Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 1

Commentary on the Old Testament Volume 2-4 · Biblical commentary 4 · Proverbs · Chapter 1

p. 512And hitherto of the partition of these Books into heads or severall commonplaces: Now to proceed in the Exposition according to the order wherein they are found placed.

To know wisdome and instruction. Here Wisdome, according to some, is Vers. 2. Arist. Eth. l. 6. 3 Sapientia est rerum magnarum & ad mirabili…ion…i…meant Contemplative of high and profound matters, by Instruction Practicall: But because the Wisdome taught in this Book, is joyned with Practice, or else it is no true wisdome, sith that only is wisdome whereby our manners are formed aright, and it is p. 513founded in the feare of God, as is shewed, ver. 7. I rather, assnet unto them, that by Wisdome understand that, whereby Theorcal, and Practicall are both joyned together, Lavater.and by Instruction that, which is attained by castigation, or correction the person corrected learning hereby the reformation of his life, patience and obedience; for the word rendred instruction is foreign by the vulgar rendred Discipline and it signifyeth castigation, or correction. So that it is meant, by these proverbs. a man may learne the most excellent knowledge. which is not only when he doth understand the will of God in every thing, and frames his life worthily, and in giving comection to youth, to whom more properly Discipline belongeth; for this wisdome Plato calleth aPhilosopher, Virum probum, an honest man, saying, That Plato in Protag.he excelleth other men as a King the common sort, in that he ruleth over his lusts, and evil affections, whereas the foolish are subject to them, Thus Chrysostome desineth Chrys. Hom. 9. in Col. Basil.Wisdom, it is the knowledge of Divine and Humain things, whereby he worketh these, and abstaines from them And Basil upon these words; To give wisdome, to wit, that worthy, precious, and true, which stands in good manners to percerve the word of understanding, vulg, of Prudence, Hebr. it is foreign understanding, betwixt which and Prudence some distinguish thus; understanding is the wise perceiving of things, which are hard to be understood; Prudence the applying of them being understood according to right counsel; as Joseph shewed Lavater.himselfe most prudent, when he not only interpreted Pharaohs Dreame, but also advised him wisely what was best ot be done. Orthers expound understanding of the knowledge of witty, and acute sayings, attained to by wit and study, so that a man is able to speake hereof; but Prudence of that, whereby a man speaketh out of experience, as Tully distinguisheth between Juris peritis, and Jiris prudentia, the one being skil to speake, attained to by Art, and Learning, the other not Tul. l. 4. Desin, boui, & mali, Basil.only by Art, but by going through many businesses, Basil saith, Prudence is knowledge to discerne betwixt the good and the bad, as the Gold-smith discerneth between good and bad money, to refuse the one, and to take the other. I hold with Lavater. that in the word foreign both the knowldge of darke sayings, and the shewing how to make uye hereof is implyed, and doing accordingly.

To receive instruction of wisdome, justice, judgement, and equity; Lavater, Vers. 3.Discipline of wisdome, doctrine, industry, and justice, Hebr. the word foreign is used againe, signifying correction or discipline, and for the rest of the words N. Tr. is best, only for equity, Hebr. foreign righteousnesse. And these three, saith one, are the parts of the wisdome here spoken of, Justice being that whereby Muffet.every one hath his due given him; Judgement, that whereby all our actions, both Ecclesiasticall and Civil, are regulared by the Word of God, and nothing is done but what hath a ground therein; Righteousnesse, the minding and following after all things that be good and commendable, all which may be learned by this Booke. Lavater by Justice understands either faith which justifieth, or distributive Lavater.justice, as was before said, by judgement that faculty which is necessary in a Judge to diseeme the truth, Causes that come before him, to judge accordingly, by Righteousnesse, walking in the way of Gods commandements right on, without deelining to the right hand or the left, and in going according to mens Summum jus summa injuria. Beda.Lawes, not to be rigorous, for extreme right, as the saying is, is extreme wrong. Beda, by Justice a right action, by Judgement, the disceming between good and evil, by Equity the rectitude of the minde is understood, or Justice is to worke wel according to the rule of verity, Judgement to discerne and doe rightly in things that pertaine to our neighbours: Equity of seeke with a sincere intention in these things that we doe, to please God only, Of Justice and Judgement see more, Psal. 106. Esa. 56.

To give subtlety to the simple, to the soung man knowledge and diserction, Vers. 4ver. 5. The wise will heare, and increase learning. Here it is shewed for whom these Proverbs were written, viz. both for young and old, wise and simple; to breed knowledge in the one, and to encrease it in the other; for simple Hebr. is foreign easily to be perswaded, as the young are that yet be not tainted with p. 514evil. Basil hereupon saith, there are two sorts of simple ones; 1. Of those that Basil.by reason of their young and tender age, and good education withall, are yet unexperienced in evil wayes, but are not sufficiently instructed to beware of the fallacies of sinne to take heed of it. 2. Of those that through a constant resolution against evil, have gotten the root thereof extirpated out of their minds, by going long on in this purpose, and being hereby confirmed in a good way. Now of the first sort it is here spoken, and not of the other, who are only simple concerning evil, as the Apostle exhorteth all of us to be; likewise of the subtile, there are two Rom. 16. 19.Rom 16:19sorts; 1. Of those that having wit and understanding to decline evil and doe good, wisely apply themselves to the good in all things, taking heed of evil doing, and of the snares that are cunningly laid for them to draw them to evil, or to bring evil upon them. 2. Of those that use their wit and Art to damnifie and hurt others, as the Serpent for this is said to be more subtile then any beast, and we are by our Lord bidden to be wise as Serpents; where see in what particulars the Gen. 1. Mat. 10. 16. Muffet.Gen 1Matt 10:16Serpents wisdome consisteth. Muffet compareth this place with Psal. 19. Giveth wisdome to the simple, as all one therewith; and by simple he understandeth not only the young and unexperienced, but also the childish in understanding, that he of meanest capacity, but by this Booke all may come to learne subtilty; that is, not only to know good and evil, but also to foresee and perceive evil comming, to avoyd it. To the young man knowledge and discretion, Hebr. to the childe, that is, the childe in understanding, both knowledge of Gods wil in great measure, as David saith, that he understood more then his Teachers, or then the ancient, Psal. 119. 99.Ps 119:99such as in regard of whom he was but a childe: By discretion, ripenesse of wit, and soundnesse of judgement is understood; but for the attaining of this, … man must doe by these Proverbs, as David by the Word, make them our meditation all the day.Psal. 119. 97.Ps 119:97

