A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 1
CHAPTER. I.
Verſe 1. The Parables of Salomon the ſonne of Dauid, King of Iſrael.
IN this whole booke we are to conſider firſt the title or inſcription, being as it were the head thereof, laid downe in this preſent verſe, and the fiue next following, and then the tract or treatiſe as the body of the ſame, from the beginning of the ſeuenth verſe, to the end of the laſt Chapter. In the title God giueth a ſingular commendation of the booke, firſt from the ſubiect matter: ſecondly from the Scribe or penman (both which are deſcribed in this our text) and thirdly from the end and vſe thereof, as ſhall appeare in the words enſuing. The matter of it is Parables, whereby are ſometimes meant darke, and myſtical ſayings, not eaſie to be vnderſtood, as when they ſay to Chriſt; Why ſpeakeſt thou to them in parables? And againe,Matth. 13. 10. Loe now thou ſpeakeſt plainly, and thou ſpeakeſt no parable: Ioh. 16. 29.ſometimes a borrowed ſpeech, a ſimilitude, or compariſon, as when it is ſaid, All theſe things ſpake Ieſus to the multitude Matth. 13. 34.in parables: and ſometimes ſhort, and ſweete prouerbiall ſentences, full of weight, and wiſdome, as when it is ſaid: My mouth ſhall ſpeake of wiſedome, and the meditation of mine heart is of knowledge. I will incline mine eare to a parable, and vtter my graue matter vponupon the harpe. And here now doth the word beare all theſe ſenſes in this place. The Scribe whom God vſed as his Secretarie, or penman, was Salomon, who is deſcribed by his parentage, as being Dauid his ſonne, and by his dignitie, that he was a King, whoſe honourable eſtate is illuſtrated by his glorious dominion, or ſubiects, Iſrael, the people of the Lord, whom hee had choſen to be his portion, and the lot of his inheritance, and that whileſt they were in their perfection of beauty, both for Church and Common-wealth, making but one, and the ſame entire, and vndiuided bodie, not yet diſmembred, nor rent aſunder one tribe from another, as afterwards they were in the ſucceeding ages.
Verſe 2. To know wiſedome and instruction, to vnderstand the words of knowledge.
HEre beginneth the third part of the inſcription, wherein is contained the vſe, and end of this booke, which is
twofold:
Firſt, generall, ſuch as is common to all, verſ. 2. 3.
Secondly, ſpeciall, ſuch as concerneth ſome kinds of men, verſ. 4. 5. 6.
The generall vſe is partly for the minde, and vnderſtanding, as in this verſe, partly for the practiſe, and waies, as will appeare in the next. Our text ſaith, that it was written to incite, and teach men to know wiſedome, to attaine vntounto, and proceed in the knowledge of things that make a man wiſe to ſaluation: and inſtruction, to wit, the meanes whereby wiſedome is to be obtained, as doctrine, exhortation, reprehenſion, &c. and to vnderſtand the words of knowledge, thoſe ſayings, and ſentences, wherein knowledge, and wiſedome is deliuered.
Verſe 3. To receiue the instruction of vnderstanding, of iuſtice, iudgement, and equitie.
THe knowledge mentioned in the former verſe, is amplified in this, both by the cauſe of it, inſtruction receiued, whereby vnderſtanding is gotten, and the effects of it: the firſt whereof is iustice, which is not reſtrained to the Magiſtrates office, nor to the duties of the ſecond table of the commandements, but to be extended to all the waies of men, that they be warrantable, and lawfull: the ſecond is iudgement, which is with mature deliberation to regard all cauſes, and circumſtances, that any way tend to the due manner of our proceedings: the third is equitie, that we doe not only walke with an euen foote, neither turning to the right hand, nor to the left, but to propoſe a right end alſo in all that we deale in, with truth of heart, and vprightnes.
Verſe 4. To giuegive to the ſimple ſharpneſſe of wit, and to the child knowledge, and diſcretion.
THe generall vſe of this booke, and that which is common to all, hath been ſhewed in the two former verſes: now here followeth that which is ſpeciall, and concerneth ſome kinds of men, as the ſimpler ſort in this verſe, and the learneder in the next.
