Commentary Upon Proverbs, Chapter 30
THE XXX. CHAPTER.
1 A gathering together of the wordes of Agur, the ſonne of Iaketh. The ſaying of that man concerning Ithiell, concerning Ithiel (I ſay) and Vcall.
2 Surely I hauehave bene brutiſh [ſince] I hauehave bene a man, neither is there the vnderſtanding of a man in me,
3 Neither hauehave I learned wiſedome, or knowen the knowledge of holy things.
4 Who can aſcend vp to heauen or deſcēd? who can gather the wind in his fiſts? who can bind the waters in his cloke? who can eſtabliſh any bounds of the earth? what is his name? and what is his ſonnes name, if thou canſt tell?
5 The whole word of God is moſt perfectly purified, he is a backler to thoſe who betake them ſelues to him.
6 Adde not to his wordes, that he reproue thee not, and thou become a lyer.
IN theſe verſes we are to obſerue, firſt the title, ſecondly ſundry inſtructions. In the title we are to note the author of the parables following, the authoritie of them, the firſt meanes of publiſhing them, finally a certaine perſon or perſons concerning them, or whom they concerne. The author of them was Agur the ſonne of Iaketh, whoſe name elſewhere in the Scripture is not recorded, but by his prouerbes it appeareth, that he was a man indued with rare and excellent knowledge. Some thinke that Salomon is here called Agur, but it appeareth that they are deceiued, ſeeing Agur, is here plainly affirmed to hauehave bene the ſonne of Iaketh, but it is manifeſt that Salomon was the ſon of Dauid. Moreouer ſeeing the author of theſe ſē tences ſheweth in the 7. verſe that he made a petitiō, neither to hauehave much riches nor to be extremelie poore, it is euident that he was not Salomon, whom God called to a kingdome, and greatly enriched with all ſtore of ſubſtance. Neuertheleſſe, albeit Agur was not Salomon: yet the ſpirit, which was in Salomon, was in him, yea the ſame gift of ſpeaking by darke ſayings being beſtowed on him, made him in the ſame kinde with Salomon, to be profitable vntounto the Church of God. As for the authoritie of this booke, it may be gathered hence, that it is termed an abſtract of Agurs ſentences, or as the Hebrew word doth alſo ſignifie, apropheſie. For herein thus much is inſinuated, that the ſpirit of God allowed of them, firſt inſpiring Agur, ſecōdly mouing the penners of this treatiſe to ſet thē down in that order, wherein now we hauehave thē. As touching the meanes of publiſhing theſe ſentences, this was done by Agur him ſelfe, and at the firſt not by writing, but by word of mouth. For it is not ſaid, the writings, which he pēned, but the words which that (excellent) man ſpake. Euen as then Salomon vponupon occaſions vttered parables, which afterward were written: ſo did Agur. Finally, as concerning the perſons here named I thiell & V call, whether theſe wordes are the names of the Scribes, by whom this treatiſe was copied, or whether the friends of Agur were ſo called, to whom theſe ſayings were vttered, or whether the ſonne of God is noted by theſe titles, of whom chiefly the inſtructions following entreat, or whether Agur ſpeaking of the father of lights, ſaith, by I thiell, that is, God with me, and Vcall, or Ve-ucall, I ſhalbe able: (after which ſort Paule ſpeaketh of the grace of God with him, and ſaith that he is able to do all things through Chriſt, who maketh him ſtrong) the matter is not great, and it commeth all to one purpoſe, for Paule planteth, and Apollos watereth, but God giueth the increaſe. Paule is nothing and Apollos is nothing, but God is all in all. Let vsus learne not ſo much curiouſly to inquire after, as wiſely to profit by the names and helpes of excellent perſons, albeit not throughly knowen vntounto vsus. This doctrine Paule teacheth the Corinthians, when he ſaith, whether any aske the queſtion concerning Titus, be is my fellow, and fellow helper vntounto you, whether of the brethren, they are the meſſengers of the Churches, & the glorie of Chriſt. Therefore ſhew the declaration of your louelove, and of our boaſting of you, in the ſight of the Churches. Thus much concerning the title. Now as concerning the inſtructions, we are therin alſo to obſerue foure points, wherof the firſt is, that the author thereof did not know holy things by the light of nature, the ſecond, that this is true knowledge to know God the father, and his ſonne Chriſt, the third, that the word of God being the meanes of this heauenly knowledge is moſt pure, the laſt, that this word is to be beleeued and ſincerely obeyed. When as Agur ſaith, I hauehave bene brutiſh, ſince I hauehave bene a man, and there is not the vnderſtanding of a man in me, he plainly confeſſeth, and openly proclaimeth, that of him ſelfe he is voyde of ſauing knowledge. For he which ſpeaketh after this ſort of him ſelfe, declareth, that he wanteth his reaſon, and common ſenſe in ſpirituall things. And certainlie (as Ieremie ſpeaking more generally witneſſeth) EueryEvery man (naturally) is more brutiſh, Ierem. 10.then that he can perceiue, for the naturall man perceiueth not the things which belong to God, yea the oxe knoweth his owner, Eſay. 1.and the aſſe his crib, but I ſraell hath no knowledge, and the people of God no vnderſtanding. Were it poſſible that Idolaters ſhould be ſo blockiſh as they are, to kneele down to a peece of wood or of ſtone, vnles they were by nature brutiſh? As concerning the ſecond point, the queſtion is demaunded, what his name is, who aſcended vpinto heauen, and deſcended, &c. and what is his ſonnes name? The anſwere vntounto the former queſtion is that it is not any mā or creature, but the true God, onelyonly wiſe, onelyonly mercifull, and onelyonly iuſt, who onelyonly doth theſe actions, as may appeare in that they are attributed vntounto him. Amos. 9. Pſal 104, Eſay. 40. Iob. 38. For firſt he by his effectes aſcended and deſcended,Gen. 2.1. perfecting both heauen and earth and all their hoſts at the beginning of the world, neither doth he ſtill ceaſe working in theſe places.Iohn. 3. Ephe. 4. Indeede our Sauiour after a ſpeciall manner aſcended into heauen and deſcended, but here thoſe