of Israel not onely to set foorth the riches of Gods mercie toward him who as if it were too litle to fill Salomons heart with wisedome did moreouer set the crowne of dignitie on his head but to assure vs that euen he was the author of the sentences of this booke of whom it is said in the sacred story 1. Kings 432. that he spake three thousand Prouerbes as also to moue vs highly to esteeme of these princely sayings which proceded from a Prince of high degree and of most excellent glorie 2 To know wisedome and instruction and to vnderstand * Or speeches the words of prudence In this second verse two endes or vses of the Prouerbes cōtained in this booke are pointed vnto The former end is the knowing of wisedome and instruction that is to say the attaining of two most excellent vertues the later is the vnderstanding of the words of Prudence that is to say the perceiuing or receiuing of most notable and profitable speeches and sayings Wisedome is an effectuall knowledge of spirituall things which are to be beleeued or to be done Instruction is a practising of those duties which the Lord requireth at our hands whereby we rightly vse our wisedome or knowledge The words of prudence or the sayings of skilfulnesse are those speeches or doctrines whereby a man may be made prudent to get and to keepe instruction and wisedome 3 To receiue the instruction of vnderstanding of iustice of iudgement and of all * or Righteousnesse equitie Sundry particular points or parcels as it were of that instruction which hath bene mentioned in the verse going before are now in this specified and rehearsed The instruction of vnderstanding according to the Hebrue phrase may here verie well be put for the instruction which giueth vnderstanding to wit of these three points iustice iudgement and all equitie Iustice is that vertue whereby euery ones due is giuen vnto him Iudgement is that vertue whereby the streight rule of Gods lawe is so put into practise as that nothing is done but that which hath some ordinance of the Lord for a warrant neither any thing in any actiō otherwise performed then as the statute in the word of God prescribeth or enioyneth Equitie is the vertue whereby whatsoeuer things are true whatsoeuer comely whatsoeuer iust whatsoeuer holy Philip. 48. whatsoeuer acceptable whatsoeuer of good report of aine praise or of any vertue are thought on practised or followed after 4 To giue vnto the simple * or Warinesse sharpnesse of wit and to the child knowledge and * or Wittinesse discretion That wisedome which was spoken of in the second verse is now in this diuided into certaine branches as namely into sharpnesse of wit knowledge and discretion As the Prophet Dauid affirmeth in the nineteenth Psalme that the testimony of the Lord which is true giueth wisdome to the simple so in this place it is sayd of the Prouerbes of this booke that they giue vnto the simple sharpnesse of wit or warinesse By the simple here they are vnderstood who are slow of vnderstanding heedlesse in their dealings rude or vnlearned By sharpnesse of wit or warinesse not only a quicke conceipt or a good capacitie but a forecast in foreseeing of dangers preuenting of harms is meant Moreouer as the same Prophet Dauid in the hundreth and nineteenth Psalme affirmeth Psal 119.99 that by the precepts of the word of God he became more learned then his teachers and more prudent then his elders so in the later part of this sentence the Prouerbes of this booke are sayd to be profitable to giue vnto the child knowledge and discretion By the child in this place that childish person is noted out who wanteth experience or stayednesse or who like to children is caried about as the Apostle speaketh with euery blast of doctrine Ephes 4.14 By knowledge an vnderstanding of truth and error or of the mysteries of the word is signified By discretion a ripenesse of wit ioyned with a soundnesse of iudgement and stayednesse in affection is insinuated 5 A wise man shall heare and increase in learning and a man of vnderstanding shall attaine vnto wise counsels 6 To * or To vnderstand teach a parable and an eloquent speech the words of the wise and their darke sayings This reading of this sentence the words do beare the matter seemeth to require 7 The feare of God which is the beginning of knowledge of wisedome and of instruction fooles despise The words of prudence mentioned before in the second verse of this chapter are in these sentences so distributed into their seuerall sorts and kindes as that withall is declared that the godly wise attaine vnto these speeches of prudence but as for the wicked who are fooles indeed whatsoeuer worldly pollicie they haue or account they carrie among such as are like them selues that they despise the reuerence of the Lord which is the fountaine of that knowledge wisedome and instruction which before haue bene spoken of A wise man shall heare and increase in learning Such a one as alreadie in part knoweth spirituall or holy things shall by hearing these parables see into diuine mysteries more cleerly and fully then euer he did And a man of vnderstanding shall attaine vnto wise counsels Moreouer he that is a profound clearke or a singular learned man shall by these instructions be furnished with such skill and cunning that he shall be mightie in words and deeds For as concerning the speeches of prudence mentioned before in the second verse he shall be able either to vnderstand him selfe or to vtter to other That these foure words are to be distinguished may appeare not onely by the signification of thē in the Hebrewe toung but by the vse therof in the scripture as Habacuk 2.6 Eccles 12.13 See the roote of this sentence Iob 28.29 That the feare of God is the beginning of wisedome is also taught Psal 111.10 That instructiō commeth by it is also affirmed in the 15. of this booke verse 33. Examples of the feare of God wee haue in Noah Ioseph the midwiues in Egypt and Cornelius first a parable or a common prouerbe secondly an eloquent speech or a fine description of a matter thirdly the words of the wise or choise termes full of Art or euidence of the spirit last of all their darke sayings or hard and obscure riddles which shadowe or couer some secret meaning Thus then as well the learned as the vnlearned shall be greatly instructed helped by these diuine Prouerbes both in deeds and in words inasmuch as hereby they shall attaine not only to wisedome or instruction but to the speeches of prudence or of vnderstanding But on the contrary side the wicked neither will seeke after neither can be made partakers of these vertues or graces neither shall reape any profit by these instructions or any other like vnto them For as is added in the seuenth verse the
21 Bind thē alvvay vpon thine heart and tye them about thy necke Solomon intending in this chapter againe to disswade his sonne from adulterie prefixeth in these words a preface containing his aduise My son obserue c. my child lay vp thy parents counsel as a most precious treasure and keepe it safely as most costly iewels 22 It shall leade thee vvhen thou walkest it shall vvatch ouer thee vvhen thou sleepest it shall talke vvith thee vvhen thou vvakest 23 For the commandement is a * or Lampe lanterne and doctrine a light and reproofes of instructiō a vvay of life 24 To preserue thee from the naughty woman and from the flatterie of the straunge vvomans toung Herein Salomon sheweth the reasons of that his aduise which he did set downe in the two verses going before It shall leade thee when thou walkest the counsell of thy godly parents or the word of God by them applied vnto thee shall as a guide direct thee in thy calling actions and iourneys It shall watch ouer thee when thou sleepest it will be also as a watch man to preserue thee from temptations troubles and dangers in the night season It shall talke with thee when thou wakest Finally it will likewise be as a familiar friend vnto thee conferring with thee in the morning or in the day time of the mercies of God of the promises of the word and of spirituall matters See Psal 19.8 See Psal 119.105 For the commaundement is a lanterne for the law of the Lord is as a bright lamp which in the night season shineth in a dark chamber inasmuch as it enioyneth that which is good and forbiddeth that which is euill And doctrine a light the instruction of the word is againe as the