And it is vttered by way of anticipation, or obiection that might be made againſt the premiſes, in this manner: Theſe Prouerbs are profound, and deepe ſentences, and the more ſhort they are, the more hard and obſcure they be: well may great ſchollers, and men of much learning gather wiſedome, and knowledge from them, but wee that are ſimple and ſillie perſons, vnlettered, vnlearned, and dull of vnderſtanding; ſhall neuer be able to reape any profit by them: Yes (ſaith he) all ſorts, that are exerciſed in them aright, ſhall receiue good by them, one as well as another. The firſt ſort he calleth by two names, ſimple, and children: by ſimple, vnderſtanding thoſe perſons, whom elſewhere he calleth fooliſh, ignorant, vnskilfull,Prou. 14. 5. and ſuch as beleeue eueryevery thing told them, and yeeld to eueryevery thing impoſed vponupon them. To theſe this booke will giuegive ſharpnes of wit, that is, a good capacitie, with quicknes of conceit, cunning (as the word ſignifieth) or ſubtiltie: but ſuch as is harmeleſſe, and holy, not whereby they are apt to beguile others, but able (notwithſtanding their doue-like ſimplicitie) to beware and take heed to themſelues, that they be not beguiled of others: which kinde of wiſedome our SauiourMatth. 10. 16. himſelfe commendeth in the Goſpell. By child he meaneth not babes and infants by age, through want of yeeres, but whatſoeuer yeeres they hauehave on their backes, hee calleth them children, if they be nouices lacking iudgement, and vnderſtanding, or raſh, vnſetled or mutable in that which they know. To theſe this booke will giuegive knowledge, and diſcretion, ſoundnes in iudgement, ſtaiednes in affection, and prudence in ordering all their waies.
Verſe 5. A wiſe man ſhall heare and increaſe in learning, and a man of vnderſtanding ſhall attaine vntounto wiſe counſels.
Verſe 6. To vnderſtand a parable, and the interpretation▪ the words of the wiſe, and their darke ſayings.
NOw wee come to the ſecond ſort of them, to whoſe vſe and profit the Prouerbs are deſtinated, who are ſet forth by two titles: firſt they are ſaid to be wiſe indeed, with an excellent knowledge of things diuine, and humane: ſecondly, they are called men▪ of vnderſtanding, ſuch as are qualified with an excellent facultie of perceiuing, diſcerning, and iudging of things, that they are not eaſie to bee miſled, or deceiued.
And theſe words as well as the former tend to the preuention of an obiection, which out of the former might be raiſed in this manner: If your ſayings and ſentences be ſo plaine and eaſie, that the ſimple may ſound them, and the child may comprehend them; what good will they doe to the wiſe and learned? men of iudgement and knowledge ſhall loſe their labour, and miſpend their time in reading of them, what ſhall they get more then they hauehave alreadie? Yea (ſaith hee) the greateſt Clerkes, and deepeſt Diuines, may gather inſtruction from them, as well as the vulgar and meaner ſort of people. They are ſhallow enough for a little childe to wade in, and deepe enough for a great Leuiathan to ſwimme in. And therfore it is ſaid that a wiſe man by hearing ſhall increaſe in learning, that is, there ſhall be added to him a great meaſure of knowledge, and ſhall attaine to wiſe counſels, to wit, ſhall bee inabled to get and purchaſe, poſſeſſe, and keepe industrious counſels or thoughts, euen ſuch whereby he may be as skilfull in things pertaining to him and his affaires, as the Maſter of a ſhip is in ſtearing and gouerning it in the greateſt dangers: for from thence is the word borrowed. Now this is further amplified in the ſixth verſe, that they ſhall cauſe him to vnderſtand (for ſo the Hebrew word ſignifieth) a parable, any prouerbiall ſentence, though difficult and obſcure to others, and the interpretation thereof, the true ſenſe and meaning of it, the words of the wiſe, and their darke ſayings euen to diſcerne of, and vnfold, the moſt intricate points, and to anſwere to the hardeſt queſtions or riddles, (as the originall text importeth) ſuch as the Queene of Sheba poſed Salomon withall.1. King. 10. 1. 3.
Verſ. 7. The feare of the Lord is the beginning of knowledge: but fooles deſpiſe wiſedome, and inſtruction.