workes are meant, and mentioned, which the father worketh in common with him, as the mouing of the ſunne and the ſtarres,Amos. 9. and as Amos ſpeaketh, the building of his vpper chambers in heauen, & the founding of his armies vponupon the earth. Againe God holdeth the winds in his fiſt. There are no members of a body in the Lord, but theſe things by a borrowed ſpeech are aſcribed to him, to ſhew that there is ſome what like in regard of his effectes. Euen as then he, which holdeth any thing in his fiſt, hath full power ouer it to diſpoſe thereof: ſo God diſpoſeth the winds, and ruleth ouer the element of the aire. Therefore Dauid ſaith,Pſal. 135. that the Lord maketh the lightning and raine, and bringeth the wind out of his treaſures. Furthermore the Lord bindeth the waters in his cloke, for as men vſe to wrap vp things which they will carrie, and to tye vp looſe trinkers in cloths and clouts: ſo the Lord incloſeth the waters, and compaſſeth them about with his decree, with the bankes of the earth,Iob. 38. & with the clouds, which in this reſpect Iob calleth the Lords bottels. The waters at the beginning were gathered by the Lord into one place, and now the ſea is wrapped as it were in ſwaddling bands as Iob ſpeaketh. To conclude, the Lord eſtabliſheth the boundes of the earth, euen as a cunning builder of an houſe. For at the beginning he ſaid, let the drie land appeare, and now he ſo preſerueth the earth by the word of his power, that it remaineth ſtill firme and vnmoueable. But the name of this true God cā not be knowen aright, vnleſſe alſo we know his ſonnes name, and therfore the queſtion is demaunded, what is his ſonnes name, if thou canſt tell? The anſwere hereunto is, that his name is wonderfull, counſeller, the Prince of peace, God manifeſted in the fleſh, and iuſtified in the ſpirit, coëternall, coëquall, coëſſentiall with the father, he alſo who aſcended and deſcended. Now then let vsus know the ſonne of God, and we ſhall know the true God. For he is the angell in whō Gods name is written, he is the grauen image of his glorie. Therfore our Sauiour ſaith to his Apoſtles. If ye had knowē me, Iohn. 14.ye had alſo knowē my father. Now thē the ſumme of this diuine doctrine is that which Iohn ſetteth down, this is eternall life, to know thee to be the only true God, and whō thou haſt ſent Ieſus Chriſt. But as touching the word of God, which ſheweth theſe miſteries, it is ſaid, that the whole word of God is moſt perfectly purified. Albeit none by nature can perceiue the forenamed myſteries: yet by the word of God they may be vnderſtood in ſome ſort, & in ſome cōfortable meaſure. Therefore Paul ſaith to the Romanes, Say not in thine heart, who ſhall go vp into heauen, for the word is neare in thy mouth and in thine heart. And eueryevery part of this word is pure, both the preceptes and the promiſes, the ſtories and propheſies, finally, the law & the Goſpell. Nay it hath bene purified as the ſiluer in the fining pot moſt perfectly. For what iotte or title of Gods word euer fell to the ground? What did God euer ſay, which came not to paſſe? Yea Abraham found it true, euen when he was about to ſlaie Iſaac, the Iſraelites tried the truth of it in the firie furnace of Aegipt, Dauid had periſhed in his afflictions but for it. Philoſophie is vaine, mens words are full of deceit, fleſh and blood is fantaſticall, but the word neuer ſeduceth, neuer faileth any that laie hold on it. God therefore the authour of this word is to be beleeued, who, as is added is a buckler to thoſe, who betake themſelues vntounto him. God therefore giueth vsus his word, that faith thereby being wrought in vsus, we ſhould flie to him for helpe, which doing, we ſhall be preſerued from dangers, from euill men, yea from ſinne and Satan, by his mightie power: for the Lord is not onelyonly a light, as Dauid ſpeaketh, that is a giuer of good things, but a buckler, that is a preſeruer of vsus from euill. Sorrow ſticketh in vsus, trouble is on vsus, temptations ceaſe not to aſſault vsus. Satan preuaileth againſt vsus, becauſe we flie not to the name of God as wee ought. But the word of God muſt alſo ſincerely be obeyed. Adde not to his words, that he do not reproue thee, and thou become a lier. To ſearch out with modeſtie, or to deliuer truly the ſenſe of the ſcripture, is not to adde thereunto, but to conſent vntounto it. But they are ſaid to adde to the word, who infect the puritie thereof, or ſay or do any thing contrary thereunto. Such adders vntounto the word, were in old time the Scribes & Phariſies, who taught for doctrines the traditions of men. Saul alſo when he ſpared Agag, added his owne carnall reaſon to the commandement of God. Agur diſſwadeth from adding to the word of God, by a reaſon taken from the puniſhment, which the Lord vſeth to bring on thoſe, who this way offend. The Lord threatneth in the Reuelation, that he will adde vntounto ſuch the puniſhments written in that booke. For this ſinne Nadab and Abihu were conſumed with fire from heauen, and Vzzah periſhed moſt fearefully. Laſt of all, the greatneſſe of this ſinne is ſhewed to the end it may be auoyded. Leſt thou be found a liar. To belie men were a great offence, how much more then to be found a falſe witneſſe concerning God? It is treaſon to falſifie and corrupt the Princes coine and image, what high treaſon muſt it needs be then, to counterfeit or corrupt the pure word of God? Let vsus learne here to be content with the ſimplicitie of the word in all things, not adding our owne inuentions or cuſtomes, nor purſuing togither with it our profits and pleaſures.
7 Two things I requeſt of thee, forbid them not from me, *whileſt yet I die not.ſo long as I liue.
8 Remoue farre from me vanitie, and *A word of lying.lying: giuegive me not pouertie nor riches, feede me with the food of mine allowance,
9. Leſt being filled, I lie and ſay who is the Lord? Or leſt becomming poore I ſteale, to conclude, *Laeie hold on.I abuſe the name of my God.
10*Offend not with thy tongue. Accuſe not a ſeruant vntounto his maiſter, leſt he curſe thee, and thou be *Or arraigned.blamed.
