Ghost so as that the spirituall worshipper of God not onely practiseth the word of God with delite or meditateth therein with exceeding coÌ„fort Mat. 11.30 1. Ioh. 5.3 but seeleth certaine sugred motions of the spirit together with peace that is to say inward and outward quietnesse so that the godly wise man is at rest within him selfe Phil. 4.7 and moreouer through the fauor of the Lord findeth good successe in all things prosperitie The stones of the streete and the beastes of the field are in league with him who walketh vprightly He that is vnder the shadow of the Almightie shall not neede to feare the arrow nor the noysome pestilence Now because it would be endlesse to prosecute in this sort all the particular frutes which wisedome worketh in her children Salomon concludeth that which was affirmed in the beginning with an effectuall and excellent sentence saying She is a tree of life to those who lay hold on her and they who keepe her are blessed That is to say she saueth mens soules and maketh them immortall Looke then what a manner of thing the tree of life in Paradise was Gen. 3.22 which was a signe of Gods fauour or the tree of life shewed to Moses in Marah was Exod. 15.25 which sweetened the bitter and deadly waters or the tree of life seene by Iohn in a reuelation was Reuel 22.2 which brought foorth twelue frutes and the leaues therof were for the curing of the GeÌ„tiles or to conclude any liuing or good tree is which bringeth foorth frute whereby men may liue such a thing is the wisedome of God which sealeth vs vnto our election bringeth foorth in vs the frutes of sanctification purgeth out our corruption and maketh vs partakers of saluation 19 The Lord by wisdome hath founded the earth he hath established the heauens by vnderstanding 20 By his skill the depths haue bene cleft in sunder and the clouds aboue droppe downe the dewe In these sentences the praises of wisedome are enlarged by the meÌ„tioning of those great things which therby the Lord hath wrought in the world It ought not to seeme strange vnto any that Salomon hauing before considered wisdome as it is possessed by man now proceedeth to speake of it as it lodgeth in the bosome of Iehouah euen the first person in the Trinitie for so this name is taken in this place The riuer and the fountaine are both of one nature and when pure water hath bene looked on in the streame it is a pleasaunt thing to behold it in the conduict head Now Iesus Christ the wisedome of the Father working together with him is here shewed to haue wrought foure excellent workes of wonder The first is the founding of the earth which being made of nothing and being vpheld by nothing saue onely by the power of God and yet being also the mother pillar of all things must needs be a foundation and ground-worke of singular skill and cunning The second is the establishing of the heauens which declare the glorie of God as the Prophet speaketh The heate of the sun the moisture of the moone the influence of the stars the motions of the celestiall globes are manifest proofes of vnderstanding incomprehensible If we maruell at the litle clockes which are made by the art of man how much more may we iustly wonder at the skie the diall of the world The third is the cleauing of the deepes in sunder As the mercie of God appeareth herein that the earth as a nurse giueth waters as milke to quench the thirst of the creatures so his wisedome doth no lesse shew it self in that a passage is made in the ground and hardest rockes for soft and moyst waters to pierce through to rise vp by Psal 104.23 Now to come to the last effect of wisedome the Lord in causing the vapors to ascend out of the earth to the end that being distilled in the aire they might fall downe as honie drops on the ground beneath declareth his rare and singular art and cunning Not without cause then is this reckened among the workes of diuine wisedome that the clouds aboue drop downe the dew whereby the withered plants are refreshed and the parched earth is cooled And yet all this while nothing is sayd of the frosts of snow of haile of other meteors or creatures wherein the great power of the singular wisedome of God appeareth But the summe of all that doctrine which in these sentences is taught Ioh. 1.1 is that by the sonne of God all things were made and are continually gouerned and preserued 21 My sonne let not these things depart froÌ„ thine eyes keepe true wisedome and counsell 22 And they shall be life vnto thy soule and a grace vnto thy necke 23 Then shalt â—hou go on thy way securely and not stumble with thy foote 24 If thou shalt lye downe thou shalt not be afrayd but whilest thou restest thy sleepe shall be sweete 25 Thou shalt not be afrayd of any sodaine terror or of the destruction of the wicked when it commeth 26 For God will be present with thy trust and keepe thy foote from being caught Salomon commeth now to apply that doctrine touching the excellencie of wisedome which he hath taught in the verses going before In the one twentith verse he giueth his sonne an admonition in the rest he sheweth him the frutes which he shal receiue by obeying his instructions My sonne let not these things depart from thine eyes keepe true wisedome and counsell or aduisement Euen as they who loue any thing continually and constantly set their eyes on that wherewith they are enamoured so cast thine eye alwayes and perpetually meditate on that heauenly wisedome which descendeth from aboue Iames 3.17 and is contrarie to that false and fained wisedome which is earthly sensuall and deuillish And they shall be life vnto thy soule and a grace vnto thy necke So by the word of god his spirit thou shalt be nourished in this life vnto eternall life yea thou shalt also be made partaker of the ornaments of this life and the life to come shining as a starre on earth and in heauen Then shalt thou go on thy way securely and not stumble with thy foote So prospering in thine affaires thou shalt be free froÌ„ the arrow that flyeth by day neither shalt thou commit any such wickednesse or incurre any such danger or trouble as that thou shalt fall or at the least without rising againe If thou shalt lye downe thou shalt not be afrayd but whilest thou restest thy sleepe shall be sweet So not onely abrode but at home not onely in the day time but in the night season when troubles most stir in the heart and enemies practise mischiefe thou shalt be safe and without dread or perplexitie of spirit Thig is that which the Prophet speaketh of in the Psalme when he saith Psal 127.2 that the Lord giueth his beloued sleepe Neuerthelesse
but in the meane season he blesseth the righteous in their goods their bodies their soules the places wherein they keepe Surely he will scorne the scorners but he will geue grace to the humble Thirdly the Lord resisteth the proud crossing their enterprises ouerthrowing their estates powring on them temporall and eternall plagues but he honoureth the lowly enduing them with outward blessings the inward gifts of his spirit immortall glorie The truth hereof may appeare in the examples of the builders of the towre of Babel Pharao and Nebuchadnezzar on the one side and in Abraham Iob Iohn the Baptist Elizabeth and the Virgine Marie on the other Now they are called lowly who willingly submit thē selues to the Lord neither refuse any thing which either by the word of God or his prouidence is imposed on them The wise shall inherit honor but shame shall take away fooles Last of all they who are wise vnto the Lord and their owne saluation shall be aduaunced to account and estimation if not in this life yet in the world to come where they shall be crowned with euerlasting glorie but as for those fooles who contemne Gods word and follow their owne fancies the Lord will make them spectacles of vengeance shame either on earth or at the day of iudgement in hell If then the enemies of God may be pitied by the faithfull for these causes the godly are rather to take compassion on them then either in regard of their rage to be moued to anie passion or in respect of their prosperitie which lasteth but a while to follow their iniquitie which shall be punished for euer THE IIII. CHAPTER 1 Heare ô sonnes the instruction of a father and hearken to know prudence 2 For I giue you a good lesson forsake not my doctrine THis fourth chapter containeth the fourth sermō of Salomon wherein he reporteth to his sonnes the speeches of his father Dauid to him In these verses we haue a preface or forespeech wherin the wise king stirreth vp his children to hearken to his instruction partly by his fatherly authoritie partly by the excellencie of the doctrine which he deliuereth calling it a good lesson euen as the author of the Epistle to the Hebrewes tearmeth the holy Scripture Heb. 6.5 the good word of God 3 Whilest yet I was my fathers sonne a tender and onely one in the sight of my mother 4 He nourturing me said vnto me let thine heart hold fast my words keepe my commandement that thou mayst liue Salomon in these words setteth downe the first part of Dauids speech vnto him wherein he prepared him to receiue his instructions whilest yet I was my fathers sonne when as yet I was vnder my fathers wing by him accounted as his best beloued child a tender and a only one in the sight of my mother and when as albeit Beersheba who bare me had more sonnes by Dauid 2. Chro. 28. yet I was her darling and her ioy alone He nourturing me said vnto me let thine heart hold fast my words keepe my commaundedement that thou mayest liue Then he bringing me vp in the information of the Lord charged me with all attention to listen to his admonitions affirming that they would make me a partaker of the good things of this world and the world to come By this example of Dauid all Christian parents are to be stirred vp See examples of like care of bringing vp of childre in gods feare in Abraham Iob Eunice Bathsheba to haue regard not onely of the bodies but of the soules of their children 5 Purchase wisedome purchase prudence forget not nor decline from the speeches of my mouth 6 Forsake her not and she will keepe thee loue her and she will preserue thee One of those precepts or exhortations which Dauid gaue vnto Salomon is herein set downe and enforced by a reason Purchase wisedome purchase prudence forget not nor decline from thee speeches of my mouth Procure vnto thy selfe by selling thy commodities and pleasures and by vsing the meanes of cost and labor the knowledge of Gods will and the discretion of his spirit which graces once attained neuer through anie negligence in any case forgo Forsake her not and she will keepe thee loue her and she will preserue thee So doing wisedome and prudence as certaine watchmen will shield thee that thou come not into any danger and if peraduēture thou shalt fall into some trouble they will preserue and deliuer thee from destruction 7 First of all seeke wisedome purchase wisedome with thy whole possession purchase prudence 8 Magnifie her and she will aduance thee if thou shalt embrace her she will honor thee 9 She wil set on thine head a comely attire she will put vpon thee a crowne of glorie Here we haue another precept or admonition of Dauid accompanied with a most sweet promise Mat. 6.33 First of all seeke wisedome purchase wisedome before all things and aboue all things labour after the kingdome of God and with thy whole possession purchase prudence let nothing in the world be so deare or precious vnto thee as that thou wouldest not willingly part from it or bestow it rather then not obtaine the vnderstanding of Gods will which is as a treasure hidden in a field Mat. 13.44.45 or as a peerlesse pearle the which to buy a wise marchant sold all that he had Maguifie her and she will aduance thee if thou shalt embrace her she will honor thee If thou shalt count all things but dung in regard of the excellent knowledge of Christ certainely this grace of God as a Queene shall either make thee honorable in the eyes of prophane people as it did Ioseph in Pharaos sight or it shall make thee gracious and glorious in the sight of good men the Angels and God him selfe She will set on thine head a comely attire she will put vpon thee a crowne of glorie To conclude wisdome wil make thee a king and priest vnto the Lord yea an inheritor of that crowne of glorie Reuel 1.5 which the righteous God hath layd vp in heauen for those who loue him 10 Heare ô my sonne and receiue my sayings and yeares of life shall be multiplied vnto thee 11 I teach thee the way of vvisedome I leade thee by the pathes of equitie 12 When thou shalt walke thy gate shall not be strait and if thou shalt runne thou shalt not be hurt 13 Lay hold on her instruction leaue not of keepe her because she is thy life In these verses a third precept is comprehended attended on with reasons as were the former Heare ô my sonne and receiue my sayings and yeares of life shall be multiplied vnto thee I teach thee the way of wisedome I leade thee by the pathes of equitie O my child to the ende that that thou mayst continue on earth and liue for euer in heauen walke in those good paths of holinesse righteoushesse which I as a guide