THus much concerning the title or inſcription: now followeth the treatiſe it ſelfe, which hath two parts: firſt, the preparation to the prouerbiall ſentence, containing many notable exhortations, and arguments to the ſtudie and practiſe of that wiſedome, which is contained in this booke, laid downe in the firſt nine Chapters. Secondly, the prouerbiall ſayings themſelues, from the beginning of the tenth, to the end of the booke.
In this preſent verſe is propoſed the principall propoſition, and ſumme of theſe nine Chapters, that is, the feare of the Lord, a reuerent awe of his Maieſtie, proceeding from faith, wherby through the feeling of his louelove, as well as the weight of his diſpleaſure, we are afraid to offend him, true pietie and godlineſſe (for it is a part for the whole worſhip of God, whereof it is a principall part, and as it were the cuſtos and keeper of the reſt in their duties, all euill being committed where it is wanting) is the beginning or head of knowledge, the foundation and top, the entrance, proceeding, and perfection of wiſedome.
In the latter part of the verſe, hee meeteth with an obiection, which is made in this manner: As much as you praiſe this wiſdome, who regardeth it? is it not deſpiſed of the moſt part, and reiected eueryevery where? True (ſaith he) but what are they which contemne it? fooles, meaning all wicked men. And therefore it is no matter what account they make of it, vnleſſe they were wiſer. The oppoſition then of this ſentence ſtandeth thus: The feare of the Lord is the beginning of knowledge and wiſe men will embrace it: but how excellent ſoeuer wiſedome and inſtruction is fooles will hauehave it in no eſtimation, but ſet light by it, and deſpiſe it.
Verſe 8. My ſonne heare thy fathers inſtruction, and forſake not thy mothers teaching.
Verſe 9. For they ſhall be a comely ornament vntounto thy head, and as chaines for thy necke.
TRue wiſedome hauing been before deſcribed, and the feare of God commended, he adioyneth an exhortation to embrace the ſame, by making vſe of the meanes thereof:
where we hauehave to obſerue
Firſt, a precept, verſ 8.
Secondly, a promiſe, verſ. 9.
In the precept are to be vnderſtood, the ſubiects of it, the perſons to whom it is directed, eueryevery faithfull reader, and therefore hee ſpeaketh to all, as if it were one man, and that out of pure louelove, euen as a father to his beloued childe: and becauſe hee ſhould hearken to him, as a louing childe to his father, he calleth him his ſonne.
In the next place the matter of the precept is to be noted, that he heare the doctrine, whereby this wiſedome is offered, called inſtruction, and teaching, which hee commendeth by the efficient inſtrumentall, to wit, his parents, which ſhould incite him, to be attentiue to both, and contemptuous to neither.
The promiſe is laid downe in an eligant ſimilitude, ſuiting with the capacitie and affections of children, to whom hee ſpeaketh, that they, namely inſtruction and teaching, heard, and not forſaken, ſhall be a comely ornament, in Hebrew, an increaſe of grace to thy head, and as chaines for thy necke, they ſhal ſo garniſh and decke thee, that if a crowne of gold were ſet vponupon thy head, and a chaine of pearles were put about thy necke, thou couldeſt not be more adorned, and beautified before God, and men.
Verſe 10. My ſonne, if ſinners doe intice thee, conſent thou not.
THis verſe, and the nine next following, containe an excellent caueat, to take heed of, and auoid thoſe meanes, which make the inſtructions of parents, or other gouernours, fruitleſſe, and of none effect, namely, pernicious, and peſtilent inticements. This matter he doth here propound in generall, and more particularly amplifie afterwards, in that which followeth.
In the generall he forewarneth his ſonne, that is, eueryevery godly man, and ſuch as addict themſelues to wiſedome and vertue, to beware of ſeducers, ſhewing both what manner of perſons they are, to wit, ſinners, and how to be auoided, by not conſenting vntounto them, or giuing the leaſt eare, or liking to their flatteries and deceitfull perſwaſions.
Verſe 11. If they ſay, Come with vsus, we will lay wait for blood, and lie priuily for the innocent without perill.