light of the Sunne which in the day time manifesteth the way which is to be gone For in like maner the doctrin of the scripture manifesteth truth error And reproofes of instruction a way of life Finally rebukes for sin or the admonitions of Gods word are like the way or path which directly bringeth men to their iourneys end or to the place whither they would go For as wholsome reproofes pull vs from our vices so they do hold vs in our duties To preserue thee from the naughtie woman the word of God I say is such a soueraigne preseruatiue as hath bin spoken of to keepe thee frō the adulteresse and from the flatterie of the strange womans toung and to preserue thee from being seduced by the entising speeches of the harlot 25 Desire not her beautie in thine heart neither let her catch thee with her eye lids Now Salomon commeth to warne his sonne that he be not drawne to go astray by any prouocations vnto vnchastitie Desire not her beautie in thine heart albeit she is faire yet looke not on her to lust after her Neither let her catch thee with her eye lids Neither yet suffer her wanton or pleasant lookes to be a net to intangle thee or a fire to inflame thee 26 For by a whorish woman one is brought to a morsell of bread and the adulteresse hunteth for life which is precious Two great hurts arising vnto men by following after strange women are here specified as sufficient reasons to disswade euery one from the foule sinne of adulterie One is the losse of goods For by a whorish woman one is brought to a morsell of bread Through whordome men come to extreme pouertie For the harlots haue one part of their substāce who haunt their companie baudes and ruffians another part officers before whom they are often conuēted another part the rest consumeth through a secret curse of the Lord and thus at last all commeth to nothing Another mischiefe is the losse of life it selfe For the adulteresse hunteth for life which is precious The vile harlot not onely bringeth a man to beggerie but to death and destruction being in this respect like vnto hunters who seeke after the life of the poore beast For the adulteresse seeketh by all meanes to draw her companion to commit folly with her whereby it commeth to passe that he is layd open to her husbands rage the magistrates sword Gods wrath Now because she vseth craft and deceipt to intangle her louers it is not onely here sayd of her that she hunteth but in the booke of the Preacher Eccles 7.28 that her heart is as nets and her hands as snares 27 Can anie take fire into his bosome and his garments not be burnt 28 Can anie walke vpon burning coales and his feete not be burnt 29 So is he that goeth in to his neighbours wife whosoeuer toucheth her shall not be vnpunished Now the wise king commeth to amplifie the former reasons which here he doth by a most fit similitude There is great likenesse betweene the adulteresse and fire both in the propertie of inflaming and consuming Can any take fire in his bosome c. Euen as it is impossible that fire should not consume those clothes or that body which it toucheth so it can not be but that the adulterous woman will vndoe or hurt at the least very sorely both in outward things and in his person him who cōmitteth folly with her The consideration hereof caused Iob to say from whom it is likely that Salomon tooke this comparison that the sinne of adulterie is such a fire Iob. 31.12 as would if he had committed it haue consumed him vnto destruction and quite rooted out all his increase 30 A threfe is not despised who stealeth to satisfie his soule when he is hungrie 31 But if he be taken he repayeth seuen fold he maketh recompence with any substance of his house 32 As for him who cōmitteth adulterie with a vvoman he is voyd of vnderstanding he vvho shall do this destroyeth his owne soule 33 He shall receiue a blow and blame and his reproch shall not be blotted out 34 For the fierce rage of a man is in iealousie and he sheweth no mercie in the day of reuenge 35 He hath no respect to any ransome and he resteth not albeit thou profferest many gifts The reasons before set downe tending to disswade from adulterie are in this conclusion of the chapter enlarged by a comparison betweene the lesser sinne and the greater A thiefe is not despised who stealeth to satisfie his soule Albeit it is a shame to steale yet theft is not so foule a fault as to defile another mans wife True it is he who did steale to preserue his life was by the law of God to be punished for he was to make full restitution or to be sold Exod. 22.1 but he was not to be put to death or to be noted with publike infamie at the least when he had made restitution all his discredit was to cease As for him who commiteth adulterie with a woman c. The case standeth otherwise with the adulterer who considereth not the greatnesse of his sinne or of Gods iudgement against it
that thou wilt follow thine aduersarie in his euill course rather remit all reuenge considering not what he hath deserued but what the law of God requireth at thine hands 30 I passed by the field of the slouthful man and by the vineyard of the man destitute of vnderstanding 31 And lo it was all growne ouer with thistles and nettles had couered the face therof and the stone vvall thereof vvas broken downe 32 Then I behelde and considered it in my mind I looked vpon it and receiued instruction 33 By a fevv sleepes a fevv slumbers See the 6. of this booke 8.9 c. a little folding of the hands in lying dovvne 34 Both thy pouertie commeth on thee as a speedie trauellour and thy needines as an armed man First here Salomon setteth downe the condition or estate of the goods of the negligent or improuident person I passed c. I haue by experience obserued that the sluggard letteth all things runne to decaie in his field bodie soule and charge Secondly he sheweth by himselfe what vse we are to make by the view of such examples Then I beheld c. I reioyced not in this mans fall but by his wo learned to be wise and to walke the more discreetly in my calling But though we haue seene many whose state hath decaied whose houses shut vp whose credite empaired by carelesnes yet not one of vs among an hundreth can say that we haue receiued instruction hereby Thirdly he toucheth the subtiltie of this sin By a few sleepes c. By multiplying thy naps deferring of the time Last of all he declareth the miserie of the slouthfull person Both thy pouertie c. Sodaine miserie commeth on thee strong to ouerthrow and confound thee THE XXV CHAPTER 1 Also these are the Prouerbes of Salomon vvhich the men of Hezechia King of Iudah gathered together THese Parables ensuing were by the seruants of Hezechia copied out of sundry writings and peraduenture out of the publike Monuments or Chronicles wherein the sayings and actes of Salomon were set downe 2 The glorie of God is to conceale a thing secret See the roote hereof Deut. 13.14 See an example Iob. 29.16 but the kings honour is to search out a thing Because the Lord hath no equall or superiour to whom hee standeth bound to render a reason it is a point of honour vnto him to haue some waies so insearchable as that no creature can know the same which to do both men and Angels are not onely vnable but vnworthie The case standeth otherwise with earthly princes who as they are commanded by the Lord to inquire into matters so then they are commended by men when they boult out the truth in hard cases 3 The heauens in height and the earth in deepenesse and the Kinges heart * Or is vnsearchable can no man search Infinit should the care and wisedome of a king be See an example in this our Salomon 1. King 4. who should be able to reach vnto most high points of knowledge and to pierce into most profounde secrets 4 Take avvay the drosse from the siluer and there vvill proceed a vessell for the finer 5 Take avvay the vvicked from the king and his throne shall bee established in righteousnesse Princes are to punish offenders See the same comparison Mal. 3.3 For as the Goldsmiths separating with fire the refuse mettall from the pure causeth a fine cup to arise so a wise ruler by cutting off euil doers causeth his land to flourish and establisheth his scepter 6 Take not honour vnto thy selfe before a king Vsurping of honour or intruding of a mans selfe into high places and stand not in the place of great personages 7 For it is better that it