abhorreth all meanes and instruments of iniustice Before 11.1 16. â—1 11 Euen a child is knowen by his doinges whether his worke be pure and right Indeede the proofe is all but yet young impes oftentimes declare by certaine signes what they are what they will be Euen a child is knowen by his doinges not onely the old So did Daniell on the one side and I smaell one the other but the young shew by their actions or behauiour whether his worke be pure and right whether the thing he doth be sincerely performed by him or no or proceedeth from a true and plaine heart 12 The Lord hath made both these euen the eare which heareth and the eye which seeth The Lord hath not only formed all the parts of meÌ„s bodies namely these two the eare the eye Exod. 4.11 Psal 94.9 but he it is who enableth quickneth theÌ„ to do their office 13 Loue not to sleepe least thou come vnto pouertie open thine eyes and thou shalt be satisfied with bread Sleepe not too much that thou become not a begger watch in thy calling and thou shalt haue plenty 14 It is naught it is naught saith the buyer 1. Thess 4.6 but when he is gone apart he boasteth Albeit the ware cheapened is well worth the money demauÌ„ded by the seller yet the couetous buyer to the end he may get it verie cheape disprayseth it to the vtmost and sayth that it is not worth halfe so much as it is prised at but when he hath bought the thing and is come home theÌ„ he will say to his friend had I not a good penieworth it is euen worth twise as much as I payd for it Thus to deale is to call good euill and to speake contrarie to a mans owne knowledge and conscience 15 There is gold and a multitude of pretious stones but the lips of knowledge are a most pretious treasure Worldly treasures are herein compared with true and gracious wordes There is gold and a multitude of pretious stones there are in the world mettals and stones of great price but the lippes of knowledge are a most pretious treasure but plaine dealing in word deede is the best iewel for indeed the one come out of the earth the other are giuen from heauen The one are esteemed by men the other by the Lord the one are corruptible the other immortall the one serue vnto the vses of this life the other are profitable to edifie the soule Balaam him self saw thus much for which cause he said to Balaak that if he should giue him an house full of gold and siluer he could not goe besides the word of God 16 Take his garment who is suretie for a straunge man and a pledge of him who is suretie for a straunge woman Rash suretieship is againe forbidden in this verse Although the garment of thy poore brother who flyeth vnto thee in his necessitie to borrow somewhat of thee Exod. 22.26 is not in any case to be kept by thee froÌ„ him neither yet his pawn to be retained yet when any person who is indeed in poore estate shall so dissemble or take on him the person of a rich man as to offer him selfe vnto thee to be surety for another thou mayest with a good conscience deale streightly with him and require thine owne of such a one 17 The bread of deceit is sweet to a man but afterward his mouth shall be filled with * Or sharpe stones grauell Great reasoÌ„ there is why all men should take heed of craftie dealing For the bread of deceit is sweet to a maÌ„ In the beginning goodes ill gotten are verie pleasant and delitesome to a craftie person but afterward his mouth shal be filled with grauell Neuertheles in the end he shall for the same meete with troubles For such sweet meate as we say will haue sowre sawce 18 Establish thy thoughtes by counsell and by prudent aduise make warre In all matters of doubt whatsoeuer seeke for and follow the direction and counsell of wise and faithfull men but especially bend thine owne wits to deuise all the pollicies in the world and take aduise also with other of skill and experience in so weightie matters as warre is Luc. 14. wherein the life of many a man is hazarded 19 To him who discloseth a secret going about as a * Or backbiter tale bearer and to him who flattereth with his lippes ioyne not thy selfe Take counsaile with wise meÌ„ about thine affaires but make not blabs acquainted therwith neither referre thy matters vnto those who will but faune vpon thee or glose with thee saying as thou sayest and doing all thinges to please thee not regarding their owne dutie or thy good 20 He who curseth his father or his mother shall haue his candell put out in obscure darkenesse That child doth curse his father or his mother See the roote of this sentence Exod. 21.17 who wisheth some euill vnto them or reuileth them His candell shall indeed be put out for his prosperitie and life shall be taken awaye See beneath 30.11 This shall be done in obscure darkenesse in as much as all his glorie shall not onely be taken away but turned into extreme miserie in a day of wrath and vengeance Disobedience then to parents is threatened in this sentence 21 An heritage is hastely gotten at the beginning but the end thereof shall not be blessed Substance by ill meanes or with greedinesse heaped together in short time at the last vanisheth or is accursed 22 Say not I will recoÌ„pence euill but wayt on the Lord and he will saue thee Neither in heart intend nor in speeches threaten reuenge Possesse thy soule rather in patience Rom. 12.19 See the fouÌ„taine of this precept Leuit. 19.18 looking for defence from the Lord. So doing thou shalt be preserued by him from the future dangers and deliuered out of thy present troubles 23 Diuers waightes are abhomination to the Lord Before 11.1 and false ballances are not good All meanes and measures of iniustice are detestable in Gods sight and hurtfull to those men who vse them 24 Amans steppes are of the Lord but what doth a man vnderstand of his way God not only knoweth but ruleth all the thoughts Psal 139. words deeds goings of a maÌ„ On the coÌ„trary side man perceiueth litle or nothing of the counsell or dealing of the Lord in gouerning the world 25 It is a * Or snare destruction for a man to deuoure that which is coÌ„secrated after vowes made to call backe See the roote of this precept Deut. 23.21 alike instruction Eccl. 5.3 an example of the daÌ„ger of breaking it Act. 5.1 the warrant of vowing Psal 76.11 what doings are not to be vowed Deut. 23 18. Iudg. 11.30 gather what a vow is out of the 30. Num. 3.4.5.6 vers See an example in Iudas who was a theefe froÌ„ the beginning That it was the
See the ground hereof Deut. 23.10 Item 27.17 from whence strife yea slaughter vseth oftentimes to arise Which thy forefathers haue set Those boundes I say thou art in no case to remoue farther vpon a couetous minde the which thine auncestors haue fixed as signes whereby right may be discerned froÌ„ wrong 29 Hast thou seen a man diligent in his businesse he shall stand before kinges he shall not stand before meane persons This sentence commendeth diligence or quickenesse in dispatching matters Hast thou seen a man diligent in his businesse doest thou obserue by thine experience one which applieth his wits and senses speedely and painfully to dispatch and performe matters or who doth things with great nimblenesse and dexteritie he shall stand before kings He shall be receiued into the seruice of Nobles and Princes who are wont to esteeme to aduance those that are painfull He shall not stand before meane persons He shall not be suffred to liue obscurely or haue some base office Here it may be obiected how is this saying true sith many painfull people are vnprouided for whilest idle seruing men yea most wicked ruffians are entertained in great mens houses Truly these times are most corrupt but Salomon herein onely obserueth that oftentimes it coÌ„meth to passe that such as are very laborious are hired and aduaunced before other Now howsoeuer sometimes it is to be seene that they who are most diligent are most neglected in this world yet herein they are to comfort them selues that hereafter they shall stand before the king of glory in heauen For when the Lord shall come to call his seruants to account for the talentes which he hath credited them with all he will say vnto him whom he findeth diligeÌ„t well good seruant Luke 19.17 because thou hast been faithfull in a very little thing take thou authoritie ouer ten Cities The drift of this instruction is by the account and honour which foloweth those who are laborious in their callings or affaires to moue euery one to embrace and practise diligence which commonly is a thing most acceptable to those who beare rule as on the contrary side sluggishnesse or slownesse in matters is odious and grieuous vnto them Wherefore let euery one be diligent and faithfull both in temporall and spirituall workes which doing he shall be sure either to be aduaunced by men or to be glorified by the Lord. THE XXIII CHAPTER 1 When thou shalt sit to eate with a ruler Temperance consider diligently that which is before thee 2 Otherwise thou shouldest put a knife into thy * Or iawes throat if thou wert of agreedy appetite 3 Desire not his daintie dishes for it is deceiptfull meat AT all times beware of surfetting Luk. 21.34 but especially when thou commest to a table richly furnished with store of dainties else by distempering and ouercharging thy stomach thou mayst cast thy selfe into some dangerous disease For indeede delicious fare is a baite which will easily deceiue thee if thou takest not great heed AT all times beware of surfetting Luk. 21.34 but especially when thou commest to a table richly furnished with store of dainties else by distempering and ouercharging thy stomach thou mayst cast thy selfe into some dangerous disease For indeede delicious fare is a baite which will easily deceiue thee if thou takest not great heed 4 Ouertoile not thy selfe that thou mayest become rich Moyling and drudging after riches So Ierome and the 70. turne hatagniph Psal 127.2 cease from thine owne wisedome 5 Wilt thou lift vp thine eyes to those things which are not to be had for they make them selues wings like the Aegle which flieth vp toward heauen Be not a drudge of the world See a like senteÌ„ce in the sonne of Syrach chap. 11. v. 11. which may confirme this exposition vexing thy body or tormenting thy mind to get riches to thy selfe which God will not haue thee attaine but other enioy For what madnesse were it for thee without Gods blessing to gape after and to droile and moile for wealth which thou mayest perceiue to flye from thee as an Aegle in such sort that the more paines thou takest the poorer thou art Niggardlinesse See a like saying in the sonne of Sirach 14.10 6 Eate not his meate who hath an euill eye and desire not his daintie dishes 7 For as though he thought it in his mind he will say vnto thee eate and drinke but his heart is not with thee 8 Thou shalt vomit out thy morsell which thou hast eaten and shalt loose * Thy speeches not which thou vtterest but hearest the miser speake as thy morsell not which thou hast giuen him but eaten at his table thy pleasaunt speeches Frequent not the table borrow not the goods vse not the helpe of any snudge for he will speake faire but indeede he maketh more account of his meate 〈◊〉 of thee This his hollow heart will so grieue thee â—â—en thou perceiuest it See an example in Iacob who found Labans promises which he made at the first to vanish at the last and his entertainmeÌ„t to worke his discontentement Mat 7.6 Before 9.7 that thy meate which thou â—ast eaten will do thee no good the friendly words which thou hast heard him welcome thee with shall but vexe thee exceedingly and vanish without any comfort on thy part as without truth on his 9 Speake not in the eares of a foole for he will despise the wisedome of thy sayings Cast not pearles before swine or holy things vnto dogs If thou talke of wisedome before prophane people they will but scorne thy wordes be they neuer so excellent because they vnderstand them not or because they are contrary to their humors 10 Remoue not the auncient boundes Encroching and enter not into the fieldes of the fatherlesse 11 For their reuenger is strong Before 22.28 Item 22.23 Exod. 22. where see the roote hereof he him selfe will plead their cause against thee Encroch not vpon any mans possessions but especially take heede of wronging those who are without helpe or defence of man For albeit they are weake yet God is the Lord God of hostes albeit they finde no patrones in the world yet he wil plead their cause 12 Apply thine heart to correction Iames. 1 31. and thine eares to the word of knowledge Profite by rebukes and chastisementes receiuing them with meekenesse and apply the outward parts of thy body to get knowledge and instruction 13 Withdraw not chastisement from the child Parents when thou shalt strike him with the rod he shall not dye 14 Strike him with the rod and thou shalt deliuer his soule from * Or from 〈◊〉 See for correctioÌ„ Pro. 13.24.19.18.22.15.29.17 the graue Correct thy children according to their deserts for a rod will breake no bones but saue them from destruction 15 My sonne if thine heart be wise mine heart * Or I also euen mine shall