Theſe verſes containe a praier, which Agur made, and an admonition which he gaue. In the praier we are to obſerue the preface, which he vſeth to the lord before it, and the matter of it. The preface is this, Two things I requeſt of thee, forbid them not from me, whilſt I liue. There is no doubt but that Agur deſired euen a thouſand things at Gods hands, for he ſtood in need of ſo many neceſſaries, yea and of infinit more, as alſo we all do. But he begged two things principally & particularly as moſt needfull for him, in regard of glorifying God, and his owne good. Let vsus learne by his example to looke before we come to pray, what we ſtand in need off eſpecially, and to conſider what ſutes we will put vp to the Lord. Now as concerning the time, wherein he deſireth to enioy the things for which he praieth, it is ſo long as he ſhould liue, not for a day, or monethmonth, or yeare onelyonly. Hee doth then craue (as it were) not a leaſe, but a fee ſimple of the Lords benefits. So doth Dauid, when he ſaith,Pſal. 27. One thing hauehave I intreated of Iehouah, that I will requeſt, euen that I may remaine, in the houſe of I ehouah, all the daies of my life. The matter of the praier conſiſteth of certain ſutes, and of certaine reaſons of thoſe ſutes. The ſutes are of two ſorts, as firſt for the graces deſired, ſecondly for the meanes, whereby thoſe graces may be attained. One of the graces is, Remoue farre from me vanitie, that is to ſay, let not pride, vnthankfulneſſe, worldlineſſe, or idolatrie, or ſuch like vanities of this world, take hold on me at anie time. The prophet in the pſalme affirmeth this to be one of the properties of a citizen of heauen,Pſal. 24. That he lifteth not vp his ſoule vntounto vanitie. Certainly it is a verie hard thing not to truſt in riches, or not to delight in this world aboue meaſure, and therfore we are no leſſe earneſtly then Agur did, to ſue for this holy grace. The other grace by him requeſted is, That a falſe matter or a lying ſpeech, may be remoued from him, that is to ſay all vnfaithfull dealing, craft, forgerie, couſenage, periurie & hipocriſie. The prophet in the pſalme in like ſort, ioyneth both theſe togither when he ſaith, How long will ye louelove vanitie, Pſal. 4.and ſeeke after leaſing? This is a ſpecial and a rare grace, as may appeare in that all eſtates of people in all places almoſt, are giuen to diſſimulation.Ephe. 4. The Apoſtle willeth vsus to put away lying, but before we can ſo do, we muſt pray that the Lord would remoue it farre from vsus. Now as concerning the meanes of attaining to theſe two graces, Agur in the former place requeſteth, that he may not hauehave too litle, ſaying, GiueGive me not pouertie, that is to ſay, ſuffer me not throughout my life to be in extreme want, as not to hauehave food and raiment, or the neceſſaries of this life. It may be thought by ſome, that this deſire to auoyd extreme penurie in Agur, was not lawfull. For was not Lazarus exceedingly poore, and yet the ſeruant of God, and not driuen by his want to vnfaithfull dealing? Again, was not Paul needie oftentimes, and yet walked vprightly, becauſe he knew how to want, and how to abound? Rather as it may ſeeme, Agur was to pray for that gift, which Paul had, then that he ſhould not be ſo extremely poore. But in as much as Agur doth not abhorre pouertie ſimply, or otherwiſe, then for the danger of ſinning, which it bringeth men often vntounto, and might caſt him into, and for the obtaining of truth and plaine dealing: his heart being rightly diſpoſed, the praier which he maketh to this entent is holie, and was acceptable no doubt vntounto God. In this ſort to the ende we may glorifie God the better, we may pray againſt ſickneſſe and aduerſaries, & wants, including alwaies this condition as he did, (to wit if God ſaw it good for him) and to this effect, that we be neuer tried aboue that, which we ſhall be able to beare. In the next place, Agur praieth and ſaith, GiueGive me not viches, feed me with the food of mine allowance. A ſeruant of God (as appeareth in Abraham, Dauid, and Ioſeph of Arimathea) may hauehave riches, and yet performe his dutie. Agur thē ſimply praieth not againſt wealth, or altogither condemneth riches, but he requeſteth that he may hauehave the food of his allowance, that is the daily portion which God hath cut out for him in his decree to the ſupplying of his wants,Lue. 11. and the furthering of him in his ſeruice, be it neuer ſo meane, rather then ſuch abundance, as would be an hinderance of him in holineſſe, or an inducement to commit euill. Thus to pray againſt abundance, is as lawfull, as when we come to a table well furniſhed, to beſeech the Lord that we may take ſo much of the food ſet before vsus, as may ſtrengthen our bodie, and make our ſoules more fit to his ſeruice, and not cramme in more, then wil do vsus good, or ſo much as will oppreſſe our hearts. As concerning the reaſons of Agurs praier, one of them is, Leſt being filled I lie and ſay, who is the Lord? Although riches in themſelues moue not men, nor bring them to forget or blaſpheme God, yet when vanitie is not remoued from the rich poſſeſſors thereof, ſuch effects do alway follow, and therefore Agur here ſheweth, that he made his former praier not without iuſt cauſe, and to an holie end. Sometimes the vngodly rich ſay with Pharaoh, who is God, euen in open termes and ſpeeches. But indeed all of them deny him, not accounting of the exhortations of the word, and giuing themſelues to truſt in Mammon, to eaſe, to brauerie, to ſurfetting, and a thouſand vices.Deut 32. For men are as brute beaſts which kicke when they are well fed, yea the godly (as may appeare in Iehoſaphat) waxe worſe through abundance, ſo dangerous a thing it is to ſtand on an high mountaine of proſperitie. The other reaſon is, Or lest becomming poore I ſteale, to conclude, I abuſe the name of my God. Although a true worſhipper of God will rather ſtarue then robbe: yet neceſſitie is a ſore prouocation, mouing to take other mens goods away by ſtealth. Certainly the eſtate of ſuch, who are extremely poore, is verie grieuous and vntollerable vntounto fleſh and blood. He that otherwiſe would abhorre theft: yet when he is pinched with famine to ſatisfie his greedie bellie, wil now and then pull from his neighbour, or periure himſelfe, or ſo behaue himſelfe,Rom 2. as that through his miſdemeanour the name & Goſpell of God is ill ſpoken off. To be then in the pit of pouertie below, is perillous, as well as to be on the toppe of proſperitie on high. Thus much concerning Agur his praier, now as touching his admonition, Accuſe not a ſeruant (ſaith he) vntounto his maiſter, &c. That is to ſay, prouoke not, nor wrong the leaſt or loweſt perſon in the world, but as much as is poſſible liue peaceably with all, and deale rightly with euerie one. Great offences of children and ſeruants are to be made knowne to parentes and maiſters, for taking of which courſe, Ioſeph is commended in the ſcripture. But to complaine to the maiſter of euerie light fault, which the ſeruant committeth, were great raſhneſſe, to appeach him falſly great iniurie, finally to incenſe his maiſter to deale roughlie with him, great crueltie. Such cruell dealing is forbidden in Deuteronomie, where the Lord chargeth, not to deliuer a ſeruant to his maiſter.Deut. 23. The reaſon why men are to abſtaine from accuſing ſeruants is, leſt they in the bitterneſſe of their ſoule, praying God to reuenge & plague their accuſers, thoſe, who hauehave accuſed theſe poore creatures, feele his iudgements. The curſe, which is cauſeleſſe, ſhall flie away, but the Lord heareth the curſes, which wrong and miſerie cauſeth, as appeareth in the 22. chapter of Exod. 23. verſe.
