A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 8
CHAPTER. VIII.
Verſ. 1. Doth not Wiſedome crie? and Vnderſtanding vtter her voice?
Verſ. 2. She ſtandeth in the toppes of the high places, in the way, in the places of the pathes.
Verſ. 3. Shee crieth at the gates, at the entrie of the city, at the comming in of the doores.
HAuing in the former chapter dehorted from the ſinne of adultery, and therin deſcribed the harlot with her entiſing ſpeeches, and ſet downe the effects therof: he now oppoſeth wiſdome to the harlot, her doctrine to the harlots enticements, and the effects of the one to the effects of the other: where wee are to obſerue, firſt, what preparation ſhee makes to this buſineſſe of inſtruction, in theſe three verſes: ſecondly, the tenour of her oration and ſpeech, whereby ſhee endeauoureth to perſwade and inſtruct men in the reſt that follow. For preparation ſhe addreſſeth her ſelfe to be moſt audible, and eaſie to be heard, and vſeth the beſt meanes to hauehave an auditorie, and many to heare her. Her care to bee heard is argued by the earneſtneſſe of her calling, and as it were the contention of her ſpeech, in that ſhe is ſaid to cry, and vtter her voice, becauſe ſhe knoweth that her matter is good, and moſt neceſſary, and mens eares very deafe towards her, but wide open to all words of follie, whereby the heart may bee poyſoned and infected, and therefore ſhe doth not deale indicatiuely, and by way of affirmation, but interrogatiuely, and by way of expoſtulation, doth not wiſedome crie? which is as if ſhee ſhould ſay, I demand of you, anſwere mee out of your knowledge and experience, whereas ye hearken to follie, and wicked men, and ſinfull women entiſing and alluring to euill, is it becauſe ye are not taught, and called on by wiſedome, by the ſonne of God in his miniſters and ſeruants? Will ye then leaue a reuerent matrone, and hearken to a filthy ſtrumpet? will yee forſake the Miniſters of God, and liſten to ſeducers, and impoſtours, the miniſters of Satan? For prouiding of auditors ſhe preſenteth her ſelfe to the congregations and publike aſſemblies, by the miniſtery of the word ſhee publiſheth her counſels, and promiſes in the Churches, and meetings of Chriſtians, and this he expreſſeth by a ſimile taken from the maner of the ciuill ſtate, as the Magiſtrate cauſeth his proclamations to be promulgated in moſt publike places, where the Herald or cryer may be aboue the reſt, and bee beſt ſeene and heard, where is greateſt frequencie and concourſe of people, as in waies whereby multitudes paſſe, and in the market place, and the gates of cities, eſpecially where they were wont to keepe their Courts, and Seſſions, and came together for all matters of great importance. See chap. 1. 20. 21.
Verſ. 4. VntoUnto you, O men, I call, and my voice i… to the ſons of men.
Verſ. 5. O ye ſimple, vnderſtand wiſedome; an… ye fooles be of an vnderſtanding heart.
IN this oration the Lord Ieſus in the perſon of wiſdome, firſt commendeth his doctrine to the twelfth verſe. Secondly, deſcribeth his owne holineſſe, to the two and thirtieth verſe. Thirdly, maketh application of all vntounto his people, from thence to the end of the chapter.
That his doctrine may be the better accepted, and worke the more effectually, hee directeth his ſpeech to the ſubiects thereof, the perſons whom he dealeth with, perſwading them to be attentiue vntounto it. And then he deſcribeth by the adioynt of their conditions, as in reſpect of their outward ſtate ſome of them are more noble, and of higher degree, called men, in ſuch a word as many times ſignifieth their greatneſſe, as thoſe that are acquainted with the tongue wherein this Scripture is written doe well vnderſtand: as in the fourth Pſalme, O yee ſonnes of men, viz. O ye mighty perſonages, how long will yee turne, &c. Some baſe, as the word doth alwaies intend when it is ioyned with that before ſpoken of, which ſignifieth excellency, as it is vſed in the 49. Pſalme. Both high and low, both ſonnes of men, and ſonnes of Adam, ſaith the Hebrew text: and the words follow in the ſame place doe interpret his meaning: both rich and poore. Againe, ſome of them are prudent and wiſe, ſome of them are cleane contrary. Of them he maketh two ſorts: ſimple ones, ſuch as are ſetled in no one opinion, but are eaſily carried any whither, as a ſcather with a puffe of wind, and fooles, which are ſuch as hauing entred into a falſe opinion, or euill courſe of life, will with very great difficultie be drawne from it, or not at all, vnleſſe the Lord put to his mercifull hand and reclaime them. And yet is the caſe of neither of them deſperate▪ for it is not impoſſible for the ſpirit of God to eſtabl…ſh the ſim… with wiſ…dome, and to make the foole to be of an vnderstanding heart: for the precept of God commanding them to be ſuch, containeth in it a promiſe for their encouragement, that if they will not be wilfull they ſhall be framed to be ſuch. See chap. 1. verſ. 22. 23.
Verſ. 6. Heare, for I will ſpeake of excellent things, and theNegidim. opening of my lips of right things.
