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
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
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
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
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
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
to hunger yet they must not be idle or steale but labor for their liuing Craftie artificers theeues or robbers imagine that the high way to be rich is to cousen or to filch and purloyne But goods ill gotten prosper not and so not onely idle persons but deceiptfull people become poore On the contrary side they that plye their calling following the same early and late with an earnest mynd through Gods blessing on their labours not onely attaine so much wealth as is sufficient to maintaine them but abundance of riches so that they haue wherewith to releeue other largely who stand in neede 5 He which gathereth in summer is a son of vnderstanding but he which sleepeth in haruest is a sonne of confusion As it is meete that euery one be painefull in his calling so all are to take and obserue the fittest oportunities of procuring their owne welfare He is sayd to gather in summer who redeemeth the time So did Ioseph and maketh his best aduaÌ„tage of the season He sleepeth in haruest who fondly letteth slip the most conuenient meanes or occasion of doing or receiuing good vnto him selfe or his 6 Blessings are on the head of the righteous but violence couereth the mouth of the wicked Such righteous men as before haue bene spoken of shall be endued by the Lord not with one benefit alone but with manifold blessings Neither will the Lord in a sparing measure make them partakers of his benefits but he will powre as it were from heaueÌ„ whole showers thereof vpon their heads so that both their bodies and soules shall be full of them On the contrary side violent punishments as strangling drowning burning slaying shall in such sort rise vp out of wicked mens misdeeds as that they shall choke them and stop their breath 7 The memorie of the iust man shall be blessed but the name of the wicked shall rot Among other blessings wherewith the Lord crowneth the righteous a good name is one of the chiefest Ordinarily so it is that the remembrance of the godly whether absent or dead is verie sweet and like a precious ointmeÌ„t But this is that point which here the holy Ghost would haue vs especially to obserue that the praise of the righteous increaseth with the time and endureth from generation to generation On the contrarie side all the present fame and glory of the wicked shall decay in time and be turned into infamie For their iniquitie being detected the verie mention of them shall stink as a putrified thing 8 He who is of a wise heart will receiue instruction but he who is foolish in his lips shall be beaten He is of a wise heart who prouideth well for his welfare and warily shunneth dangers and troubles Such a one will receiue instruction that is to say harken vnto and obey good counsell as a meanes of his safetie prosperitie On the contrary side he is foolish in his lips who desireth rather to speake him selfe then to heare other or who abuseth his tong in anie sort This foole shall be beaten that is to say scourged with manifold troubles and calamities 9 He who walketh * or In vprightnesse vprightly walketh securely but he vvhich peruerteth his vvayes shall be made an example The innocent person who committeth no euill the weldoer who practiseth that which is good feareth no danger neither shall meete with any plague On the contrarie side whosoeuer followeth wicked wayes as theft adulterie murder or such like vices not onely is in continuall feare of trouble but in this world or the world to come shal without repentaÌ„ce be made an open spectacle of vengeance See the roote hereof in the sixe and twentith chapter of Leuiticus 10 He who winketh with the eye shall haue sorow and he who is foolish in his lips shall be beaten Two sorts of wicked people who peruert their ways are herein threatened The one of them is dissemblers noted out by this propertie of winking with the eye For as before hath bin affirmed in the sixt chapter of this booke the lawlesse person the wicked man walketh with a froward mouth he winketh with his eye c. wherfore his calamitie shall come quickly The other sort of vngodly people are those who are foolish in their lips who haue bene spoken of in the exposition of the 8. verse of this chapter 11 A spring of life besprinkleth the mouth of the iust man but violence couereth the mouth of the vvicked A fountaine of waters is a coÌ„fortable thing was a rare iewel among the Iewes Whereas then it is said that a spring of life or liuing waters besprinkleth the mouth of the righteous the meaning is that continuall plenty of good things shall befall them from the Lord so that they shall not want anie thing meete for them or perish by thirst What is meant by violence couering the mouth of the wicked hath bene shewed in the exposition of the sixt verse of this chapter 12 Hatred raiseth vp contentions but loue couereth * or A multitude of sinnes all offences Ill will obiecting euery fault be it neuer so secret and prouoking the partie maligned vnto wrath by this meanes stirreth vp brawling and fighting On the contrary side brotherly charitie forgiuing iniuries concealing secret faults and reprouing misdemeanors in a friendly sort by these meanes so couereth offences of all kinds that both he layeth many sinnes aside who hath offended Iames 5.20 and secret transgressions breake not our to the knowledge of other nor are blazed abrode to the dishonor of God the offence of the weake and the vndoing oftentimes of the offender 13 Wisedome is found in the lips of the prudent man but a rod on the bodie of the foole 14 The wise lay vp knowledge but * or Brusâ—ug destruction is neare to the mouth of the foole In the former of these verses is shewed that gracious speeches do vsually flowe out of the mouth of him who is discreet so that his glorie or ornament as it were is to be found on his lips vpon which eloquence or a gift of speaking wisely sitteth In the later part of this former verse is also declared that on the contrary side the shame and punishment of the wicked is on their backes or bodies inasmuch as they are neuer free from strokes or wounds inflicted on them by the Lord or by men for their euill actions or fond speeches In the fourteenth verse is taught that as they who are discreet in silence treasure vp knowledge to them selues so fooles by babling and vnaduised speeches treasure vp and procure many troubles and calamities vnto themselues 15 The substance of the rich man is his defenced citie the pouertie of the poore is their breaking Herein the commoditie of riches on the one side and the discommoditie of pouertie on the other is declared The rich mans substance is his defenced citie The wealth of the rich man preserueth him from many euils