11 There is a generation [which] euen curſe their father, and do not bleſſe their mother:
12 A generation cleane in their owne eyes, although they hauehave not bene waſhed from their *Exerement or dung.filthineſſe:
13 Ageneration, whoſe eyes how hautie are they? and whoſe eyelids lift vp themſelues:
14 Ageneration, whoſe teeth [are] ſwords, and their cheeke teeth, kniues, to conſume the poore cut of the earth, and the needie from amongſt men.
Here is ſhewed that accuſers of poore ſeruantes, and oppreſſors of the needie whoſoeuer, are in the number of thoſe notorious wicked people, who of all other are moſt vngodly. For foure ſorts of ſuch wicked perſons are in theſe verſes rehearſed and noted. By the which number of foure, the wiſe Agur in the doctrine following, goeth about to teach vsus manie profitable leſſons. The firſt of theſe euill ſtocks or generations and kinreds are thoſe, Which curſe their father, and bleſſe not their mother: that is (as Paul ſpeaketh to Timothie) who are diſobedient vntounto parents, 2 Tim 3.yea and ſo vndutifull and vngratious, that they wiſh their euill, reproch them with contemptuous ſpeeches, and in the pride of their hearts riſe vp againſt them. A diuine curſe pronounced by thoſe, who are called therunto by the Lord, and vponupon iuſt cauſe vttered, is no ſinne at all, yea it is a dutie ſomtimes, albeit ſeldome to be practiſed. But thoſe diuelliſh execrations, wherby without cauſe or a calling, euil is wiſhed to any, or anie is reuiled, are alwaies grieuous and hainous crimes, notwithſtanding that they be onelyonly bent againſt thoſe, that be of the loweſt and baſeſt condition. Now then, when as children ſhall ſpit out ſuch poiſon againſt thoſe, who beare the Lordes perſon, who are the authors and preſeruers of their life, what greater degree of impietie can they come vntounto? And as childrēs curſing of their natural parents is a great offence: ſo is the rebellion of any inferiors, againſt their ſuperiors. Let then euerie one take heed that he be not of the number of thoſe, who reſiſt or ſpeake euil of ſuch, as God hath placed ouer them. Let none be offended, if ſuch there are in theſe times. And finally, let parents ſo traine vp their children, that they may be reuerent and obedient vntounto them. The ſecond generation is of thoſe, who are cleane in their owne eies, although they hauehave not bene waſhed from their filthineſſe. Theſe here ſpoken off, are hipocrits, who either being blind with ignorance, ſee not their errors & iniquities: or elſe by reaſon of malice, perceiue not that they do amiſſe. For although they do continue in the filthineſſe of their tranſgreſſions: yet notwithſtanding they thinke that they are in a good eſtate. Of this ſort are the Papiſts, who worſhip idols, and teach damnable doctrines, and yet boaſt themſelues to be the Catholike Church. Likewiſe they which call euill good, as Eſay ſpeaketh, and good euil, iuſtifying themſelues in their prophaning of the ſabboth, their ſwearing, and their groſſe euill actions, and falſe opinions, as if all were well. Finallie thoſe, which ſay one thing, and do another, walking in their old euill waies, notwithſtanding their profeſſion of religion. There is none but naturally he is polluted with ſin, neuertheleſſe as concerning the elect, they are waſhed, they are ſanctified by the name of the Lord Ieſus,1. Cor. 6. and by the ſpirit of our God. Let therefore, (as the Apoſtle exhorteth,) euerie one laie aſide all pollution of the fleſh and of the ſpirit. 2. Cor. 7.1.The third ſtocke or kindred as it were, is of thoſe, Whoſe eyes are hautie, & whoſe eye lids lift vp themſelues. The proud people of the world are here noted by the ſignes of arrogancie, to wit, the caſting of the eye vpward, to behold high and loftie things, and the lifting vp of the eye lids vntounto the ſame entent and purpoſe. For the eye is as it were the ſtar of the forehead, and the glaſſe of the minde. Looke what affections are in the heart, they are eaſily diſcerned by the eye. The Apoſtle Peter noteth out wantons hereby, that their eyes are full of adulterie. Iacob perceiued by Labans lookes, that his good wil was not toward him as in former times. Dauid going about to cleare himſelfe from pride, ſpeaketh thus vntounto the Lord, O Lord I am not high minded, I hauehave no proud lookes. Pſal. 131.As then the humble man is knowen by his lowlie lookes, his reuerent ſpeeches, his modeſt apparell & his plaine gate: ſo the proud perſon is diſcerned by his ſtately geſtures. Indeede many can diſſemble notably, yea it is now counted a comely and courtly grace to ſpeake curteouſly, or to giuegive the wall, which they oft will ſtriue to do, whoſe hearts yet are full of pride. But euen theſe at one time or other, by one ſigne of pride or other, will plainly bewray the hautineſſe of their ſpirits. For firſt they, that are proud of their wealth and ſuch outward things, will manifeſt their lofty mindes, either by coy lookes or diſdainful ſpeeches, or affecting the higher places, as did the Phariſies. Againe thoſe, who hauehave receiued ſpirituall gifts, and in regard thereof are puffed vp, wil with the Corinthians either by vaunting them ſelues, or cenſuring other, declare to all, how they ſtand vponupon ſlippers. Finally euen they which hauehave receiued no gifts at all, but by reaſon of a pride in the heart, deſpiſe their neighbours and rebell againſt God, may be diſcerned oftentimes by their poyſoned malice, & vayne behauiour, as toades by their ſwelling, and bladders by the puffing of them vp with wind. The fourth generation is of thoſe, whoſe teeth are ſwords, and whoſe cheek-teeth are kniues, to cōſume the poore out of the earth, and the needie frō among men. Cruell oppreſſors are noted by this laſt ſtocke or kindred, who are ſhewed to deſtroy the poore by their accuſations, tyrannie, ſtrength & wicked dealings, euen as beares, or liōs, or wolues, & ſuch beaſts, who hauing ſharpe and ſtrong teeth, deuour the ſilly ſheepe and lambes. By theſe compariſons the cutthroate dealing of the wicked is oft expreſſed in the Scripture. Dauid in the Pſalme ſpeaking of his deadly enemies, ſaith, I am among the huge lyons, Pſal. 57.5.I lye amōg the firebrands, among mē, whoſe teeth are ſpeares, and arrowes, and whoſe tongue is a ſharpe ſword. Salomon going about to note out falſe accuſers, there is (ſaith he) one that ſpeaketh wordes like the pearcings with a ſword, Prou. 12.18.but the tongue of wiſe men is health▪ Iohn in the Reuelation deſcribing the perſecuters of the Church,Reuel. 