HEre he beginneth to ſet forth his doctrine by the worthineſſe and foundneſſe of it. For the former he ſaith, he will ſpeake of excellent things: the word ſignifieth Princes, viz. principall ſayings and ſentences, as far excelling others, as Princes doe inferiour perſons. For the latter hee telleth vsus, that the opening of his mouth, that which he had vttered by it, is of right things, which are called right, righteouſneſſe, or ſtraitneſſe, becauſe they leade vsus directly to eternall life and happineſſe, without any turning either to the right hand or to the left: and it is ſet downe in the abſtract, being rightneſſe, rather then right, and in the plural number, being called rightneſſes, rather then rightneſſe, to preferre it for the ſingular vertue and holineſſe, before all humane words and writings: for they are altogether crooked, or hauehave ſome crookedneſſe in them, or are imperfect in meaſure of puritie, which in this is moſt perfect, compleat, and abſolute.
Verſ. 7. For my mouth ſhall ſpeake the truth, and wickednes is abomination to my lips.
HE maketh good his generall aſſertion by the enumeration of perticular adiuncts wherewith his doctrine is graced, thereby firſt prouing it to be found and right, in this verſe, and the two next following, and then to be worthie and excellent, in the tenth, and eleuenth verſes. The firſt of theſe is verity; he ſaith that his mouth, and the inſtruments therein contained, the palat by name, (by which the voyce is framed) put for the perſon ſpeaking, ſhall ſpeake the truth, or the whole truth, an heauenly truth, a diuine truth: whereas other writings are either altogether vntrue, or hauehave vntruthes mixed with truthes, or at leaſt containe but an humane truth, not equall to this which hath light without darkeneſſe, and verity without faſhood, and nothing but that which is celeſtiall, and ſuggeſted by Gods holy ſpirit, and wickedneſſe is an abomination to my lips: he cleereth and confirmeth this by the contrarie, which is lying, in ſtead whereof hee nameth wickedneſſe, which hee ſaith his lips abhorre, viz. hee doth ſo abhorre it, and hath it in ſuch deteſtation, as that it is impoſſible it ſhould proceed out of his lips.
Verſe 8. All the words of my mouth are righteouſnes, there is nothing froward, or peruerſe in them.
THe ſecond is iuſtice, or righteouſneſſe, all that hee commandeth is lawfull and good, all that he forbiddeth is vnlawfull and euill; all that he promiſeth is equall to be performed, all that he threatneth is worthie to he executed: and this he maketh cleere by the contrary, there is nothing froward or peruerſe in them, nothing that is wicked and vngodly is affirmed, or enioyed, or allowed, or cloked, or any manner of way, or for any purpoſe pronounced and vttered therewith.
Verſ. 9. They are all plaine to him that vnderſtandeth; and right to them that finde knowledge.
THe third is perſpicuity, and eaſineſſe to bee apprehended, and ſo by the aſſiſtance of Gods ſpirit not hard to bee practiſed: which is ſet forth by a compariſon of that which isNecochim. placed right ouer againſt a mā, or by a way that lyeth directly before a mans eyes, yet this ſaying is limited by the ſubiects, all promiſcuouſly diſcerne not this, for they are very obſcure to many, but ſuch as are iuditious, which imbrace the doctrine of wiſedome, which hauehave ſought vnderſtanding at wiſdomes ſchoole, and there found it, theſe ſee the euidence and cleereneſſe of Gods holy counſels, and heauenly myſteries, becauſe they are reuealed vntounto them by his ſpirit, which none ſhall faile to receiue that ſeriouſly, and in vprightneſſe ſeek… him in his word, and the miniſtery thereof.
Verſ. 10. Receiue mine instruction, and not ſiluer; and knowledge rather then choyce gold.
Verſ. 11. For wiſdome is better then rubies: and all thing… that may be deſired are not to be compared with her.
HE proueth the excellency, pretiouſneſſe, and delights … his doctrine by compariſon, with ſiluer and gold, a… whatſoeuer deſireable things; and therefore as it is more excellent then they, ſo wee ought to preferre it before them by ſetting our deſire more vponupon it, and taking more paines for … then for any, or all of them. Receiue mine inſtruction (ſaith … and not ſiluer, viz. get it with greater induſtrie then th… wouldeſt vſe for ſiluer, as may appeare by that which followeth: for it is not his purpoſe here to condemne ſiluer altogether, but to put it behinde grace, whereunto it is ſo farre inferiour, which is meant alſo of the gold and Iems, &c. ye… ſome caſe the words may litterally be vnderſtood, as if inſtruction and ſiluer cannot be both poſſeſſed together; then ſ… he, Receiue mine instruction, and not ſiluer, bee ſure to en… thy ſoule, how poore ſoeuer thou be in thine eſtate. The Hebrewes were commended by the Apoſtle for obeying t… precept, and following this counſell, who ſuffered with ioy… ſpoyling of all their goods, knowing that they had a better an … during ſubſtance in heauen. For which ſee chap. 3. 14. 15.
Verſ. 12. I wiſedome dwell with prudence, and find out knowledgeGnormah. of wittie inuentions.