men of apparel or food but onely to shew that such as walke painfully fully in their calling shall not want their daily bread but haue wherewith to maintaine themselues and theirs THE XXVIII CHAPTER 1 Euerie vvicked man flieth vvhen none pursueth but the iust are like a yoong Lyon vvhich is couragious The force of the conscience in men is shewed herein to be great on either side either to worke terror or securitie This sentence is a confirmation of that threatning of the law which is set downe in the â—6 of Leuit. 17. ver In the former part of this sentence is declared that euen then when outward troubles be not present or neare yet the vngodly are tormented and vexed in their spirits as if there were great molestatioÌ„s on them or toward them The vengeance of God the sting of conscience and the temptations of Sathan cause them as Hindes or Does to flie and remoue out of their places or out of the comfortable estate wherein they are This befalleth not one wicked man alone but all the vngodlie who are in the state of nature defend an euill cause go about some mischiefe and commit that which is euill Their remembrance of their sinnes their dreames the sightes of their eyes and the rumors of Gods wrath make them in perplexitie and at their wittes end See an example in Cain Indeed whilest things go prosperously with the vngodly and whilest hardnesse of heart benummeth and possesseth them they commit sinne with ioy and not onely despise but destroy other Neuerthelesse when the Lords hand shall but worke a little against them and the byting of their own consciences returne then all their courage falleth downe on a sudden and as dastardes they take themselues to flight On the contrary side the righteous man is confident as a yoong Lyon which is of more courage then the old neither feareth to meete with any beast but walketh securely and confidently in euery place Wherfore it is no small but an exceeding great confidence which is in the faithfull man who being iustified by faith and purged from his sin by Christ hath peace with God and being certain of a good cause and a witnesse to himselfe of an vpright heart dreadeth no danger nor obiection Euery one then is to labour to haue a good conscience which onely shall bring sound and constant boldnesse to a man There bee foure sortes of consciences or the conscience rather is affected after foure sorts First there is a conscience both troubled good secondly there is a conscience both quiet and good thirdly there is a conscience both troubled and euill last of all there is a couscience both quiet and euill 2 * In the sinning of a realme For the transgression of a land there are many Princes therof but by a prudent and skilfull man it prolongeth the state As the force of the conscience is great so likewise great is the efficacie of sinne that it polluteth the place where it is committed crying for vengeance vp into heauen It hath many fearfull effectes but among other this that it causeth the Lord to take away good Princes and that it maketh many rulers succeede one an other For hereby it commeth to passe that there are great oppressions maruellous vprores and new lawes in the common wealth But where men on the contrarie side are prudent and wise so that they feare God and worship him rightly there the Prince prolongeth his life and the state continueth in one stocke or forme of gouernment Vnto the godly King the Lord maketh expresly this promise that so hee decline not from this precept neither to the right hand â—eut 17. nor to the left he shall prolong his daies in his kingdome hee and his sonnes in the midst of Israell Now if those which are neere vnto the King be also vertuous and wise or the people obedient vnto the Lords lawes and zealous this shall bee also a great preseruation to the person of the Prince safetie of the common wealth as may appeare in the speech of Elizeus calling Elias the chariots and horsmen of Israell 3 * Whether here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bee read or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I leaue to the consideration of the learned Apoore man oppressing the needie is like raine sweeping so clean as that it leaueth no food The rage of a poore wretch dealing with poore people is also a thing of great efficacie Nature indeed and the grace of God so worketh that the godly afflicted which are in miserie pitie and succor such as are in affliction But some are vnnaturall fierce as that seruant in the Gospell that tooke his fellow who ought him an hundreth pence by the throat saying paie me that which thou owest Therefore euen as a great tempest or flood of water sweeping away and choaking the seed and oppressing as it were the ground maketh it barren and bringeth a dearth so the mercilesse poore man spoyleth an other who is needie of his goods his foode his garments and all that he hath We may here obserue then that inhumanitie raigneth not onely in the rich but in the poore yea in them sometimes most of all other But as for those who feare God whether poore or rich they haue learned that lesson of Paul that they put on the bowels of compassion Col 3. 4 They which forsake the law praise the wicked but they which obserue the law make warre with them The iudgement of the vngodly is verie corrupt and peruerse Such as giue themselues to idolatrie couetousnesse lying drunkennesse do not onelie commit these sinnes but commend them in those who are like themselues For in their affections they like very well of them in their speeches they call them good teachers professors subiects neighbours in their deedes they flatter maintaine and aduance them But on the contrary side they which loue the truth liue soberly and feare God not onely dispraise them but striue with them They rebuke them rouÌ„dly conuince them oppose themselues to them yea they spare not to punish them if they be magistrats Neuerthelesse neither are the euill to be dispraised for their good actions nor the good to be allowed in their faultes The cause of the diuers iudgements of men is the diuers courses of life which they take But to iustifie the wicked as before we heard out of this booke is abhomination vnto the Lord. 5 Men * Of euill giuen to euill perceiue not what is right but they which seeke the Lord perceiue all things The natural man perceiueth not the things which belong to God but the spirituall man discerneth all things For the wicked are so blinded by naturall ignorance and malice that both Christ and the law to them is a mysterie Albeit sometimes they are lightened in their vnderstanding yet their knowledge neuer is sincere full or effectuall They erre in opinion they perceiue not their particular dutie what is to be
doctrine Paule teacheth the Corinthians when he saith whether any aske the question concerning Titus be is my fellow and fellow helper vnto you whether of the brethren they are the messengers of the Churches the glorie of Christ Therefore shew the declaration of your loue and of our boasting of you in the sight of the Churches Thus much concerning the title Now as concerning the instructions we are therin also to obserue foure points wherof the first is that the author thereof did not know holy things by the light of nature the second that this is true knowledge to know God the father and his sonne Christ the third that the word of God being the meanes of this heauenly knowledge is most pure the last that this word is to be beleeued and sincerely obeyed When as Agur saith I haue bene brutish since I haue bene a man and there is not the vnderstanding of a man in me he plainly confesseth and openly proclaimeth that of him selfe he is voyde of sauing knowledge For he which speaketh after this sort of him selfe declareth that he wanteth his reason and common sense in spirituall things And certainlie as Ieremie speaking more generally witnesseth Euery man naturally is more brutish Ierem. 10. then that he can perceiue for the naturall man perceiueth not the things which belong to God yea the oxe knoweth his owner Esay 1. and the asse his crib but I sraell hath no knowledge and the people of God no vnderstanding Were it possible that Idolaters should be so blockish as they are to kneele down to a peece of wood or of stone vnles they were by nature brutish As concerning the second point the question is demaunded what his name is who ascended vpinto heauen and descended c. and what is his sonnes name The answere vnto the former question is that it is not any mā or creature but the true God onely wise onely mercifull and onely iust who onely doth these actions as may appeare in that they are attributed vnto him Amos. 9. Psal 104 Esay 40. Iob. 38. For first he by his effectes ascended and descended Gen. 2.1 perfecting both heauen and earth and all their hosts at the beginning of the world neither doth he still cease working in these places Iohn 3. Ephe. 4. Indeede our Sauiour after a speciall manner ascended into heauen and descended but here those workes are meant and mentioned which the father worketh in common with him as the mouing of the sunne and the starres Amos. 9. and as Amos speaketh the building of his vpper chambers in heauen the founding of his armies vpon the earth Againe God holdeth the winds in his fist There are no members of a body in the Lord but these things by a borrowed speech are ascribed to him to shew that there is some what like in regard of his effectes Euen as then he which holdeth any thing in his fist hath full power ouer it to dispose thereof so God disposeth the winds and ruleth ouer the element of the aire Therefore Dauid saith Psal 135. that the Lord maketh the lightning and raine and bringeth the wind out of his treasures Furthermore the Lord bindeth the waters in his cloke for as men vse to wrap vp things which they will carrie and to tye vp loose trinkers in cloths and clouts so the Lord incloseth the waters and compasseth them about with his decree with the bankes of the earth Iob. 38. with the clouds which in this respect Iob calleth the Lords bottels The waters at the beginning were gathered by the Lord into one place and now the sea is wrapped as it were in swaddling bands as Iob speaketh To conclude the Lord establisheth the boundes of the earth euen as a cunning builder of an house For at the beginning he said let the drie land appeare and now he so preserueth the earth by the word of his power that it remaineth still firme and vnmoueable But the name of this true God cā not be knowen aright vnlesse also we know his sonnes name and therfore the question is demaunded what is his sonnes name if thou canst tell The answere hereunto is that his name is wonderfull counseller the Prince of peace God manifested in the flesh and iustified in the spirit coëternall coëquall coëssentiall with the father he also who ascended and descended Now then let vs know the sonne of God and we shall know the true God For he is the angell in whō Gods name is written he is the grauen image of his glorie Therfore our Sauiour saith to his Apostles If ye had knowē me Iohn 14. ye had also knowē my father Now thē the summe of this diuine doctrine is that which Iohn setteth down this is eternall life to know thee to be the only true God and whō thou hast sent Iesus Christ But as touching the word of God which sheweth these misteries it is said that the whole word of God is most perfectly purified Albeit none by nature can perceiue the forenamed mysteries yet by the word of God they may be vnderstood in some sort in some cōfortable measure Therefore Paul saith to the Romanes Say not in thine heart who shall go vp into heauen for the word is neare in thy mouth and in thine heart And euery part of this word is pure both the preceptes and the promises the stories and prophesies finally the law the Gospell Nay it hath bene purified as the siluer in the fining pot most perfectly For what iotte or title of Gods word euer fell to the ground What did God euer say which came not to passe Yea Abraham found it true euen when he was about to slaie Isaac the Israelites tried the truth of it in the firie furnace of Aegipt Dauid had perished in his afflictions but for it Philosophie is vaine mens words are full of deceit flesh and blood is fantasticall but the word neuer seduceth neuer faileth any that laie hold on it God therefore the authour of this word is to be beleeued who as is added is a buckler to those who betake themselues vnto him God therefore giueth vs his word that faith thereby being wrought in vs we should flie to him for helpe which doing we shall be preserued from dangers from euill men yea from sinne and Satan by his mightie power for the Lord is not onely a light as Dauid speaketh that is a giuer of good things but a buckler that is a preseruer of vs from euill Sorrow sticketh in vs trouble is on vs temptations cease not to assault vs. Satan preuaileth against vs because we flie not to the name of God as wee ought But the word of God must also sincerely be obeyed Adde not to his words that he do not reproue thee and thou become a lier To search out with modestie or to deliuer truly the sense of the scripture is not to adde thereunto but to consent vnto it But they are said to
excuse the vvhich vvere so great as that euen I could not be present to lend anie help to my poore booke vvhen it vvas vnder the presse for the vvhich cause I request your Lordship and the curteous reader to pardon the escapes of the print and to correct them according to the direction of the printer aftervvard set dovvne But it may be there vvill be some vnto vvhom this my simple commentarie vvill seeme scant large and full inough but too briefe and too much contracted I ansvver vnto these that I follovved breuitie of set purpose lest the volume should be too large and too deare and lest I in vvriting or other in reading may be said to loose time And yet neuerthelesse if the length of a treatise be to be iudged not by the number of the vvordes but by the matters therein contained this commentarie is in deed verie long But as concerning large discourses they are fitter for sermons then for vvritings and rather to be vsed by those vvho intend to apply some frutefull instruction then by those vvhose onely drift is to open and cleare hard and darke places of Scripture Neuerthelesse againe to the end that the mislikers of breuitie may haue somevvhat in this commentarie vvhich may like and please their humour I haue somevvhat largely handled the foure last chapters Novv if there shal be any vvho carrying ill vvill or ill minds in them vvill either not be satisfied vvith a reasonable ansvver or seeke to disgrace my labours because they haue an enuious eye and a backbiting tongue I leaue them as vnreasonable and vncharitable men to their crooked vvayes Against such cauillers and carpers your Lordships fauour and acceptation of my booke may be no small defence vnto vvhom I haue dedicated it not onely for that intent but for diuerse other as namely to testifie my thākfulnesse for that honorable curtesie and fauour vvhich I haue found both at your Lordships hands and in the eyes of the tvvo choise Ladies your Aunts the Countesses of VVarvvick and of Cumberland And againe in these your young and tender years to direct and guide you the best I can in the vvay vvherein you are to vvalke In deed if you shall receiue this booke onely as a nosegay reioycing in it for a day and then vsing it no more you can reape no frute at all in a maner thereby But if you shall frō time to time addresse your selfe thereby as it vvere by a looking glasse it vvill do you more good then can be spoken For as there is no vice from vvhich it vvill