9.8. which ſhould ariſe, affirmeth, that their teeth were as the teeth of lions. Such are, not onelyonly tyrants, but ſlaunderers, extortioners, heretikes and idoll ſhepheards. For ſuch either ſpoile men of their liues, or moſt cruelly deſtroy their ſoules. In all ages there hauehave bene ſuch, & now are great nūbers of them, but wo be to thē (ſaith Iude) for they hauehave gone the way of Cain. The fatherleſſe, the widow, the poore tenāt, and the vnderling, can not reſiſt or withſtand theſe oppreſſors. But the Lord will take their part & reuenge their wrong.
15 The horſleach hath two daughters giuegive, giuegive: Gen. 48.22.there are three things which are vnſatiable, [yea] foure, which do not ſay, hoe.
16 The graue, and the *The shutting vp of the womb.wombe, which is ſhut vp: the earth is not ſatisfied with waters, and the fire doth not ſay hoe.
Theſe ſimilitudes ſeeme all to tend to expreſſe the condition of the people of the fourth generation before mentioned, whoſe inſatiable deſires can neuer be ſatisfied, euen as the things here ſpoken off, neuer ſay there is inough. In the former of theſe verſes Agur declareth, that in the courſe of nature there are foure things which cannot be ſufficed, and in the latter, he ſheweth, what theſe foure things are. The two daughters of the horſleach crie, giuegive, giuegive, that is to ſay, two things are not ſufficed, but call for more & more, yea three things, yea foure things are not ſatisfied. This to be the meaning of this ſentence, may appeare in that Agur both before and after obſerueth the number of foure, and in that Amos vſeth a like phraſe, whē he ſaith, for three tranſgreſſions and for foure, that is for foure. The wiſe man then here riſeth vp to the number of foure, as it were by certaine ſteps and degrees. As if that he ſhould hauehave ſaid, the horſleach (is a worme keeping in the water, which hauing once begun to ſucke mā or beaſt, leaueth not the skinne vntill ſhe be full of bloud,) hath two forkes in her toung wherewith ſhe ſucketh bloud, which in regard of their greedie vnſatiableneſſe may be called, giuegive, giuegive, yea three things there are which are not ſatisfied, yea foure things which ſay not hoe. The nature of the things them ſelues further may induce vsus thus to vnderſtand this place. For firſt the graue in the Hebrew tongue hath his name of crauing, and it is as it were a mouth, which neuer being filled, alwayes crieth no hoe. Habakuk ſpeaking of the vnſatiable couetouſneſſe of the Babilonian expreſſeth it by this compariſon of the graue, ſaying, that he enlargeth his ſoule as the graue, Habacuk. 2.5.and is as death, which is not ſatisfied, but gathereth to him ſelf all nations, and aſſembleth to him ſelfe all people. Before in this booke hath alſo bene affirmed,Prou. 27.20. that as the graue & deſtruction cā neuer be filled: ſo the eyes of man can neuer be ſatisfied. In like ſort againe the barren wombe is not ſatisfied, but ſaith, giuegive, giuegive. It pleaſeth the Lord to lay vponupon ſome the croſſe of barrenneſſe, ſo that they hauehave no childrē which may reſemble them, or beare their names, or be their heires. Theſe commonly take their eſtate heauilie, and as wonderfully in this reſpect they are caſt down, ſo infinit is the deſire, wherewith they couet ſo great a bleſſing. The truth hereof may appeare in Rachell, who perceiuing herſelfe to be barren, came to Iacob her husband and ſaid,Gene. 30.1. giuegive me childrē, or elſe I dye. But the word here vſed of the ſhutting vp of the wombe may be referred not onelyonly to thoſe, which are barren, but which are incontinent. And indeed ſuch, as the Apoſtle Peter ſpeaketh, hauehave eyes full of adulterie,2. Pet. 2.14. and which are not ſatisfied with ſinning. Such were the Gentiles, who, as Paule affirmeth of them, gaue themſelues to the working of all vncleanneſſe with greedineſſe or vnſatiableneſſe. A third thing, which is vnſatiable is the earth, which being drie by reaſon of the heate of the Sunne, & ſandie, is not ſatisfied with waters, but drinketh vp great ſhowres of raine and flouds, which ſometimes ouerflow the ſame, ſo that within a ſhort time, no remnants of them are to be ſeene.Pſal. 63. Dauid in this reſpect goind about to expreſſe the deſire, which he had to be in the Lords houſe, My ſoule (ſaith he) thirſteth after thee as the drie landes. In the reuelation of S. Iohn it is likewiſe ſaid, that when the Serpent did caſt water after the woman, which was couered with the Sun, the earth opened her mouth, and dranke vp that riuer of water. The laſt vnſatiable thing here mentioned is the fire, Which neuer ſaith hoe. Euerie one knoweth, that a litle fire is able to conſume whole woods, yea whole kingdomes and nations. Therefore Iames ſpeaking of the deſolatiō which the tongue worketh, ſaith, Behold how much fuell a litle fire kindleth. And before in this booke, the wrathfull man in regard of the hurt which he doth, hath bene reſembled to fire and burning coales. Theſe properties and operations of the creatures are naturall, to wit, of fire to conſume, and of the earth to drinke vp water. But here they are ſet downe, not onelyonly to make the workes of God knowne vntounto vsus, or to moue vsus to conſider the courſes of nature, but to reproue ſinne, & namely concupiſcence, or an vnſatiable coueting of euill things. By the like pictures doth Iude reprooue the hypocrites, when he calleth them cloudes without raine, wandring ſtarres, trees without frute, and ſo forth. Yea by theſe compariſons, the ſcripture often rebuleth the vnordinate affections and dealings of men and women carried about with manifold luſts, as the Apoſtle ſpeaketh, who in generall are vnſatiable as all theſe creatures, & in particular courſes like to euerie one of them.
