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
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
who hateth those who clap hands is secure The rash person who standeth bound to pay anothers debt smarteth throughly for his follie but he is not onely without trouble but without feare who misliketh such as vse to enter vndaduisedly into suretiship 16 A gracious woman obtaineth honor and strong men obtaine riches See examples in Hester and Abigail A woman indued with vertue especially if also she haue a comely personage is in her standing place greatly reuerenced and esteemed On the other side the mightie men who are strong in bodie get store of wealth by their diligent labour 17 The liberall person doth good to himselfe but he vvho is cruell troubleth his owne flesh Herein the holy Ghost intreateth of almes or liberalitie Psal 112. after 24 25. First whereas it is sayd that a liberall man doth good vnto himselfe the meaning is that he who releeueth other shall him selfe in his weldoing find a blessing from the Lord who will increase his store or otherwise do him good So much this phrase signifieth both here and Eccles 12.4 Secondly whereas it is added that he who is cruell troubleth his owne flesh the sense is that the niggard the cruell oppressor of the poore by this meanes hurt them selues drawing the vengeance of God on their owne pates 18 The wicked man getteth him selfe a deceiptfull reward but he who soweth righteousnesse hath a sure recompence Euery wicked man who soweth vnto the flesh Gal. 6.7.8 Ioh. 5. shal of the flesh reape corruption but the godly person who soweth vnto the spirit shall of the spirit reape life euerlasting 19 The righteous man soweth to life but he who followeth wickednesse vnto his owne destruction He who walking with a sincere heart is not wearie of well doing shall inherit Gods kingdome as contrariwise the wicked shall find the wages of sinne to be death 20 The froward in heart are abhominatiō to the Lord but the vpright in way are acceptable to him God hateth such as suffer sinne to raigne in them Rom. 8.1 but he fauoureth those who walke not after the flesh but after the spirit 21 Though hand ioyne in hand the wicked man shall not escape scotfree but the seed of the righteous deliuereth it selfe Albeit the euildoer hath often many friends which seeke to bring him out of trouble when he is therein The Israelites may be an example yet in spite of the pie as we say he is oftentimes condemned or punished neither can the whole country saue him as we speake On the contrary side the innocent not indeed without the wonderfull power of God but without the helpe of any mortall man escape out of danger and affliction euen maugre the heads of most mightie aduersaries 22 As a iewell of gold in a swines snout so is a faire woman * or Voyd of reason which lacketh discretion In this comparison beautie is compared to a ring or ouch of gold in regard of the excellencie good vse thereof The woman voyd of discretion is resembled to a sow which is a most brutish filthie and abhominable creature yet not so bad as the wanton or wicked woman who walloweth in the mire of vnchastitie riot scolding pride or such other vices Is there any thing more vncomely or more lothsome to behold then that such beasts should shamefully abuse the good graces and gifts of God as beautie eloquence knowledge of the word But that which is set downe in this true prouerbe hath befallen thē they returne as dogges to their vomit 2. Pet. 2.22 Rom. 2.9 or as swine to their wallowing in the mire 23 The desire of the iust findeth good the hope of the wicked indignation The godly haue at the last that prosperitie which they wished but the vngodly contrarie to their expectation meet with troubles and Gods vengeance 24 Some there are who scattering are the more increased and some who sparing otherwise then is meete come to pouertie 25 The liberall mind shall waxe fat and he which giueth bountifully shall powre foorth Examples hereof we haue in the widow of Sarepta Abraham Iob. In the former of these two verses is shewed that the stocke of the franke giuer is increased by giuing as on the contrary side the substance of the niggard waxeth lesse and lesse by sparing For in deede God blesseth the liberall enriching them both with outward benefits the gifts of his spirit but he curseth and crosseth the couetous In the fiue and twentith verse is declared that the liberall person shal not only waxe richer but be exceedingly wealthie so that he shall become fat in goods and possessions yea that the more he giueth the more he shal be able to giue being herein like vnto the wels which the more they are drawne the more they abound with water For he giueth and lendeth all day long Psal 37.26 and his seede is full of blessings 26 The people will curse him who keepeth in his wheate but a blessing shall be on his head who selleth it See an example Nehem. 