be said vnto thee come vp hither then that thou be thrust downe before a worthier person which thing thine eyes do see Neither ambitiously seeke nor boldly intrude thy selfe into those high places whereunto thou art not called See the same paerable Luc. 14. The same reason Luc. 18. for he who exalteth him selfe shall be brought low which thing is testified by dayly experience to be most true 8 Go not foorth hastily to sue any Going to law consider what thou wilt do at the last whē as thy neighbour shall haue put thee vnto shame Runne not out of thine house vpon euery trifling occasion Deut. 19.16 to brabble or to law with him who is thine aduersarie lest if thou receiue the foyle Mat. 5.25 the iudge deliuer thee to the iaylor thou be cast into prison 9 Debate thy matter with thy neighbour but reueale not anothers secret 10 Lest he who heareth blame thee and thine infamie do not cease If at any time thou must needes haue any dealing in law Blabbing plead thy case without defacing thine aduersarie or blasing his secret offences lest the vmpire or iudge blame thee as a cruell pursuer and so thou be spotted with perpetuall infamie 11 As golden apples with pictures of siluer Eloquence so is a word spoken fitly Gold of it selfe and by it selfe is pretious and excellent but when both it is brought into some pretie forme as for example into the fashion of an apple peare or cherrie and wrought about or embroidered with faire and curious picture-workes and fruteryes as with siluer leaues Ephe. 4.2.9 branches and trees then it is much more comely and glorious In like manner a sage or pithie sentence is in it selfe acceptable and commendable but when it is vttered with a grace and in time and place it becommeth exceedingly pleasant and gracious Teachers and hearers 12 As a golden earing and a iewell of fine gold so is a wise reproouer to an obedient eare Like as a pretious iewell a golden earing ioyned together See an example in Dauid and Abigail 1. Sam. 25. And a like saying Psal 141 are a mutuall bewtifying the one to the other and most fitly do agree so a mouth which vttereth pretious reproofes and admonitiōs and an eare which listeneth to them with attention and humilitie are not onely sutable and well met but a mutuall honour each of them to the other 13 As the colde of the snow in the time of haruest Messengers so is a faithfull messenger vnto those vvho send him for he restoreth his maisters soule That auncient people in the hot countryes vsed to coole their drinke in sommer with snow water which to that end they reserued many glories testifie Euen as snowe water which is most colde put into drinke to coole the same is very pleasaunt in the hot countryes and refresheth those who labour hotly in the haruest so a speedie and trustie messenger by his good newes greatly reuiueth the heauie and longing mind of those who sent him about their businesse 14 As cloudes and vvind vvithout raine so is the man vvho boasteth of a false gift Like as cloudes wind without rain Se
done what is to be belieued In mind they are corrupt and vnable rightly to practise their duties they are not able to discerne betweene true doctrine and false the right course of teaching and the wrong But such as seeke the Lord in his word vnfeinedly shall know all things needfull for saluation for auoyding of error yea sometime for temporall good finally for the discharge of the duties of their calling wherein the wicked haue no vnderstanding Psal 82. 6 Better is the poore man who * In his vprightnesse then he which is peruerse in his waies walketh vprightly then hee who peruerteh his wayes though he be rich Men are to bee esteemed not according to their wealth but vertue See chapter 19.1 7 He which keepeth the law is a prudent sonne but he which keepeth company with banquetters shameth his father Among sundry vices which yoong men are to take heed of riotousnesse is one of the chiefe whereunto that age is peculiarly inclined Godly parentes charge their children to liue soberly to take heede of wasting and prodigalitie Hee then which keepeth this law of God and other duties which parents out of the word teach apply to their children is a wise sonne For by this meanes he auoydeth the wrath of God who in his law commanded such children to be punished as were dissolute disobedient vnto their parents Deut. 21. Moreouer by this meanes he reioyceth and honoureth them who haue begotten him and well brought him vp But on the contrary side he which not regarding the law spendeth his time and his substance in feasting and gaming is not only foolish but a blemish vnto his father for what will bee sayd but that such a one brought not vp his children well or that such a stocke is naught or if the parents of such a prodigall youth see him come to pouertie cast into prison or drawne to punishment for his sin how can they but blush and euen hang downe their heads for shame 8 Hee which increaseth his substance by vsurie and * Or giue franklie interest shall gather it for him who will be liberall to the poore As the Lord alloweth not the wastfull spender so neither doth he like of the vniust and cruell getter of goods Such are said to get their goods by vsurie and interest who in lending or letting the same to hyre byte and oppresse the poore either by an hard bargaine or by misreckoning them Now it may be these cormorantes sometimes do gather great wealth into their handes pilling and polling the poore who stand in need of their helpe and borrow of them after the hardest rate But by the iust iudgement of God such an heire shall succeed those miserable oppressors as will lend to the poore looking for nothing again and pitie their wantes for either the children or the kinsmen or the friends or the executors of these misers proue liberall or prodigall persons oftentimes Let therfore as the Apostle exhorteth none oppresse or circumuent his brother in any matter seeing the Lord is the reuenger of all these thinges There are many which cry out against vsurie who are most grieuous oppressors and vsurers indeed Some buy of the poore which are indebted a field very cheap and sell it very deare They are vsurers Some suffer their poore neighbour to fetch much on the score then set on more then was taken or make him pay double the worth of that which he hath fetcht These are vsurers Some get a great deale of bad mony and paie it away These also are vsurers Now vsury is not onely in mony but in other creatures Deut. 23. Giue not vsury to thy brother vsury of thy mony vsury of thy meate vsury of any thing that is giuen to vsury As therefore such as lawfully gaine by monie or other creatures offend not so such as vnlawfully gaine by corne wine or other such marchandise no lesse are vsurers then such as abuse their mony It may be diuers here expect some large discourse of vsurie but they may be satisfied by the briefe handling of three needful points pertaining to this question First what is vsurie properly taken secondly why it is vnlawfull thirdly what is to be thought of the vsuall compacts and dealings of vsurers in these times Vsury properly taken is a simple binding of the receiuer or borower of mony or goods to repaie the whole summe receiued and the aduantage thereof agreed on be it more or lesse This simple binding or compact is vnlawfull first because it is contrary to charitie equitie as may appeare in that it is a thing vnequall that the summe decaying through no negligence or fault of the receiuer but by Gods prouidence or some casualtie as by fire and water hee is bound to so great inconuenience as to make it good Secondly because the Lord hath enacted a law quite contrarie to this dealing as well touching borrowing as hyring the equitie whereof still remaineth as being grounded on Gods will and nature The law of borrowing is this Exod. 22.14.15 If any borrow ought of his neighbour and it be hurt or else dye the owner thereof not being by he shall surelie make it good If the owner thereof be by he shall not make it good Marke here the principall in such cases is not to be required The law of hiring followeth If it were a thing hired it came for his hire he shall not repay it for that is to be repeated Marke here the vantage may be required but not the principall Now this is euident that in vsurie the thing is lent or hired By the equitie then of the law of God to bind both to the principall and to the vantage is a sinne and vnlawfull Hereby appeareth that the cōpacts now a dayes in vse are vngodly yea that they are horrible sinnes and plaine murderings both of the rich and poore Euery on almost now which hath a stocke of money to spare will let it out if the end be cōsidered seeking his owne cmmoditie if the persons to Christians if the manner binding them simply whether God blesse thē or no to paye such a sum of money after ten or more in the hundred Otherwise if the borrower do not to prison hee must his wife and children staruing in the meane season And can there be more cutthroat dealing then this Much more may be said but it is needlesse the summe is this there may be a gaine agreable to charitie in hiring in letting in borrowing and lending but all vsurie is vnlawfull I meane all simple binding and compelling of any rich or poore to repay the principall and the aduantage 9 Whosoeuer turneth away his eare from hearing the law euen his prayer is abhomination Sinners may flatter them selues and namely adulterers murtherers such vsurers stubburne children as before haue ben spoken of but if any willingly and wittingly turne away his eare from knowing or obeying the will of God so that he