Having shewed the benefit of these Proverbs in respect of the simple, now he Vers. 5.sheweth the benefit in respect of the wise, They will heare and increase learning; whereby is intimated, that no man is so old and wise, but that he may still learne more; wise Solon said, foreign, I wax old, alwayes learning more; Marcus Antoninus the Emperour being old, went after to the Schoole of Sextus the Philosopher, saying, It is a goodly thing for an old man to be still learning; and Salvius Julianus, a most famous Civil Lawyer said, If I had one foot in the Grave, I would still be learning. They that refuse to learne, to Hieron. a Pol. in Ruff.what age or wisdome soever they have attained, remaine as Jerome saith, unlearned; they wil not heare that of Horace, Why, had I being corruptly prudent, rather be ignorant then learne? or, why had I being prudent, rather frowardly Cur nescire prudens prave quam discere malo.be ignorant then learne? There are two things which may make the wisest still willing to heare to encrease his learning; 1. Because, although he, whom he heareth, be nothing so learned, yet he may have attained something which he hath not attained to; 2. Because, such humility to abase himselfe to heare others, even lesse. learned, makes all mens learning common to him, and so he increaseth his own, as Hugo Victorin. speaketh; Humility makes that common to thee which Hugo Victor. l. 3. Didasc. August. Epist. ad Hieron.is proper to every one, thou shalt be wiser then all men, if thou wilt learne of all men, as they that receive of all, are richer then all. Augustine saith, To heare and learne, no Age ought to seeme to be old; because that although it becometh the old men rather to teach then learne, yet it becomes them better to learne then to be ignorant; And a man of understanding shall attaine to wise counsell, vulg. The intelligent shall possesse Governments; the reason of this difference is from the words here used, which commeth from foreign signifying government of a foreignShip, and also a Rope, or Mast, such as belong to ships; it is also sometime put for counsels, or cogitations, because for government there is need of counsel; if the vulgar be followed, there will be given in sence thus; He shall be well able to governe himselfe that hath gotten learning from hence, who is, as every man in this world, as a Ship upon the Sea, tossed with contrary winds, and endangered; but being governed by a skilful Pilot it is safe, for he knoweth how sometimes by le… ing the ropes loose to dilate his sayles for the best, sometime by streightning them p. 515to contract the saile, and sometime by setting them accordingly, to saile by a side, or contrary wind; so he that increaseth learning, attaineth skill to governe his owne Lyra. Hugo Card. Dionysship, that is himselfe, and so to keep it safe, which is otherwise in continuall danger, Lyra, Hugo, and Dionys: expound it of being preferred and set over others to governe them, as is a governour of the Commonwealth, which is also by Philo and others, compared to a ship.

To understand a Proverb, and the interpretation, the words of the wise, and darke sayings. The word rendred Interpretation, is foreign by Muffet rendred an Vers. 6. Muffet.eloquent speech, as the word also signifieth, it commeth of foreign to deride or mocke, and therefore it is by Lavater understood of the speeches of wicked men, who have attained the art of speaking eloquently, and abuse it to deceive the simple. Lavater.But by this Book well studied, a man shall be able to discerne their fallacies, and not be taken thereby. The use or benefit then which will redound to the wise by this, is here set forth to be double. 1. To understand a Proverb, of which enough hath been said, that is, to know true and pithy sentences, that be commonly usefull amongst men, and tend to their information of such things, as being taken heed unto may much benefit them in the whole course of their lives, both in respect of soule and body. 2. To understand other sayings, which, without the helpe of this learning, are not so well understood, and that both of deceivers, who by their eloquent and flourishing speeches may deceive them, and also of the truly wise and sharp witted, whose sayings being not understood, are but as dark riddles, of which they know not what to make, but being understood, very delightfull, and illuminative. And it is not onelyonly meant, that a man shall understand the sayings of this Book, but be the better prepared hereby to understand the dark and mysticall passages of other parts of the word, of which the Prophets are full, and not onelyonly to understand dark and wise sayings, but to frame more, for further information to others. For Riddles▪ Arboreus brings for example that of Sampson, and one of Arboreus. Judg. 14. Ezek. 17.Judg 14Ezek 17Ezekiel, and saith, that he must have faith in Christ, and be one of his Disciples, … would understand these things, and the like, because to them onelyonly, he expounded all things apart.

The fear of the Lord is the beginning of wisdome, but fools despise wisdome and instruction. Having shewed who shall by reading and studying upon these Proverbs Vers. 7.increase their learning: Now he sheweth, who shall not, namely such wicked foolish persons, as prize not, but lightly account of divine knowledge, as the prophane sort spoken of by Job, who say, We care not for the knowledge of his wayes. Job 21. 14.Job 21:14The beginning of wisdome, saith one, The fear of God, is called, because the principall part of wisdome, without which all knowledge, even of divine things, is nothing. Muffet.Here then must a man begin that will be wise, he must feare God for his glory, as his King, for his power, to condemne him as his Judge, for his strength, as his Rocke, for his care, as his Shepherd, for his righteousnesse, as his Law giver, for his mercy as his Saviour, and for his love as the husband of his soule. To feare God is to eschew evill, and do good, to depart from iniquity; and it is vaine for Job. 1. 1.Job 1:1…y other man to thinke to attaine wisdome, but onelyonly for such; and indeed others Note. … whose hearts sin hath place, regard it not any further then for worldly ends, the magnifying of themselves amongst men, or their encrease of worldly wealth, for which cause it is necessary to get an holy heart, and obedient, and then wisdome, which is so excellent, shall become our possession: Sinne, and live wickedly, and thou canst not avoid the imputation of folly; that is, not onelyonly being void of understanding, but also uncapable thereof. The like saying to this, see also. Ch. 9. Ps. 111. Joh. 28. And for the uncapablenesse of wisdome in the wicked, Syracides hath a notable saying. Wisdome will not enter into a malicious soul, nor dwell in a body Wisd. 1.Wis 1polluted by sin. Touching the fear of the Lord, it is not that servile fear of God for his judgements, as the bond-men of sin fear, but the filial fear which indeed comprehendeth all true piety, according to Esa. 29. 13. Their feare towards me was Heb. 2. 15.Heb 2:15taught by the precepts of men, he having said before, They honour me with their mouths; which implyeth, that by feare, all the honour, worship, and service that men doe to God, is meant; whereas it is said, Fools despise wisdome, it stands p. 516with good reason, that they should be counted fools that doe so, because they onelyonly look at things present but not at things to come whereas these be temporary, those everlasting, as all carnall, prophane persons, like Esau doe. For who thinkes not Esau a foole, that for a messe of pottage sold his birth-right? and how then can the Note. carnall be thought any otherwise of, fith all worldly things, which their hearts are onelyonly set upon, are in comparison of the heavenly inheritance lesse then a messe of pottage, in comparison of the greatest inheritance in this world: all the earth it selfe is but a little point in a large circle, in respect of the circumference of the highest heaven.

But before I go from this verse (besides that which hath been said, The fear of the Lord is the beginning of wisdome; That is, he that will be wise, must feare God, and devoutly serve, and worship him; and likewise this is the head and principall of all good things, as the word foreign here used signifieth) there is another exposition amongst the ancient Fathers, who by Feare here understand the feare of Gods wrath, and judgements for sinne, as Beda going upon this, The crowne of Beda.wisdome is the feare of God, as Job 28. 28. according to the vulgar, and here, The beginning of wisdome the fear of God, Inquireth how this feare is said to be both the beginning and the perfection, or end to which it commeth, when a Crowne is put upon it; and answereth, The beginning is slavish feare, the perfection or crowne, filiall.

And this is by St. August. by a similitude notably illustrated thus; A Shoemakers thred must have way made for it by an awle, and to the end that the thred Aug. in 1 Ioh. 4.1 John 4may enter, the awle must out again; So slavish fear first pierceth, but that filiall feare may enter after this, the slavish must be outed againe, according to that of St. John, Perfect love casts out feare; where by Love is meant filiall feare arising from love; for as a man hateth him, whom he is afraid of for his cruelty, so he loveth him, whom he looks upon as a mercifull father, and feareth for this loves sake, in any thing to offend him.