17 The eye that mocketh his father, or deſpiſeth the inſtruction of his mother, the rauens of the valley ſhall picke out, and the *The ſonnes of the Eagles.young eagles ſhall eate vp.
As in the verſes immediatly before ſet downe, the eſtate of the laſt generation hath bene at large painted out: ſo in this, the deſtinie and lot of rebellious children and ſtubborne inferiours ſpoken of in the firſt generation, is declared. In the former part of this ſentence, the fault of diſobedient children is declared, which is, that they ſcorne their parentes and deſpiſe them. They are ſo farre from honouring them, that they laugh at their infirmities, tranſgreſſe their commandements, ſtrike them, or curſe them, or vſe ſome like miſdemeanour toward them. Examples of this diſobedience we hauehave in Eſau, Cham, Abſolom, and Adoniah, and Iſmael. In the latter place the puniſhment is ſhewed, which ſhal fall on ſuch rebels, their eyes ſhall be pickt out, and eaten vp, that is, they ſhall be put to death, yea an infamous death, according as the Lord willeth in Ex. 21.17. For by the eye which is a part of the bodie moſt deare, the whole perſon is meant, and by the digging out therof, the vengeance, which ſhall fall on the perſon, is noted. But moreouer the rauens ſhall dig out their eye, or the young eagles eat it vp. As nothing is more pretious then the eye, ſo nothing more rauenous thē the rauen, or more able to deuour then the young luſtie eagle full of ſtrength and vigour. Here then is ſhewed, that the birds and fowles of heauen ſhal pray vponupon the carkaſes of diſobedient children, which ſhal not be buried, but want this honour: yea and that thoſe parts, which hauehave bene made the ſeates of ſcorning, and abuſed as inſtruments of ſin, ſhall principle be reuenged and plagued. Indeed in this life, all ſtubborn children are not plagued with this puniſhment, but the like or the ſame befalleth them in this world, or elſe in the world which is to come, ſhall befall them. When troubles and wounds betide vngratious youthes in this life, ſurely theſe are the Lordes rauens and eagles. And theſe ſometimes put out the right eye or take away the life. But when the foule feendes of hell ſhall hauehave leaue to flie to and picke at their ſoules, and bodies, and when the eagles of Satan ſhall be gathered about their carcaſes and feed on their eyes, then will be the torment indeed: and then ſhall this threatning be fully accompliſhed. O fearefull puniſhment then of diſobedience, yet anſwering vntounto the offence. O miſerable children, who ſhall fall into the hands of Satan, and his inſtruments in ſuch ſort.
18 Theſe three things are hid from me, yea theſe foure I know not.
19 The way of an eagle in the aire, the way of a Serpent on a *Or recke.ſtone, the way of a ſhip in the deepe ſea, and the way of a man in a maide.
20 So is the way of a whoriſh woman, ſhee eateth, afterward ſhe wipeth her mouth, then ſhe ſaith, I hauehave not wrought iniquitie.
Agur in theſe verſes hauing relation to the ſecond generation before ſpoken of, by three ſimilitudes declareth that adulterers and adultereſſes ſo cunningly couer their folly, for the moſt part, as that hardly or not at all they can be eſpied or conuinced. When as the eagle flieth in the aire, ſhe ſo ſwiftly paſſeth out of one place into another, that no ſign of her paſſage can poſſibly be diſcerned. Againe, when as the Serpent crawleth on a rocke, or ſtone, he ſlideth away ſo quickly and ſmoothly, that no print of his bodie, or proportion of any part thereof doth remaine. Finally when as the waters hauehave come together in the place, where a ſhip hath ſailed, no monument or note of the paſſage of it doth any where appeare. In like ſort, adulterers & adultereſſes ſo cunningly diſſemble their wickedneſſe, as that notwithſtanding they continually commit folly, yet they are not ſuſpected, nor can be conuinced of vnchaſtitie. Dauid ſo coloured his wicked way with Bathſheba, by going about to make Vriah drunke, and by cauſing him to be ſlaine, as that euen the way of a Serpent on a rocke might aſſoone hauehave bene traced out, as it. So likewiſe Potiphers wife couered her wantonneſſe with ſuch cunning, as that ſhe ſeemed innocent to her husband, and Ioſeph in fault. Moreouer, as here further is ſhewed, euen as ſome ſeruants, which hauehave eaten a thing, which they ſhould not, can cleanly wipe their mouthes, and make ſhew that they neuer touched it: ſo harlots, when they hauehave bene moſt vnchaſt, will ſeeme to be free from all vnchaſtirie. But albeit there neither is anie apparant ſigne of vnchaſtitie in the adulterer, which defileth the married or vnmarried woman, nor yet in the adultereſſe, which dealeth deceitfully with the guide of her youth: yet fornicators and adulterers ſaith the Apoſtle, the Lord will iudge. Their wickedneſſe is hid from men, but the Lord knoweth their thoughtes and their wordes. The wiſe cannot trace them, but he can detect them and finde them out.