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
latter part of the sentence vnto the former manifesteth The bloodie hate the vpright to the death but the iust loue his life most dearly Euery one then is to take heed that he be not among the number of those who loue not good men as Paul admonisheth 2. Tim. 3. Alwaies the godly haue shewed themselues carefull of practising loue toward the saints as may appeare in Obadias feeding of the prophets in a caue Ebedmeleches drawing of Ieremy out of the dungeon the disciples compassing of Paul and letting him downe in a basket 11 A foole vttereth his whole minde but a wise man In the latter part holdeth it backe As before often in this booke the sin of blabbing and babling hath bene reproued Before 14.33 â—5 2.28 so here againe it is checked The roote of it is folly for when men haue no discretion nor power of themselues either they blaze abroad their owne secrets or prattle of theyr friendes intents sayings and doings or obiect vnto their aduersaries the faultes which they knowe by them or expresse and bewray the trouble and miserie of their owne hearts and estates But he who hath a staie of himselfe and is indued with discretion will reserue his speech vntill the fittest seasons that therin it may be most forcible and therby do most good yea sometimes hee will passe things ouer with perpetuall silence This wisedome was in Iacob who kept in his minde when his daughter was rauished and in Dauid who answered not when Shimei railed on him and in Gamaliel who commanded the Apostles first to be put out and then spake his minde 12 All the seruants of a ruler which hearkeneth vnto lyes are wicked Another vice is here condemned to wit the receiuing of false tales or opening the eare willingly to heare euill reports against any This sin is to be auoyded by all according to the commandement of the Lord. Thoushalt not receiue a false report Exod. 23. nor put thy hand with the wicked to be a false witnesse It is contrary to the law of God and to charitie He that carrieth Satan in his eare is no lesse blame worthie then he which carrieth him in his tongue Vntruthes are cherished and fostered as it were by those who are too light of beliefe But this credulitie in admitting of euery vaine and false rumour is especially to be shunned by rulers in church common wealth or priuate families For all the inferiors commonly follow the example of their superiors Againe when seruants see their maisters delighted in hearing complaintes and tales to please them or to winne fauour or to discredit the good they wil bring many lies into their eares Moreouer the gouernours which are giuen to this vice will not delight in any vnder them who will deale plainly and truly but will put such out of their seruice Thus it commeth to passe that all the seruants of such a ruler are wicked being either heretikes or flatterers or whisperers or giuen to some such vice Indeed sometimes it may fal out that an Obadia may lurke in Achabs court But this is rare and commonly the sway goeth another way Who were Saules courtiers but Doeg and such backbiters Such then as are the superiors vsually such are those who are vnder their power and gouernment If the maister and mistresse in a family be zealous zeale will be found oftentimes in the lowest seruant which goeth to the doore as may appeare in Rhode If they be lukewarm it may be obserued that their children and those who attend on them be neither hot nor cold Finally if the heades of the family be prophane amongst those who are in the houshold nothing is to be perceiued but irreligiousnesse worldlinesse brawling pride and wantonnesse Of the poore man and the man of industry 13 He * that is rude and he that is wittie meete togither the Lord lighteneth both theyr eyes This instruction tendeth to disswade vs from partialitie To this end is shewed first that there are two sortes of people in the world of a diuerse disposition the one poore in wealth or gifts of the minde the other rich and endued with abundance of outward blessings or spirituall graces In one word some are baser and some more exellent Secondly these people of contrary estates or dispositions by the course of the diuine prouidence are sayd to meete togither either in church or streete or some priuate house or any place vpon occasion The learner commeth to the teacher to heare the poore to the rich to receiue alms one for one intent another for another Thirdly The Lord lighteneth both their eyes There is no respect of persons with that heauenly sonne â—â—hn 1.9 who lighteneth euery one who commeth into the world In the Lord both of them liue mooue and haue their being The father of mercies causeth his Sunne to shine Act. 17. â—at 6. as well on the one as on the other He created redeemed them both None therefore is to be despised by such as feare God for his wants or low degree â—â—o 22.2 â—â—mes 2. Brethren saith Iames Haue not the faith of Christ in respect of persons 14 The throne of that king * In faithfulâ—â—sse who faithfully iudgeth the poore shall be established for euer Magistrates are aduised in this instruction to follow the example of the Lord who regardeth both the poore and the rich In like sort then rulers are to defend not onely the wealthie in their right but the needie Yea in as much as the poore the fatherlesse and the widow are weake subiect to many dangers and not able to resist the violence of the mightie good rulers are especially to protect them and deliuer them from the hand of the oppressor So doing they shall be established for euer that is a long time as this word is often taken in the scripture A fuller exposition of this sentence is to be fetcht from the 7. verse of this chapter and from the 14. chapter 20. verse and the 28. chapter 5. verse 15 The rodde and reproofe giue wisedome but a * Or boye childe left to himselfe shameth his mother After that Salomon hath giuen an admonition to magistrates whereby they might be directed in well gouerning the common wealth he giueth now certaine precepts concerning the right ordering of youth in a priuate family This admonitioÌ„ tendeth to stir vp parents to traine vp their children in the feare and nurture of the Lord. In the former part of it a blessing is promised vnto discreet and moderate correction The rodde that is to say stripes when occasion shall require bestowed on a childe and a reproofe that is a rebuke by words giue wisedome that is to say make him modest dutiful religious and a practiser of Gods commandements For indeed true wisedome consisteth not in learning or knowledge of worldly or spirituall matters but in practising the law of God with a conscience This frute of correction as it is pretious