Againe, a Mason going about to make an Arch, first layeth a frame of earth is that forme in which he meaneth to build, then he buildeth with lime and stone, or bricke upon it, but this being dry and hard, he takes away the foresaid frame, and so the building stands alone: Thus also Origen, Ambrose, and Basil, the first of Orig. in Rom. 8.Rom 8whom likens this feare to a Tutor, to whom the heire is subject as long as he is a childe, and fears his rod, but being come to full age, he is not under, and fears him no more. And Basil upon this place likeneth this feare to a Porter, that openeth the Basilius.gate to let in the filiall. But against making the feare of God The beginning of wisdome, it is objected that Esa, 11. 3. The spirit of the feare of the Lord, is the last of the seven spirits or graces there spoken of, and the spirit of wisdome the first, how then is the feare of God said to be the beginning, which must needs be first? Sol. Gregory answers, the Prophet proceedeth not there by descending, but by ascending, Greg mag.naming the first step or degree of grace last: See more upon that place. This being so, they are greatly overseen, who deny feare any place in working of our hearts to good, and restraine this altogether to love, concluding all them to be Note. wicked, and in an evill case, that slye evill, and do good for feare of hell, and not meerly out of the love of God and vertue, for which that saying is brought, The good hate to sinne for the love of vertue, but the evill for feare of punishment; which is true, when grace is perverted, but not in the beginning thereof. Lastly, for Oderunt peccare boni virtutis amore, oderunt peccare mali formiaine poen…. Deut. 4. 6.Deut 4:6the fools despising of wisdome, we may understand it, of the feare of God before spoken of, for this is true wisdome and understanding, as Moses teacheth, and be that fears not when there is great cause to feare, but contemneth and sets light by Gods judgements threatned for sinne, and despiseth as fools those that are taken with the fear thereof, is a fool, and the worst of all fools, as he shall in the end find to his cost.

My son heare the instruction of thy father, and forsake not the law of thy mother, &c. In this, and the verse following, Salomon beginneth his Proverbs, Vers. 8.1. In generall, taking upon him the person of parents, whose instructions, if any thing will doe it, will move the tender hearts of their young children to goodnesse, p. 517and against evill, especially if they be perswaded, that they being obeyed, and followed, will be ornaments, most costly and precious, setting them forth as persons most excellent and glorious in the eyes of all others; Wherefore children are from hence perswaded to hearken to, and follow their parents instructions: For why? They shall be an ornament to thy head, and a chaine to thy neck. That is look what grace a Crown, or border of gold, and precious stones is to the head, and a gold Vers. 9.chain, or chain of Pearls, or Diamonds to the neck, such are parents instructions to their children, if they be godly, they living according to them, as their law.

Touching these words, For sake not the law of thy mother, Heb. Reject not the law: This is thus spoken, because the mother for her weaknesse, especially in her old age, is by ungracious children contemned, and her instructions also, nothing that is well spoken by her being of weight with them, but all rejected; And yet by calling her instructions their law; he intimateth, that they are bound to regard them, and to regulate their conversation and carriage according to them. And truly there is great reason, that mothers should be respected, and have this honour from their children of being obeyed in their commands, which be good and godly, because as Jerome saith well, they served you by carrying in their wombs the weight of your bodies; children are fed in the womb by the mothers food, who is hungry for her Hieron.childe, and eateth to feed it, and being borne, nourisheth it with milk out of her owne body, their breasts, their hands, their arms, and all their limbs serve their children, whom most lovingly they take and bear, enduring any thing at their hands. For these so many and more good deeds done unto thee, pay (O Sonne) what thou owest, and render by all due offices againe to thy mother any service that she requireth, There is none so great love as the love of a mother to her childe: now nature teacheth us to love them that love us, and if in age they be froward and Lavater.hard to be pleased, yet this must be borne withall, and the counsell which they are now most able to give, we must follow. The mother in Terrence could say, from whom many commodities have come unto thee, it is just and equall, that thou shouldst beare her discommodities; and love thy parents, saith Mimes, if they be good, if not, beare with them. In thus commending to children Obedience to their parents instructions, he implieth, that they ought to give their children good instructions, and not evill, for if they doe, these are not to be obeyed, because against our heavenly Father. For which cause a sonne that seeth his fathers wickednesse, and takes heed of it, is commended, and comforted, Ezek. 18. in this, that he shall not dye, but live. For the perswasion added, it falls out true in experience many times, that children obeying their parents come to honour in the Commonwealth, the ornaments whereof are precious chains about the neck, and something precious on the head, as the Diadem or Crowne thereof; but contrariwise, the disobedient and contemptuous, for a chaine of gold oft-times come to have an halter about their necks, and rings of iron upon their legs, for rings of gold upon their hands. And good reason saith August. That children disobeying parents, should come to such shamefull deaths, because parents are Gods Vicars, as it were; he is the common August.Father, and King of all men; naturall parents as Vice-royes, representing his Majesty to their children, and therefore what is done to them, cometh so neare unto God, as that he takes it as done to himselfe; therefore Valerius saith well, Disobedience and contempt of parents ought to be punished with the like punishment Valerius 1. 1.to that which is inflicted for the contempt of God.

Touching the word rendred forsake, some render it by Evellere, to plucke out; whereby is intimated, That mothers instructions are planted in the hearts of their children when they be young, and take rooting there, so that without plucking them up by the roots, they cannot neglect them, and the word foreign signifying his command signifieth also a dart, to imply the deep piercing of mothers instructions in their little children, which is most unnaturall therefore to neglect, as to plucke up plants by the roots, which their loying mothers so carefully planted in the ground of their hearts for their good, or to plucke out an healing-tent put into an ulcerous sore, that the putrified matter may no more run out, but the whole body be endargered. And this of receiving parents instructions, is mystically by some applyed to p. 518The mystery.the instructions of God our heavenly Father, and of our Mother the Church, whose Laws are not to be rejected. But whereas hereupon the Papists blame us for rejecting the Laws of the Roman Church, they altogether mis-apply the matter, because our Fathers instructions are first commanded unto us, and then our Mothers, as subordinate hereunto, and our Mothers against, or diverse from our Fathers; for who so attempts to draw us to any other Gospel, must be accursed whether Mother, or Angel from heaven. For the reason used to perswade by an ornament, and Crown to the head, we may understand Kingly dignity by a Chain to the neck, Gol. 1. 8.the glory of wisdome, both which a Prince shall have by following his godly fathers and mothers instructions, for which some parents like Salomon, left books of instruction to their children, as Cicero to his son Marcus his book of Offices; and Basil the Emperour, wrote likewise three books of counsell to his son Leo: and our learned King James his Basilicon-doron, to Prince Henry. Of a Crowne and a Chaine, setting forth dignity and wisdome, is the observation of Tostatus, and that from Pharaohs fact to Joseph, and Belshazzers to Daniel; in both which, wisdome was most eminent, and therefore they were Tostat.thus graced.