21 VnderUnder three things the earth is moued, yea vnderunder foure [which] it cannot beare.
22 VnderUnder a ſeruant, when he raigneth, and a foole when he is filled with meate.
23 VnderUnder an hated [woman] when ſhe is married, to cōclude [vnderunder] an handmaid, when ſhe is made heire to her miſtreſſe.
As there are foure ſecret things in the world: ſo are there foure vntollerable burthens of the earth, euen certain euill perſons of the generation of thoſe, who hauehave before bene affirmed to hauehave hautie eyes. One ſort of theſe verie troubleſome people are ſeruants that raigne, that is to ſay, men of a ſlauiſh diſpoſition, & of a low condition, aduanced to high place, and as it were beggers ſet on horsbacke. Theſe will beate their fellow ſeruants, and play the tyrants, neither can the common people ordinarily well brooke them. Another ſort of vntollerable wretches are fooles filled with meate, that is to ſay, wicked men abounding in wealth, or faring deliciouſly eueryevery day. For theſe do nothing but deſpiſe the poore, as Naball did Dauid, decke themſelues in braue apparrell, neigh after their neighbours wiues, and ouer charge themſelues with ſurfetting and drunkenneſſe. A third ſort of makebates, are wiues hated for their ill conditions or deſerts, who cauſe much ſtrife in the familie, and ſometimes great hurly burly in the common wealth. The Iewes as may appeare in diuerſe places of the ſcripture,Deut. 21.15. & namely in Deuteronomie, had many of them, contrary to the law of God, two wiues. Now it fell out oftentimes that one of theſe was hated, the other loued. Hence ſprang much enuy, much griefe and ſtrife, as may appeare in Rahell and Leah, and in Annt & Perimnah. Yea although the married woman be the onelyonly wife of her husband: yet if ſhe be deſpiſed in his eyes, ſhe not onelyonly is vexed her ſelfe: but moleſteth him and the whole houſhold beſides. Now if ſhe be alſo put away by a bill of diuorce, and marrieth another, this muſt needs be an occaſion of greater variance and miſchiefe. The laſt ſort of diſturbers of humane ſocieties, are handmaides, which are made heires to their miſtreſſes, that is to ſay, ſuch maideſeruants as ſucceed them in goods, fauour, & place. For theſe ſeruants, when as once they are married to their maiſters, commonly know not how to vſe their proſperitie aright, but deale very inſolently as Agar did. Hence ariſe complaintes of the ſeruants, of the children, yea of the husband himſelfe oftentimes.
24 Theſe bee foure ſmall *Of the earth.things in the earth, neuertheleſſe they are wiſe [yea] exceedingly wiſe:
25 The Pyſmires, a people not ſtrong, which yet prepare their meate in ſummer:
26 The hil Miſe, a people not mightie, which yet make their houſes in a rocke.
27 The Locuſts hauehave no King, yet they *Yet he proceedeth.all march on in a flocke:
28 The ſpider catcheth hold with her hāds: and is in *Of a Prince.princely pallaces.
As ſundrie ſorts of vices hauehave their pictures in nature: ſo likewiſe hauehave ſundry kindes of vertues, for to begin with wiſedome the light and guide of all vertues, there are ſundry creatures which being prudent in their kindes, may teach men in many points to be wiſer then commonly they are. Firſt the Ant a poore ſillie worme, yet by an inſtinct of nature, giuen to labour and forecaſting, prouideth neceſſaries long aforehand. Not onelyonly philoſophers witneſſe, but experience teacheth, that ſhe trudging and drudging vp and downe, whileſt yet the ſeed is abroad in the field in the ſummer time, and the weather is faire, hoordeth vp prouiſion againſt the winter. Again, although ſhe is but a ſmall and weak creature, yet doth ſhe carry graines ſometimes euen bigger then her bodie. And now then what a ſhame were it for men, that the Ant ſhould toyle in ſuch ſort for the getting of her prouiſion, the Ant obſerue the ſeaſon of her aduantage, the Ant foreſee the ſtate of times to to come: but they, indued with reaſon, with learning, with Religion, neglect the gathering of the foode of their ſoules, let ſlip the opportunities of their beſt bargaines about matters of this life, or not forecaſt or preuent future dangers? Indeed ſome are weake in body but if feebleneſſe hinder not the ant from helping her eſtate, why ſhould it a mā frō releeuing his?
Secondly the hill miſe, certaine little beaſts like partly to a mouſe, partly to a beare, whereof was great ſtore in Siria, hauehave their habitation in a rocke. Albeit they hauehave no weapons to defend them ſelues with, nor ſtrength of limmes: yet this wit they hauehave, to digge or finde out holes in ſtony places, whereunto to flie vponupon occaſion, and wherein to lay their young ones ſafely. If the contemptible miſe hauehave ſuch wit in prouiding well for their owne ſafetie, as alſo of their young ones: much more in men ſhould this reaſon be found, as alſo the meanes vſed by thē, to make their eſtate ſecure. This is to be done by thē principally by flying to God in prayer, by building on the rocke Chriſt Ieſus, finally by ſeating them ſelues, where are the exerciſes of the word: But ſecondly they may alſo, yea they ought to vſe the protection of Magiſtrats, the helpe of friends, the aduiſe of lawyers, to cōclude whatſoeuer perſon or thing, may be a refuge vntounto them againſt wrong or iniurie.
As concerning the locuſtes, whether they go forth to ſolace them ſelues, or whether to deſtroy a country, this propertie they hauehave, that continually they keepe companie together, not onelyonly holding their ſtanding places or obſeruing their opportunities of riſing vp & reſting, but in all reſpectes marching as it were in battaile aray. Theſe locuſtes are certaine flies with long legges, which by touching the corne burne it in part and deuoure the reſidue. Now by reaſon of their flocking in ſuch heapes it commeth to paſſe, that although if they were ſeuerall alone or a ſunder one by one, they might eaſily be deſtroyed. yet being in multitudes, yea armies as it were,Exod. 10. great hoſts of men are not able to reſiſt them, as appeareth in the Scripture. When as thē theſe creatures which are weake neither hauehave any Captaine to lead them, thus ioyne hand in hand, and liue in concord, what a ſhame is it for men, which hauehave the word of God and rulers among them to be their guides, yet to be ſo wonderfully diuided as they are oftentimes, yea ſo infinitly drawen a ſunder, as that ſcant foure or fiue ſhalbe found in a great aſſembly profeſſing the ſame Goſpell of Chriſt Ieſus, who ioyne in the ſame good cauſe, or hold the ſame opinion, or are vnited by the ſame affections together? But behold (ſaith the Prophet) how good and pleaſant a thing it is for brethran to dwel euen together: yea behold this I ſay in the Locuſts.