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
adde to the word who infect the puritie thereof or say or do any thing contrary thereunto Such adders vnto the word were in old time the Scribes Pharisies who taught for doctrines the traditions of men Saul also when he spared Agag added his owne carnall reason to the commandement of God Agur disswadeth from adding to the word of God by a reason taken from the punishment which the Lord vseth to bring on those who this way offend The Lord threatneth in the Reuelation that he will adde vnto such the punishments written in that booke For this sinne Nadab and Abihu were consumed with fire from heauen and Vzzah perished most fearefully Last of all the greatnesse of this sinne is shewed to the end it may be auoyded Lest thou be found a liar To belie men were a great offence how much more then to be found a false witnesse concerning God It is treason to falsifie and corrupt the Princes coine and image what high treason must it needs be then to counterfeit or corrupt the pure word of God Let vs learne here to be content with the simplicitie of the word in all things not adding our owne inuentions or customes nor pursuing togither with it our profits and pleasures 7 Two things I request of thee forbid them not from me * whilest yet I die not so long as I liue 8 Remoue farre from me vanitie and * A word of lying lying giue me not pouertie nor riches feede me with the food of mine allowance 9. Lest being filled I lie and say who is the Lord Or lest becomming poore I steale to conclude * Laeie hold on I abuse the name of my God 10 * Offend not with thy tongue Accuse not a seruant vnto his maister lest he curse thee and thou be * Or arraigned blamed These verses containe a praier which Agur made and an admonition which he gaue In the praier we are to obserue the preface which he vseth to the lord before it and the matter of it The preface is this Two things I request of thee forbid them not from me whilst I liue There is no doubt but that Agur desired euen a thousand things at Gods hands for he stood in need of so many necessaries yea and of infinit more as also we all do But he begged two things principally particularly as most needfull for him in regard of glorifying God and his owne good Let vs learne by his example to looke before we come to pray what we stand in need off especially and to consider what sutes we will put vp to the Lord. Now as concerning the time wherein he desireth to enioy the things for which he praieth it is so long as he should liue not for a day or moneth or yeare onely Hee doth then craue as it were not a lease but a fee simple of the Lords benefits So doth Dauid when he saith Psal 27. One thing haue I intreated of Iehouah that I will request euen that I may remaine in the house of I ehouah all the daies of my life The matter of the praier consisteth of certain sutes and of certaine reasons of those sutes The sutes are of two sorts as first for the graces desired secondly for the meanes whereby those graces may be attained One of the graces is Remoue farre from me vanitie that is to say let not pride vnthankfulnesse worldlinesse or idolatrie or such like vanities of this world take hold on me at anie time The prophet in the psalme affirmeth this to be one of the properties of a citizen of heauen Psal 24. That he lifteth not vp his soule vnto vanitie Certainly it is a verie hard thing not to trust in riches or not to delight in this world aboue measure and therfore we are no lesse earnestly then Agur did to sue for this holy grace The other grace by him requested is That a false matter or a lying speech may be remoued from him that is to say all vnfaithfull dealing craft forgerie cousenage periurie hipocrisie The prophet in the psalme in like sort ioyneth both these togither when he saith How long will ye loue vanitie Psal 4. and seeke after leasing This is a special and a rare grace as may appeare in that all estates of people in all places almost are giuen to dissimulation Ephe. 4. The Apostle willeth vs to put away lying but before we can so do we must pray that the Lord would remoue it farre from vs. Now as concerning the meanes of attaining to these two graces Agur in the former place requesteth that he may not haue too litle saying Giue me not pouertie that is to say suffer me not throughout my life to be in extreme want as not to haue food and raiment or the necessaries of this life It may be thought by some that this desire to auoyd extreme penurie in Agur was not lawfull For was not Lazarus exceedingly poore and yet the seruant of God and not driuen by his want to vnfaithfull dealing Again was not Paul needie oftentimes and yet walked vprightly because he knew how to want and how to abound Rather as it may seeme Agur was to pray for that gift which Paul had then that he should not be so extremely poore But in as much as Agur doth not abhorre pouertie simply or otherwise then for the danger of sinning which it bringeth men often vnto and might cast him into and for the obtaining of truth and plaine dealing his heart being rightly disposed the praier which he maketh to this entent is holie and was acceptable no doubt vnto God In this sort to the ende we may glorifie God the better we may pray against sicknesse and aduersaries wants including alwaies this condition as he did to wit if God saw it good for him and to this effect that we be neuer tried aboue that which we shall be able to beare In the next place Agur praieth and saith Giue me not viches feed me with the food of mine allowance A seruant of God as appeareth in Abraham Dauid and Ioseph of Arimathea may haue riches and yet performe his dutie Agur thē simply praieth not against wealth or altogither condemneth riches but he requesteth that he may haue the food of his allowance that is the daily portion which God hath cut out for him in his decree to the supplying of his wants Lue. 11. and the furthering of him in his seruice be it neuer so meane rather then such abundance as would be an hinderance of him in holinesse or an inducement to commit euill Thus to pray against abundance is as lawfull as when we come to a table well furnished to beseech the Lord that we may take so much of the food set before vs as may strengthen our bodie and make our soules more fit to his seruice and not cramme in more then wil do vs good or so much as will oppresse our hearts As concerning the reasons