My son, if sinners intice thee, consent thou not. After perswading to obey parents; Vers. 10.now on the contrary side, warning is given against hearkning to the flattering inticements of wicked robbers and cut-throats: For by sinners here such notorious ones are to be understood, as the next words shew; the vulgar for intice, hath Lactare, by flattering to frame to their owne evill manners, as a woman doth the childe that sucketh on her: for as Galen and Avicen note, the qualities of the Nurse are by the childe sucked in together with the milke. This I confesse in this regard is the most significant word, but foreign signifieth nothing else, but to incline by slattering. And this is most dangerous to youths, and therefore the warning given against hearkning to such is most necessary for all. In the next place, that we might not be ignorant of the devices which such have to insinuate into the minde of others, to draw them to the same evill wayes where in they walk these are pointed.

Let us lurk privily for the innocent: where in the first is shewed to be secrecy, we will shed bloud, and rob, and none shall know it; if any accuse us, we Vers. 11.will deny, and forswear it too: For no man would commit such horrible wickednesse, did he not thinke to goe undetected, and this keeps many, that have even a willing minde, that they dare not doe thus vilely, because they feare it will come to light. But although it may be concealed from men, yet it cannot be hidden from God; and oftentimes he in his providence discovers such abominations to men, that the wicked may come to condigne punishment: For either their owne consciences shall make them confesse, or their tongues being over-heard bewray them, or by the goods stoln found in their hands they shall be discovered; or if murther be committed, by some miraculous means or other, if ordinary faile, as we have had many strange experiments from to time. But if they passe on undiscovered in this world, all secrets shall at the last day of judgement certainly be revealed; wherefore Ausonius saith well, Daring to commit a foule sin fear thy self, though then Anson. Turpe quil ausurus te sine teste time.be no witnesse. The countenance of the evill doer many times, when he is challenged bewraying him, or his passions of anger, or trembling. Let us lurke privily for the innocent without cause. This, Without cause, is added to shew that robbers and murtherers have no cause to deale thus by other men, for they have given them none, onelyonly the wickednesse of their owne hearts put them on.

Let us swallow them up alive, and whole, as the grave, as they that go down Vers. 12.into the pit. Here is their second device taken from the facility, or easinesle to doe, as was before said, for that which a man may easily do, he is hereby drawne much to do, if it be conceived to be no more, then the earths opening of the mouth to swallow up Corah and his company, or the graves receiving a mans body thereinto.

We shall fill our houses with prey, and finde all precious substance. Here is a third device to move, taken from Gaine, which is of great force with worldl-minded p. 519Vers. 13.men, whether they be poore, that their wants may suddenly be supplyed; or prodigall, that they may have where withall to spend freely; or covetous that they may is a short time come to great riches. For, so it may be thus, the worldling careth not by what meanes he getteth Wealth, for having it he hath his Male parta, malc dilabuntur.god, whom be preferreth before all worldly things; but the Proverbe is, Goods gotten, perish ill, Zach. 5. There is a flying booke for such houses to consume the stones thereof, and the timber thereof.

Cast in thy amongst us, we will all have one Purse; This is by some expounded Vers. 14.thus: Be content to take the same fortune together with us, for which the next words make, We will all have one purse; we shall sure have great comings in, but because they are to come, they must come as it were by Lot, we going together this way, but if we doe so, we doubt not but that our Lot will be very rich and good, and this shall all be thine as well as ours. Some expound it thus; Come, and when we have gotten so great a prey, we wil not wrong thee of thy part, but thou shalt have as good a part as any of us, the whole being divided into so many parts, as we are persons, there shall be no partiality in assigning to each one his part, as was betwixt the Lion, the Asse, and the Fox, but each one casting Lots shall have that which befalleth him. Lastly, some expound it thus; Cast in thy Lot, being that which thou hast, and let us enjoy it in common, together with that which we shall get, as we wil doe by ours; but of these I preferre the first, it being a great motive to doe as they did, they being men of more experience, and such as had happily gotten much already by Rapine and Mother, and yet escaped Judgement. And this may be taken for a fourth device to perswade to this wicked course; For examples of such as are in an evil way and yet prosper, are of great force to move the simple to doe likewise; but remember Haud eodem cursu respondent ultima primis. Eccles. 8.Eccl 8we that things goe not on in the same course to the end. A sinner may sinne an hundred times, and have his life yet spared, but in the end it shall not goe well with him; the Pitcher goeth oft to the water, but at length it comes broken home; so the robbers and murtherers.

Their feete run to evill, and they make haste to shed bloud. Having shewed Vers. 16.the Allurements, and deceiveable Reasons of the wicked inticing others, now he cometh to disswade from going their wayes, ver. 15. opposing stronger reasons there against, and here is laid downe the first; Their feete run to evill; that is, they pretend much good indeed, and the abounding of worldly goods, but it is only evil that they hasten to, and seeke to draw thee unto, and that most pernicious evil, the shedding of bloud, from which Nature it selfe abhorreth. Therefore let not this be a motive unto thee to goe with them, unlesse like a foole thou wouldst be beguiled by a shadow for a substance, as the Dogge, that swam over the river carrying a peece of flesh in his mouth, which, the Sunne shining, cast a shadow upon the water, whereby he was drawne to let fall that in his mouth to scap at the shadow; or as the silly Fish, drawne by the bait swalloweth the hooke. And hitherto one reason, now followeth another.

Surely in vaine is the net spread in the sight of every Bird; About the exposition Vers. 17.of which words there is great difference; For, 1. Some Hebrewes expound them thus: The net is not spread in vaine before Birds, but to take and kill them; so Robbers lurke not in secret, but to kill him that hath the goods of this world, that they may the more safely enjoy them coming into their hands, he not being now in any capacity of pursuing them; and being thus understood, it is a reason of that which was said before, ver. 16. They hasten to shed bloud.

1. It is not for nothing that they lurke thus, but doe herein like a Fowler, they beare bloudy and divellish mindes against their Neighbours, which should effectually move any ingenuous person not to joyne with such bloud-thirsty Hunters, for such come to rob, and to breake through, they come also to murther, if occasion of weake resistance on his part, and strength on their part be offered; and of the same minde are robbers by the way, if there be danger of pursuing, or they cannot otherwise get their prey.

2. Aben Ezra, As Birds are so foolish, that although a Net be spread before p. 520Aben Ezra.their eyes, by which they may be taken, yet they are not made hereby to beware but come into it notwithstanding, and are taken; so are wicked robbers, they cannot but see the dangers into which they run by robbing, and murthering, because that in all places they are haunted and sought after, and the nets of diligent and universall searches are laid for them, whereby they are commonly taken, and dye for it.

3 David ben Gerson, Without cause; That the innocent Bird is laid for without cause on her part, she no way deserving to be thus dealt withal; So he, whom Theeves lurke to make a prey of, is by them thus used without cause, which makes their sinne the more heinous, for that they doe not only rob and kill a man, but an innocent man, thus shedding bloud, that shall surely be revenged.

4 Beda, Gregor. Lyra, Hugo, Dionysius; My sonne, I have spoken these things, Gregor. Mor. l. 10.that thou, understanding the inticements of these wicked ones, to be but as the laying of nets before Birds by cunning Fowlers, mayst beware of them, as being otherwise if thou beest here-with taken, indangered in respect of thy life, which is more to thee then all worldly goods; and this they confirme by the next words, ver. 18. They lay waite against their owne soules, and machinate deceit against their owne bloud.