5.2.3 It is an execrable thing to withhold the selling of prouision to this end that men may make a priuate commoditie thereof not caring though they vndoe the cōmon wealth On the contrarie side it is a blessed thing to set corne or other prouision to sale in the time of dearth and to sell it at a reasonable rate For by this meanes the poore people are fed preserued aliue who therefore wish all good to him who hath brought foorth necessaries in time of extreme want and famine 27 He who earnestly followeth after that which is good getteth good will but him who seeketh after euill it shall befall Such a one as euen setteth him selfe to do good to the people among whom he liueth in their goods bodies or soules shall winne and haue their hearts and find Gods fauour Againe he who bendeth him selfe to annoy his neighbours or anie shall meet with their hatred or some euill 28 He which trusteth in his riches shal fall but the iust shall flourish as a branch The man who putteth confidence in his wealth Psal 52.9 Psal 92.13 shall fall from prosperitie and wither as the naughty frute or leafe which falleth from the tree On the other side he who walking vprightly trusteth in the Lord shall be in a flourishing estate 29 He which troubleth his owne house shal inherit the wind and the foole shall be seruant to the wise in heart The prodigall foole and improuident housholder who doth not rightly gouerne his familie or dispose his houshold affaires but spendeth his goods prodigally See an example in the prodigall sonne or suffreth them to wast and consume for want of good husbandrie shall at last want money foode and all necessaries yea be constrained to sell him self to be a drudge to some rich man or other who hath bene a wiser housholder then he For commonly vnthrifts are brought to
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
wil not lay aside his iniquities or impieties not onely his sinnes shall prouoke God but euen his prayers and they shal not onely be reiected but be abhominable and matter of offending and incensing the Lord to wrath As therfore such a one did refuse to heare God speaking in his law so the Lord will in iustice refuse him speaking to him by prayer Therefore aboue all things be more ready to heare then to offer the sacrifice of fooles 10 Whosoeuer leadeth aside the vpright into an euill way shall him selfe fall into his owne pit but the iust shall possesse that which is good Seducers are herein threatned with the Lords iudgement They are fitlie resembled vnto theeues or robbers who lead true men out of the way oftentimes to spoile them of their goods For euen so the wicked are seduced and seduce others 2. Tim. 3. drawing them into daunger vnto the committing of sinne or vnto heresies But they shall fall into their owne snare as did the accusers of Daniell Act. 13. Elimas the sorcerer Saul Haman Achitophell In the meane time they who are vpright or sincerely and constantly serue the Lord shall not only escape the euils which seducers labour to bring them into but attaine and enioy riches honour glorie and saluation 11 A rich man seemeth wise in his owne eyes but the poore man who is prudent findeth him out Conceited arrogancie vsually accompanying aboundance of wealth is now reproued It is the custome not of godly rich men but of wealthie worldlings both to ascribe the getting of their goods to their owne wisedome and to like wonderfully well of their owne speeches actions and courses Wherfore not without cause doth Paul will Timothie to put thē in minde not to be high minded Now againe it is the manner of foolish poore people who measure all things by wealth to flatter them as the multitude did Herod crying out it is the voyce of God and not of man But the godly poore man who knoweth the word is indued with the spirit of discretion will so search and finde the rich man out that he will discerne if neede require declare him to be either an ignorant or wicked person Iohn 9. as may appeare in blind Bartimaeus his conference with the Pharisies Neuerthelesse as this ought to humble the rich that the poore go somtimes beyond them in spirituall gifts so ought it not to breed any malapertnesse in the poore who should alwayes be farre off from dealing saucilie with their betters 12 When the righteous triumph there is great glory but when the * In the wicked mens rising vp wicked are listed vp a man is sought for Tyrannie is spoken of in this sentence a vice most contrarie vnto the mild and righteous gouernement of the iust For their raigne bringeth forth glory as a most pretious fruite so that it causeth Religion to florish peace to abound plētie to be in euery place to conclude temporall and spirituall blessings to spread farre and neare What miracles were done in the wildernesse whilest Moses ruled What conquests had Ioshua What peace was vnder Salomon What zeale vnder Dauid On the contrary side wicked rulers make hauocke of Church and common wealth They seeke for the godly to slay them the rich to spoile them all to molest thē But of this point more hereafter in the exposition of the 28. verse of this Chapter as also in the interpretation of the second verse of the next Chapter 13 He which hideth his sinnes shal not prosper but he which confesseth and forsaketh them shall receiue mercie Hypocrites are threatned with a miserable iudgement He which hideth his sinnes either by denying that euill which he hath done or lessening it or else continuing in it shall not prosper but shal be left and remaine in grief of minde pouertie sicknesse or some other trouble as Dauid was vntill such time Psal 32. as he confessed his sinne against him selfe But he which confesseth his sinnes to the Lord as Iob did Iob. 31.33 and not onely acknowledgeth them in wordes but indeede and affection forsaketh them shall not onely be