not dissvvade you so there is no vertue or praise vvhereunto it vvill not moue you VVhen you shall sit at a table richly furnished it vvill aduise you to consider diligently vvhat is set before you Pro. 23.1 VVhen you shall be at your pleasant recreation it vvil admonish you not to be drovvned therein nor to loue it aboue measure Pro. 21.1 VVhē your reuenues and riches shall come in abound it vvill put you in minde to honour God vvith your substance Pro. 3.9 VVhē it shall please the Lord to lay some crosse vpon you it vvil exhort you not to refuse the chasticement of the Lord. Pro 3.11 VVhen you shall go about to open your lips to speake of anie matter it vvill teach you that vaine talke is not seemely in an excellent man or noble person Pro. 17.7 VVhen you shall see the innocent oppressed or the poore anie vvay vvronged it vvill stirre you vp to deliuer them that are vniustly pursued Pro. 24.11 and to open your mouth in the cause of all the children of destruction To conclude for it vvould be infinite thus to folovv all the particulars vvhen you shall haue occasion to chuse any seruants into your Honorable familie it vvill direct you to admit and accept those vvhose lips are iust Pro. 16.12.13 and vvho speake vpright things and to reiect those vvho are vvorkers of iniquitie VVherefore seeing this booke of the Prouerbs of Salomon is able to instruct you in euerie good vvay to make your Lordship fit to performe euerie good vvorke Accept it right noble Earle and meditate therein continually Stories record that Darius propounded great revvardes vnto those vvho could find out vvittie poesies that Alexander vvould neuer sleepe vvithout Homer vnder his pillovv that Plinie vvould haue all men alvvayes carrie Tullies Offices in their hands and that Sophrons book vvas found vnder the head of Plato vvhen he vvas dead If these Princes and Philosophers so esteemed humane and heathenish vvritings hovv deare and neare should these diuine sentences and parables of Salomō be vnto your Lordship But no vvhit doubting either that you vvill exercise your selfe in the sacred Prouerbes of that renovvned king or that you vvill fauourably accept my commentary on the same together vvith my litle Catechisme as an handmaid adioyned thereunto I commit your Lordship to the blessing and protection of the Almightie beseeching him that as he hath cast vpon you exceeding great honor and adorned you vvith nobilitie as vvith a golden chain so he vvold in suh sort enrich and sanctifie you vvith the giftes and graces of his spirit as that you may become and long continue an ornamēt of the Gospel a piller of the Church a pearle of the common vvealth and an inheritor of the kingdome of heauen Your Lordships most humble and heartie vvelvvisher in the Lord Iesus P. M. A COMMENTARIE VPON THE WHOLE BOOKE OF THE PROVERBES THE I. CHAPTER Verse 1. The prouerbes of Salomon the sonne of Dauid king of Israell TWo things are contained in this first verse the one the matter of this whole booke in this worde Prouerbes the other the author therof in these titles of Salomon the sonne of Dauid king of Israell Prouerbes are certaine generall short and pithie sayings vsed or to be vsed in euery mans mouth Albeit sundry parables are to be found in the writings of the Prophets the Euangelists and the Apostles yet this booke is onely in the Scripture intituled by the name of Prouerbes because it alone powreth out continuall parables without intermission and without mixture of stories or prayers or other matters therewithall Now in the second place Salomon is affirmed to haue bene the author of this booke or vtterer of these Prouerbes who was a peaceable Prince aunswering to his name which signifieth peaceable the which the Lord him selfe therefore gaue him 1. Chro. 22.12 because he purposed to graunt peace in his dayes Albeit there is no mention of any other Salomon sauing this one in the Scripture yet some other might afterward be called by this name for which cause as wel to distinguish this our Salomon frō all other Salomons as to shew for honors sake that he had a most godly man to his father it is futhermore sayd of him that he was the sonne of Dauid In the last place he is affirmed to haue bene king
CHAPTER 1 My sonne if thou wilt receaue my sayings and hide my commandements with in thee 2 To the end that thou mayst cause thine eares to hearken vnto wisedome incline thine heart to vnderstanding THe wise king in this entrāce of the second chapter sheweth his sonne by what meanes he may attaine to be a fit hearer and receiuer of Wisedomes speeches The meaning of these two sentences is this my sonne if thou wilt follow my counsell or hast purposed to esteeme and to lay vp my precepts as iewels to the end that thou mayest not in vaine heare the voice of wisdome or the word of God with the eares of thine head or bodie withdrawing thy mind from the loue of earthly things bend it wholly vnto heauenly See Prou. 23.26 and set it to the practise of the will of God 3 For if thou callest after prudence and liftest vp thy voyce to vnderstanding 4 If thou shalt seeke her as siluer search for her as for hidden treasures 5 Then thou shalt vnderstand the feare of God and obtaine the knowledge of God See like sayings to these Iames 1 5. Mat. 6.33 A like parable Mat. 13.45 Exāples in Dauid Psal 90.12 In Salomon 1. Kings 3.6 in Paule Phil. 3.10 See for the feare of God the expos of the 1. chap. of this booke the. 7. ver for the knowledge of Obd. Iohn 17.3 Herein the godly father proueth vnto his sonne that he shall attaine wisedome if he set his heart on vnderstanding For saith he if thou callest after prudence if thou by prayer earnestly beggest the grace of God and liftest vp thy voyce to vnderstanding if thou criest for the light of Gods holy spirit if thou seeke her as siluer c. if thou take as great paines in seeking the kingdome of God as worldlings do in labouring after riches then thou shalt vnderstand the feare of God then thou shalt attain to that reuerēce of the Lord which is the beginning of wisedome and obtaine the knowledge of God and to conclude thou shalt come vnto that insight which the faithfull haue of the mysterie of the Trinitie of the new couenant of the fauour of God and of the acceptable will of the Lord. 6 For the Lord giueth wisedome out of his mouth commeth knowledge and vnderstanding 7 He hath layd vp true substance for the righteous and a shield for them who walke vprightly 8 A shield I say to protect the pathes of iudgement and he will preserue the way of his * Or of those whō he hath receaued into fauour holy ones Vnto the promise made in the verse immediatly going before a reason is added in these taken from the nature of God who is the giuer of euery good gift See for the Lords giuing of wisedome and reuealing of knowledge Iam 1.17 Ephes 1.17.18 For the Lord giueth wisedome the gifts of God are therefore by prayer to be begged because men in deed may vse the meanes of attaining vnto the sight and feeling of diuine mysteries but it is the Lord alone who by lightening of the eyes of the mind begetteth this heauenly wisedome Out of his mouth commeth knowledge and vnderstanding See for the substance which the Lord hath layd vp Heb. 10.34 Luc. 16.11.1 Pet. 1.4 Psal 31.20 See for the shield or protection of the Lord. Psal 84.12 Psal 31.20.21 By his word and by the inspiration of his spirit truth is reuealed and prudence is wrought He hath layd vp true substance for the righteous he hath treasured vp many good things for the iust but among the rest a good enduring substance or inheritance in heauen A shield for them who walke vprightly a shield I say to protect the pathes of iudgement Moreouer the Lord hath treasured vp for the vpright a buckler of defence against euils to this intent that he may maintaine whatsoeuer is iust or right and he will preserue the way of his holy ones To conclude See for the Lords watching ouer his Psal 121.4 c. Item Psal 91.11 he will watch ouer the goings out and commings in of the faithfull in such sort as that they shall not dash their foote against a stone 9 Then shalt thou vnderstand iustice and equitie and euery good path See for iustice iudgement and equitie the exposition of the 3. v. of the 1. chap. of this booke Herein now is declared that he who calleth after prudence seeketh for vnderstanding shal not only be endued with holinesse but with righteousnesse and so be enabled to performe the duties of both the tables of the morall law 10 When wisedome shall enter into thine heart and knowledge be pleasant to thy soule 11 Then counsell shall watch ouer thee and vnderstanding shall keepe thee c. In these sentences is taught that wisedome and knowledge once attained will not onely make men partakers of most excellent good things but protect them from great euils When wisedome c. When the knowledge of God shall be as sweet vnto thee as the hony or hony combe then counsell shall watch ouer thee and vnderstanding shall keepe thee Then the aduise not of flesh or blood but of Gods spirit will as a watchmā looke with opē eyes that no hurt approch vnto thee Then againe discretion will as a soldier armed with shield and speare keepe thee safe and sound from euils corporall and spirituall 12 To deliuer thee from * Or the way the euill man the euill way frō the men that speake froward things 13 Who leaue the paths of righteousnesse to walke in the wayes of darknesse 14 Who delite in doing euil and exceedingly reioyce in most vile peruersenesse 15 Who are crooked in their wayes and obstinate stinate in their pathes Now one particular mischiefe from which wisedome preserueth those who possesse her is discouered in these verses to wit the seducing of vngodly men See for those who speake froward things Act. 20.30 These seducers are sayd to speake froward things because either they teach false doctrines or else entise to the committing of villanies They are noted to be such who leaue the paths of righteousnesse to walke in the wayes of darkenesse See for the works of darkenesse Rom. 13.14 because they not onely refuse to do that which is good but commit all wickednesse with greedinesse giuing themselues ouer vnto surfetting drunkennesse chambering wantonnesse and such like vices which are often in the Scripture called the works of darknesse Furthermore they are described by this propertie that they delite in doing euill and reioyce exceedingly in most vile peruersenesse because they take great pleasure in idolatrie adulterie cousening and such like abhominations which nature the conscience or reason it selfe abhorteth Last of all it is affirmed of these seducers that they are crooked in their wayes and obstinate in their paths because they are not only great sinners but vnrepentant sinners For euē as stubburne horses will stray out of the right
way not be ruled or brought into the right path againe so these wicked wretches will by no meanes be reclaimed but rush on into all mischiefe and proceed forward in all leudnesse See how dangero usrockes wicked seducers are in the Epistle of Iude. Nowe then to be preserued or deliuered from naughtie men or from such daungerous rockes is a singular mercie of God and a precious frute of grace or of heauenly wisedome which the vngodly wanting fall into the hands of seducers that as they haue not had a loue of the truth so they may beleeue lyes 2. Thess 2.10 2. Tim. 3.6 and that as they haue polluted thē selues with sinnes so they may be led away captiue by sinners By such seducers or tempters the verie elect are somtimes led aside for the time but the Lord deliuereth them in the end out of temptation 2. Pet. 2.9 Apostle Peter plainly teacheth 16 To deliuer thee from the strange womā from the stranger who flattereth with her lips 17 Who for saketh the guide of her youth and forgetteth the couenant of her God 18 For her house tendeth to death and her pathes toward those who are voyd of life 19 VVhosoeuer goe vnto her returne not backe neither come vnto the wayes of life The naughtie woman a second most perillous euill is herein on the other side most liuely painted out in her colours She is called a strange woman in regard of her condition and disposition in as much as she seeketh to be familiar with many though in right she appertaineth to some one husband One of her properties is to flatter with her lips or to make her speeches very smooth For she entiseth young men to adulterie by wanton words and plausible perswasions telling them what affection she beareth toward thē what delite they shall haue that her husband is abrode and so foorth Another of her qualities is to forsake the guide of her youth and to forget the couenant of her God This misdemenour of hers argueth her impietie and impudencie For what greater shamelesnesse can there be in a woman then to cast away the vale of her eyes yea to reiect that her husband whō first she chose and was linked vnto euen in her tender yeares Again what greater vngodlines is there thē to breake that solemne promise which was made at the times of affiance and mariage both before God and his Angels and his people It is a great fault to breake promise in a small matter how much more in the greatest contract or bargaine that may be It is a speciall fauor of God to be kept from this adulteresse or harlor For as is afterward testified in this booke the mouth of a strange woman is a deepe pit he with whō the Lord is angrie shall fal therinto Yea as is affirmed in the eighteenth and nineteenth verses her very house is infectious and deadly For her house tendeth to death and her pathes toward those who are voyd of life The place where she keepeth is perillous yea the very way that leadeth therto is daungerous for which cause thou art not to come neare her habitation in any case Whosoeuer go vnto her return not backe neither come vnto the wayes of life Whosoeuer meddle with her are caught in her snares which she layeth not in vaine Herof this our Salomon had experience which