OVr Sauiour hauing ſo largely and ſo worthily extoll… his word and Goſpell, doth encourage his people to imbrace the ſame according to his direction, by that al ſufficie… cie which is in him, both to informe them with knowledge and vnderſtanding, and to performe all his promiſes which he doth make vntounto them; and firſt he telleth them for their comfort that he is not onelyonly wiſe, but wiſedome it ſelfe, euen the wiſedome of God: he is alſo goodneſſe, hee is alſo power, as the Apoſtle teſtifieth. But here he mentioneth this attribute,1. Cor. 1. 24. and aſſumeth this title, and partly becauſe his Goſpell, and miniſtery, is commonly of fooles condemned of folly, and partly becauſe it is his office to bee the teacher of his Church, it belongeth vntounto him to dictate all the Scriptures, and to inſpire the Prophets and holy men for the writing of them: it belongeth to him to qualifie all his Miniſters, whether Apoſtles, or Prophets, or Euangeliſts, or Paſtours, or Teachers, and to giuegive them gifts of knowledge fit for their calling: it belongeth to him to illuminate the minds of his ſeruants, and to worke the effect of his miniſtery within them. Being then the promptuarie and treaſurie of wiſedome for the vſe of the whole Church, and eueryevery member thereof, in all ages and places, hee animateth them by this, that his ſtore of wiſedome can neuer be exhauſted, becauſe hee not onelyonly hath great ſtore thereof, but is it, and that in an infinite perfection. I dwell with prudence, the word tranſlated prudence is often taken in the euill part, for craft and ſubtilty, and many times in the good part, eſpecially in this booke: as in the firſt chapter, and 4. verſe: to giuegive ſharpeneſſe of wit, &c. And ſo it is here, for holy diſcretion whereby a man is directed what to do, and what to leaue vndone: where to go, & where to ſtand ſtill: where to ſpeake, and when to bee ſilent: but eſpecially to auoide the ſnares which the diuell, the world, and our owne corruption hauehave ſet for vsus: this doth Chriſt not onelyonly for himſelfe, but for the vſe of his people, which is his inheritance and euerlaſting poſſeſſion. The word inhabiting, is vſed in like ſenſe in the propheſie of Iſaiah. For thus ſaith the high and loftie one, that inhabiteth Iſa. 57. 15.eternity: I finde out, not onelyonly in my ſelfe, but alſo cauſe them that reuerence and eſteeme me, to ſeeke and finde wittie inuentions, ſuch aduiſed and conſiderate cogitations, as whereby my ſeruants doe not only procure good to themſelues, but preuent and hinder the euils which their enemies ſeeke to bring vponupon them.
Verſe 13. The feare of the Lord is to bate euill: pride, an arrogancie, the euill way, and a froward mouth doe I hate.
HE commendeth this prudence and wiſedome by the gracious fruite of it, (as may be collected from the coherence) the feare of God, wherewith Chriſt as Mediatour, an… our Sauiour, was moſt plentifully inriched in his owne perſon, according as Iſaiah prophecied of him: The ſpirit of the Lord ſhall reſt vponupon him, the ſpirit of wiſedome, and vnderſtanding: the ſpirit of counſell, and might, the ſpirit of knowledge and the feare of the Lord. With the ſame alſo doth he indue the members of his myſticall body, and therein a princip… part of their wiſedome doth conſiſt, as he hath formerly teſtified: The feare of the Lord is the beginning of wiſedome. An… Prou. 1. 7.as the feare of the Lord is ſo bleſſed a fruite of wiſedome, … is the hatred of ſinne as notable an effect of that: which hee ſetteth foorth by the particuler ſubiects of thoſe odious vices, which men ought to abhorre, and his people by vertue of this feare ſhall be made to abhorre in that manner (though not it ſo full meaſure) as hee himſelfe doth abhorre them. The fear… of the Lord is to hate euill: Sound religion and godline… (whereof reuerence or the feare of the Lord is one of the principall parts) worketh in thoſe who are furniſhed therewith, the hatred of euill, what kinde ſoeuer it bee, whether it bee… heart, or behauiour: whether it bee of word, or action: whether it bee of omiſſion, or practiſe: whether it be againſt th… firſt table of the law, or ſecond: and by ſpeciall name theſe that follow, Pride, and arrogancie, being loathſome corruptions, arguing the ſoule, wherein they raigne, to be voide of a… ſenſe of ſinne, and baniſhing all true louelove from among men, there is no ſound pietie, or grace, where they beare ſway, and grace bringeth lowlineſſe, and cauſeth an humble ſpirit. Th… euill way: whereby he meaneth all euill deedes which wicked men walke in, euen as the traueller doth in his way, and the froward mouth, which vſually ſpeaketh peruerſe things againſt God, or man, or both, doe I hate, both as God euerlaſting, the ſecond perſon in trinitie, and as Mediatour clothed with mans nature, according to the ſaying of the Prophet, Thou loueſt Pſal. 45. 7.righte…uſnes, and hateſt iniquitie, becauſe God, euen thy God hath annointed thee with the oyle of gladneſſe aboue thy fellowes. Our Sauiour profeſſeth this as rendring a reaſon why his Goſpell and grace ſhould cauſe his people to hate euill, and that …s, becauſe hee himſelfe doth, who will conforme, and make them like vntounto himſelfe, he is the fountaine from whence the dreames of eueryevery good grace ſhall be deriued to their ſoules.
