A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 30
CHAPTER. XXX.
Verſe 1. The words of Agur the ſonne of Iabeth, euen the prophecie the man ſpake concerning …thiel, euen …th…l and Vcal.
THe ſentences of Salomon were determined, and ended in the former Chapter: vntounto 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 Agur, to whom this Chapter is aſcribed, and Bathſheba Salomons mother, which vttered the words of the next, in this preſent chapter: firſt the Scribe, penman, or author thereof vnderunder God is deſcribed: ſecondly the matter of it is propounded: the penman is deſcribed onelyonly 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, complaints, 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 vntounto, in the 5. and 6. verſes. Concerning Ithiel, our Sauiour Chriſt is here ſet forth vntounto vsus, firſt by the vnion of his natures, that being eternall, & mightie God with his Father, hee is alſo man with vsus. For Ithiel is equiualent to Immanuel, ſauing this that Immanuel ſignifieth God with vsus, 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)Iudg 6. 12. 13. If the Lord be with vsus, why is all this come vponupon vsus? (ſaith the other) Feare not (ſaith the Lord to his Iſrael by the Prophet)Iſai. 43. 5. for I am with thee. And after that by his omnipotencie and power, which is the meaning of the word V…al, although notwithſtanding both Ithiel and it doe ſomewhat varie from the common forme of words of their compoſition, and deriuation: For it pleaſeth the wiſedome of God in this place to vſe them after a ſingular manner, and fitteth them for the repreſentation of his ſonne, as if they were his proper names.
Verſ. 2. Surely I hauehave 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 appeare what need and vſe he hath of a Mediatour: Surely I hauehave been brutiſh ſince I was a man: as if he ſhould hauehave ſaid, It is a thing very certaine, and neceſſarie to bee knowne and obſerued, that I, and all men are beaſts by our owne knowledge, and inIere. 10. 14. this ſtate hauehave I ſtood at euer ſince I was conceiued, and eueryevery 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 admirable wiſedome which was in Adam in the ſtate of innocencie, and before hee tranſgreſſed the holy commandement of God, and was neuer ſince found either in himſelfe, or in any of his poſteritie: neither hauehave I learned wiſedome, that heauenly 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 hauehave 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 knowledge: For indeed fleſh and blood reueileth not Chriſt to any man: but the ſpirit of God onelyonly working by his word.
Verſ. 4. Who hath aſcended vp into heauen? who hath gathered the winde in his fiſts? who hath bound the waters in a garment? 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 vsus what things he hath ſeene, or heard: in this ſenſe our Sauiour ſaith, no man Deut. 13. 12.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 other hauehave been wrapt vp thither, but yet not of themſelues, but by God, and withall the things which they ſaw were vnutterable. 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 onelyonly 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 appointment is it, that the earth, and all the coſts thereof remaine ſo firme, and ſtable, is it by the vertue of mans hand or commandement? 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, Iehoſhapat 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 hauehave 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 vponupon; and therefore both I, and all that will attaine vntounto 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 father but he alone, and to whom he will reueile him, he is theMatth. 1… 26. true Meſſiah.
Verſe 5. EueryEvery 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 vponupon 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: EueryEvery word of God is pure, eueryevery part and particle of Gods reueiled will is pure, true, iuſt, holie, and free from all corruption, and baſenes, as the ſiluer 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 vsus, and maketh his power effectuall in vsus, he is a ſhield to them that truſt in him, to the faith which he requireth, he perſwadeth vsus 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 receiueth 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 pierced: if he be impregnable, they are in ſafetie: if he be inuincible, they can neuer bee deſtroyed. The ſubiects of this protection, the perſons preſerued by him, are thoſe that caſt themſelues vponupon 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, … equallizing mens words with it: and dignifying the fruites of humane wit with the titles, and prerogatiues that peculiarly appertaine to Gods wiſdome; by canonizing mens writings, and ſo making them matchable with Gods holie bookes: by forging of things which God neuer ſpake, or by miſinterpreting, or miſapplying that which he hath deliuered: by falſifying 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 vponupon it, & that in a double reſpect: the one they expoſe themſelues vntounto rebuke; doe not this leſt he reproue thee, as charging thee with arrogancy and great preſumption: and the other that they bewray their owne falſhood, leſt (ſaith he) thou be found a lyar, in affirming that which is void of truth, and egregiouſly contrary vntounto it, and ſo ſhalt thou hauehave the true God to diſcouer thy lies, and with iudgements vponupon 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 Deut. 12. 32.ſhalt put nothing thereto, nor take ought therefrom.