bene spent thy carkasse plagued and pined with some sore disease and say howe haue I hated instruction c. and then thou feele acknowledge with griefe that a Prophet was sent to thee Within a litle space I am in all euill in the midst of the congregation and assembly Suddenly in a short time I am made an open spectacle of shame and vengeance in the place of araignement and execution before the bench and the common people All these reasons are taken from humane dammages and as concerning the last it can not throughly be vnderstood vnlesse it be coÌ„sidered that adulterers vnder Moses law were punished with death 15 * To let passe diuerse other reasons these words and verses I expouÌ„d not Synecdochically as doth Iumus but Allegorically of the vse of wedlocke because the same state is vsually in the scripture shadowed our by the same borowed speeches which here are vsed as Num. 24.7 Deut. 33.28 Esa 48. 1. Psal 68.27 Esa 51. 1. Ouid as an eccho vnto Salomon resoundeth these senteÌ„ces in verse thus lib. 2. de remedio amoris Explenda est sitis ista tibi quâ praeditus ardes Cedimus è medio â—am licet amne bibas Sed bibe plus etiaÌ„ quà m quod praecordia poscunt Gutiure fac pleno sumpta reduÌ„det aqua Et fruere vsque tuâ nullo prohibente puella Illa tibi noctes auferat illa dies See a like admonition Eccles 9.9 Drinke water out of thine own cestern and liquour out of the midst of thine owne well 16 Thy fountaines shall disperse them selues abrode thy streames of water in the streets 17 They shall be thine in seuerall and not other mens with thee 18 Let thy well spring be blessed and reioyce in the wife of thy youth 19 Let her be a most louely hind and an amiable Roe 20 Let her pappes suckle thee at all times dote in the loue of her continually In these verses a remedie of that foule vice of adulterie is prescribed which a litle before hath bene condemned Drinke water out of thine owne cesterne c. enioy thine owne yoke fellow for mariage is honorable among all c. Thy fountaines shall disperse them selues abrode c. Rather here enioy thy delite to the full then go astray with strangers Let thy well spring be blessed Let thy wife become a frutefull vine that thou mayst haue plenty of children of thine owne lawfully begotten in honest wedlocke And reioyce in the wife of thy youth Liue chearefully with her whom the Lord hath first matched with thee and linked vnto thee Let her be a most louely hind and a most amiable Roe Euen as the Hart being most fond of the hinde followeth her vp and downe and solaceth him selfe with her or as the Roe buck being exceedingly enamoured with the female Roe deliteth in her and wandreth with her so walke talke refresh thy selfe with thy wedded spouse louing her most dearly all the dayes of thy life Let her pappes suckle thee at all times dote in the loue of her continually Finally euen as the litle infant contenteth himselfe with the breasts of his mother or nurse or as they who are stricken in yeares dote greatly on those things which they like so being satisfied with her alone whatsoeuer wants or frailties she hath let her seeme of all other most beautifull yet let her be a peerelesse pearle in thine eye 21 And why ô my sonne shouldest thou * or Dote on go astray with a strange woman and embrace the breast of another mans wife 22 Sith euery mans wayes are before the eyes of the Lord and he pondereth all his paths 23 His owne iniquities shall take the wicked man and he shall be held by the cords of his own sinne 24 He shall die for vvant of instruction and for that he wandereth in his great folly In this conclusion of the chapter the spirit of God addeth a diuine reason disswading from adultery vnto those humane which before haue alreadie bene set downe to this intent And why ô my sonne shouldest thou go astray with a strange woman or dote on a strange woman Great cause there is why thou shouldest flie all liking of other women besides thine owne wife why thou shouldest not be so bold as to come neare vnto an harlot Sith euery maÌ„s ways are before the eyes of the Lord in asmuch as God plainly seeth the most secret actions that are done yea the verie inward cogitatioÌ„s of the heart And he pondereth all his pathes Yea and sith the eternal God examineth all the deeds thoughts of men and iudgeth them in iustice His owne iniquities shall take the wicked man wherefore howsoeuer for a time the vngodly person and the adulterer may go abrode freely or be out of trouble yet his owne sinne as a bailiffe or sergeant shall at the last arrest and apprehend him For his conscience shall checke him summon him before the tribunall seate of God And he shall be held by the cords of his owne sinne Moreouer the troubles of the Lord raised vp by his transgressions shall as iaylors bind him with such bands or irons as it were that he cannot possibly escape being kept together with the euill Angels in chaines of darkenesse against the day of iudgemeÌ„t He shall die for want of instruction At the last death and destruction as the Lords executioners shal take away his life from him yea they shall torment him in hell fire Now all this shall befall him for want of instruction for his ignorance his carelesnesse his disobedience See a very like saying Iob 36.12 and for that he wandreth in his great folly as also for that he goeth astray with the strange woman or committeth many like abhominations THE VI. CHAPTER 1 My sonne if thou hast promised to be suretie to thy friend or clapt thine hand vvith a straunger 2 Thou hast ensnared thy selfe by the words of thy mouth thou art caught by the speeches of thy mouth 3 Do this now my sonne and deliuer thy selfe in asmuch as thou art come into the haÌ„d of thy neighbour go to submit thy selfe and be importunate with thy neighbour 4 Graunt no sleepe to thine eyes nor slumber to thine eye lids 5 Deliuer thy selfe as a Roe out of the hand of the hunter and as a bird out of the hand of the fowler Herein the wise king warneth men first not to enter into suretiship then if peraduenture they haue through vnaduisednesse incurred this danger to vse all good meanes of getting out thereof My sonne if thou hast promised to be suretie to thy friend if thou hast in words told thy friend that thou wilt see his debt satisfied or clapt thine hand with a stranger or if by any signe or leauing of earnest thou hast bound thy self to one with whom thou hast no acquaintance to see him contented for that which thy neighbour oweth him thou hast ensnared thy selfe by the words of thy
and therefore is voyd of vnderstanding for he deserueth death and by the law of God he is to die He shall receaue a blow and blame and his reproch shall not be blotted out He who committeth adulterie shall be pursued by the whorish womans husband vnto death and executed by the magistrate neither onely shall he liue and die like a strained and spotted man but euen when he is dead his infamie shall remaine For the fierce rage of a man is in iealousie Although effeminate persons can put vp the wrong offred them in the defiling of their wiues yet those who haue any manhood in them will not neither possibly can Indeed priuat reuenge is vnlawfull but the secret motions of nature will so worke in this case that men will pursue those before the magistrates euen vnto the death who haue done them wrong in their chiefest treasures which are more deare vnto them then life How true this is may appeare in the example of that Leuite of whom mētion is made in the booke of Iudges who seeing his wife to haue bene shamefully abused sent the partes of her dead bodie to the tribes of Israell with this message Iud. 19.30 Consider the matter consult and giue sentence To conclude the husband which is inflamed with iealousie or rage for wrong offered vnto him in his wife will neuer be reconciled nor rest till he hath bene reuenged of his aduersarie the adulterer euen vnto the full Now if man will not pardon the offence this way done to him how much more will God punish the transgression of his law in this case yea how much more seuerely will he reuenge such villanie THE VII CHAPTER 1 My sonne obserue my wordes and lay vp my preceptes within thee 2 Keepe my preceptes and thou shalt liue and my doctrine as the apple of thine eye 3 Bind them to thy fingers write them on the table of thine hart 4 Say vnto wisedome thou art my sister and call prudence thy kinswoman 5 That she may preserue thee from the strange woman from the adulteresse who flattereth with her lippes THis Chapter wherein Salomon still intreateth of adulterie consisteth of a Preface contained in these verses and a parable which first is propoūded thē applied in the rest of the Chapter After what maner we are to receaue the word of God the wise king sheweth first in these speeches My sonne obserue my wordes c. If