Laſt of all the ſpider is a creature very contemptible, but her art doth greatly helpe her, and commend her. For ſhe vſing her feete on both ſides as hands to worke, ſpinneth ſo fine a thread, & frameth ſo curious a web, that ſhe ſeemeth to build vntounto her ſelfe, and to inhabite not a poore or rude cotage, but a Princely and glorious pallace. Let vsus then learne by her example this point of wiſedome, to ſtriue euen to excell in ſome trade or gift of minde. For the art will mainteine the artificer, yea oft the gift, which is excellent, aduaunceth him which is therewith indued, vntounto an high place of dignitie in Church or common wealth, as may appeare in the examples of Ioſeph, Daniell, Dauid, with diuers others mentioned in the Scripture. The ſpider is not to be followed indeede in her venemous diſpoſition, but in her art to imitate her is a prayſe. Wherefore the vertuous woman is commended in the chapter enſuing for ſetting her hands to the wherue, and her fingers to the ſpindle. Before alſo it hath bene ſaid in this booke Seeſt thou a man, which is diligent in his affaires, he ſhall ſtād before Princes, and not among meane perſonages. It is a thing prayſe worthy to attaine vntounto any meane facultie of good things, or to ſtād in the ſecond or third place amōg the vertuous. Neuertheleſſe, eueryevery Chriſtian is to labour to be exact in his workes, to follow after ſpirituall gifts with a ielouſie, finally to ſeeke after ſuch a ſpirit of wiſedome as was in Bezaleell and Aholiab.
29 Theſe three things *Do well in marching, do well in walking.order vvell their going, yea theſe foure things are comely in their pace.
30 An aged lion moſt valiant among the beaſts, which retireth not back forfeare of any.
31 [An horſe] vvhichwhich hath his loynes girt vp, *Or a goate.and a goate: and a king againſt vvhom *Not to riſe vp againſt him.none riſeth vp.
As Agur in the former verſes hath ſhewed vsus foure ſchoolemaiſters of wiſedome: ſo now he repreſenteth here vntounto our view, as many paternes of comelineſſe. The firſt of theſe is the lion, which going to any place trembleth not by the way nor flyeth backe, though he ſee the eliphant or the tiger or the beare, but proceedeth on forward with a valiant courage. The ſecond is the horſe, which hauing his loynes girt vp, not onelyonly praunceth it gallantly, but couragiouſly,Iob. 39.22. and ſwiftlie ruſhing into the battaile as the Lord him ſelfe teſtifieth in the booke of Iob, goeth not backe at the ſight of the ſword, nor is terrified at the ratling of the quiuer, nor troubled at the ſhrill ſound of the trumpet. The third is the goate, who being the ringleader of the flocke, not onelyonly walketh before the ſame, with a certaine ſtatelineſſe, but with chearefulneſſe, firſt, in the ſight of the reſt, climeth vp the craggie rockes and mountaines. The laſt is a king, againſt whom none riſeth vp, or on whom a moſt honorable gard of his officers attendeth, before whom the enemies quake, for whom the ſubiectes pray, vntounto whom all, that are vnderunder his iuriſdiction, yeeld obedience. Such a king carying in him the courage of a liō feareth not the face of any perſon, nor ceaſeth for any daunger to go forward in good actions. Againe girding vp his loynes as the horſe he encountereth with his aduerſaries and taketh vengeance on them. To conclude imitating the goate in this reſpect, he leadeth by his example the people committed to his charge vntounto all vertuous actions and exerciſes of Religion. In theſe reſpectes the Scriptures ſometimes compare the Monarches of this world vntounto theſe beaſts, as namely in the 7. and 8. of Daniell. But in as much as theſe patternes of comelineſſe are propoū ded to this intent, to teach all ſortes of men to deale orderly in matters, & to walke ſeemelily in their calings, both Magiſtrates, Miniſters, & priuate perſons are to learne hereby, to walke more orderly then vſually they do. Neuertheleſſe eueryevery one is to take heed that he be not too ſtately, or lift vp him ſelfe againſt his neighbour, into which ſinne yet if any through infirmitie hauehave fallen, he is to recouer him ſelfe out of the ſame by following that diuine counſaile, which is giuen in the verſes following.
32 If thou haſt bene fooliſh in lifting vp thy ſelfe, or if thou haſt thought [ſome euill] put thine hand on thy mouth.
33 For [as] the preſſing of milke draweth out the butter: and the vvringing of the noſe draweth out bloud: ſo the preſſing of anger draweth out ſtrife.
Thoſe, who hauehave bene ouertaken with anger, are herein exhorted not to ſinne nor let, the ſunne go downe vponupon their wrath. If thou haſt bene fooliſh in lifting vp thy ſelfe, if by ſome contemptuous ſpeech or boaſting behauiour thou haſt bewrayed thy follie, or if thou haſt thought, yea if onelyonly thou haſt bene puffed vp in mind, or cōceiued ſome miſchief in thine heart, put thine hand to thy mouth, be ſilent, do ſo no more, abſtaine from executing it, Common with thine heart on thy bed, and be ſtill. For as the preſſing of milke draweth out butter, as the vehemencie of ſtirring the creame cauſeth it at laſt to take an other nature, and the wringing of the noſe draweth out bloud, as the rubbing of the noſtrels to much, cauſeth bloud to fall into the ſame: ſo the preſſing of anger draweth out ſtrife, to much prouoking either of a mild or of an haſtie nature cauſeth brawling, yea ſometimes bloudy blowes. A notable example of the truth hereof ſee in Aſahell 2. Samuell. 2.21.22.