5 Salazar, As the Net is not laid in vaine before Birds, but they are herein taken at one time or other, although they be Masters of the wing, that is, strongest in flying, for they sometimes light upon the ground, and then a Net may take foreignthem; so Robbers have not Nets laid for them in vaine, but although they fly farre, and long escape, yet at length they are taken.Salazar.

6 But because this is co-incident with the former, he hath another; As he that layeth a Net for Birds of prey doth a vaine thing, for they fly farre off, and so avoyd the Net, and by this meanes much time and labour is spent to no purpose; So the Robber seeking to inrich himselfe, and to come to abundance by robbing, and murthering, either gets nothing, but some Puttocke, or Buzzard, which is vile meat, or that which he getteth proveth immediatly as a Fowle swift of wing, which soone flyeth away againe; and not only is it thus to the Thiefe and Robber, but to Every one that is greedy of gaine, which taketh away the life of the Owners thereof. Of all these, the first, fourth, and fifth cannot stand, because they goe upon a reading contrary to this of the Originall, viz. a Negative, a Net is not spread in vaine, whereas Hebr. it is an affirmative, for in vaine is a Net spread; but they, who give that exposition follow the Septuag. which goeth oft times not so much upon the word, as upon that which the Translators tooke for the sence; but forasmuch as keeping to the Hebr. the sence will rather be better, and from the words so rendred another reason may be drawne against harkening to the inticements of such sinners, viz. because they lye in waite to shed the bloud of the innocent, which is abominable, and shall never goe unrevenged, but prove as a net, or a snare unto them, as they may easily see in naturall reason, and therefore be not thou my sonne drawne by them, for if thou beest, thou also shal… be guilty of innocent bloud, like Caine, crying from the earth to God for revenge. As for the last of Salazar, it is acute, but not so well agreeing, the drift of the Wise man being not only to shew, that these robbers shall loose their labour in the end, but that they are running upon the most abominable sinne which can be committed, and therefore most highly provocative of the Divine Majesty, which every one will most carefully fly, that is not given over to a reprobate sence.

They lay waite for their owne bloud, they lurke privily for their owne lives. Vers. 18.Here is a third reason to disswade from going with sinners that rob, and kill: For the present they damnifie others, and their lives are lost by their meanes, whom they so barbarously butcher for their wealth, but the end will be, their owne Lives and bloud must goe for their bloud and rapines suffered at their hands; and unto this may be applyed that which was said before, first, foure, and five, they shall shew themselves as foolish as Birds, or Fishes, yea more, for in all their plottings to steale and slay, they doe but lay Nets, that will prove mortiferous to themselves, p. 521and dig pits, into which they shall fall and perish everlastingly, which is to get the world, and to lose the soule, to make the most foolish bargaine that may be, whereof they shall be ashamed when it will be too late.

Such is the way of every one that is greedy of gaine, he will take away the Vers. 19. Lavater.life of the owners thereof. This, saith Lavater is added, as an Epiphonema, to that which was said before, v. 17. 18. And it containeth a more generall instruction concerning all covetous persons, and not robbers, and murtherers onelyonly; They, as chese, lay a foundation of destroying their own lives also, by their own covetousness, as 1 Tim 6. 9. it is said, They that will be rich, fall into many noysome and foolish lusts, that drown the soule in perdition. Robbers and murtherers, to get riches by taking away other mens lives, and consequently their own; And all others, that gape after gain, by laying themselves thus open to the danger of destruction, by being drawn to joyn in unlawfull wars, to use any fraud, or oppression, or to exercise any unlawfull arts, or wayes of gair, whoredome, baudery, gaming, strong drinke, or wine-selling, Idolatrous-image-making, Fortune-telling, or acting the part of a cunning person, by most of which, the greedy of gaine take away the lives of others, and by all, their owne, comming thus into the snate of inevitable destruction, as our Lord saith, Take heed of drunkennesse and worldly cares, lest that day come upon you unawares, for as a snare it shall come upon the inhabitants of the earth.Luke 21. 34.Luke 21:34