Verſe 7. Two things hauehave 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 hauehave I required of thee, wherein this holy man of God in humble manner ſheweth vntounto him, that he earneſtly deſireth at his hands two things eſpecially, as moſt needfull for the ſaluat…n of his ſoule, the diſcharge of his dutie, and good eſtate in this life: for although he begged many other things at Gods hand; yet hee did frequently, and feruently craue theſe two as matters of great importance, and ſuch as made a way for innumerable other particulars, 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 moment, his eſtate would be very miſerable.
Verſe 8. Remoue from me vanity and lies, giuegive 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 vntruth, which is a double iniquitie: thoſe of this kind which I hauehave formerly fallen into▪ remit, and pardon, and for the future dayes of my life, protect, and defend me againſt the dominion, power, and venome of them, and cauſe that ſo oft as I fault, I may be purged from them by ſound and hartie repentance. This his requeſt is very much agreeable to thoſe petitions which our Sauiour hath taught vsus to make: Forgiue vsus our treſpaſſes: leade vsus not into temptation, but deliuer vsus from euill. GiueGive me neither pouerty, nor r…ches, after ſpirituall graces hee craueth corporall bleſſings, deſ…ing a mediocritie therein, euen ſo much as is needfull, meete, and vſefull for him; and therefore maketh a d…eprecation againſt extremities, ouer little, or exceſſiue much, giuegive 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 ſuperfluitie, feed me with food conuenient for me, that is to ſay, beſtow vponupon me that portion which thou as my heauenly father haſt cut out for me, and appointed in thy decree to be conuenient for my body, and for my ſoule, and no hinderance, but a furtherance to me in thy ſeruice. It is more forcibly propounded 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 vntounto them,Hatripheni lechem chukki. conſtantly, and without any defeatement of them: and this is better, then to hauehave 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 allowance, or ordinary vntounto their people, or ſouldiers, which ſhall be very ſufficient for them, and which they may vndoubtedly conclude to hauehave 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, giuegive vsus this day our daily bread, and it hath alſo the ſame extent that that hath, containing vnderunder bread or food all corporall bleſſings, or whatſoeuer 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 noyſome 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 hauehave 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 giuegive precepts for my wayes: eſpecially when thy word preſcribeth ought againſt my carnall luſts, and fleſhly will, and ſay, by the contemptuous thought of my heart within my ſelfe, or by blaſphemous ſpeeches to others, or by the conſequence of my diſſolute, irregular, or preſumptuous behauiour, Who is the Lord? that I ſhould feare him, that I ſhould obey him, that I ſhould refraine 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, Deut. 8. 12, 13. 14.not keeping his commandements, nor his lawes, which I command 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 forget the Lord thy God, which brought thee out of the land of Egypt, 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 neceſſity do draw me firſt vntounto 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 faultie: 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 whoriſh 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 infamous 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, Exod. 22. 29.leſt by his prayer vntounto God he draw downe a curſe vponupon 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 giuegive thee ouer to ſome ſuch offence, as the court of iuſtice wil take notice of: or puniſh, and bring to light ſome former miſbehauiour 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 onelyonly in heart deſpiſe their parents, and wiſh euill vntounto them: but with reuiling, or other malapert ſpeeches abuſe them to their faces, or with murmurings, whiſperings, or other words of contumelie, depraue 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 puniſh, and that in a ſeuere manner, euen with no leſſe then deathLeuit 20. 9… 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) proceeding 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 puritanes 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 louelove of his truth) hath giuen them …uer to ſtrong deluſions, to giuegive credence vntounto, 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 remiſſion of their ſinnes; nor hauehave 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 vntounto them; they hauehave 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 groweth 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 perſons, whoſe eyes are loftie, looking vpward with deſire and expectation of great things, and with contempt of their inferiours, and ſo declare the pride of their heart by their very lookes; and their eye lids are lifted vp, by ſcornefull and diſdainfull 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 chapter 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 hauehave ruſhes, or teeth like to boares, or lions, and ſwords, & kniues, like vntounto robbers: the ſubiect of whoſe cruelty is poore whom they prey vponupon, and make an vtter ſpoyle of, that they ſhould hauehave no more place in the earth, or being amongſt men: like rauenous wolues eating vp all, that they leaue not ſo much asZeph. 3. 