maketh him as it may seeme both so often in this booke to warne men to take heede of the harlot and in Ecclesiastes to say Eccles 8.28 that he hath found that woman to be more bitter then death whose heart is as nets and snares whose hands as bands he saith he that is good before God shall be deliuered from her but the sinner shall be taken by her Now furthermore howe true it is that they who haue the feare of the Lord before their eyes are safely garded by aduisement and preserued by vnderstanding frō the straunge woman may appeare in the example of Ioseph who by this meanes was kept from yeelding to his mistresse 20 To the ende that thou mayest walke in the way of good men and keepe the pathes of the iust The ende why wisedome deliuereth the faithfull out of dangers is here shewed to be that they may serue the Lord in holinesse and righteousnesse all the days of their life following the example of the godly by whom they may be directed and made the better 21 For they that are vpright shall dwell on the earth the righteous shall remaine therin 22 But the wicked shall be cut off from the earth and the transgressors shall be pluckt out of it See the roote of these sentences in the 11. Deut. 8. and Psal 37.2 In this conclusion of the chapter the wise father pricketh forward his sonne by most forcible reasons to walke in the way of good men spoken of in the verse immediatly going before There is saith he great cause why thou shouldest shunne the wayes of the wicked and keepe the paths of the iust For first the wicked shall be cut off from the earth they that are of corrupt conuersation shal by some particular iudgement in this life or by Gods vengeance hereafter be taken away euen as the grasse is mowen downe and the transgressors shall be pluckt out of it such as breake Gods lawes shall together with their vngodly posteritie be quite rooted out as frutelesse plantes or naughtie trees On the contrary side the vpright shall dwell on the earth and the righteous shall remaine therein the elect and iust shall remaine for euer heires in Christ of heauen and earth THE III. CHAPTER 1 My sonne forget not my doctrine but let thine heart keepe my precepts 2 For they shall heape vpon thee length of dayes and yeares of life and peace IN this third chapter Salomon exhorteth and instructeth his sonne the third time In the entraunce thereof he prepareth him by a generall preface to receiue the speciall commandements following In the first verse he warneth him to looke to two points the one that he forget not his doctrine the other that he keepe his precepts They are sayd in the Scripture to forget the word who either let good lessons slip out of their memories as the Disciples of our Sauiour oftē did his sayings or put not the truth into practise as that naturall man of whom Iames speaking saith that he looketh his face in a glasse James 1.23 and immediatly forgetteth of what fashion it is Now on the other side they are sayd to keepe the word in their hearts who lay vp wholesome instructions in their remembrance practise it in their liues being like herein to the thrifrie housholder who treasureth vp his goods or to the good ground Luke 8.15 which keeping the corne in time conueniēt bringeth foorth frute Great rewards are promised in the second verse vnto those who obey good admonitions First of all a promise is made vnto them of long life the root
thy substance by outward signes of thankefulnesse as by paying of tithes and by bestowing thy goods on holy vses declare and expresse that reuerence and account which thou hast the Lord in Albeit where abilitie is wholy wanting the Lord is content with the inward thankfulnesse of the mind alone yet he wold haue those who are rich or of abilitie to declare the gratitude of their hearts by outward testimonies and frutes of obedience The ninth verse is nothing else in summe but a repetition or exposition of that statute of the Lord in Exodus concerning the paying of first frutes and such like oblations to him For in the foure and thirtith chapter of that booke and the sixe and twentith verse Moses saith to the people of Israell from the Lord bring all the first frutes the first frutes of thy land into the house of Iehouah thy God Now albeit we are not at this time tyed as the Israelites in olde time were to bring our corne and wine into the Tēple to be offred or beasts to be sacrificed or the first borne to be redeemed with a summe of money yet we ought to honor the Lord by bestowing our goods on holy vses as on the maintenance of the ministerie and the reliefe of the poore For this cause Paul saith to the Galathians Gal. 6.6 let him which is instructed in the word minister to him who instructeth him in all things Be not deceiued God is not mocked Now wheras here we are exhorted not onely to honor God with our substance but with the first frutes or as the word also importeth the chiefe of our increase this sheweth that it is not inough for vs when God hath giuen vs abundance to bestow onely a litle and that of the worst of our goods on good vses no but we must be verie franke and liberall sowing plentifully that also we may reape plentifully Truly if any be indued with zeale or faith indeed they will not be sparing or niggardly but very forward bountifull in those things which appertaine to the Lord. An example of the truth hereof we may haue in Abel for whereas Moses affirmeth Gen. 4.4 that Abel did offer a gift to the Lord of the first borne and fattest of his flocke the Apostle vnto the Hebrewes plainly teacheth that he by faith offered a greater sacrifice to the Lord then Cain Heb. 11.4 insinuating that because Abel beleeued in God he cared not what cost he bestowed on his worship The promise which in the tenth verse is made vnto those who honour the Lord with their goods importeth thus much that such shall not want in this world or the world to come but enioy store of all good things Worldly people commonly think that if they bestow much on good vses they shall go a begging and that whatsoeuer goeth that way is lost But here we are taught that by our liberality toward the maintenāce of Gods seruice we do not onely not loose but gaine much to our selues For rhis cause the prophet Malachie speaketh thus to the people of Israell bring your tithes into the treasure house that in mine house there may be foode and trie me now herein saith the Lord of hosts Mal. 3.10 whether I will not open to you the windows of heauen and bring forth a blessing without measure 11 My sonne despise not the chastisement of the Lord neither faint vnder his correction 12 For whom the Lord loueth he correcteth and he * v ce ab I turne scourgeth reading it rather ca ab as the Apostle did Heb. 12.6 as the same word is vsed Iob 5.17 where see thee roote of this instruction scourgeth euerie sonne whom he receiueth These sentences wherein a fourth dutie of piety is commended containe partly an exhortation vnto patience and partly a reason enforcing the same My sonne despise not the chastisement of the Lord make not light account of the Lords visitation either imputing it vnto chaunce or fortune or suffering it to passe without any frute or profit to thine owne soule Neither faint vnder his correction Torment not thy self with griefe languish not nor pine away quaile not nor shrinke vnder the crosses which the Lord layeth on thee be they neuer so many so great or so continual For whom the Lord loueth he correcteth for the Lord oftentimes suffering his enemies to go vnpunished in this world in great fauor chasteneth his friends as it were See this place of Scripture amplified applied Heb. 12.5.6 that they should not perish with the world And he scourgeth euery sonne whom he receiueth The Lord also schooleth by aduersitie euery one whom he admitteth to be his spirituall sonne or daughter 13 Blessed is that man who findeth vvisedome and the man that getteth vnderstanding 14 For the marchandise thereof is better then the marchandise of siluer and the reuenue thereof is better then gold 15 Shee is more precious then pearles and all thy delites are not to be compared vnto her Nowe the wise king returneth to commend that wisedome whereof he hath before intreated Blessed is the man who findeth wisedome happie is he who attayneth to the knowledge of God and the man that getteth vnderstanding happie is he that commeth vnto the practise of Gods will for the marchandise thereof is c. for the gaine which is gotten hereby is exceeding great Ecclesiafies 7.13 seeing wisedome preserueth the life of a man and bringeth him vnto saluation She is more precious thē pearles c. To conclude Mat. 13.46 wisedome is also more excellent and more pleasant then all the treasures or pleasures of this world Psal 19.10 Phil. 3.8 which are but dung in regard of the excellent knowledge of Iesus Christ 16 Length of dayes is in her right hand in her left hand riches and honor 17 Her vvayes are the vvayes of pleasantnesse her pathes are all pathes of peace 18 Shee is a tree of life to them that lay hold on her and they vvho keepe her are blessed The gifts which wisedome bestoweth on men are rehearsed in these verses Length of dayes are in her right hand wisedome giueth long life yea immortalitie to those who seeke after her whilst in the meane season the vngodly perish by vntimely death some of them wasting their strength by adulterie some of them ouerwhelming their stomachs with drinke some consuming their hearts with enuie some breaking their galles with anger some being slaine in frayes some executed by course of lawes finally some being cut of by the immediate hand of the Lord him selfe In her left hand riches and honor Moreouer wisdome as a boūtifull Queene giueth to them who obey her not only long life but worldly wealth and earthly glorie or at the least spiritual graces which are durable riches and eternall saluation which is a crowne of immortall glorie Her wayes are wayes of pleasantnesse her pathes are pathes of peace Furthermore wisedome worketh ioy in the holy
vievv streight before thee 26 Ponder the path of thy foore and let all thy vvayes be ordered aright 27 Turne not to the right hand or the left remoue thy foote from euill In this cōclusion of the Chapter we haue the last instruction of Dauid set downe The summe of it is that his sonne should keep all the parts of his body powers of his soule in the obedience of Gods commaundements Ephes 5.15 Let thine eyes looke directly on afore c. Walke circumspectly not as the vnwise but as the wise redeeming the time For to take heede to the way to looke on strait before and not to turne aside hither or thither are properties of a wise traueller Now what a daungerous thing it is to looke awry neuer so litle the example of Lots wife may testifie Iob cōsidering this point verie deepely made as he witnesseth a couenant with his eyes not to looke on a mayd The roote of these preceptes is to be found in the fift of Deutronomie and the thirtie and eight verse where the Lord speaketh thus to the people of Israell You shall take heede that you doe as the Lord your God commaundeth you see that ye decline not either to the right hand or the left THE V. CHAPTER 1 My sonne hearken vnto my vvisedome bow dovvne thine eare to mine vnderstanding 2 That thou mayst regarde counsell and thy lips preserue knovvledge SAlomon in this Chapter beginneth a new Oratiō wherof this is the Preface My sonne harken vnto my wisedome stirre vp the affections of thy minde applie the powers of thy soule vnto my sage doctrine Bowe downe thine eare to mine vnderstanding applie also the senses of thy body and listen with thine eare as they vse to do who are desirous to heare anie speech which they thinke to concerne them That thou mayst regard coūsell To the end that by this means thou mayst be endued with spirituall pollicie and thy lips preserue knowledge to the end also that thou mayst haue the word of God in thy month as a buckler to repell all the firie darts of Sathan and namely the allurements of the harlot as Ioseph did the entisemēts of his mistresse 3 Albeit the lips of a strange woman drop as an honie combe and the roofe of her mouth is softer then oyle 4 Yet her later end is bitter as wormwood and sharpe as a two edged sword 5 Her feet go downe to death her steps go downe to the graue 6 Lest thou shouldest ponder the way of life her pathes wander thou knowest not whither In these verses Salomon describeth an harlot painting her out most liuely in her colours to the ende that his sonne may grow into the greater detestation of her Albeit the lips of a straunge woman drop as the hony combe the roofe of her mouth is softer then oyle Although the naughtie womans wordes flow from her without pressing and are sweet to flesh and blood inasmuch as they tickle the senses with promise of ioyes and pleasures although also they are without any roughnesse yea they are verie plausible foopling the vains and sinewes with flatteries and smooth shewes yet her latter end is bitter as wormewood sparpe as a two edged sword Neuerthelesse for all this her effects are most grieuous and deadly being sorow of heart shame destruction and damnation Her feete go downe to death her steps go downe to the graue As she her selfe is neare to a plague so she leadeth her louers vnto miserie punishment both of bodie and soule Lest thou shouldest ponder the way of life her pathes wander thou knowest not whither To conclude vnto the end that thou mayest not find or discerne the way of holinesse and righteousnesse wherein thou art to walke her speeches gestures and dealings are so craftie and crooked as that like by-pathes full of turnings they will leade thee hither and thither cause thee to stray in such sort as that thou art sure to misse the kingdome of God for no vncleane person shall inherit the kingdome of heauē as the Apostle witnesseth Heb. 13.14 but on the contrary side fornicators and adulterers the Lord God will iudge 7 Now therefore ô sonnes hearken vnto me and