Verſe 14. Counſell is mine, and ſound wiſedome: I am vnderſtanding, I hauehave ſtrength.
HE proceedeth and goeth forward in ſetting foorth his marueilous, abundant, yea abſolute and infinite wiſedome: and firſt he addeth, that counſell is his, (for hee is both of the priuie counſell of his Father, and the onelyonly aduiſer of his Church, all policie without him is follie, all the directions which hee giueth not are ſeducements, and miſleadings) and therefore the Prophet calleth him Wonderfull, Counſellour, and ſound wiſedome; the word ſignifieth ſubſtance, meaning ſub…antiallTüſhijah. aduice and counſell, ſuch as neuer faileth: I am vn…erſtanding; he changeth his phraſe to teach that counſell and …iſedome are ſo his, that they are eſſentiall in him, and per…ect, without increaſe, decreaſe, or mutation: to this hee ad…yneth another attribute, I hauehave ſtrength; which is here mentioned, to ſhew that hee hath power to execute his purpoſes and counſels: and Iſaiah calling him Wonderfull, Counſellour, Iſai. 9. 6.titleth him alſo the mightie God: and by this he giueth his ſer…ants to vnderſtand that he is omnipotent, to make ſupplie of all their wants, miniſter defence againſt all their perils: there is no good thing which he cannot performe to them; there is …o euill or hurt which he cannot keepe from them.
Verſe 15. By mee Kings raigne, and Princes decrees iu…ice.
Verſe 16. By me Princes rule, and Nobles, euen all the Iudges of the earth.
IN that which went before Chriſt hath declared what he is and what he hath, how well he is ſtored with all ſufficiency and perfection for the vſe of his …ople, and creatures: are now he beginneth to ſhew what he doth, and what he giueth how hee imployeth his wiſedome and power for the good … mankinde in theſe two verſes; and what bleſſings and fauou… he beſtoweth vponupon his owne people and ſeruants, in all the follow to the two and twentieth verſe. For the good and benefit of mankinde he ſaith that by him Kings raigne, &c. ſ… nifying that hee is the author of all authoritie, which is … neceſſarie for the preſeruation and welfare of humane ſoc… tie: there is no power, or potentate, (whether they bee ſou… raignes, or ſubordinate miniſters of iuſtice) but they are fr… him, as the Apoſtle ſaith, and by his ſecret aſſiſtance and prouidenceRom. 13. 1. they diſcharge their functions. For whether they d… wiſely conſult or determine what to doe in the ſtates they geuerne, or mightily execute that they hauehave decreed, they doe… all by him, qualifying them with theſe gifts of prouidence, i… ſtice, courage, power, and other ſuch like, whereby they … fitted for their places: by him, and his ſecret diſpoſing, the riſe to their dignities: by him, and by his protecting ha… they are ſupported, and defended in their offices, that they be not expoſed to the violence of tumules, and rebellions, and … outrage of the diſordered multitude: nor cut off by the conſpiracies and treacheries of diſſembling traytors: by him the ſit on their thrones, or benches, and there pronounce ſ… tence, handle matters of ſtate, execute lawes, and determine… cauſes. And this is not ſo in the Church alone, and where region is eſtabliſhed, but amongſt Idolaters, amongſt Infide… and Heathen, in all the earth, in all the world, where there… any gouernment: if there bee any good policie, or equities mongſt them, it proceedeth from him, and is by his appointment.
Verſe 17. I louelove them that louelove me: and they that ſeeke me …rly ſhall finde me.
IN the former two verſes he mentioneth his prouident care in a general manner for all ſtates, in ſetting vp, and eſtabliſhing gouernours and rulers for their defence and gouernment, …nd thereby they are preſerued in peace and ſafetie, and hauehave protection from the iniuries which otherwiſe one would offer to another: now more ſpecially hee profeſſeth his grace, merciemercy, and goodneſſe, vntounto his ſeruants, which religiouſly and holily worſhip him; and firſt he noteth the principal cauſe there of which is on his part viz. his owne louelove: for this is the roote, and fountaine of all his fauours to vsus: and ſecondly, the mouing cauſe (though not meritorious) which is on our part, and that is, our louelove toward him, which proceedeth from his vntounto vsus, and being commanded by his law, hath a promiſe of recompence in his Goſpell. And both of theſe are accompanied with gracious effects as well for faithfull endeuour to hauehave communion with him, as for happie ſucceſſe to attaine thereunto: they that ſeeke me early, which pray vntounto me, labour to finde me in my word, and frequent all religious exerciſes …infully, carefully, and diligently, as men vſe to riſe betime in the morning, and apply themſelues earneſtly to deale in buſines of greateſt …oment and importance: ſhall find me, obtaine my graces, and enioy the comfort of my merits, preſence, and fauour.
Verſe 18. Riches and honour are with me, yea durable riches, and righteouſnes.
Verſe 19. My fruite is better then gold, then fine gold, and my reuennues then choice ſiluer.