3 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, GiueGive, giuegive: 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 inſatiable deſire of greedie minded men, by diuers compariſons: whereof the firſt is put ſingle by it ſelfe; the other ranked and counted together in one number of foure. The horſeleach, ſo called, a creature well knowne vntounto vsus, 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, giuegive, giuegive, and not by voyce: for ſhe is dumbe, and without voyce, and perpetually mute: but her inſatiable appetite of ſucking blood is the actuall 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 contented once to hauehave ſpoyled thoſe whom they faſtned their mouthes vponupon, but comes againe, and againe, and neuer leaue vntill they hauehave drawne out all the blood of their eſtate. And let it not ſeeme ſtrange, that in the former part of the ſimilitude 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 willſheol. 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 woman whoſe wombe is barren, which was wont to be vnmeaſurably deſirous of children, both for the comfortable enioyment 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 ſaying of Rachel to Iacob: GiueGive me children, or elſe I dye. It isGen. 30. 1. ſaid that the aduerſarie of Hannah Samuels mother vexed her ſore, for as much as ſhe vpbraided her, becauſe the Lord had 1. Sam. 1. 6.made her barren. And this doth Elizabeth the mother of Iohn the Baptiſt confeſſe to the praiſe of God, ſaying, Thus mercifully 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 hauehave enough at one time, to ſerue for all times: though there bee ſtore now, there may bee need hereafter: 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 hauehave ſeemed that Noahs flood would hauehave killed the appetite of the ground, by giuing it ſuch a ſurfeit, that it ſhould hauehave 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: EueryEvery 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 vponupon the next houſe, and rauen after the whole ſtreete, and if it may ſeaze thereon, it will make a violent aſſault vponupon 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 perſon which with a contemptuous eye doth vilifie his father, either picking a quarrell at the ſight of him in regard of his withered 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 onelyonly neglect to learne that which ſhe teacheth him, or to performe that which ſhe commandeth him, but with the deſpight of his minde refuſeth both the rauens of the valley ſhall picke it out, and the young eagle ſhall eate it, the fierceſt and moſt cruell ſort of rauens, and thoſt eagles which are moſt buſie, and with their beakes and tallens are better able to teare, ſhall hauehave 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 hauehave none at all, but ſhall either hang vponupon 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 creatures, and bee buried in their bowels. And albeit this plague be not executed vponupon all ſuch malefactors, yet they are all obnoxious 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 Serpent 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 propoſition of three or foure together, to ſhew the like natures, 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 & whoredome, 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 indiuiduall 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 ſecond is, the way of a Serpent vponupon a rock, who leaueth no ſlime behinde her, as the ſnaile doth where ſhe creepeth, neither maketh 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 albeit 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 louelove, or inflamed with concupiſcence, his wilie ſolicitations, his artificiall plots, and cunning 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, otherwiſe 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 hauehave done no wickednes.
SVch] So cloſe, and vnknowne: For to that end in way of application, he alleageth thoſe foure ſtrange things rehearſed before, by certaine ſimilitudes, demonſtrating the priuie, ſecret, 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 hauehave done no wickednes, I am free from all impuritie, and vnchaſt behauiour.
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 cloſenes, 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 manifeſtly diſcerned and felt too heauilie: for the earth is moued at them, the inhabitants hauehave iuſt occaſion to quake and tremble, 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, arguing 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 contemptible. See chap. 19. 10. and a foole, a wicked man, deſtitute of godly wiſdome, when he is filled with meate, when hee hath plentie, and abundance of food, apparell, wealth, and other 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 married, when ſhe is become a wiſe, when ſhe is become a dame, or miſtreſſe: her husband, her ſeruants, her neighbours, and all that hauehave 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 appoint it, and his hand effect it: ſuch a one was Ioſephs miſtreſſe, a treacherous beaſt againſt him, and yet a forcible commander of him, to wreake her malice vponupon the beſt ſeruant that euer he had, becauſe hee would not be perfidious with her for company. Such a one was Iezabel, vnderunder whom being married vntounto Achab, it might properly be ſaid that the land of Iſrael was troubled, for the perſecutions which ſhe cauſed to be raiſed, the ſlaughters which ſhe cauſed to be made, the Idolatrie 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, married 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 vnderſtood of eueryevery one ſo promoted, if ſhe be of an humble, meeke, and quiet ſpirit: but this imputation is onelyonly laid vponupon them which are of the number of thoſe odious women, before ſpoken of.
Verſe 24. There are foure things in the earth which are little, but exceeding wiſe.