HEre followeth the particular handling of the fotmer matter, in this verſe, and diuers of the reſt that follow: wherein are ſet downe, firſt the inticing ſpeeches of ſinners, as it were motiues to winne conſent, and aftetwards the wholeſome diſſwaſion of the holy Ghoſt as a retentiue to hold them backe from yeelding. In both which we hauehave the counſell, or that whereunto they doe moue vsus, and the ſeuerall reaſons whereupon the ſame is grounded. The motiues of the wicked, are to worke miſchiefe, and to practiſe crueltie by cunning: which the ſpirit of God ſetteth downe according to their meaning, in odious termes, ſuch as their owne lippes would not ſo apertly vtter, and eſpecially at the firſt: for it were enough to fright and diſcourage one, yet not fleſhed in ſinne, to heare ſuch words: Let vsus lay waite for blood, vndoe men, either by taking away their liues, or hurting, if not vtterly ouerthrowing their eſtates, which is their purpoſe, but not alway their pretence; and lie priuilie, like hunters for beaſts, and fowlers for birds, or theeues by the waies ſide, and enemies in ambuſhment, diſſemble, and conceale our malicious, trecherous, and hurtful plots, vntill we hauehave aduantage: for the innocent, whom God iuſtifieth, and approueth of, and who hauehave deſerued no ſuch intreatie at the hands of their oppreſſors, whom clamorous tongues notwithſtanding ſpare not to depraue, as if they were culpable of hainous offences: without perill: for ſo doe the learned take the word here vſed, in ſome other place, as Iob. 9. 17. Hee destroyeth me with a tempeſt, and woundeth me without danger.
And hauing hitherto declared both the matter, and manner of their allurements, he now beginneth to relate their arguments, whereby they goe about to inueigle the ſimple: and this firſt from the ſafetie of the attempt, that they may take it in hand, and proceed in it freely, and without feare of puniſhment, which is brought in the beginning, and placed in the fore-front, to animate them againſt all dread and diſcouragements at the onſet.
Verſe 12. Wee will ſwallow them vp aliue, like a graue, euen whole like thoſe that goe downe into the pit.
NOw followeth the ſecond reaſon of theſe tempters, drawne from the facilitie and eaſineſſe of their exploits, to preuent the doubts that might ariſe againſt their proceedings, for the difficultie of their attempts, and the doubtfulnes of their ſucceſſe: becauſe that many that could bee content to doe any euill, which may bring good to themſelues, or hurt to the innocent, yet for feare of foile, repulſe, or euill ſucceſſe, are the more vnwillingly drawne vntounto it. Now therefore inticers euermore take away this ſcruple, and make the ſimple beleeue that they can effect it without any trouble. They are able with much eaſe, and as little reſiſtance, to ouercome and pray vponupon the liuing, whom they take in hand to vndoe, as the graue doth receiue and conſume the dead corpſes, that are buried in it.
Verſe 13. We ſhall finde all precious riches, and fill our houſes with ſpoile.
THis verſe containeth their third reaſon, which is taken from the commodity that they ſhal get by their attempt, not pelfe, nor trumperie, not trifles of no value, but riches of all ſorts, and thoſe that are precious, and in abundance, wherewith they ſhall ſtore their houſes, as conquerours doe, when they hauehave the ſacking of cities, and carrie away the pray.
Verſe 14. Thou ſhalt caſt in thy lot among vsus: wee will all hauehave one purſe.
HEre is an obiection preuented, which the partie tempted may thinke or ſay: that he ſhall take as much paines as others, but finde leſſe gaines, ſeeing it is to be feared, that you being maſters in this trade, and captaines in miſchiefe, will challenge the moſt vntounto your ſelues, and being many, and of an old confederacie, will make my part the leaſt. Anſw. Yea the bootie ſhall be diuided moſt equally, and then according to the faſhion of Merchants, wee will caſt lots to determine each mans part, (and that which is more) thou ſhalt in the meane time hauehave money of vsus if thou wanteſt, to defray thy charges: thou ſhalt liue of our purſe, and wee in the like caſe, will of thine, we will hauehave a common bagge among vsus.
Verſ. 15. My ſonne, walke not in the way with them: refraine thy foote from their path.