a man haue iewels he will not cast them in euery place but he will keepe thē as safe as he can vnder locke and key Such carefulnes would the holy Ghost haue vs also vse in hiding and keeping good instructions in our hearts Keepe my preceptes and thou shalt liue and my doctrine as the apple of thine eye The instruction of the word is the same to the soule which the eye is to the body For as the body without the sight of the eyes runneth vpō many things that hurt it and falleth at euery litle stumbling blocke So the soule most fearefully rusheth into sinnes if it wāt the light and direction of the word As therefore we are most carefull to keepe our eyes from hurt so should we be as charie and warie to preserue the admonitions of the Scripture When Nahash the Ammonit offred to make a conenant of peace with the children of Israell vpon condition that they would pull out their right eyes albeit they were in great distresse yet would they not yeeld thereunto In like manner then let vs not for any thing in the world part with the good instructiōs which once we haue receaued yea let vs sooner part from our eyes thē from them Let vs rather as is added bind them to our fingers and write them on the tables of our harts let vs haue them I say at our fingers ends neuer suffring thē to vanish or to perish To this end euery one is admonished in the last place to say vnto wisedome thou art my sister c. The loue betweene brethren sisters and kinsfolke is very naturall and againe their familiaritie verie great They often feast one another as did Iobs children and they liue louingly together as did Marie Martha and Lazarus In like sort then we are not to be strangers in the word but we must be dayly conuersant therein louing it most dearely and following it most carefully Thus if thou embracest and entertainest prudence then she will preserue thee frō the strange woman The summe of these words is that for as much as no man by himselfe is able inough to take heede of the harlot and the word of God is an onely soueraigne preseruatiue against this euill therefore it is with all diligence to be kept and regarded 6 For as I looked through the window of mine house out of a casement 7 I sawe among the fooles I marked among the lads a witlesse youth 8 Who passing through the street neare vnto her corner wēt the way toward her house 9 In the twilight at euening ryde in thē blacknesse of the night and the darknesse Now the wise king beginneth to propounde his parable describing in these verses the foolish and wāton yong man which was drawen at last to commit folly with the naughtie woman As I looked through the window of mine house They that wil stand in their chābers or looke out of the windows of their houses may heare and see many such things done and sayd as here are spoken of But Salomon through the window of his mind did view and behold the customes behauiour of wantons I saw among the fooles c. He considered and found by obseruation that some rash and vngodly youth with whom God is angrie for former sinnes falleth through his owne corruption into the deepe pit of the mouth of the harlot at the last Who passing through the streete neare vnto her corner Here he wold giue vs to vnderstand that the vaine yong man by going the way where the harlot dwelt was brought at last to commit whoredome In the twilight at euening tide in the blacknesse of the night and the darkenesse He cōsidered what was done sayd from euening to morning and all night long as also how the adulterer is wont to stray abrode when it is darke 10 Now behold a woman came foorth to meete him in whorish attire and subtill in hart 11 She is a babler and stubburne her feet abide not within her house 12 Now she is without now in the streetes and she lyeth in wayte at euery corner The wise king hauing described the wanton youth proceedeth to paint out the naughtie woman in her colours Now saith he behold a woman came foorth to meete him c. An vnmodest strumpet light in her apparell and cunning as well to hide her craft as to deceiue spying the wantō youth out of her house tooke this occasion to tempt him vnto follie She is a babler and stubburne c. She hath these three ill properties first she
money mainteineth his right being sicke by money getteth all sortes of remedies finally being in want obtaineth all outward things in a manner by money or money worth On the contrary side pouerty is a sore estate which as we vse to say causeth the old wife to trot but this singular cōmoditie it hath that because the poore man hath nothing to giue or pay no quareller sueth him no thiefe setteth on him no magistrate seazeth on his house 9 The light of the iust shal reioyce but the candle of the wicked shall be put out The prosperitie of the righteous is here compared to the light of the day or to the sunne which reioycing to runne his course continueth firme frō time to time in the skie In like maner then the welfare of the godly shall increase remaine constant The glory of the vngodly on the contrarie side is fitly resembled vnto a candle For euen as a lampe or candle burneth but a while and quickly consumeth so all the pompe and flourishing of the wicked shall suddenly decay and vanish in a moment For this cause it is sayd in a certaine Psalme that light is planted vnto the iust man This maketh Bildab to affirme of the wicked man on the contrarie side Psal 97.11 Iob. 18.6 that the sparke of his fire doth not shine and his candle is put out in his tent 10 Through meere pride a man maketh cōtention but wisedome is with the well aduised The cause or fountaine of strife of peace is here opened and declared Through meere pride a man maketh contention The conceipt of a mans owne excellencie breeding in him contempt of all good counsell maketh his affections fierce and stirreth him yea emboldeneth him to prouoke his neighbors vnto wrath or to contend with them whatsoeuer commeth of it But with the well aduised is wisedome As for those who follow the aduise of Gods word or spirit they are indued with that wisedome which is peaceable whereby they auoyd all occasions of strife yea sometimes they pacifie wrath when it is kindled 11 Substance gotten by vanitie shall be diminished but he which gathereth with the hand shall increase it Goods ill gotten wil quickly consume but he who plyeth his calling faithfully shall thriue He is sayd to gather with the hand who getteth any thing in a lawful calling with a good conscience whether he labour with his bodie or his mind 12 The hope which is differred maketh the heart sicke but a desire which cometh is a tree of life This verse sheweth the danger or hurt of delay the comfort of present good things By hope the thing hoped for is meant whether it be some comforatble newes or some acceptable person Euen as meate long kept from the hungry stomach maketh the body weake so the thing longed for prolonged causeth a feeble soule See an example in Iacob Gen. 45 26. For the minde wanting the thing expected grieueth because it doth not presently enioy it and feareth that it shall neuer haue it On the contrarie side a desire which commeth or is present is a tree of life The sight or receiuing of the good thing which hath bene earnestly wished for healeth the maladie of the heart and reuiueth the spirits 13 He which despiseth the word shall be destroyed but he which reuerenceth the law shall haue peace Contempt of the word of God is threatned in this verse and a reward is promised to obedience So were the Israelites so were Corasin Bethsaida and Capernaum He which despiseth the word shall be destroyed That person who cōtemptuously reiecteth the commandement of God or will by no meanes be subiect thereunto shall be plagued at the last with some fearefull and grieuous punishment But he which reuerenceth or feareth the law So did Iasiah shall haue peace Whosoeuer trembleth at Gods word and putteth it into practise shall enioy prosperitie For as the Psalmist saith See Psal 117. Esa 66.2 there is great peace to those who loue Gods law 14 The doctrine of a wise man is a welspring of life to depart from the snares of death The meaning of this sentence is that the word of God wisely applied is profitable first as a spring of water to enrich the receiuers thereof with manifold good things secondly as a faithfull guide to preserue them from sundrie euils as from sin and death 15 