HE amplifieth the ſucceſſe of finding him, by the commoditie which they ſhall obtaine with him, and that is, ſpirituall and heauenly endowments, which hee compareth, and preferreth before the moſt deſirable benefits and fortunes (as they vſe to tearme them) of this life, and that is riches, and honour, which almoſt all do moſt greedily affect, & labour for, they ſhal be intiched with ſuch wealth, and aduanced to that glorie which incomparably ſurpaſſeth all earthly ſubſtance and dignities in eueryevery reſpect, but eſpecially in two: firſt, the riches and preferment of this life are tranſitorie and vncertaine: a man may be wealthie to day, and need…e to morrow▪ now a great man, and ſhortly after of no reputation: much applauded for the preſent, a…d within a ſhort while inueighed againſt, or derided: but theſe riches are permanent, and durable, ſuch as neither the iuſt can ſret, nor the moth conſume: and ſo is this honour alſo not ſubiect to mutabilitie, and loſt…, Secondly the goods and preferments of this world are gotten, or kept many times with much iniuſtice, and wrong; and therefore the one ſort of them in ſtead of both are called riches of i…i…uitie: but righteouſneſſe doth euermore ſo ſeaſonLuke 16. theſe treaſures and promotions of grace, that no ſuch imputations can be laid vponupon them, and therefore for their incomparable excellencie he doth againe (as he had often before) extoll them aboue thoſe things which moſt mens affections doe grealieſt dote after, and their minds doe moſt highly eſteeme of, namely, gold and ſiluer, the very gods of all worldlings: my fruite, the gifts and graces which grow from the ſappe… my ſp…rit▪ is better then g…ld, yea then fine gold, and my reuernues, which I giuegive to be enioyed of them which enioy me, … better then choice ſiluer, though it hauehave been neuer ſo often fined and tried.
Verſe 20. I leade in the way of righteouſnes, in the midſt of the paths of iudgement.
HE doth explane his owne words, and interpreteth his riches, his fruite, and reuennues, &c. to be ſanctification of life together with the internall graces of the ſoule. I cauſe to walke in the way of righteouſnes, I teach men which embrace me by my word, and ſtirre them vp by my ſpirit, to denie vngodlineſſe, and worldly luſts, and to liue ſoberly, righteouſly, and godly in this preſent world, &c. and in the midſt of the paths of iudgement, without going on either hand, but in the plaine way of vprightnes. His intent is not here to put men in hope of a perfection in this life, or to charge all thoſe to hauehave no communion with him which ſomtimes ſwarue from the right way, and fall into iniuſtice, but to promiſe direction to them that deſire the right way, and to comfort them that pro…cede on in ſinceritie (though not in fulnes of puritie and goodnes) and when ſinfulnes is not the way wherein they walk, though ſometimes they miſſe their way, and ſtray aſide, which when they doe, he will ſhew them their errours, rebuke their hearts, and reduce them to the right way according to his promiſe: And thine eares ſhall heare a word behinde thee, ſaying, This is the way walke in it, when thou turnest to the right hand, and Eſai. 30. 21.when thou turnest to the left.
Verſe 21. That I may cauſe them that louelove me, to inherit ſubſtance: and I will fill their treaſures.
LAſtly, the excellencie, and profitablenes of the righteouſnes, in the former verſe promiſed, hee proueth by the end or effect of it which is to make vsus perfectly happie: and this he amplifieth, firſt, from the matter of it, that it is ſolid, ſtable, and firme, calling it ſubstance, or that which is, as if all other things were rather ſhadowes and ſhewes, then matter of ſubnce. Secondly, by the perpetuitie of it, with one propertie in it, noted in the word inherit, as if all other things were but borrowed wares, and moueables, or leaſes at the beſt, and this onelyonly and properly our owne, and a matter of inheritance. Thirdly, by the fulnes and plenty of it, I will fill their treaſures, as if we had al other things deliuered vsus ſparingly, and in ſmaller number, waight, and meaſure; but this more liberally, and with farre more large and ample copiouſnes. Much of this is againe confirmed by him in the new Teſtament, where hee compareth the earth to a thing that hath no ſtay, and heauen to an euerlasting habitation; and calleth the earthly eſtate the leaſt, and the heauenly the greateſt: commodities of the world he tearmeth the vnrighteous Mammon: and poſſeſſions aboue, the true treaſure.
Verſe 22. Iehouah hath poſſeſſed me in the beginning of his way, before his workes of old.
THe ſonne of God proceeding to manifeſt himſelfe, and to publiſh the knowledge of his diuine nature, ſetteth foorth both the eternitie of his being to the 30. verſe, and of his happineſſe, to the 32. verſe.
The eternitie of his being is proued by this, that hee was before the creation, to the 26. verſe, at it, to the 30. verſe. Now he ſaith, Iehouah poſſeſſed me in the beginning of his way: I the eternall word of God was with God the Father at the beginning of his way, when by the creation of all things hee was about to giuegive manifeſt and plaine teſtimonies of his Maieſtie, and I was of one and the ſelfe ſame eſſence with him, and the holy Spirit, he then poſſeſſed me, as his Son, and as his wiſdome, before his workes of old, before any thing that euer he made, euen thoſe which were firſt, and of all others moſt ancient.
Verſ. 23. I was ſet vp from euerlasting, from the beginning, or euer the earth was.