NOw are we come to the retentiue, or diſſwaſion whereby the ſpirit of God withholdeth his children from conſenting to the cunning inticements of ſinfull ſeducers, which he firſt beginneth with a dehortation, and then confirmeth with arguments.
The dehortation is vſed in this verſe, as an antidote, or counterpoyſon againſt their virulent tongues, directly oppoſite to their counſell or call. Come (ſay they) and goe with vsus: my ſonne (ſaith hee) walke not in the way with them, conuerſe not with ſuch in friendſhip, renounce their acquaintance, and hauehave little to doe with them: refraine thy foote from their path, be not where they haunt, or are, if thou canſt chuſe.
Verſe 16. For with their feete they runne to euill, and make haſte to ſhed blood.
THe deceiuers come armed with guilefull ſhewes of reaſon, like ſwords, and offenſiue weapons to wound mens conſciences, by drawing them into miſchiefe, and therefore the holy Ghoſt offereth vsus ſubſtantiall and forcible arguments like ſhields and defenſiue weapons to reſiſt them: whereof wee hauehave one here taken from their hurtfull cruell diſpoſition, which appeareth by their effects, the doing of euill, and the ſheding of blood, eſpecially by the manner thereof, in that they runne and make ſuch haſte thereunto. And this is aſſumed out of their owne words in the eleuenth verſe.
Verſe 17. For in vaine is their not ſpred before the eyes of all that hath wing.
AS before he aduiſeth the godly to be cauteous and not yeelding to the inticements of thoſe wicked tempters, becauſe all their waies tend to the doing of hurt: ſo here hee diſſ…adeth them by another argument, from the vncertaine euent of their attempts, contradicting their bragges and abſolute promiſes which they made to themſelues of proſperous ſucceſſe, in the twelfth and thirteenth verſes, and this he doth by a ſimilitude: although they bee as confident of ſpeeding well, as if they had gotten the pray alreadie, yet can they no more aſſuredly ſay that their counſels and purpoſes ſhall take effect, then an vnskilfull fowler (which laieth his grinnes and ſnares openly) can certainly affirme, that hee will catch the birds that are flying in the aire, and obſerue where his nets are laid to ſhunne them.
Verſe 18. Moreouer, they lay waite for their owne blood, and lie priuilie for their owne liues.
TO the former two reaſons▪ he addeth in thoſe words, a third from the danger and perill of their plots, that the greateſt hurt is like to redound to themſelues: they would ſhed blood, and ſo they ſhall, but it is their owne. They vſe al their art to take away life, and make a ſlaughter, and that they ſhall doe, but they are the men to bee killed, themſelues muſt be ſlaine. And where then is the ſafetie which they ſo much preſumed of▪ and gaue warrant for, with ſuch confidence?
Verſe 19. Such are the waies of eueryevery one that is giuen to gaine; it will take away the life of the poſſeſſers of it.
NOw are we come to the concluſion of this point, wherein all that hath been ſpoken thereto, is knit vp ſententiouſly, with a rhetoricall acclamation, and applied to more then robbers, and purſe-takers, or groſſe murtherers: for, ſaith he, ſuch are the waies of eueryevery one that is giuen to gaine: ſo ſtandeth the caſe both for practiſe of crueltie, if occaſion be offered, and perill of ſelfe-hurting, with all that are too greedie of getting commoditie. It is the gaine or commoditie that is deſired with a couetous minde, or compaſſed with an vnrighteous hand, it will take away the life of the poſſeſſers of it, bring deſtruction at laſt of ſoule or body vponupon them that ſo vnrighteouſly hunt after it.
Verſe 20. Wiſedome crieth without, ſhe putteth foorth her voyce in the ſtreetes:
Verſe 21. She calleth on the top of the aſſemblies, ſhe vttereth her voyce at the entring of the gates ſhe ſpeaketh her words in the citie▪ ſaying.
BEfore was ſhewed the counſell which the holy Ghoſt giueth to preuent ſinne, and to detaine men▪ from the practiſe of it: and here is offered a direction to them that hauehave ſinned, (as all men hauehave in eueryevery place) that they may be reclaimed from it. And this is ſet foorth firſt by the author, ſecondly by the meane, thirdly by the matter.