Grace giueth good successe but the way of transgressors is rough Obediēce to the word of God meant here by grace causeth men to prosper the Lord being with them so long as they serue him But the way of transgressors is rough The life of sinners is full of troubles and miseries by reason of their sinnes and like away which is rugged or full of thornes 16 Euerie wise man dealeth with knowledge but a foole layeth his folly open Wisedome is now commended and folly condemned Euery wise man dealeth with knowledge Euerie one who is prudent doth his affaires exactly not onely setting downe the meanes of attaining his enterprises or the order of his matters according whereunto he will then proceed but forecasting the issues and preuenting the hinderances of his attempts But a foole layeth open his folly On the contrarie side he who is vnskilfull or vndiscreet goeth rashly and rawly about all things and by his rude and vnperfect works bewrayeth and layeth open his owne ignorance and vanitie 17 A wicked messenger falleth into euil but a faithfull embassadour healeth Trustie and vnfaithfull dealing in messages is now spoken of A wicked messenger falleth into euill He who doth his arrant slouthfully or guilefully not onely much grieueth other but hurteth him selfe drawing by this means on him selfe both his maisters displeasure and Gods iudgement On the contrarie side a faithfull embassour healeth A trustie messenger freeing his maisters mind from doubts feares and griefes so healeth the maladie thereof as a Phisition cureth the diseases of the bodie For which cause as the leech of the bodie vseth to haue his fee so this embassadour or Phisition of the soule shall haue the good will of men and the blessing of God for his recompence as it were 18 Pouertie and shame shall befall him who withdraweth him selfe from instruction but he which regardeth correction shal be honored The spirit of God herein intreateth of chastisements Pouertie and shame c. Iob. 5.17 Iam. 1.12 He that will not obey good counsell lightly euen in this world commeth to beggerie and infamie For the Lord will despise those who despise him But he which regardeth correction shall be honored He which yeeldeth to wholsome aduise and profiteth by chastisements is made partaker of many good things and namely of credit and dignitie For those who honor God he also will honor 19 The desire present is pleasant to the soule but it is an abhomination to fooles to depart frō euill Herein is shewed how glad men are when they enioy their pleasures how loth they are to
a man to giue a verdite vpon causes not throughly knowen vnto him or to pronounce an hastie sentence vpon any person 14 The spirite of a man beareth out his infirmitie but a * Or according to Tremellius a broken spirite who can lift vp wounded spirite who can beare This sentence teacheth that the diseases of the minde are more heauy and grieuous thē the diseases of the body The spirite of a man beareth out his infirmitie the minde of a man if it be couragious or sound susteineth with patiēce the diseases of the body or any outward crosse whatsoeuer But a wounded spirite who can beare as for a soule full of bitter grief the body cā not carie with cōfort no thing can ease no person cā quiet Albeit women in trauaile doe cōmonly forget all their paines and greatly reioyce when they haue brought foorth a male child into the world yet the wife of Phineas because her heart was full of sorrow for the taking of the Arke of God neither could nor would receiue any comfort by her new borne sonne So likewise although Musick is a medicine as it were to a pensiue minde and men are wont to take chief delite in their harpes and violes yet the Israelites being as it were resolued into mourning and teares at the waters of Babylon hung vp their instruments on the willowes in that place as things without force to minister any comfort vnto them Nothing then besides the grace of God alone can cure a wounded or broken spirit◠not melodie not feasting not any outward blessing No person can lift vp a minde extremely cast downe excepting onely God him selfe not child not father not friend not neighbour not husband not wife the greatest outward comfort in the world 15 The heart of the prudent man possesseth knowledge and the eare of the wise seeketh knowledge The heart of the prudent man the soule of that person who is indued with vnderstanding possesseth knowledge keepeth and holdeth fast that which it hath already learned and the eare of the wise seeketh knowledge they that regard their owne welfare endeuour by hearing of other to increase their knowledge to know that which yet they haue not learned 16 A mans gift enlargeth him and bringeth him before great personages There is great force in giftes or presentes both to deliuer mē out of trouble and to bring them into fauour The gift of a mā enlargeth him a present deliuereth a mā out of close prison bringeth him before great personages moreouer it maketh a mā gratious in the eyes of great states and leadeth him into their presence 17 He that is first in his * Or plea. cause seemeth iust but his neighbour commeth and maketh inquirie of him See an example in Tsibaes complaint and Mephibosbeths defence There is great force in orderly proceedings vnto the discerning of cases and deciding of cōtrouersies He that is first in his cause seemeth iust he that speaketh first in a matter maketh oftentimes such a show of truth or right as that although he hath indeede the worser part yet he seemeth to haue the better But his neighbour commeth and maketh inquirie of him Afterward the other partie pleadeth in the second place and inueigheth against the former person detecteth his sleightes confuteth his argumentes finally prooueth his own cause to be most sound and good Thus as we vse to say in our English Prouerbe one cause is good till another be heard for which cause we are to heare both parties speake before we determine ought on either side 18 The lot causeth contentions to cease and maketh a partition among the mightie In some cases as namely in those which otherwise can not be well decided the lot or straw as we vse to speake must be man of law The lot causeth contentions to cease the lot quickly endeth controuersies which otherwise are endlesse For it reuealeth Gods will and furthermore it being mooued by the immediate finger of the Lord euery one that hath any sparke of reason and Religiō will rest therein and yeeld thereunto And maketh a partition among the mightie Moreouer the lot is a meanes whereby spoyles and inheritances are diuided not onely among meane persons but the wealthie the strong and the honourable As concerning lots they were much vsed amongest the people of the Iewes as may appeare by sundry places of the Scripture neither is the vse of them now vnlawful Num. 33.1 Sam. 10. Act. 1. Ionah 1. Iud. 7. but warrantable by the word of God so that it be taken vpon iust occasions alwayes and ioyned with calling on the name of God These cautions obserued a lot may lawfully be vsed either in diuiding of possessions or in chusing of officers to some place or dignitie But when a lot is cast to inquire what successe men shall haue in their affaires or to set vp some odde bankerout with the deceiuing and disaduantaging of many or to play and to make sport it is abused Here occasion is offred to discours whether cardes and dise be lots as some verie learned and godly writers iudge them to be but because mine intent in this Treatise is not to dilate matters but to touch all things briefly nor to enter into controuersies but to expound the sense of the parables of this booke I passe this point ouer Neuerthelesse this one thing I can not let slip or pretermit concerning the vayne pastime of dising and so consequently of carding that euen one of our own Prophets old Chaucer by name hath noted in his writings to be full of spots as late Diuines teach that it hath the nature of lots howbeit abused For saith he Dising is the very mother of leasings And of deceit and cursed for swearings Blasphemie of God manslaughter and wast also Of battaile naughtinesse and other moe It is reproofe and contrarie to honour For to behold a common diser And euer the higher he is in estate The more he is holden desolate If that a Prince doth vse hazardie In all gouernance and pollicie He is by a common opinion Holden lesse in reputation Lordes may finde other manner of play Honest inough to driue the day away 19 A brother offended * Or falling away is harder to winne then a strong Citie and their contentions are as the barre of a Castle The warre betweene naturall or spirituall brethrē is here shewed to be vnreconcileable A brother offended is harder to winne then a strong Citie a kinseman or friend displeased or falling away and departing See an examples in Cain and Abell and in Paul and Barnabas resisteth all intreaties giftes and meanes of reconciliation more stoutly and stifly then a defended towne doth the assaultes of the weapon or the Ambassages which are sent for the intreating of peace And their contentions are as the barre of a Castle Moreouer the strifes of brethren are as strong as most strōg barres neither can be broken off by any meanes 20