depart not from the wordes of my mouth 8 Put thy way far off from her and draw not neare to the doore of her house 9 Lest thou giue thine honor vnto other and thy yeares to the cruell 10 Lest strangers be filled with thy riches and thy labours be in another mans house 11 And thou mourne at the last after that thy flesh and thy bodie haue bene consumed 12 And say how haue I hated instruction and my soule despised correction 13 And haue not hearkened to the voyce of my teachers and not enclined mine eare to mine instructors 14 * So the Hebrew word here vsed is taken Psal 81.15 cahal a counsell gneda a multitude howsoeuer assembled Within a litle space I am in all euill in the middest of the congregation and assembly In these verses the spirituall father partly admonisheth his sonne to vse all meanes whereby he may be preserued from adulterie partly alledgeth sundry reasons to this intent and purpose One meanes of auoiding the allurements of the strumpet is listening to good counsell or the word of God contained in these words Now therefore ô sonnes hearken vnto me Another is flying of the place where she keepeth Put thy way farre off from her and draw not neare to the doore of her house For in deed as it is in our common prouerbe he that would no euill do must do no thing which longs thereto Men will shunne the doore of an house infected with the pestilence much more then is the habitation of the harlot to be auoyded who is infinitely more contagious and dangerous then anie plague The first reason set downe by the holy Ghost to disswade men from passing by the way where the adulteresse keepeth is lest thou giue thine honor to other lest thou loose by this meanes thy beautie strength and good name The second reason is lest thou giue thy yeares to the cruell lest thou by this meanes incurring the fierce wrath of the naughtie womans husband or kinsfolke or friends be cut off by their crueltie as Shechem was by Shimeon and Leui before the naturall course of thy life be expired The third cause is lest strangers be filled with thy riches and thy labors be in another mans house Lest also like the prodigall sonne thou spend thy goods vpon harlots bauds ruffians and ill companions yea euen that thy substance which thou hast got by labour and earned dearely with the sweat of thy brows The last argumēt is lest thou mourn at the last finally lest when it is too late thou howle and crie as the beasts which are drawne or stricken to be slaine or as desperat men are wont to do after that thy flesh and bodie haue bene consumed when as now thy vitall spirits haue
sonne of God intreateth of his being of his calling to the office of a mediator Iehoua possessed me in the beginning c. I the eternall word of God was with God the Father at the beginning Ioh. 1.1 being of one and the selfe same essence with him and the spirit Before the world was I annointed c. I was appointed to the office of a mediatour betwixt God and man Psal 110.11 from all eternitie Whilest yet there were no depthes was I borne c. Heb. 1.2 I had my person from the person of my father from all eternitie being begotten before all creatures and to continue for euer 27 When he made firme the heauens I vvas there vvhen he set the round compasse on the outside of the deepe 28 When he strengthened the vpper clouds aboue when he made firme the fountaines of the deepe 29 When he prescribed his decree to the sea and the waters that they passe not his commandement vvhen he layd the foundation of the earth Now Iesus Christ declareth that he did worke together with the Father in the creating of the world at the beginning For first as concerning the heauēs he made hard and fast as the adamant those liquid waters wherof they consist Secondly as touching the aire called here the compasse on the deepe he so framed the clouds as that like bottles or glasses they were and still are fit vessels to containe the waters aboue Thirdly he formed the flouds springs seas binding vp the waters herein as it were in certaine swadling bands Last of all he layd the earth at the beginning as the ground worke or foundation of the whole world 30 Moreouer I am with him as a nourisher and I am a dayly delite chearing vp before him at all times 31 Chearing vp his earth in the world inhabited and my delites are with the sonnes of men As before Christ Iesus hath shewed that he created all things so now his intent is to declare that he gouerneth the whole world bearing it vp by the word of his power Moreouer I am with him as a nourisher Furthermore I the sonne of God being God coessential with my father together with him preserue all things as a nurse reaching out my hand to feede them and cherish them And I am a dayly delite chearing vp before him at all times In me also the father is continually wel pleased Ioh. 5.6 to whō I am a singular recreation as it were Chearing vp his earth in the world inhabited Againe I am the ioy of the earth Psalm 36. which together with all the creatures therein I refresh causing my sunne to shine my dewes to fall vpon them And my delites are with the sonnes of men Act. 14.17 But to conclude I chiefly loue and solace mortall wights whose hearts I fill with ioy and gladnesse to whom I giue the vse of all my creatures whom I endue with reason and other excellent gifts finally whose redemption I am on whom I bestow my word and spirit 32 Now therefore ô sonnes hearken vnto me for blessed are they that keepe my vvayes 33 Heare instruction and be wise and withdraw not your selues 34 Blessed is the man who harkeneth vnto me attending diligently at my gates from day to day wayting at the posts of my doores 35 For whosoeuer findeth me findeth life and hath obtained fauor of the Lord 36 But he who sinneth against me hurteth his own soule all they vvho hate me loue death From teaching Wisedome now commeth to exhort Now therfore ô sonnes harken vnto me c. The case thus standing as hath bene declared giue not eare to the harlot but obey me the personall wisedome of God Blessed is the man who harkeneth vnto me Happie is euery one who heareth the word of God and keepeth it seeking also by prayer for the grace of God and knocking continually at the gate of his mercie For whosoeuer findeth me findeth life For this is eternall life to know the true God and him whom he hath sent Iesus Christ All they that hate me loue death They that reiect me draw on them selues damnation wherfore if any loue not our Lord Iesus Christ let him be anathema maranatha THE IX CHAPTER 1 * or Perfect wisdome Wisedome hath built her house she hath hewen out her seuen pillars 2 She hath killed her beasts she hath mingled her vvine she hath furnished her table 3 And hauing sent forth her handmayds she calleth throughout the assemblies and the high places of the citie This chapter is a confirmation of the former doctrine namely that the sonne of God Christ Iesus is to be loued and obeyed and the harlot as most contrarie to him to be abhorred and auoyded It presenteth two points vnto our view one the feast which the Lord calleth vs vnto the other the banket of the strumpet Vnto the former point appertaine first the works of Christ mentioned in these verses secondly his words set downe in those which follow One work of his is that he hath built an house and hewen out his seuen pillars 1. Tim. 3.16 The meaning hereof is that the sonne of God Christ Iesus hath a Church in this world so orderly and firmely built Esa 55.5 that the gates of hell shall not preuaile against it Another worke of his is That he hath killed his beasts mingled his wine and furnished his table The meaning hereof is that Iesus Christ hath prepared spirituall dainties for the soules of men Mat. 22.1 ◠to feed them euen vnto eternall life A third worke of his is that he hath sent foorth his handmaydes c. The meaning is that the sonne of God hath caused the Gospell to be preached by his Prophets Apostles and other messengers so that his seruants haue gone foorth to call those that were bidden vnto the banket 4 Whosoeuer is foolish let him turne in hither whosoeuer is voyd of vnderstanding to him she saith 5 Come eate of my meate and drinke of my wine which I haue mixed 6 Oye simple ones forsake your errour and liue and walke in the way of vnderstanding Herein those words are set downe which the son of God speaketh to the guests inuited to his banket Whosoeuer is foolish c. The meaning is that the son of God offreth his grace to repentant Publicans and sinners and to all sorts of ignorant and vngodly people vpon condition that they beleeue and forsake their impieties and iniquities 7 He which instructeth a scorner getteth him self reproch and he which reproueth a wicked man purchaseth him selfe a blot 8 Rebuke not a scorner least he hate thee reproue a wise man and he will loue thee 9 Giue instruction to the wise man and he will become the more wise cause the righteous man to vnderstand and he will increase in learning 10 The feare of God is the beginning of wisedome and the knowledge of holy things of vnderstanding 11 For by me thy
and againe ministreth vnto him manie good things The pouertie of the poore is their breaking On the contrary side penurie like a mightie hammer breaketh both the hearts and bodies of poore people who by reason of want can not resist the force of their aduersaries and are hindred from attaining to learning and offices 16 The labour of the iust man is vnto life the reuenue of the wicked is vnto sinne The vse and abuse of riches herein is touched The iust man is sayd to get his goods vnto life because the drift of his labour is that he and his family may haue whereof to liue On the contrary side it is affirmed that the reuenue of the wicked is vnto sinne Iames 43. because he earneth goods to spend them vpon his lusts or some ill vses 17 He that keepeth instructioÌ„ is in the way to life but he who forsaketh correction goeth astray The frutes of obedience and of disobedience are herein shewed He that keepeth instruction is in the way to life He that obeyeth admonitioÌ„s walketh in the high way to eternall life But he who forsaketh correction goeth astray On the contrarie side he that disobeyeth or contemneth reproofes or chastisements wandring from the paths of prosperitie runneth headlong into destruction 18 He that is a man of deceiptfull lips hideth hatred and he that is a foole vttereth a reproch Secret dissembling and open reuiling are herein condemned He that is a man of deceiptfull lips hideth hatred he that speaketh faire cloketh malice And he that is a foole vttereth a reproch he that is rash or vnaduised breaketh out into open rayling 19 In many words sinne cannot be wanting but he that refraineth his lips is wise Multitude of words or babling is herein shewed to be the wel-spring of manie vices In many wordes sinne can not be wanting he that talketh much offendeth much inasmuch as among a multitude of words he must needes lightly vtter some superfluous false or offensiue But he that refraineth his lips is wise He that keepeth silence or speaketh sparingly is prudent It is no fault to vtter manie speeches which do edifie but to haue a talkatiue toung or to prattle without ceasing is not only a sinne of it selfe but a fountaine of many sinnes 20 The toung of the iust man is as fined siluer but the heart of the wicked is litle worth 21 The lips of the righteous man do feede many but fooles dye for want of wisedome In the former of these verses the speech of the godly is affirmed to be precious and excellent The toung of the iust man is as fined siluer As the fined siluer is pure from drosse so the talke of the godly is pure and precious and not onely voyd of vanitie swearing babling or such vices but full of excellent instructions and admonitions But the heart of the wicked is litle worth As for the mind of the wicked man it is like vnto drosse rather then vnto siluer Hence it is that out of the ill treasure of his heart he bringeth foorth ill things In the later of these two sentences the profite which ariseth to many by the speeches of some one good man is declared The lips of the righteous man do feede many the doctrines of godly Christians and teachers nourish the soules of manie people vnto eternall life But fooles die for want of wisedome As for the vngodly they perish and die the second death of the soule through neglect or contempt of good instructions 22 The blessing of the Lord makeeh rich and it doth ad no sorow with it The fauour of the Lord is here shewed not only to be the cause of all prosperity but to giue wealth without wo and store without sore The blessing of the Lord maketh rich The fauour of God ministreth necessaries vnto the godly who by the Lords good successe on their labors come to goods without vexatioÌ„ of mind or great toyle of bodie 23 It is as a pastime to a foole to coÌ„mit wickednesse but wisedome is the delite of a prudent man In this verse is obserued that as the vngodly reioyce in doing of euill so the godly with ioy followe after that which is good It is as a pastime to a foole to coÌ„mit wickednesse The practising of iniquitie as of theft drunkennesse or adulterie is as it were the game of the wicked man But wisedome is the delite of the prudent person On the contrary side learning or godlinesse is as it were the recreation of the well disposed person 24 That which the wicked maÌ„feareth shall come vpon him but God will graunt the desire of the righteous That which the wicked man feareth shall come vpon him the euill which the conscieÌ„ce of the euill doer threatneth him withall whether it be shame Psal â—45 19 death or damnation or anie plague whatsoeuer shall surely befall him But God will grant the desire of the righteous On the contrary side God will giue the iust in time conuenient those good things which their hearts wish or put them in hope of 25 As the whirlewind passeth so is the wicked no more but the iust man is as an euerlasting foundation As the whirlwind quickly vanisheth Psal 37.20 item 35. so the vngodly man shall quickly be destroyed but he who is vpright shall remaine firme on earth or in heauen being like to mount Sion which cannot be remoued 26 As vineger is to the teeth and as smoke to the eyes so is the slouthfull person to theÌ„ that send him As vineger maketh the teeth to ake or as smoke causeth the eyes to smart so the negligent messenger or workman fretteth and vexeth his masters mind 27 The feare of the Lord increaseth the dayes but the years of the wicked are cut short The reuerence of God is a meanes whereby men attaine to liue long in this world or for euer hereafter On the contrarie side wickednesse either bringeth men to vntimely death in this world or by death cutteth them of from the yeares of immortalitie in the life to come 28 The hope of the righteous shall be gladnesse but the expectation of the wicked doth perish The iust receiuing at the last the thing which they haue hoped for conceiue great ioy in this respect that they haue not hoped in vaine On the contrarie side the wicked not receiuing the thing which they looked for do fret within them selues and rage against the Lord. 29 The way of the Lord is strength to the vpright man but a breaking in peeces to the workers of iniquitie The Lord in the course of his prouidence keepeth and encourageth the iust but plagueth and crosseth the wicked 30 The iust man shall neuer be remooued but the wicked shall not dwell on the earth The righteous shall continue for euer in heauen the vngodly shall quickly be rooted out of the earth 31 The mouth of the iust is frutefull in wisdome but the toung of the froward shall be cut out The toung of