The author is Wiſedome or wiſedomes, the moſt high and excellent wiſedome Ieſus Chriſt, the eternall wiſedome of God, in whom are hid all the treaſures of wiſedome and knowledge, Col. 2. 3. who taketh vponupon him here, and in certaine other chapters of this booke, the perſon of a Matrone, a Ladie, or Princeſſe, according to the feminine gender, whereof the word that ſignifieth wiſedome is in Hebrew. The manner of giuing this aduice and direction appeareth in many words, as, ſhe crieth, vſeth earneſtnes, without, abroad and openly, ſhe putteth foorth her voyce in the ſtreetes, ſhe ſpeaketh freely, and plainly, and diſtinctly, in places moſt frequented, ſhe calleth in the top of the aſſemblies, as it were out of an high place, as they vſed to doe which were to make Orations, or ſpeeches to a great auditory or multitude, ſhe vttereth her voyce at the entring of the gates, whither people were wont to repaire for matters of iuſtice and iudgement, Gen. 34. 20. Ruth. 4. 1. And vttereth her voyce in the citie, ſpeaketh audibly and ſenſible in eueryevery place and quarter of the citie. All tendeth to this, that ſhe ſeeketh opportunitie eueryevery where to doe good in eueryevery place, in fields, townes, Iudgement places, market places, publikely, and priuatly, and by all endeuours.
The matter is contained in the two next verſes.
Verſe 22. O ye ſimple ones, how long will ye louelove ſimplicitie, and ſcorners delight in ſcorning, and fooles hate knowledge?
HEre beginneth the matter of Wiſedomes ſpeech and direction, which conſiſteth of an expoſtulation in this verſe, and of an exhortation in the next.
In the expoſtulation note
Firſt the perſons with whom ſhe dealeth.
Secondly the faults for which ſhe blameth them.
Of perſons three ſorts are reprehended: the firſt are the ſimple, ſuch as are void of ſound iudgement and vnderſtanding, and therefore readie and eaſie to bee peruerted, as it is ſaid in another place, The ſimple beleeueth eueryevery thing.Prou. 14. 15.
The ſecond are ſcorners, ſuch as being ſet to doe euill, refuſe, deride, and diſdaine all meanes vſed to reclaime them.
The third are fooles, who are poyſoned with peſtilent opinions, and corrupted with wicked courſes of life and behauiour.
The faults wherewith ſhe obbraideth them, are the habites of euill in them, as of ſimplicitie in the ſimple: of ſcorning in the ſcorners: of fooliſhnes in the fooles, whereof ſhe conuinceth them by two arguments: one, that they are obſtinate, and perſiſt in them, which is intended in how long? the other, that their hearts and affections were poſſeſſed with them, in that they loued the ſame, and delighted therein, and hated to be cured of them.
Verſe 23. Turne you at my correction, behold I will powre out my ſpirit vntounto you, and make you vnderſtand my words.
WIſedome hauing ſearched into their ſore, and diſcouered the ſame vntounto them, doth now apply a plaiſter which may heale it: and after a ſharp rebuke for their former follie and contempt, ſhe preſcribeth remedie for the time to come, by faithful counſell, with an exhortation: wherein may
be obſerued,
Firſt the dutie that is to be performed.
Secondly, the motiues that ſhould induce them to it.
The dutie to be performed is repentance and reformation, which ſhe calleth turning, by a ſimilitude taken either from trauellers, that hauehave gone the wrong way, and muſt come back againe, or from ſeruants, or children, or ſouldiers, which hauehave run away from their gouernours, and ſo vndone themſelues.
The motiues are two: the former is from that ſharpnes which the Lord had vſed toward them, either by rebukes or chaſtiſements: and the latter from that kindneſſe which hee would ſhew vntounto them, the promiſe whereof is noted with the word of obſeruation, Behold, as intending a thing admirable and worthie to be looked vponupon of all: and ſo indeed are the things promiſed, the effects of his kindnes, as namely hee would beſtow his ſpirit vponupon them, and gifts and graces of the holy Ghoſt, and that not ſparingly and in a ſmall quantitie, but plentifully, and in great abundance, as rich fountaines cauſe their waters to boyle out; (for ſo doth the word ſignifie) and more particularly hee promiſeth to illuminate their minde, with the ſauing knowledge of his holie will, which is the worke and fruite of the ſpirit, that ſhall be powred vponupon them.