forgiuen but obtaine many graces and blessings as did the prodigall sonne It is not alwayes necessarie to publish secret sinnes to men which may but breed offence and infamie and dishonour to the Lord. Neuerthelesse somtimes this also is to be done both publickly and priuatly But both manifest and secret offences are alwayes to be acknowledged vnto the Lord and sinne is alwayes to be forsaken It is no maruaile if diuers many yeares together are not taken from the racke of the Lordes visitation seeing they will not confesse their iniquities to him as they ought See a like promise Iob. 8. chap. 4.5.6.7 vers 14 Blessed is the man who greatly feareth alwayes but he which hardneth his heart shall runne headlong into euill Securitie is a forerunner of Gods iudgements but the mā is happy which feareth alwayes Indeed whosoeuer is possessed or tormented with a seruile feare is most miserable But he which is indued with a son-like feare so that he dreadeth to sweare vainly to prophane the Saboth or to sinne against God he which worketh on his saluation with feare and trembling so that he stādeth in awe of the Lord not only in the Church but out of the same finally he which reuerenceth the Lord continually so that he feareth him not for an houre or day or month or by fits as some which haue an aguelike feare now and then vpon them but all the dayes of his life is most happy For such a one doth no euill the Lord heareth his prayers and maketh him at the last an inheritour of his kingdome The secure people of the world on the contrary side harden their hearts both by resisting the word and by not profiting by the Lordes workes and by not yeelding vnto the motions of his spirit They do therfore but treasure vp wrath against the day of wrath so fall at last into sinne into trouble into the iawes of death to conclude euen into hell For whē they say peace peace then sudde in destruction commeth on them 15 A vvicked ruler ouer the poore people is as a roaring Lyon and a rouing beare The rage of tyrants is here fitlie compared to the crueltie and rauening of beares Lyons 1. Sam. 17. which pray on the lambes and on the sheepe For as the Lyon frayeth the poore beasts with his roaring prayeth on thē with his teeth and as the beare searcheth thē out and teareth them with her pawes so vngodly superiours of all sortes threaten oppresse and slay such as can make no resistance They which are of the lowest degree are sometimes as fierce as beares or lions but rulers should be pastors not wolues and parentes not tyrants Not onely diuers Magistrates are tyrants but many housholders are beares and lions in their families But Christian maisters must remit their threatnings and lay
the Philistins that the Israelitish women moued by his worthie and valiant exploits vnto reioycing sung in triumphing wise that Saul had slaine his thousands and Dauid his ten thousandes The latter part of the sentence declareth on the contrary side that the rule of the wicked ministreth matter of griefe and miserie vnto the whole multitude The estate of the poore people ouer which foolish persons or cruell persecutors haue the rule or tyrannize becommeth lamentable sundrie waies First the Lord himselfe vsually plagueth the land with iudgements from heauen wherein an enemie of his holdeth the scepter Secondly wolues in such a kingdome hauing the place of shepheards but the nature of deuouring beastes spoyle oppresse and eate vp the silly lambes and sheepe Thirdly the people liuing without all good order or meanes of their prosperitie fall daily into all sorts of sinnes and pits of destruction Sundry occasions then of griefe being continually offered the people through the carelesnesse or crueltie of euill gouernours if peraduenture they dare not openly complain for feare of further trouble yet how can they but sigh secretly in corners Certainly so did the Israelites oppressed in Egipt and Elias persecuted by Achab and Iezabell Euen as then the welfare of the sheepe dependeth on the shepheard and euen as such is the constitution of the bodie as is the dispositiō of the head so the condition of the people answereth in wo or wealth to the goodnesse or badnesse of the magistrates 3 A man that loueth wisedome reioyceth his father but he that keepeth companie with harlots vvasteth his substance Fornication This drift of the spirit in this instruction is to declare that whoredome bringeth beggerie at the last Two sorts of loue herein are spoken of one spirituall another carnall The spirituall loue is commended which is a wonderfull liking of and following after wisedome Such as are enamoured with this virgin of heauenly wisedome which is holy peaceable moderate full of mercy and good works Iam. 3.17 as Iames speaketh shall not onely by this meanes please the Lord or be profitable vnto themselues but comfortable vnto their parents Sundry waies doth a wise sonne cheare vp his fathers heart First by the vertues which are in him Secondly by the fame which is spread of him Thirdly by the hope which his father conceiueth that he wil be thriftie Last of all by his liberalitie and kindnesse towardes his parentes if peraduenture by reason of his gifts he be at any time exalted to honor as Ioseph was who also in this respect reioyced his father As concerning the carnall loue spoken of in the latter part of the sentence that is condemned and