SO much, as in the lumpe, or chaos: by the eternall decree of God I was ordained, and had as ſure a calling, as if I had been annointed to the office of Kingdome, Prieſthood, and Prophecie, to bee Mediatour for, and head of the Church in time to be founded, and euerlaſtingly to be ſaued.
Verſe 24. When there were no depths I was begotten: whe… there were no fountaines ſpringing with water.
Verſe 25. Before the mountaines were ſetled: before the … was I begotten.
WHen there were no depths was I begotten, and to ſpeak after the mannet of men, brought foorth: I had my perſon from the perſon of my Father from all eternity, and to continue for euer.
The perticulars of the creation here reckoned vp are very worthie to bee conſidered, as firſt the depthes, that is to ſay, channels wherein the ſeas and riuers runne, and wherein the ſtanding waters make their abode, all which are receptacles, and as it were the veſſels and ciſternes wherein the waters are contained, which otherwiſe would ouerflow the earth, and make it vnfit both for man, and other beaſts to liue vponupon: ſecondly, the fountaines, which are as the eyes (for ſo the HebrewMangianoth. word ſignifieth) through which the ſeas doe looke out here and there among the hils; and as the iſſues of the ſeas by which they ſend forth waters, which being deliuered from their ſalt and brackiſh taſte, by being ſtrained through the earth, ſerue men, and other creatures for ſingular and infinite vſes, of moiſtening, cooling, and cleanſing, &c. And becauſe they are ſo vſeful, God doth as well repleniſh them with plentieCholalti. of water, wherewith it is ſaid here they abound, or be great with: the ſimilitude is taken from female liuing creatures, which in competent time after their conception, are ready to bring forth their young which they goe with.
The third is the mountaines, of which hee ſaith, that they are ſetled, the Hebrew word ſaith, drowned: that is to ſay, laid ſo deepely, that the rootes and bottomes of them lye in the ſeas: and the leſſer hils alſo, as in the reſt, his glorious workemanſhip appeareth.
Verſ. 26. While as yet he had not created the earth, nor the fields, nor the height of the dust of the earth.
THe next (after mention of the earth made and perfited) is the open field, or countrey, the plaine, or champion, which is fit for corne, graſſe, trauelling, carriage, &c. hee calleth theſe the height, or top of the dust of the world. The wordR…aſh. ſignifieth the head, meaning the moſt delicate or principall parts of the earth, which by a Menonymie, or Synecdoche, hee calleth the dust of the world.
Thus we ſee Chriſt preferring himſelfe in priority of time, and conſequently in eueryevery other reſpect before all creatures, where the principall thing which hee profeſſeth concerning himſelfe are his eternall communion with his father, who euer hath, and doth enioy him, and his chiefe poſſeſſion, and next his eternall deſignation to the office of the Mediatorſhip: laſtly, his eternall generation to be the ſonne of God. Wee ſee alſo the creatures with whom he doth compare himſelfe, generally the whole earth, firſt imperfect, v. 23. ſecondly finiſhed, v. 26 and perticularly the depthes▪ ſprings, hils, fields, &c. And all is in effect as if he ſhould ſay, Iehouah poſſeſſed me, in and before the beginning of his way: then when he begun to manifeſt and make himſelfe knowne by the creation of the world, before he wrought any of his workes, before hee could ſay [then] that is, before all time: and from the very beginning I was annointed, and ſet vp, hauing wonderfull power and authority with him: more perticularly, when there was yet no earth, that is, no maſſe of water, nor earth, which is the matter of all things; before there was any depth, which is one part of that maſſe, was I begotten: before there were any fountaines laden with water; before the great mountaines, which are as it were the foundation of the dry land were fixed: and before the leſſer hils was I borne, and had my being; before the Lord had made the earth, or the fields abroad, and the moſt commodious, delightfull and goodly places of the world.
Verſ. 27. When he prepared the heauens, I was there: when he ſet a compaſſe on the face of the depthes.
Verſ. 28. When hee establiſhed the clouds aboue: when hee establiſhed the fountaines of the depth:
Verſ. 29. When he gaue to the ſea his decree, that the waters ſhould not paſſe his commandement: when he appointed the foundation of the earth.
IN the premiſes our Sauiour Chriſt declareth that hee in his exiſtence, nature, office, and perſon was eternally before the creation, and in theſe verſes that he was preſent at the creation: wherein we muſt know that he was alſo an agent, and fellow-worker with the father, and ſo much is teſtified in the Scriptures: for S. Iohn ſaith, In the beginning was that word, Ioh. 1. 1. 2. 3.and that word was with God, and that word was God. The ſame was in the beginning with God. All things were made by it, and without it was made nothing that was made. And Saint Paul agreeth with him in the ſame point: By him were all things created that are in heauen or earth, viſible or inuiſible, whether Col. 1. 16. 17.they be thrones, or dominions principalities, or powers, all things were created by him, and for him; and he is before all things, and by him all things conſist. And herein he relateth the workes of God, firſt in the heauen; ſecondly, in the aire; thirdly, in the waters; and laſtly, in the earth. Touching the firſt, it is ſaid that he prepared the heauens, viz. God the Father both made and garniſhed them in a beautifull manner: and for the largeneſſe and circuit of them it is ſaid, hee ſet them to compaſſe the face of the depth, viz. to ſurround and encompaſſe all the inferiour bodies, both of the water and earth; and of himſelfe, that he was there, not as an idle ſpectator, but as a ioynt-worker, as we hauehave alreadie proued. Touching the ſecond it is ſaid, that he establiſhed the clouds, viz. appointed and ſet them by the word of his power in the firmament, that they might not breake, nor fail downe, or be diſſolued vntimely and vnſeaſonablie, but kept and preſerued there, vntill hee would hauehave them to powre downe their dew, or raine.