Verſe 24. For as much as I call, but yee refuſe, I ſtretch out mine hand, but none regardeth:
Verſe 25. But ye deſpiſe all my counſell, and will none of my correction.
HItherto Wiſedome hath perſwaded wicked men to repentance, by expoſtulations, exhortations, and promiſes: now ſhe declareth the miſerable eſtate of wilfull perſons, with comminations, menaces, and threatnings.
The iudgement that ſhe denounceth againſt them, is no leſſe then deſtruction it ſelfe, which is ſhewed by the cauſe of it, in theſe two verſes, and by the grieuouſnes of it, in the three next.
The cauſe is obſtinacie and peruerſenes, whereof ſhe conuinceth them, partly by her benignitie and kinde dealing towards them, and partly by their ingratitude, and contemptuous behauiour towards her: ſhe calleth them by way of inuitement, to be partakers of her graces: ſhe ſtretcheth out her hands vntounto them: but they refuſed to hearken and yeeld obedience to her voyce: none of them regarded the teſtimonies and tokens of her fauour: they deſpiſed, ſet naught by and derided her counſell, thoſe wholeſome precepts and admonitions which ſhe gaue vntounto them, and would none of her corrections; they were wearie of her rebukes and chaſtiſements, but not amended by them.
Verſe 26. I will alſo laugh at your calamitie, and mocke when your feare commeth.
Verſe 27. When your feare commeth like an horrible deſolation, and your deſtruction approcheth as a whirle-winde: when affliction and anguiſh ſhall come vponupon you:
Verſe 28. Then they ſhall call vponupon me, but I will not heare, they ſhall ſeeke me earely, but they ſhall not finde me.
THe cauſe of their miſerie hauing been expreſſed in the premiſſes, the grieuouſnes thereof is in theſe words deſcribed: as firſt that they ſhall be comfortleſſe, and helpleſſe, the Lord ſhewing himſelfe righteouſly vnmercifull to them in laughing at them and ſcorning them: not that there is in the Lord any diſpoſition of laughter, or ſcorning, but for mans capacitie he is often in the Scriptures reſembled to man with humane affections: as here, becauſe he will not care for them, but caſt them off, he is ſaid to deride them; for that it is a miſerie not to be relieued in miſerie, but a double corſie and woe to be ieſted at of thoſe who onelyonly can helpe them.
Secondly, the manner of the plague amplified with ſo many words and ſimilies, doth proue it to bee grieuous: as, becauſe it will be terrible, and make them ſore afraid, it is called by the name of feare, and it is ſaid to come like an horrible deſolation: the word properly ſignifieth a furious breach of any thing, breaking and ouerthrowing whatſoeuer it meeteth with: and it is compared to a whirle-winde, which commeth ſuddenly and with great violence, not onelyonly blowing vp duſt, and chaffe, and light matter, but blowing downe oftentimes trees, and houſes, and ſtrong buildings.
Thirdly, the effects which it will worke ſhall giuegive teſtimonie ſufficient of the ſharpnes of Gods proceedings againſt them: for that their hearts ſhall be filled with affliction, and anguiſh, and their tongues ſhall be compelled through extremitie of torment and danger to crie to him, whom they hauehave contemned, but to no purpoſe, and without ſucceſſe: for he will not anſwere them, that is, grant their requeſts, but will teſtifie his wrath, and increaſe their ſorrow, by denying the things they pray for: yea the greatnes of their diſtreſſe ſhall inforce them to ſeeke him earely, very diligently and carefully, they ſhall ſpare no paines, they ſhall breake their ſleepes in the morning, and yet ſhall not finde him gracious and mercifull to them in their griefes and perplexities.
Verſe 29. Becauſe they hated knowledge, and did not chuſe the feare of the Lord.
Verſe 30. They would none of my counſell, but despiſed all my corrections.