Wisdome cryeth without, she uttereth her voyce in the streets. v. 21. In the Vers. 20.place of concourse, in the gate. The Wise-man having disswaded from hearkning to sinners, who call others to consort with them, to their destruction, now opposeth against their calls, and flattering inticements, the call of Wisdome, which being hearkned unto, they shall not be able to draw any after them, and so into the great danger of the destruction before spoken. By Wisdome, understand Christ, in whom are All the treasures of wisdome hidden, and who is made of God unto us, wisdome, righteousnesse, &c. He uttereth his voice in his word, the holy Col. 2. 3. 1 Cor. 1. 30.Col 2:31 Cor 1:30Scriptures, wherein his wise and holy instructions are set forth at large, both in the Old and New Testament, for all come from the inspiration of his Spirit: And he is said to cry for his earnestnesse in teaching, and exhorting, which was fulfilled according 2 Tim. 3. 16.2 Tim 3:16to the letter, when he stood and cryed, If any man thirst, let him come and drinke, &c. And this crying and uttering his voice, is said to be without in the Joh. 7. 37.John 7:37streets, because he taught publikly, and openly, as he saith, I spake alwayes publikly in their Synagogues, and Temple, and in secret I said nothing, and in chiefe places of concourse, for to such places great multitudes resorted, And in the gate, Joh. 18. 20.John 18:20which of old was the place of judgement, where matters were heard by the Judges; For hither was Christ brought before Pontius Pilate, and here he declared himselfe to be a King, and to have come into the world for this end, although not a King of this world, to reigne in worldly pompe and glory here, having an humane Joh. 18. 37.John 18:37guard and forces about him to subdue his foes, but a spirituall King to give Laws, according to which, who so liveth, shall be saved, and this shall be his wisdome, Deut. 4. 6.Deut 4:6flowing from this fountaine of wisdome to eternall life. And it is to be noted, that the word rendred Wisdome is a plurall, to intimate the manifold wisdome of Christ and his word, comprehending all manner of wisdome, and the word foreign crieth, commeth of foreign to cry or sing, because that our Lord cryed so, as that it was, as it were by singing, that thus men by delight in the manner of his uttering Joh. 7. 46.John 7:46himself, might be taken and drawne after him. For thus it was when officers being sent to take him, and returning without him said, when the reason was demanded, Never man spake as he spake, and therefore he compareth John the Baptist, and himselfe to children sitting in the Market place, and saying, We have piped unto you, and ye have not danced, according to some, Cecinimus vobis, we have sung unto you. Thus Lavater and Muffet, who also saith, that after Lavater. Muffet.a father that spake to his son, a mother is brought in speaking, or it is shewed, how she speaks further to us all publikely, and openly from time to time, and if by her we understand the true Church of God, consisting of faithfull and zealous Preachers, the sense will be good, if not best, because wisdome is a feminine. And not a masculine, p. 522as Christ is, so that when it is said, She uttereth her voice, it cannot be so well understood of him, but of her. And then by the Father speaking before, understand Christ figured out in Salomon, the Son of David, King of Israel, for so is Christ often called, as where it is said (Jesus thou Son of David) and Where is he that is borne King of the Jews? And therefore he speaks of Salomon, as his type, saying, The Queen of the South came from afar to hear the wisdome of Salomon, and behold a greater then Salomon is here. The Church then is here spoken of, that is, the Apostles, Prophets, Pastors, and Teachers, some of which in their holy writings have laid the ground of all true wisdome, viz. in their Prophesies and Epistles, and in their further setting forth of the same with a lively voice; for which cause, St. Paul saith, I have laid the foundation as a skilfull master-builder, Let every one take heed how he buildeth hereupon. Others lay these 1 Cor. 3▪ 11.1 Cor 3:11rich treasures open, and offer them to their hearers daily, more and more, that they may take and inrich their soules herewith; and all this is done so, as that all men may take notice hereof, and be made wise to salvation, which is the onelyonly true wisdome; all wisdome else being but foolishnesse to this. Now that by the 1 Cor. 1.1 Cor 1Church, not onelyonly the Congregation in generall, but Preachers in particular, may be understood, appeareth from the saying of the Lord, Tell the Church, adding, What ye binde upon earth, shall be bound in heaven, to declare, that he meant Matth. 18. 18.Matt 18:18Apostles, and other teachers, and who else, as mothers, travell in birth with the people taught by them, but he that is set over them, and to whom the care of forming Christ in them is committed, as Paul speaketh, saying, My little children of whom I travell again in birth till Christ be formed in you. When the faithfull Gal. 4. 19.Gal 4:19and zealous Preacher then speaketh in the Congregation, Wisdome uttereth her voice, and crieth in the chiefe place of concourse, for which the same Apostle saith, We speak the wisdome of God in a mystery. He that heareth the Preacher, and findeth him with the men of Berea, to speak according to the Scriptures, heareth Act. 17. 11.Acts 17:11the voice of wisdome, and so he is to make account whosoever he be, that would Note. become wise to salvation; It is no matter what voice be uttered by others diverse from this, for it is all vanity and folly, and tends to the destroying of the hearer, this onelyonly is true wisdome, and therefore by all men that would be saved, to be hearkned unto. The Sept. for crying, hath foreign singeth, and indeed this is most apt, for such as are without, going upon the way, they are stayed and taken with melodious singing, so that they stand still, and go no further on therein; so a sinner by the incantations of Wisdome, if he be converted, otherwise he heareth not the Voice of the Charmer, charme he never so wisely. Lyra by Wisdome understandeth that practicall wisdome, of which it was spoken before, so likewise Jansenius and Lyra.Salazar; but for so much as that is an effect of teaching, and here the instrumentall cause, or the efficient is spoken of, God who speaketh in and by the Preacher, I rest in that, which was before said, understanding by Wisdome the Church; that is, Church-men, there being nothing more common, then when they are spoken of, to say, the Church saith thus, or thus. The word rendred street, is foreign, which properly signifieth a large place, as Jaacob having digged one Well, called the name thereof Rehobeth; and it setteth forth the free liberty, wherewith the zealous Preacher teacheth, not suffering his mouth to be stopped, as the Apostles did not, Act. 4. and Peter being in bands said, The word of God is not bound. It is a base and degenerous spirit, and not the Spirit of God, that makes a man yeeld, and fear to speak against the open sinnes of any openly, whether they be of the common sort, set forth by places of concourse, or Rulers and Governours, set forth by the Gate, where Judges use to sit, and they that have Sovereigne power. For these words in the chief place of concourse, Heb. is foreign in the head of tumult, or noise, for the word may signifie either, as it is derived, and because the comming together of many into one place, is not without a noise, it may well be rendred in the head of concourse, which I take not to be, as some doe, the inferiour Magistrate, but the Temple, which is the chiefe place of assembling of all other. Arboreus, who Arbor.saith, that an uncreated wisdome is here meant, whereof it is spoken, Ch. 8. 22. 23. yet concurreth with that which was said before touching Preachers, Prophets and p. 523Apostles, whom this uncreated wisdome useth, as her mouth to instruct, and to make men wise, so to judge them, as Esa. chap. 1. chap. 3. chap. 5. Jer. chap. 2. ch. 5. Ezek. 20. chap 45. Peter Act. 2. and Act. 10. &c.

How long will ye simple ones love simplicity, scorners delight in scorning, and Vers. 22.fools hate knowledge? Here are three sorts to whom the word of wisdome is spoken. 1. Simple ones, who are easily carried away through their credulity by cunning deceivers, into the wayes of errour or sin, through a love thereof wrought in them by their false perswasions. 2. Scorners, or deriders, that mock at all exhortations to good, and comminations of judgements, against which sort St. Peter speaketh 2 Pet. 3:2 Pet 3saying. There shall come mockers in the last dayes, saying, Where is the promise of his comming. 3. Fools that hate knowledge, that are so desperately wicked, that they both hate reformation, as the word of God, and all godly Teachers require; and also such as have this wisdome and knowledge, seeking by all the malignity that they can exercise against them, to beat them herefrom, or to cut them off, as Ahab and Jezabel did the Prophets of God. And Antiochus Epiphanes is said to have had indignation against the holy Covenant, the memory whereof he sought to obliterate Dan. 11. 30.Dan 11:30both by threatnings, and executions of all that were knowing, whom he could come by. For the wicked said to hate instruction, or to be reformed, See Psal. 50. 17. All these sorts of men are here intimated to be incorrigible, and uncapable of good by wisdome, that we may all take heed, although we in many things sinne all of us, yet that we neither be foreign easily perswaded to evill wayes, and the Note. love thereof, but loath them, nor foreign deriders, or as the word signifieth, Interpreters of the Teachers words such a way as to make them seem ridiculous, as the Jews did Christs, when he cryed, Eli, Eli, Lamasabacthani, saying he calleth to Elias, let him come and help him, or foreign so unwise, as to hate wisdome; that is, righteous living, and walking by rule either in our selves, or others. For it is worth Note. the noting, that having before spoken of sinners, he saith, If they intice thee, intimating soft and secret perswasions and flatteries; But now coming to speake to these kinde of men; he saith, Wisdome cryeth, for hereby is intimated that these are most hardly and rarely wrought upon by any instructions or exhortations, but easily inclined to evill, such advantage to sin is given by mens naturall corruption, and such a bar put in the way to hinder the coming in of any grace into the heart. For that the crying of wisdome prevaileth not with such; the next words, v. 24. shew, as also the fearfull sequell hereof, I will laugh at your destruction. One by Simple understands such, as sin out of ignorance and weakness, by Scorners, such as make a mock Muffet.of sin, counting it but a matter of sport; yet even to such Wisdome cryeth, therefore to all; whereas Plato required the skill of Musicke and Geometry in all that came to his School, before he would admit of them. The Vulgar renders it, Yee children how long will yee love childish things, yee fools desire things hurtfull unto them, and the imprudent hate knowledge; but the best is according to the Hebrew.