through with manie sorowes of minde or woundeth his bodie laying violent hands on him self as Iudas did On the contrarie side the godly man flieth to the Lord and putteth his confidence in him when he is in greatest extremitie and torment Great and grieuous were the troubles of that holy seruant of God Iob who was euen in a maner brought vnto deaths dore Neuerthelesse in the midst of all his aduersitie he made this protestation Iob. 5.15 that he wold trust in the Lord although he should slay him 33 Wisdome resteth in the heart of the prudent man but that which is within fooles See like seniēces 33. chap. 12.23.13.16 maketh it selfe knowne The meaning of this prouerbe is that wise men can keepe counsell but fooles can hold no secret Wisdome so resteth in the heart of the prudent man as that he vttereth not that which he knoweth vndiscreetly or vaingloriously But that which is in the heart of fooles so maketh it selfe knowne as that he publisheth and bableth whatsoeuer he knoweth be it good or bad As we vse to say in our cōmō prouerbe in it is and out it must 34 Righteousnesse exalteth a people but sin is a reproch to nations The cause of the safetie and againe of the ruine of common wealths is herein declared Righteousnesse exalteth a people The knowledge of God and the executing of wholsome lawes cause the inhabitants of a land to prosper and to be praised But sinne is a reproch to nations Againe the vices and sinnes of countreyes make them infamous in the end ouerthrow them Thus in old time the lewes were reproched for their stiffeneckednesse Ierem. 18.10 Ezech. 16.49 and the men of Creta for their lying Thus also in these dayes some countreys are infamous for drunkennesse other for pride all almost for one peculiar vice or other 35 The kings good will will be toward an vnderstanding seruant but his wrath will be toward him who causeth shame A godly ruler will affection and aduance a faithful and prudent subiect and officer Psal 101.6 but he will rebuke correct or put away him who doth his businesse so vntowardly or fondly as that thereby he receiueth some discredit or is ashamed THE XV. CHAPTER 1. A soft answere turneth away wrath but a bitter word stirreth vp anger See an example on the one side in Gedeon Iud. 8.2 c. On the other in Naball who by his currish answere moued Dauid to great anger A Speech wherein faire wordes are vsed or titles of reuerēce giuen causeth displeasure to cease But a bitter word stirreth vp anger sharpe and reprochfull termes moue choler The reason hereof is manifest For by the speaking of an hard word the cause of anger is increased Againe by vttering of a gētle speech the matter of wrath is diminished 2 The toung of the wise setteth forth knowledge but the mouth of fooles powreth out folly The prudent person speaketh in such sort as that his speeches carie a grace force with them which he placeth and ordereth rightly and wisely The vndiscret man on the other side hath no regard either to the matter or manner of his speech Col 4.6 Let then your speech be gracious alwayes and powdred with salt that you may know how to answere euery man 3 The eyes of the Lord are in all places beholding the wicked and the good Here is obserued that the all-seeing spirite of the Lord vieweth and pondereth all the corners of the world and all sorts of persons This is all one with that which the author of the Epistle to the Hebrewes meaneth when he saith Heb. 4. that all things are naked and manifest before him with whom we haue to do For as concerning the quarters of the world Psal 139. Lord whither shall I go from thy spirite or whither shall I flye from thy presence If I clymbe vp to heauen thou art there if I lay my bed in the graue behold thou art there also Now as touching the persons of all sortes the Lord is in the temple of his holynesse the Lordes throne is in heauen whose eyes behold and whose eye lids try the sonnes of mē The Lord trieth the iust mā Psal 13. but his soule hateth the wicked man and him who loueth violence 4 The healing of the toung is as tree of life the mischieuousnesse of it is as a breach made by the winde As a tree which bringeth forth pleasant and holesome fruites Iob. 8.1 Iames. 3. is a pretious and profitable thing so the toung which conuerteth and comforteth the hearts of mē is a rare iewell On the contrary side as a blustering winde which throweth downe trees houses doth much harme so a venemous toung which causeth troubles and great calamities is one of the greatest euils in the world 5 A foole despiseth his fathers instruction but he which regardeth a rebuke is very wise He who is an enemie vnto his owne well fare See the 10.1 will not be ruled by good counsell but he who is content to be reproued tendreth his owne happie estate 6 In the house of the righteous man there is great * or Strength treasure but the wicked mans reuenue wasteth of it selfe The meaning of this sentence is manifest namely that the goodes of the iust remaine and continew firme vnto them and theirs and that sinners substāce cōsumeth none in a manner can tell how The roote of this sentence is to be found in the booke of Deutronomie Deut. 28.17 where the Lord first maketh this promise to those who feare him that he will blesse their baskets and their barnes and secondly threatneth the transgressors of his lawes that he will curse them in their baskets and their kneading troughes yea in the fruite of their belly and of their ground 7 The lippes of the wise scatter knowledge but the heart of the fooles that which is not good The godly wheresoeuer they come speake to the edification of their brethren In their houses they Cathechise their children in the companie of their neighbours they intreat of Gods word and workes finally in the Church if they be teachers they publish wholesome doctrine On the cōtrary side the wicked out of the ill treasure of their hearts bringing foorth euill things spread abroad errours and vanities 8 The sacrifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable vnto him The iudgement which the Lord carieth as well concerning the wicked as the iust herein is reuealed vnto vs. The sacrifice of the wicked is abhominotion to the Lord not onely all the labour but all the cost which the vnfaithfull or wicked liuers bestow on the worship of God is in vayne See an example in Cain and Abell yea it is nothing els but a sin and prouocation of the wrath of God The reason hereof is for that God respecteth not mens actions but their persons Sacrifices were at this
that they shall fall into euill But he which trusteth in the Lord is placed on high The person which is secure of the good will of God which constantly suffereth afflictions and valiantly as a fouldier of Christ proceedeth in well doing Psal 92. shall be safe and sure vnder the Lords defence in as much as he will be as a rocke as a tower and as a castle vnto him For first nothing shall touch such a one to do him hurt Secondly the Lord euen in this world will oftentimes preserue him as may appeare in the 11. Chapter of the Epistle to the Hebrewes Last of all his soule after death shal mount vp to heauen as to a fenced citie David Daniell and Paul may be witnesses of the truth of this doctrine 27 Many do seeke the face of the ruler but * Amans euerie mans iudgement is from the Lord. Preposterous suing for fauour is here condemned as before inordinate feare was reproued To seeke for redresse vnto rulers or to sue for fauour at their hands is not vnlawfull But first we must put vp our supplications into the court of heauen So did Hester and prospered but the rulers of Israell taking a contrary course going first to Pharaoh had ill successe Let vs then take heede that we put not our trust in Princes for they are deceiptfull Againe their hearts are in Gods hand finally they haue no power but that which is giuen them from aboue 27 The wicked man is an abhomination to the tust and who is vpright in way is an abhomination to the * Of iniquitis wicked man The effectes of wickednesse and of righteosnesse on the cōtrary side are herein noted The wicked man is an abhomination to the iust that is the iust abhorre the vngodly iustly and according to their desertes For in deede what fellowship is there betweene righteousnesse and vnrighteousnesse or the seede of the woman and the seede of the Serpent The godly then must needs hate the wicked yea they cannot but abhorre them euen as the dung of the earth which mē remoue farre from their senses and habitatiōs Now he who is vpright in way is an abhomination to the wicked man also on the contrary side that is the godly or righteous person is vniustly hated by reason of the euill disposition of the vngodly For otherwise euen the most wicked haue cause inough giuen them by the righteous to loue them But they hate the iust first because their workes are good secondly because they will not runne to the same excesse of riot with them thirdly because they reproue their sinnes and last of all because they are not of this world Indeede the godly loue the wicked as they are gods creatures but in regard of their sinnes they hate them yet in such sort as the Phisition doth hate the disease and not the sicke person When the wicked man is conuerted there wil be an agreement betweene him and the righteous but vntil that time in as much as they are of contrary dispositions and courses there can be no true loue betweene them Of the truth of this doctrine Cain and Abell I saac and I smaell David and Saul Christ and the Iewes may be witnesses THE XXX CHAPTER 1 A gathering together of the wordes of Agur the sonne of Iaketh The saying of that man concerning Ithiell concerning Ithiel I say and Vcall 2 Surely I haue bene brutish since I haue bene a man neither is there the vnderstanding of a man in me 3 Neither haue I learned wisedome or knowen the knowledge of holy things 4 Who can ascend vp to heauen or descēd who can gather the wind in his fists who can bind the waters in his cloke who can establish any bounds of the earth what is his name and what is his sonnes name if thou canst tell 5 The whole word of God is most perfectly purified he is a backler to those who betake them selues to him 6 Adde not to his wordes that he reproue thee not and thou become a lyer IN these verses we are to obserue first the title secondly sundry instructions In the title we are to note the author of the parables following the authoritie of them the first meanes of publishing them finally a certaine person or persons concerning them or whom they concerne The author of them was Agur the sonne of Iaketh whose name elsewhere in the Scripture is not recorded but by his prouerbes it appeareth that he was a man indued with rare and excellent knowledge Some thinke that Salomon is here called Agur but it appeareth that they are deceiued seeing Agur is here plainly affirmed to haue bene the sonne of Iaketh but it is manifest that Salomon was the son of Dauid Moreouer seeing the author of these sētences sheweth in the 7. verse that he made a petitiō neither to haue much riches nor to be extremelie poore it is euident that he was not Salomon whom God called to a kingdome and greatly enriched with all store of substance Neuerthelesse albeit Agur was not Salomon yet the spirit which was in Salomon was in him yea the same gift of speaking by darke sayings being bestowed on him made him in the same kinde with Salomon to be profitable vnto the Church of God As for the authoritie of this booke it may be gathered hence that it is termed an abstract of Agurs sentences or as the Hebrew word doth also signifie aprophesie For herein thus much is insinuated that the spirit of God allowed of them first inspiring Agur secōdly mouing the penners of this treatise to set thē down in that order wherein now we haue thē As touching the meanes of publishing these sentences this was done by Agur him selfe and at the first not by writing but by word of mouth For it is not said the writings which he pēned but the words which that excellent man spake Euen as then Salomon vpon occasions vttered parables which afterward were written so did Agur. Finally as concerning the persons here named I thiell V call whether these wordes are the names of the Scribes by whom this treatise was copied or whether the friends of Agur were so called to whom these sayings were vttered or whether the sonne of God is noted by these titles of whom chiefly the instructions following entreat or whether Agur speaking of the father of lights saith by I thiell that is God with me and Vcall or Ve-ucall I shal be able after which sort Paule speaketh of the grace of God with him and saith that he is able to do all things through Christ who maketh him strong the matter is not great and it commeth all to one purpose for Paule planteth and Apollos watereth but God giueth the increase Paule is nothing and Apollos is nothing but God is all in all Let vs learne not so much curiously to inquire after as wisely to profit by the names and helpes of excellent persons albeit not throughly knowen vnto vs. This