Touching the third, he firſt mentioneth the waters within the earth, viz. the great depths, almoſt bottomleſſe gulphes; and of theſe it is ſaid, that hee eſtabliſhed the fountaines of the deepe keeping them within the bounds and compaſſes which he had ſet them below in the ground, and not to breake out immoderately, to the annoyance of the earth, for the vſe and benefit whereto they were created: and ſecondly hee ſpecifieth the waters vponupon the earth, to which, becauſe they would be vnrulie, and ouer whelme the dry land, and all the creatures vponupon it, he gaue his decree for the bounds and liſts of the ſame, how farre it ſhould goe, and how farre it ſhould not goe, that the waters thereof ſhould not paſſe his command, exceed the limits wherewith he had bounded them: hee vſeth a Pr…ſ…p… peia, aſcribing a perſon to the ſeas, and compareth them to ſeruants, or ſubiects which receiue commands from their ſuperiour. The like ſaying is alſo vttered by the Lord himſelfe, in Iob, Who hath ſhut vp the ſea with doores when it breake forth, Iob 38. 8. 10. 11.as if it had iſſued out of the wombe? when I brake vp for it my decreed plac… ▪ and ſet barres and doores; and ſaid, Hitherto ſhalt thou come, and no further; and heere ſhall thy proud wa… ▪ be ſtayed. Touching the laſt, it is ſaid, he appointed the foundations of the earth, viz. made it ſo firme & ſtable, that it ſhould perpetually remaine immoueable. The ſenſe of all this is, as if he ſhould hauehave ſaid, When Iehouah made and garniſhed the heauens, and ſet them as a circle drawne about the earth, then and there was I working and framing them with him: when hee faſtened the clouds aboue, and fountaines which are ſ… ſtrong, as, though the waters of the deepe bee great and violent, yet are they not broken vp: likewiſe when hee made the ſeas, and appointed bounds and limits thereunto by a ſtatute and law, beyond which it cannot paſſe, and when hee placed the earth, that, although it hang wonderfully vponupon nothing yet is ſo firme and immoueable, as if it were raiſed vponupon a ſure and ſtrong foundation, anſwerable to the building: when a… theſe things were done, then, and there was I, not as to looke vponupon them, but to aſſociate the Father, and the holy Ghoſt i… working.
Verſ. 30. Then was I by him, as one brought vp with him and I was daily his delight, rei…ycing alway before him.
Verſ. 31. Reioycing in the habitable part of the earth: or delights were in the ſons of men.
HAuing thus ſet forth and proued his eternity, he proceedeth to ſet forth his felicity, partly in the delight which he both gaue to his Father, and receiued from him before the world: wherein alſo is to be vnderſtood that the holy Spirit the third perſon in Trinity, communicateth with them both and partly in the delight which ſince the world was made hee taketh in the world generally, and ſpecially in the ſonnes of men. The former is ſet downe in borrowed ſpeeches, whereinAmon. Meſhacheketh. applying himſelfe to our capacity, hee compareth himſelfe to an nurſling, ſmiling and laughing with his nurſe; and to a little child, ſporting & playing before his father. The latter is ſet downe, firſt, in one of the ſame borrowed ſpeeches, laughing, and ſporting in the habituall part of the earth, that is, taking pleaſure in the creatures, beholding therein the fruit of the moſt abſolute wiſedome, power, and goodneſſe of the whole Trinitie. And ſecondly in plainer ſpeech, my delights, yea myShagnaſhugnai. double delight is in the ſonnes of men, as they were all firſt formed and faſhioned in Adam, bearing before his fall the ſtampe and print of Gods image, for wiſedome, holineſſe, and righteouſneſſe; and foreſeeing, and preordaining that glorious eſtate whereunto they were to be reſtored after mans fall, to bee made like vntounto himſelfe, and to bee incorporated into him, and with him, by the merit of his ſufferings, and obedience, together with the efficacie of his ſpirit, and grace to inherit holineſſe, honour, and immortality for euer.
Verſ. 32. Now therefore, O ye children, hearken to me: for bleſſed are they that keepe my waies.
WIſedome hauing propounded her heauenly doctrine, commeth now to make vſe of it, and to apply it by exhortation to her children. The ſumme of her exhortation is, that for as much as ſhee is ſo excellent, as hath been afore deliuered; therefore they ſhould hearken vntounto her, and walke in her waies; heare her doctrine, and continue in her precepts.
And in this exhortation hee propoſeth
A dutie:
A reaſon of it
Firſt, briefly ſet downe.
Then more at large laid forth.