AFter the foure former quaternions, which were brought for the aggrauation of certaine ſorts of ſinnes, there followe two others, which he vſeth for the illuſtration of the vertue, and imitation of that which is good euen in the creatures, which are led onelyonly 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 benefit may learne inſtruction from it: as Iob ſaith, Aske now the beaſts and they ſhall teach thee, and the fowles of the heauen and Iob. 12. 1.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 commendable properties, and qualities that are found in eueryevery 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 creatures, the Ants be ſet in the firſt place, and are reſembled to a people for their multitude, but weake, and feeble, and very defectiue in power, and far vnable to defend themſelues by incounter, or get their food by hard labour: notwithſtanding, 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 ſcarcitie: in health for ſicknes: in a peaceable eſtate for perſecutions, 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 vnknowne in theſe parts of the world, but in great plenty about 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 mountaines,Pſal. 104. 18. 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: teaching this point of wiſedome that when our owne power faileth to protect vsus, we ſeeke helpe elſewhere, and that in place where it may ſurely be had for our defence, and ſecurity.
Verſe 27. The beaſts hauehave 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 hauehave no King, no principall, or chiefe ruler ouer them, as the Bees are affirmed to hauehave, yet goe they forth all by bands, yet hauehave they ſuch reſpect to their owne ſafety, as not to ſingle themſelues aſunder, which would be dangerous, and beare ſuch louelove to concord, which is moſt comfortable, 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 hauehave this morall learned: that needfull, and good ſeruices 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 eueryevery 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, labouring ſo to excell therein, that they may doe thoſe things which be commendable, and admirable, though with a better 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 recitall whereof his intent is to incite eueryevery 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 vponupon him, and bad mens eyes doe ſtrictly behold him; he conuerſeth conſtantly in the preſence of Gods Angels, and eueryevery ſtep of al his paths are perpetually before the Lord.
Verſe 30. A Lion which is ſtrongeſt among beaſts, and turneth 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 whither 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 valiant 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 vntounto vsus, how gallantly he ſetteth himſelfe to praunce, ſtampe, rayne, or runne, according as he is put vntounto it: and of him …he Lord giueth this teſtimony to Iob: Haſt thou giuen the horſe ſtrength, or couered his necke with Iob. 39. 22. 23. 24. 25. 26. 27. 28.neighing? haſt thou made him afraid as the graſſe hopper? his ſtrong neighing is fearefull. He diggeth in the valley, and reioyceth 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 trumpetters, 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 onelyonly walketh before the ſame with a certaine ſtatelines, but with cheerefulnes in the ſight of the reſt, climeth vp the craggie rockes and mountaines.
Hee concludeth with the King, not putting him laſt as the meaneſt, but ſhutting vp all with him as the worthieſt, in compariſon of whom (if he bee a man worthie of his place) the others are but a ſhadow: hee is a Lord, and commander ouer them all. For if man in reſpect of his kinde was made to hauehave 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 protector: 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 authoritie: 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, againſt whom none ſhould dare to ſtand vp, or be audacious to reſiſt: and theſe inſtances are induced for inſtruction to them that hauehave 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 hearten Ioſhua, ſaying, Be ſtrong, and of good courage: for vntounto this Ioſh. 1. 6. 7.people ſhalt thou diuide for an inheritance, the land which I ſware to their fathers to giuegive 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 vponupon 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 admoniſheth all men not to abuſe his inſtruction to haughtines, and turbulencie, but to frame themſelues to modeſtie, and peaceablenes; 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 behauiour: For ambition, vaine glorie, and all the effects of a conceited minde are nothing elſe but meere fooliſhnes: as Habakkuk ſaith, Hee that lifteth vp himſelfe▪ his minde is not vpright within him. Indeed the proud man is as he that tranſgreſſeth Hab. 2. 4. 5.by wine. Or if thou haſt thought eu… …f thou haſt giuen entertainment to vnlouing ſurmiſes, eſpecially if thou haſt inwardly nouriſhed any vncharitable … of doing euill, lay thy hand vponupon thy mouth, be ſilent, … …ff, and giuegive 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, … …6 6….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 …thee? I will lay my hand vponupon 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 hauehave thoſe th… through pride to riſe againe vntounto: becauſe that it alway … deth merciemercy, 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 bewray a proud heart in our ſelues, and baſe opinion of our brethren, is from the euill euent which will follow vponupon it, the ſtirres, ſtrife, and troubles, which are like to be kindled thereby, 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 vehement 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, ſometimes 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 AmoritesNumb. 21. 23. 24. brought himſelfe to ruine, and his kingdom to be conquered: by this Amaziah king of Iudah brought a foile with much miſerie vponupon himſelfe, and the people, becauſe hee compelled Ioaſh the king of Iſrael perforce to meete him in the field: and2. Chron. 15. 27. 28. by this Aſahel the brother of Ioab brought himſelfe vntounto an vntimely death, by prouoking Abner with ouer much wilfulnes and vehemencie.