plaine he for whose welfare sacrifices haue bene offred and promises made vnto the Lord from time to time is tyed in cōscience to obey that person in lawfull things who hath made and performed such solemne vowes in his behalfe thou art he for whom sacrifices haue bene offred and I am she who for hath made such vowes conscience then bindeth thee to heare and regard my preceptes 3 Giue not thy strength vnto vvomen nor thy vvayes to them vvho cause kings to be destroyed The Preface being finished certaine preceptes now follow wherein Bathsheba partly informeth Salomon how to carrie him selfe in the gouernment of the common wealth and partly directeth him as concerning the estate of a priuate familie The former kind of instruction is of two sortes the one shewing what vices Salomon is especially to shunne the other declaring what duties he is to practise The former vice from which Bathsheba disswadeth her sonne is fornication Giue not thy strength vnto women nor thy wayes to them who cause kings to be destroyed See the roote of this precept Deut. 17.6 The same kinde of speech 1. Cor. 6.18 In that she willeth him not to yeeld his strength vnto women she sheweth that fornication will not onely dull his wits but weaken the constitution of his body In that she calleth strāge women See examples of the truth hereof in Hamor and Sechem and in Dauid those who cause kings to be destroyed she declareth that they do much hurt not onely to the persons of Princes but to their states crownes also 4 Farre be it from kings ô Lemoel farre be it from kings to bib in vvine and from Princes * The desire of to desire strong drinke 5 Lest * Or he they drinke and forget the decree and chaunge the iudgement of any that are afflicted 6 Giue ye strong drinke vnto him that is ready to perish and vvine vnto them that are bitter in heart 7 Let him drinke that he may forget his * Or pouertie affliction and remember his miserie no more The second vice from which Bathsheba disswadeth Salomon is drunkennesse whereof she speaketh in these words Farre be it from Kings ô Lemoel c. The vse of wine is not forbidden Princes in these wordes See a precept of this kinde Leuit. 10.9 1. Tim. 3. but the abuse or immoderate vse therof from which as priuate persons should be farre off so especially magistrates Great cause there is why rulers aboue all other people should take heed of bibbing in wine Lest they drinke and forget the decree c seeing otherwise they being ouershot may so for the time loose their wits as that they neither can remember the written law nor discerne the truth Rather then Giue ye strong drinke vnto him that is readie to perish and wine vnto them that are bitter in heart In this verse is declared that strong drinke which is poyson to Princes is a medicine to the afflicted The sense of it is this reach out a large cup of comfortable drinke to that party who by reason of famine or weaknesse or wearinesse is at deaths doore Bestow also a good cup of wine which creature maketh glad the hart of man on him who in consideration of his losses or crosses is swallowed vp with extreme sorrow Let him drinke that he may forget his affliction and remember his misery no more Let him who by reason of some outward aduersitie is readie to perish take a plentifull draught of strong drinke that being therewith refreshed he may not thinke of the matter of his affliction Moreouer affoord a large cup of wine to him who is inwardly troubled in mind that by this meanes the thorne of griefe which pricketh his hart may wholly or in some part be pulled out It is farre from the intent of the spirit of God to allow excesse or carowsing in anie neither doth the doctrine confirme or warrant the corrupt custome of offering strong drinke either to malefactors drawne to execution or to sicke persons labouring on their deaths beds for life at which time they ought to be most sober and watchfull Onelie these instructiōs tend to declare that some as namely those who are in extreme aduersitie cannot onely beare a large quantitie of strong drink without hurt but receiue much good thereby which being taken in the same measure by some in prosperitie or authority would vtterly ouerthrow them or make them vnfit to follow their callings 8 Open thy mouth for the dumme in the cause of all the * See this phrase Psal 79.11 children of destruction 9 Open thy mouth iudge righteously and plead the cause of the afflicted and the poore The vertue which Bathsheba would haue her sonne especially to remember in the course of his gouernment is here specified and commended by her vnto him * See Exo. 22.23 Ier. 23.6 Before 24.10.11 Open thy mouth for the dumme speake boldly in the behalfe of the oppressed who because they cannot or dare not plead for themselues may well be called dumme In the cause of all the children of destruction Maintaine the cause of all who are wronged neither onely of those who are vniustly pursued but of those who deseruing no such matter are condemned or neere to be executed Open thy mouth iudge righteously c minister iustice couragiously and indifferently to euerie one but especially maintaine the cause of the fatherlesse widow stranger and poore person 10 Who shall finde a vertuous woman for her price is farre aboue the pearle Bathsheba commeth now to describe and commend a good huswife Her most rare excellencie is shewed in this verse By demanding the question she declareth that many find bewtifull rich women but few a good or godly wife who is a speciall gift of God By comparing a vertuous woman with pearles shee insinuateth that she is not onely a rare but an excellent blessing of the Lord. For it is well knowne that pretious stones or pearles are in great account among all people Moses praiseth the riuers of paradise by the pretious stones which therein are found Iohn resembleth the pillers of heauē vnto pretious stones and the gates thereof vnto pearles In the garments of Aaron the Lord would haue diuers pretious stones placed to the end they might be most pretious and glorious Thus much then here is shewed that an honest matrone is a singular iewell and the glorie of a familie The heart of her husband trusteth in her and he shall haue no need of spoile 12 She will do him good and not euill all the daies of her life Herein is shewed how the vertuous woman behaueth her selfe toward her husband who is the chiefe in the familie or among those with whom she is conuersant The heart of her husband trusteth in her Her husbād whether he be absent or present neuer doubteth either of her chastitie or of her secrecie or of her care in looking to her familie And he shall haue
appointed frō the Lord do shew thee by my precepts and chalke out before thee by my doctrines When thou shalt walke thy gate shall not be strait and if thou shalt runne thou shalt not be hurt So doing wisedome as a guide will direct thee in the right and plain way which leadeth to prosperitie in such sort as that alwayes thou shalt find libertie and safetie Lay hold on her instruction leaue not of keepe her because she is thy life Therefore keepe the doctrine of the word and suffer not wisedome to depart from thee because hereby thou shalt be quickened to fairh obedience and immortalitie For indeed Iesus Christ is the way the truth and the life And this is eternall life to know the true God him whom he hath sent Iesus Christ 14 Enter not into the path of the wicked neither walke in the way of euill men 15 Auoydit go not through it turne from it and passe by it 16 For they sleepe not vnlesse they haue done a mischiefe and their sleepe is taken away vnlesse they cause some to fall 17 For they eate the bread of wickednesse and drinke the wine of violence 18 As for the path of the righteous it is like the glistering light which proceedeth to shine vntill the perfection of the day 19 The way of the wicked is like the darkenesse they knovv not vvhere they shall stumble Herein Dauid disswadeth his sonne from hauing any fellowship with euill men These verses containe straight charges diuerse forcible reasons tending to this purpose Enter not into the path of the wicked come not into the place where sinners are rashly or to an ill intent neither walke in the way of euill men continue not in the companie nor liue after the conditions of vngodly persons Auoyd it go not through it turne from it and passe by it Flye their presence and doings with might and maine For they sleepe not vnlesse they haue done a mischiefe and their sleepe is taken away vnlesse they cause some to fall They sinne not of frailtie but of malice not by occasion as it were but of an vnsatiable desire of committing wickednesse The eye of the adulterer wayteth for the twilight the thiefe ietteth abrode in the darke to conclude the harmefull man museth on mischiefe in his bed For they eate the bread of wickednes and drinke the wine of violence They liue not of honest labour but of goods gotten by hooke and crooke and moreouer it is meate and drinke to them to do euill As for the path of the righteous it is like the glistering light which proceedeth to shine vntill the perfection of the day The way of the wicked is like darkenesse they know not where they shall stumble The godly being the children of the day and of the light 1. Thess 5.1 2. Sam. 23.4 Dan. 12.1.2 are full of blessings and increase in excellent ornaments yea attaine at last to perfect glorie and at noone commeth to perfect brightnes On the contrarie side as they who walke in the night go in great feare and fall most daungerously so the wicked are full of sinnes and calamities which also sometimes ouertake them in those times and places wherein they least suspect danger and when they say peace peace as the Apostle speaketh 20 My sonne hearken vnto my words encline thine eares vnto my sayings 21 Let them not depart from thine eyes keep them within thine heart 22 For they are life vnto those who find thē wholsom to the whole flesh of euery one of thē Before that Dauid commeth to deliuer new instructions he prepareth his sonne in these sentences by a preface to receiue them He first demandeth an attentiue eare saying My sonne encline thine eares vnto my sayings The reason hereof is for that faith cometh by hearing and the eare is the doore at which knowledge doth especially enter Secondly he requireth a watchfull eye Let them not depart from thine eyes If the eye be not sanctified by the word and spirit enuie pride adulterie and other vices will therein haue an habitation Thirdly he doth also claime a faithful heart Keepe them within thine heart If the soule be carelesse or not inwardly reformed as well as the outward senses the seede of the word is lost which either the foules of the aire will picke out or the thornes will choke or the stones will cause to wither For they are life vnto those who find them and wholsome to the whole flesh of euery one of them The doctrines of the Scripture are able to make men wise vnto saluatiō yea whosoeuer obey them shall be sure not onely to liue but to liue in prosperous health if not alwayes of the bodie yet of the soule 23 Aboue all watch and vvard keepe thine heart for out of it proceed the issues of life As before Dauid hath disswaded his sonne from the companie of wicked persons so now he warneth him to take heed that he haue no fellowship with any euill things He forbiddeth in this verse the pollution of the heart or spirit Aboue all watch and ward keepe thine heart not onely looke that thy soule be free from pride hypocrisie and such vices but aboue all other things do this Rather looke to the cleansing of thine heart then to the cleansing of thy well rather looke to the feeding of thine heart then to the feeding of thy flocke rather looke to the defending of thine heart then to the defending of thine house rather looke to the keeping of thine heart then to the keeping of thy money For out of it proceed the fountaines or issues of life Seeing the hart is the wel-spring of motion sense and vigor the least hurt which befallerh the heart must needes bring death and therefore it standeth thee vpon to looke that thine heart be not infected with any poyson but especially that thy spirituall heart be not venomed with sinne for out of the heart commeth murder adulteries and all mischiefes as our Sauiour teacheth 24 Remoue from thee the peruersenesse of the mouth and put farre avvay from thee the naughtinesse of the lippes Now in the second place Dauid admonisheth his sonne Col. 3.8 to lay aside all euill and filthie speaking The toung indeede is the most excellent member in our body if so be that it glorifie God and edifie men But if it breake the bridle or abuse it selfe in speeches there is nothing in our whole body more hurtful thē it is We are thē not without cause willed to remoue from vs the peruersnesse of the mouth after that we haue bene exhorted aboue all things to looke to our harts All the vices of the toung are comprehended vnder these two wordes peruersenesse and naughtines We are then charged to take heed of blasphemy heresie periurie lying cursing iesting backebiting brawling foolish speaking boasting and infinit other such deformities of the mouth and of the lips 25 Let thine eyes looke directlie on afore let thine eyes lids