Turne yee at my reproof, behold, I will powre out my Spirit unto you, I will make knowne my words unto you. Wisdome having challenged the wicked for Vers. 23.their evill wayes, and their love unto them, and delight therein, and their hatred of knowledge, now falls to exhortation, saying, Turne yee; that is, although ye have hitherto gone on in wayes evill and dangerous to your owne soules, yet now for your own safety repent and come out of them, and let this my just reproof work upon you to make you so to do, and harden not your hearts to go on stil. Although some of you be simple and over-credulous, and so in danger of being seduced by envying deceivers, and have been well pleased with their sinnes and errours, to which ye have been drawne by them; yet be not taken with the love of wayes so pernicious any more, but hate and abhor from them. And although some of you, that have more naturall wit, have abused your wits to deriding the Preachers of righteousnesse, and to turne those things that ye have done evill into jests, scoffing at those that walke more carefully according to my rule, as Ishmael mocked at Isaac, and have Gal. 4.Gal 4thought it a glory to you thus to doe; yet now be ashamed of this, as true converts are, according to that, What fruit had yee of those things whereof yee are p. 524Rom. 6.Rom 6now ashamed. Lastly, although some of you hauehave done worse then all this, even hated instruction, as crosse and contrary to your corrupt nature, and hated those that have been better taught, yet now love and be affected to sound Teaching, and living accordingly, and to all those that doe thus; and if ye doe so, then marke the benefit that wil hence redound to your soules, I the Lord, who am the Author of the Wisdome that cryeth unto you so to doe, Will poure out my Spirit unto you; that is, the spirit of Grace, and Sanctification, and the spirit of Wisdome and Understanding, as is further declared in the next words, I will make knowne my words unto you; so as that ye shall understand the mysteries of the Kingdome of Heaven to your comfort and salvation, and to the inabling of you to speake and instruct others herein, according to which it was by Joel prophesied; I will pour Joel 2.Joel 2out of my Spirit upon all flesh, and your sonnes and daughters shall prophesie, &c. and fulfilled when the Spirit filled the Apostles with so great learning, that they Acts 2.Acts 2spake in all Tongues the wonderfull things of God; and in Saul, from a persecutor and hater of the Truth, turned to be a faithfull and zealous Preacher; and to the simple, David saith, The Law of God giveth understanding to the simple.Psalme 19.Ps 19

Note hence, that turning from wickednesse must first be, and then men shall be capable of the Spirit, and of understanding, otherwise they are but like blinde Note. men, who although in the midst of the light, see it not, neither can they; yea the the light makes them blinde, like persecuting Saul, for which our Lord saith, That he came to make the blinde to see, and that the seeing might be made blinde. Acts 9. Joh. 9. Mat. 13. 11. 12. Esa. 29.Acts 9John 9Matt 13:11Matt 13:12Isa 29And to you it is given to know the mysteries of the Kingdome of Heaven, but to them it is not given, they have eyes to see but perceive not; the word is to them as a sealed Booke.

2. Note, that to have the Spirit to understand, and know the words of God so, Note. as to be doers thereof, is the greatest blessing that can befall any mortall man in this life, because this is promised, as a fully satisfying reward to such as turne; therefore it is said, He that looketh into the perfect Law of liberty, not being a hearer of the Word only, but a doer of the worke is blessed in the deed.Jam. 1.Jas 1

3. Although no man can thus perfectly know the words of God, for In many Note. things we sinne all, yet who so turneth from the love of simplicity to the love of Jam. 4. 1.Jas 4:1the truth, and righteousnesse, desiring to understand, and to be sanctified hereby and from scorning, to the reverencing hereof, and from the hatred of knowledge and knowing men, to a love of it among them, is before God so accepted of, as that now it being asked, this fountaine of living water is opened to flow unto them, and the scales that blinded them before, fall from their eyes, as from Sauls, and now they see, and know, and shall have their knowledge increased, from being in part to plenary in Gods good time to their perfect and full beatification in the life to come, for to see and know, as we are called, is fulnesse of joy 1. Cor. 13.1 Cor 13and blisse.Psal. 16.Ps 16

Lastly, as Lavater noteth, this being so, there is no colour of excuse for those Note. that are wavering, and inconstant, when any wind of new doctrine ariseth; saying▪ Lavater.there are such divers opinions that we know not which to follow; for here is a foundation laid of never erring, be the times as full of errour as may be, I will make knowne my words unto them, when I have powred out my Spirit unto them; For from hence it is plaine, that among those that hold divers Opinions, he only is led by the Spirit of God, that makes the evident Word of God the ground of his opinion, and not a pretence of new light, or revelation, as it is said, Esa. 8. 20. To the Law, and to the testimony; it is not then for want of meanes to know the right, that so many are carried away with errour, but because they had rather heare a braying Asse, then one clearly teaching the pure Word of God, as the same Author speaketh; or as Saint Jude, They have the persons of men in admiration for an advantage; the way that they lead them in, being pleasing to the flesh, or conducing more to their worldly gaine or glory amongst men, as might easily be shewed in all Schismaticks and Sectaries.

Beda, Hugo, and Dionys. take this for a threatning thus; Turne if ye will, if p. 525Beda, Hugo, Dionys.not, I will poure out my spirit of fury, and will make you know my words before spoken, in declaring the dangerous case that the wicked are in, to be true. But because the threatning against those that will not turne, followeth, vers. 24. 25. and the Lord is not wont upon exhortation to turne immediately to threaten, but first by promising to seeke to allure, and then to threaten the obstinate, I passe this over as not agreeing, and rest in that which went before.

Because I have called, and ye refused, I have stretched my hand and no Vers. 24.man regarded, &c. After promises that might allure, here followes threatnings, that may terrifie all the wicked, that goe on in their sins. Because I have called; that is, I the Lord by the voyce of my Church, the Ministery of my Word here set forth by the name of Wisdome, have called upon you, simple seduced ones, scorners, and Piety-haters, from time to time, to turne from these and all other your evil wayes; I have stretched out my hand; that is, both by seeking to make you in silence to attend unto my words, and when words would not prevaile, doing Miracles and Wonders amongst you, that hereby ye might be made the rather to hearken to me, and when Miracles tooke no effect with you, neither exercising judgements upon you, that were able to make any heart to relent, except of those that are given over to a reprobate sence; But before this, I stretched out my hand in delivering you out of bondage, and doing you good; for

1. When Paul was to speake in the midst of a tumultuous people, it is said that he beckoned with the hand, that silence might first be made; so the Lord Acts 21. 40.Acts 21:40stretcheth out his hand, as it were, in his servant the Preacher, who standing up to speake to the people, they all attend to his preaching in silence in respect of the outward man, but such a tumult and noyse of profits, and pleasures, and their owne lusts is made within, that Wisdome can have no audience.

2. For stretching out of the hand in deliverances, and doing them good, it is said; That he brought them out of Aegypt with a mighty hand, and stretched out Exod. 3. 20.Exod 3:20arme, and this was not without Signes and Wonders: and of this, and the benefits bestowed upon the Israelites, the Prophet Esay speaketh, to aggravate their wickednesse the more, that were not moved hereby; I have stretched out my hands all the day long to a stiffe-necked and gaine-saying people. And thus the Esa. 65.Isa 65Lord Christ also stretched out his hand in person, and by his Apostles, as they prayed, Act. 4. 30.

3. For stretching out the hand in executing Judgements, this was done in Aegypt, when God by Moses stretched out his hand, and brought divers Plagues Jer. 5. 25. Psal. 74. 3.Jer 5:25Ps 74:3upon Pharaoh, and Israel afterwards sinning, when they were smitten in the Wildernesse with the Plague, with the Sword, and with fiery-flying Serpents, and in the Land of Canaan often by the oppressions of forreine enemies. To this effect almost Lavater speaketh also. And there is in stretching out the hand Lavater.yet something more, viz. offering to help out of danger, Psal. 10. 12. so that in saying, I stretched out my hand, it is meant, I held it out every time that I called, being ready if any sinner would give his hand, to helpe him out of the pit into which he was fallen.