threatned with pouertie The vaine youthes of this world hauing shaken off the yoake of obedience and despised wisdome fall in loue with naughtie women with whom they are daily conuersant making them good cheare bestowing gifts on them and mainteining them in braue apparrell Hereby not onely they defile themselues with wandring lusts but spend their patrimony consume their parents goods so bringing sorrow vpon them in stead of the ioy wherewith they ought to labour to comfort them Such a lewde course tooke the prodigall sonne who hauing wasted his substance was put to feed with the swine Among other reasons then disswading from whoredome this is not the least to be regarded that strumpets are dangerous rocks and vnfatiable gulphes 4 A king by iudgement establisheth his realme but a man * A man of offrings which is a slaue to giftes that are offered destroyeth it Herein againe the holy Ghost admonisheth rulers of their dutie Iniustice He entreateth in this verse of two matters one the executing of iudgement an other the auoyding of bribes In the former place is shewed that iudgement is the prop or pillar of kingdomes when iustice is ministred without partialitie in such sort that the godly are rewarded and the wicked punished and euery man hath right done to him the Lord will blesse the lande the good will loue theyr Prince the bad shall be cut off and not be able to do any hurt This may be obserued throughout the stories of the kings of Iudah that all the while they gaue themselues to set vp true religion or to punish sinne their kingdomes were in peace and they got the victory ouer their enemies In the latter part of this sentence is declared that the receiuing of bribes is the ouerthrow and bane of a common wealth The reasons hereof are manifest and sundry First to respect persons which bribe takers do is an abhomination to the Lord and therefore such a transgression as pulleth downe his vengeance on the place wherein it is committed Secondly by this meanes no place being left for right but for gifts there must needes grow factions and mutinies Last of all a window being set open through such partialitie to hope of impunitie all sorts of sinnes the plagues of common wealths must needes daily multiply and increase 5 A man which flattereth his friend spreadeth a net against his feete In this sentence is declared Flatterie that flatterers are a very hurtfull and pernicious kinde of people They are fitly here compared vnto hunters For euen as the hunter spreadeth the hay or net to in tangle the poore beast which commeth by it Rom 16. Luke 20.29 euen so flatterers be sweet speeches or salutations seduce the hearts of the simple and by their shewes of friendship righteousnes go about to get some aduantage at their handes thereby to drawe them into trouble Of this wicked dealing Micheas complaineth Mich. 7.2 saying The good man in perished out of the earth and there is none vpright among men as many as are lye in waite to slaie euerie one hunteth his brother with nets Flatterie then is no better then a secret or subtill kinde of murther in as much as therby diuerse are drawne either to receiue errors or to commit sinne so to fall into the snare of endlesse damnation or into danger of law or hazard of life 6 In the transgression of the wicked man there is a snare but the iust man singeth and is merrie Here is shewed what an hurtfull thing sinne is in generall Disobedience as before was declared how dangerous an euill flattery is How soeuer the act of iniquitie is ioyned with pleasure yet the end and wages thereof is paine and death The snare here spoken of is some losse or crosse as pouertie sicknesse griefe of minde punishment of law and the wrath of God all which pursue and follow the offender Hence it commeth to passe that in as much as the plagues of this world or of the world to come commonly molest the wicked they are in feare sorrow silence shame and confusion But the iust man singeth and is merry There is none so righteous as that hee is without sin but such are called iust heere who are iustified by faith in Christ and sanctified in
contention but bringeth forth a great number of sinnes of sundry sortes For the furious person curseth sweareth slaundereth enuieth murmureth and is ready to commit murder See a very like sentence Iames 3.16 23 The hautinesse of a man casteth him downe but honor lifteth him vp who is cast downe in spirit This point hath oft bene handled as namely in the 22. Chapter of this booke and the 15. verse also in the 28. Chapter and the 17. verse Briefly the meaning of this sentence is thus much to wit that the pride of heart lifted vp either in regard of some gifts whether outward or inward or by reason of some secret rebellion and contempt of God shal be an occasion of bringing that hautie person to low degree and wāts who before was of high estare and indued with many blessings Againe that on the contrary side the humilitie and low linesse of the spirit cast downe vnder the mightie hand of God and giuing honor to men shall be as it were a piller to vphold all those graces and blessings whereof the partie therewith indued is already made partaker and furthermore as a step to greater honor shal encrease his dignity and prosperitie in euery respect For he that lifteth vp him selfe shal be brought low and he that humbleth himself shal be exalted Adam