The dutie is briefly ſet down in theſe words; My children, hearken to mee: the dutie is inferred vponupon the premiſes, now therefore: as if he ſhould hauehave ſaid, Wherefore, ſeeing the matter whereof I ſpeake is ſo excellent; ſeeing all wiſedome, knowledge, counſell, ſtrength, &c. are mine, & I beſtow them with riches, and honours alſo on thoſe that louelove mee, ſeeing I am the eternall Sonne of God, Creator of the world; perfectly happy in my ſelfe, and yet delighting in the ſons of men, it concerneth you to hearken vntounto me.
VntoUnto this he addeth a reaſon taken from the effect, bleſſed are they that keepe my waies: which is an argument of greateſt weight and force that can be vſed. For what is it that all men ſeeke but happineſſe?
Verſ. 33. Heare instruction, and be wiſe, refuſe it not.
HAuing thus briefly laid downe the exhortation, and the promiſe; he amplifieth both: and firſt the exhortation, wherein he perſwadeth to three things: the firſt is, that wee heare instruction, becauſe they that will hearken to him muſt heare his inſtructions, yea rebukes and corrections alſo (if need ſo require) for herein eſpecially ſhe maketh triall of our obedience. A baſtard will after a ſort ſometimes heare doctrine and conſolation; but he is a naturall ſonne of wiſdome that will hearken to her checkes and reproofes. The ſecond is, and be wiſe, which is the effect of Wiſdomes inſtruction, and reprehenſion: for the word of God is able to make vsus wiſe to ſaluation; and therefore aduiſing to be wiſe, he inciteth vsus to thoſe meanes whereby we may attaine vntounto wiſedome. TheTiphragnu. third is, refuſe not; the word ſignifieth both to put away, and to fall away, or to make a defection. It is a great indignity offred vntounto Wiſedome, to refuſe and put her away, when ſhee offereth her ſelfe to vsus in her inſtructions, and worthie are they to periſh in their follie that ſhall ſo doe: but it is yet a more vnworthie thing, hauing in ſome ſort yeelded to her, to reuolt from her, and caſt her off; for ſhe neuer giueth to any man the leaſt cauſe ſo to deale with her.
Verſ. 34. Bleſſed is the man that heareth mee: watching daily at my gates, waiting at the poſts of my doores.
HEre he amplifieth the promiſe▪ firſt affirming that hee is bleſſed that performeth the dutie of hearing wiſedome, which he proueth by the reward▪ in the next verſe, and by the contrary in the laſt. And firſt, in this verſe hee deſcribeth that attention and hearing of wiſedome by the manner of it, preſcribing therein aſſiduity, and continuall attendance by a compariſon taken from the cuſtome of clients and ſuters, who waite day by day, and houre by houre, at the gates of Princes, Councellors▪ and other great men, to exhibite their petitions and to get their cauſes fauoured, heard, and ended, which is the conſtant exerciſe of religious ſeruices.
Verſ. 35. For who ſo findeth me, findeth life; and ſhall obtaine fauour of the Lord.
THe reward promiſed to ſuch as hearken vntounto wiſedome: for their bleſſedneſſe is life it ſelfe. Hee that findeth me: which attaineth to the ſound and ſauing knowledge of mee with faith, and layeth hold on me by faith, and communicateth of my graces by the ſpirit, findeth life, viz. both enioyeth the certaine aſſurance and comfort of eternall life: for, I am, ſaith he, the reſurrection and the life: I am the way, the truth, Ioh. 11. 25. and Ioh. 14. 16.and the life: he addeth that ſuch doe got fauour of the Lord, which is the cauſe of life before promiſed, and the very life ofPſal. 63 3. life it ſelfe, according to the ſaying of Dauid, Thy louing kindneſſe is better then life.
Verſ. 36. But hee that ſinneth against mee, wrongeth his onne ſoule: all they that hate me, louelove death.
LAſtly, hee both cleereth and confirmeth his former promiſe by the contrary; where fin…ing againſt wiſedome, is oppoſed to the hearkening to her, and finding of her. For no man findeth her not, but he that either wilfully refuſeth to ſeeke her, or contumeliouſly reiecteth her, offering her ſelfe vntounto him: and wronging his owne ſoule, is oppoſed to finding of life: for as the one is recompenced from Gods free gift, ſo the other is puniſhed for his owne deſert, and through his wilfulnes doth open iniurie and violence (as the word importeth) vntounto himſelfe, vntounto his life, vntounto his ſoule, by throwing both ſoule and bodie headlong into perdition, ſo that hee muſt needes be found acceſſarie to his owne death, deſtruction, and damnation. The ſame in effect is deliuered in other tearmes, in the latter part of the verſe, where they that reiect wiſdome are charged to hate her: (for indeed none but her enemies doe deny her entertainment) and they that labour not to find that euerlaſting life, hauehave this imputation laid vponupon them by wiſedome (who knoweth all things, and can beſt iudge of eueryevery thing) to louelove death, which they doe in effect, though not in affections: for they louelove the poyſon of ſinne which will bring death, the eating whereof is as ſure as death: and in this ſenſe the fondeſt parents which in extreame indulgence forbeare to giuegive their children correction, are ſaid to hate them, becauſe they doe the worke of hatred by neglecting the dutie of louelove.