But ye have set at nought my counsell, and would none of my reproofe; that is, Vers. 25.Neither my loving exhortations, whereby I counselled you for the best, nor my sharp reprehensions and threatnings were of any avail with you, no nor my favours, or Judgements, to move you to repent. A grievous accusation, which is not only of the Jewes, or of some of former times and ages, but of all the wicked of all times, that live under the meanes, and yet continue unreformed. The Lord calleth, but 1 Sam. 2. 25.1 Sam 2:25Note. they heare not, although they heare Sermons; neither doe they regard his Word or Workes, as is complained also, Psal. 28. yea, the wisest counsell to save their soules, that is given by the most wise God, and not by man, is by them set at nought; so is God vilified by sinfull dust and ashes; and if this shall be the Indictment of every obstinate sinner, who would not be moved to cease from sinne, and without any further delay, for he that is not, sinneth not against man, but God, Beda. Hugo. Mat. 11.Matt 11and then who shall plead for him? Some referre the calling, and stretching, or lifting up of the hand to Christ thus; I called when I said, Come to me all ye that p. 526are weary and heavie Inden, and stretched out my hand, when to heale your Diseases, and Sicknesses. Isidor reading it. Ye have contemned my counsell saith that the Greek word foreign is, to cut off, and so hereby it is implyed, that they Isidor.did by his counsell so wisely given them, as one doth by that which he cutteth off and casteth away, as the superfluous branches of a Tree, or the parings of an Apple.

But now see what punishment shall be laid upon the wicked for this, v. 26. I Vers. 26, 27.will Laugh at your calamity, and mock when your feare commeth, as desolation, as a whirlwind. To speake properly, it is not incident to the Lord to laugh, or to weepe, but yet laughing at the vanities and miseries coming upon the wicked, is also ascribed to him. Psal. 2. 4. The Lord shall have them in derision, Muffet.because he makes them to be derided, and not pittied by men when their calamity cometh. And this is the greatest of all miseries, not only not to be pittied, but in the midst of greatest miseries to be derided. And the miseries to come upon the wicked are the greatest in the world, for which they are set forth by Desolation, a Judgement comprehending in it all others, and a Whirle-wind, then which there is nothing more violent or sudden. Thus Lyra, who will have derision understood of men to whom sinners shall be made a laughing-stock, or scorne, by Lyra.reason of the base and miserable state into which God in his wrath will bring them. So it is threatned to transgressors, Deut. 28. Amongst other of Gods heavie Judgements, and in setting forth the Judgements to come upon them, he useth not only the comparison of Desolation, which cometh by cruel enemies suddenly depopulating a Country, by taking preys, burning, spoyling and killing all; and of a Tempest, but he addeth further; When distresse and anguish cometh upon you, as if their misery should be so great, that he could never tell when to have done in varying his words to set it forth; the first of these two words foreign signifieth a streight, whereby is meant such misery besetting them, as that they should not know which way to get out of it; and indeed such shall be the misery of the incorrigible wicked in Hel, they that are cast in there shall never get out; and the next word foreign to besiedge or streighten is a Synonimy to it, further setting forth the same. And all this is by some referred to the Jewes destruction by the Romans for despising the Sonne of God, the Wisdome of the Father; but with Beda, I Beda.rather understand more generally of the last Judgement to come upon all the wicked for evermore, for that shall be most sudden, and into such streights they shall then come as never did any before, the way into Paradise being never more straitly kept, that the man expelled for sinne might never enter more; Then the way of coming out of this Dungeon, that the wicked here shut up may never have any liberty of coming out any more, but live in torment everlastingly.

Then shall they call upon me, but I will not answer, &c. that is, Upon me, Vers. 28.from whom this Wisdome cometh to reprove, exhort, and threaten them, but all their seeking to me then shall be vaine. Thus Dives in Hel is set forth, craving for Luke. 16. Matth. 7. Luke 13.Luke 16Matt 7Luke 13one drop of cold water; and wicked workers, to be opened unto, but they are not heard, neither doe they finde the least comfort.

Lavater taking the Judgements before spoken of to be temporall, for the removall Lavater.of which, although the wicked pray, they shall not be heard, noteth this question; Why will not God heare them, seeing he hath promised to save all that call upon him? and answereth, That it is meant of the wicked praying through extremity of misery, but not touched in their hearts with any true repentance. But forasmuch as some have found some favour, that they sought unto God, although unreformed, as Ahab, Rehoboam, and Jehoaz, I cannot subscribe unto him, but rather hold with Beda, That the calling here spoken of is when it is too late, as it is said; Then many shall seeke to enter and shall not be able; and Esau could not obtaine the blessing, because he came too late, though he sought i… with teares.

Therefore shall they eate of the fruite of their owne wayes, and be filled with Vers. 31.their owne devices; that is, They shall fare according to their doings, as the Proverbe is, Ut sementer feceris ita & metes, As thou sowest thou shalt reap; p. 527For our doings be our sowing, and he that soweth evil seed, cannot reap, and Note. eate good, but base Corne, Tares instead of Wheat, and here-with he shall be filled; So he that liveth and goeth on unreformedly in sinne, shall be filled with anguish and misery.

For the turning away of the simple shall slay them, and the prosperity of Vers. 32.fooles destroy them; that is, Their going from holy instructions shall prove unto them as Childrens leaving of helps, where-with they are helped to swim in deep waters, is the cause of their drowning; So their turning from good instructions, and preferring their owne evil wayes, shall prove death, and everlasting destruction Note. unto them. And if any such shall thinke otherwise, because they live in prosperity, and for this be the more proud and licentious, even this which they take to be an argument of Gods love and favour towards them, being hence the more incouraged Lavater.in their evil wayes, shall prove a sword to slay them, neither shall they by any meanes escape. Thus Xenophon in Cyropaedia; It seemes to me harder to Xenophon. foreign.beare good things well then evill, for these worke reproach to many, those wisdome to all. As the Peacock looking upon his gay tayle extended is proud, but looking downe to his feet dejected: So by prosperity the heart of the wicked is puffed up, but by poverty and misery cast downe, whereby God is moved to pity, being otherwise ready to cast downe and destroy them, as proud Herod.

But who so hearkeneth to me shall dwell safely, and be quiet from feare of evill. Vers. 33.Here on the contrary side, the safe and dangerlesse condition of the righteous, that regard and lay up instructions in their hearts to live accordingly, is shewed, when as the wicked are like the raging Sea, if there be a calme now, a tempest soone ariseth, Esa. 57.Isa 57and the waves thereof roare and make a noyse, and indanger the Ship; the righteous even in tempestuous weather are safe, and without feare, as they that are in a safe Harbour, for they know and beleeve, that God hath wayes to save them, and his power and goodnesse shall never faile them; however, they have a quiet Conscience in respect of this, that their sins are pardoned, and they are through faith in Christ justified from them, whereby they have peace with Rom. 5. 1.Rom 5:1God. But it is to be noted, that these are such as hearken, and are obedient unto Note. the voyce of Wisdome, not such as are for faith only, inferring from Justification hereby, that doe now what they will, it is no sinne, as the foolish Antinomians hold, and carnall cavillers.