Pharaoh and Nebuchadnezzar may be witnesses on the one side and Dauid the virgin Marie and Elizabeth on the other of the truth of this sentence 24 He that is partner with a theef hateth him selfe and he which hearing cursing declareth it not We are herein taught to be farre off from communicating with sinners as to rebuke and reproue those offences whereunto we are priuie All men generally count it a wicked thing to steale and many who are euen without all feare of God will not rob or pilfer themselues but a great number make no bones to be accessary vnto euill doers and are glad when they may haue any share in a rich bootie manfully gotten Howsoeuer such may thinke themselues to be better then theeues yet the Prophet Esay maketh them all one with them Esay 1. when he saith thy Princes are the fellowes of theeues Now here is shewed that not onely these partakers with euill doers are in fault as well as they but that they shall not escape punishment For thus much is meant when it is said that they hate their owne soule or them selues that is to say they make them selues subiect to danger of law to infamie and to the wrath of God in as much as theeues and robbers shall not inherite the kingdome of God 1. Cor. 6. The Lord by his Prophet threatneth such affirming that in as much as they saw a theef Psal 50. they consented to him and were partakers with the adulterer therefore he would reproue them and set their sinnes in order before them But as he draweth on him selfe the Lordes iudgements who communicateth with theeues in their spoiles euill deeds so he also offendeth casteth himself into his wrath which hearing cursing declareth it not that is to say who hearing any to blaspheme to sweare or otherwise abuse his tongue telleth him not of his fault if he be such a one whō it is wisedome to reproue This to be the naturall sense of these words may appeare by that mother sentēce vnto which this verse is referred which is set downe in the fift Chapter of Leuiticus 1. verse Also when one hath sinned and he hath heard the sinne of blasphemie whereof he is witnesse whether he hath seen it or whether he hath heard it if he tell it not surelie he shall beare his iniquitie In which place as appeareth by the sute of the whole Chapter Thus Tremellius and Iunius also take it the Lord speaketh not of publicke but of priuate offences and not of accusations brought vnto Magistrates but of priuate admonitions Many a one who heareth his neighbour vse most execrable speeches herein thinketh him highly to offend and is ready in heart to condemne him But although he let him proceed or open not his mouth at all to declare his fault vnto him yet he blameth not himselfe because he knoweth not or doth not consider that his suffering of his neighbours sinnes to passe without any controlment vsed by him maketh him subiect to the punishment due thereunto Well then to stir vp euery one to pull his neighbour out of the fire here is shewed that silence kept in such cases causeth vs to incurre the recompence due to other mens offences Let vs then as the Apostle exhorteth follow the nature of light which not onely hath no fellowship with darkenesse but reprooueth and declareth the workes thereof Let vs practise the commandement of our Sauiour if our brother offendeth vs to tel him betweene vs and him If our brother I say for as for scorners another course is to be taken with them 25 The * The trembling of a man fearfull man laieth a snare before himselfe but he which trusteth in the Lord is placed on high As in the verse going before the effects of communicating in sinne or winking thereat haue bene shewed so in this the contrary workings of infidelitie and faith are declared The spirituall feare and sonlike reuerence of God is a fountaine of life as before in this booke hath bene affirmed Againe the naturall feare of dangers of troubles of death is not to be reproued so long as it keepeth in compasse or is sanctified by the spirit of God But here a slauish hellish feare is spoken off springing from infidelitie and troubling the mind aboue measure with the dangers or euils of this life or the world to come This feare worketh a snare euen death and destruction euen as the Apostle saith the sorrow of this world doth For first he which feareth the faces of men or troubles runneth by this meanes into many sinnes as to leaue his calling to trust in carnall helpes and to deny the truth of God Secondly he giueth the aduersaries great aduantage ouer him whom by reason of his feare he is not able to resist and who on this occasion are emboldened Thirdly by extreeme passions his senses are bound his spirits dulled his bodie cast into diseases and his minde faileth and fainteth Last of all in as much as he doubteth of the fauour of God by this meanes hee doth incurre eternall damnation seeing the featfull shall haue their portion in the lake which burneth with fire and brimstone As then the fearfull beasts and byrds fall into pittes and inwrap themselues in snares in like sort the timorous persons draw the iudgements of the Lord vpon themselues There are a great number in the world which are farre from this feare and yet no nearer to happinesse if not further off from it then the timorous For they feare neither God nor man but presumption embraceth their neckes as a chaine Their destenie hath before bene set downe