.4. becauſe he dealeth as a man which ſcorneth. Now we know, that if no man viſit him who is in aduerſitie, the afflicted perſon taketh it heauily. But if any ſhall reioyce at his trouble, this is a double corſey to him. O then when the Lord himſelfe ſhal not only not viſit, but deride mē in the time of ſuch calamities, as like a tēpeſt or whirlwind ſpoyl thē & throw them downe into euill, muſt not this needes be vntounto them a ſtate almoſt as hard to be borne as hell it ſelf?
28 Then they ſhall call vntounto me but I will not heare, they ſhall ſeeke me early but they ſhal not finde me.
29 Becauſe they hauehave hated knowledge, and not choſen the feare of the Lord,
30 Nor yeelded vntounto my counſell, See an example Luc. 16. Zac. 7.13. a type Heb. 12.17.but deſpiſed all my correction.
Another iudgement is herein threatened againſt impenitent ſinners, to wit, that God will not heare their prayers. This is a ſore puniſhment. For whē the afflicted are forſaken by men, this refuge they hauehave that they may pray to God, wherein if they finde no comfort or helpe, how wretched is their eſtate.
31 Thus ſhall they eate the frute of their owne way, and be filled with their owne wicked deuiſes.
32 For eaſe ſlayeth the fooliſh, and the *or Peace.proſperitie of fooles deſtroyeth them;
33 But he who harkneth to me ſhal dwel *or Securely.ſafely, and be quiet from feare of euill.
Theſe verſes containe the concluſion of Wiſdoms oration. Thus (ſaith ſhe) ſhall they eate the frute of their owne way. This is the golden harueſt of the wicked, that as they ſow to the fleſh, ſo they ſhal reape of the fleſh corruption. And be filled with their owne wicked deuiſes. This is alſo their cup or portion, that they ſhall not only be puniſhed, but be made drunke as it were with the plagues of the Lord, inflicted on them for their wicked deeds. For eaſe ſlayeth the fooliſh, ſecurity is the cauſe of the afflictions of the vngodly, and the proſperitie of fooles deſtroyeth them, the peace and plenty which ſinners enioy, is their bane. For if they ſtood in awe of the Lord or were vnderunder the croſſe, they would walke in obedience of Gods commaundements, or forſake their ſinnes. But becauſe they hauehave the world at will, and ſuffer no aduerſitie at all, they are proud and full of all ſorts of iniquities, which cry for the vē geance of the Lord againſt them. Thus they are ſetled on their dregs as was Moab, and fatted as oxen or ſwine, againſt the day of ſlaughter.. But he who harkeneth vntounto me ſhall dwell ſecurely, and be quiet from feare of euill. On the contray ſide, that perſon which obeyeth my precepts or putteth my counſels in practiſe, ſhall not onelyonly be ſafe but free from the dread of euill, which oftentimes is greater then the euill it ſelf.See the roote of this promiſe Leuit. 26.3.4. For indeed, the godly not being guiltie to them ſelues of grieuous crimes, or being aſſured of the remiſſion of all their ſins through Ieſus Chriſt, hauehave peace with God,Rom. 5.1. and a wonderfull courage within them ſelues. Hence it is, that the faithful man is not afrayd either of the terrour in the night, or of the arrowe which flyeth by day, Pſal. 91.of the plague which dwelleth in the darkeneſſe, or of the Peſtilence which deſtroyeth at noone day. Sometimes in deede ſuch feares may ſeaze on the godly, or like fittes of an ague ſhake them, as may trouble their ſpirits, but theſe befall thē as chaſtiſements for their ſinnes, & are at the laſt driuen away by the grace and ſpirit of the Lord. On the contrary ſide, the vngodly man flieth at the very ſhaking of a leafe when none purſueth him, and hath a ſpirit of terror and trembling which euen dwelleth within him, and continueth with him vntill his liues end.