HE inſiſteth ſtill vponupon the point in hand, and iuſtifieth his accuſation, by repetition of thoſe ſinnes which would cauſe them to be… ſo fearefully plagued. And in reckoning them vp, he beginneth with that wherewith hee ended in the expoſtulation, their hatred of knowledge: and whereas he vpbraided them with refuſall of wiſdomes gratious offers, and that they regarded them not, hee maketh it good by this, that they choſe not the feare of the Lord, they would not learne to be religious and godly, when meanes and opportunities were miniſtred vntounto them. And before it was ſaid vntounto them, ye hauehave deſpiſed all my counſell, and would none of my correction; here it is ſaid of them, they would none of my counſell, but hauehave deſpiſed all my correction; the ſenſe is the ſame though the words be ſomewhat varied.
Verſ. 31. Therefore ſhall they eate of the fruit of their owne, and be filled with their owne deuices.
THe former two verſes contained a rehearſall of the complaint, and this a renewing of the threatning, wherein he declareth their deſtruction to bee iuſt, and according to their owne deſerts, by a ſimilitude in this manner: euen as it is equall that planters or plowmen ſhould eate of the fruit or graine which they hauehave nouriſhed or ſowne, and laboured for, eſpecially if they hauehave encreaſed much fruit, or ſowne much corne, or taken much paines, that then they ſhould bee partakers of the labours of their hands more plentifully: ſo ſtandeth it with the righteouſneſſe of God to giuegive to theſe that they may eate of the fruit of their owne way, that is, taſte of that ſorrow and confuſion which their diſſolute liues and froward hearts doe duly demerit. And bee filled with their owne deuices; albeit they could neuer make an end of inuenting and practiſing that which is euill, yet they ſhall bee ſated at laſt, and ſurcharged with the effects therof. Such fulnes of ſhame, griefe, deſperation, and all manner of torment, that they ſhall feele themſelues ouerburthened therewith, as is the ſtomacke, when it is oppreſſed with too much meate, and made ſicke by a ſurfeit.
Verſ. 32. For the turning away of the ſimple ſlaieth them: and the proſperitie of fooles deſtroyeth them.
THe former part of this verſe is annexed to the premiſſes, both as an explication and confirmation of the ſame: for what are the waies which ſimple ones (that is, ſuch as hauehave not diſcretion to get knowledge, when it is offered) ſhall eate the fruite of their turning away, their wilfull refuſall of wiſedomes inſtructions, which they will neither learne, nor obey, nor with any liking ſo much as looke towards: and what are the fruites which ſuch ſinfull waies doe cauſe thoſe ſimple idiots to eate of? death and damnation: they ſlay them: if they bring not violence vponupon their bodies, yet they bring both body and ſoule to perdition for euer. The latter part preuenteth an obiection that might be made, and often is, againſt this and the former ſentences of wiſedome: Doth contemptuous turning away ſlay the ſimple? and doe deſpiſers eate the fruites of their owne waies? how commeth it to paſſe then, that of all others they commonly thriue beſt, and few are found ſo proſperous, and in ſo good eſtate as they? The anſwere is made that the proſperitie of fooles ſhall deſtroy them, both in haſtning their iudgements, and making it the more grieuous: and ſo ſtoppeth not, but furthereth the executions of wiſedomes threatnings.
Verſ. 33. But he that obeyeth me ſhall dwell ſafely from feare of euill.
LAſtly, this point is amplified, and ſo ſhut vp by the contrary, namely the behauiour and condition of the godly, altogether oppoſite to that of the ſimple ones, ſcorners, and fooles, formerly deſcribed: for theſe here commended, deſpiſe not wiſedome, nor turne away from her, but hearken attentiuely, and yeeld obedience vntounto her: and therefore they liue not in danger of death, of plagues and puniſhments, but dwell ſafely, are out of perill of deſtruction, or of any hurt, though not exempted from all croſſes and ſufferings, and bee quiet from feare of euill, not onelyonly no euill it ſelfe, ſuch as would be noiſome and pernicious, ſhall affray them, but not ſo much as a ſuſpition and dread of it ſhall goe to his heart, to diſmay him. Yet becauſe no man can perfectly obey wiſedome in all things, the beſt in their infirmities are ſometimes perplexed and troubled with doubts, but neuer ſubdued, or vtterly diſcouraged by them. See chap. 10. verſ. 9.