to thy comfort 19 Fret not at the wicked See before 23.17 Also in this chap. 1. vers Psal 37.33 Before 13.9 neither be enuious at those who are euill 20 For there shall be no end to the euilman the candle of the wicked shall be put out Grudge not at the tyrannie or prosperitie of the vngodly person who shall not bring his intended mischiefe to an end and whose great glorie shall be turned into extreme miserie 21 My sonne feare God and the king Shonim Such as varie or change lawes diuine or humane as Antiochus did Daniell 7.74 in which place this very word is also set downe and meddle not with those who go about alteratiōs 22 For their destruction shall suddenly arise and who knoweth the ruine of them both Warning is here giuen to euerie one to be subiect vnto higher powers My sonne ô man whosoeuer feare reuerence in heart and obey in deede God the eternall chiefly alwayes and then onely when men can not be pleased but that he must needs be displeased And moreouer for the Lord and in the Lord honor and obey the king the chiefe ruler as the head next vnder the Lord together with his vnder officers And meddle not with those who go about alterations but in anie case allow not off be not in companie with See examples in Corah and his companie in Nadab and Abihis in Theudas and Iudas Act. 5. nor follow after such as swarue square or varie from the holy lawes of God concerning religion or the wholesome lawes of Princes touching pollicie or as seeke to abrogate or change either of thē to the end they may stirre vp sedition or establish their own fancies Against this diuine charge or precept two sortes of people offend who yet will seeme to be great obseruers thereof The first are they who giue vnto Caesar that which is Caesars See like sayings Mat. 22.21 Luc. 21.18 Rom. 13.1 1. Pet. 2.13 but giue not vnto God that which is Gods For though they pay tribute to Princes or obserue diligētly their positiue lawes yet they breake the lawes of God teaching false doctrines and corrupting his worship The second are they who as concerning the exercises of religion or sanctificatiō of the Saboth giue vnto God that which is Gods but withall giue not vnto Caesar that which is Caesars For either they refuse to pay duties to the Prince or they take vp armes against him or they will not be subiect to his good lawes but rather seeke to chāge or abolish thē The rule here giuē is that not only the Lord but the magistrate neither the magistrate alone but the Lord also must be obeyed But a question here may be demanded what if the magistrate command things contrarie to Gods lawes The answer hereunto is that then the rule of the Apostles is to be put in practise who teach that it is better to obey God then man albeit in these cases also euerie one is so to obey God as that still he be subiect to the higher powers as concerning the honouring of the magistrates person the reuerencing of his office the enduring of his sword the not resisting of his authority which can not be done with a good conscience for which cause the Apostle Paule affirmeth that it is meet to be subiect not onely for feare but for consciēce sake For their destruction shall suddenly arise Great cause there is not to meddle with rebels seeing in a moment they shall be most grieuously plagued And who knoweth the ruine of them both Moreouer seeing at vnawares the authors of sects and seditions together with their followers shall vtterly be destroyed great cause there is to feare God the king without medling with those who seeke alterations 23 Also these things pertaine to the wise to haue respect of persons in iudgement is not good These precepts ensuing describe also those duties which concerne the prudent and which whosoeuer put into practise shall in so doing deale wisely See before 18. chap. 5. vers And the roote hereof Deut. 1.17 Amōg these this is the first that in giuing of sentence to regard any outward thing is a verie euill and hurtfull thing 24 Him who saith to the wicked man thou art righteous the people will curse the nations will abhorre 25 But to them who rebuke him shall be pleasantnesse and each good mans blessing shall fall vpon them All well disposed people will crie out on detest See an example in Iob. Iob. 29.11.12.13 such corrupt iudges as iustifie the vngodly person so on the contrary side well affected people will wish a blessing on that magistrates heart who reproueth or correcteth the euill doer yea the Lord him selfe will poure his blessing on him 26 Men will kisse the lips of him See this phrase in this sense Psal 2.12 Gen. 41.40 who answereth vpright words All good people will not onely loue but reuerence and honour him who giueth an vpright sentence in iudgement or speaketh wisely 27 Prepare thy worke without and make readie thy thinges in the field and after build thine house Proceed orderly in all thine affaires See an example in the 31. of this booke looking to things of greatest necessitie in the former place and to things of lesse importance in the latter For example as concerning houshold affairs first labour about and looke vnto thy corne thy vineyards and thy cattel abroad all which are meanes of maintaining life and then raise vp thy roofe and trim thy dwelling Against this golden rule three sorts of people offend For example first they who preferre pleasure before profit secondly they who preferre earthly things before heauenly last of all they who preferre spirituall things of lesse necessitie or experience for them to deale in before those spirituall matters which are more weightie and more necessarie Of this number are they who occupie themselues in priuate exercises of religion when they should bee present at the publicke assemblies of the Church as also they who meddle with cōtrouersies of the church before they are grounded in the principles of the word Of the second sort are they who more labor after the goods of this world then the kingdome of God Of the first kind they are who make great feasts or bestow much on their pastimes or recreations before they haue a good stocke or good commings in These courses are all of them preposterous not according to the word which in all matters willeth vs orderly to proceede but according to flesh and blood 28 Be not a witnesse rashly against thy neighbour nor deceiue him with thy lips Neither without iust cause or lawfull calling testifie against thy neighbour in publicke place neither by flattering speeches beguile him pretending that friendship toward him which thou doest not beare him in thine heart 29 Say not I will do to him as he hath done to me I will recompence this man according to his worke Boast not
in it selfe so it must needs be comfortable to the parents of that child in whom it is For as before hath bene affirmed A wise sonne maketh a glad father But as it followeth in the latter end of this sentence A childe or boy left to himselfe shameth his mother Then a boy is left to himselfe when he is neither chastened with the rod nor controlled by words but cockered as Adoniah was by Dauid This fault is often to be found in fathers but yet commonly it most of all raigneth in mothers who if they haue sonnes especially cannot abide that in their tender age they should be spoken to or sharply dealt withall For this cause here the holy Ghost especially directeth his speech to mothers and threateneth them It is then a fault in parents onely to vse admonitions and not therewithall corrections which are necessary or to neglect both the one and the other meanes of bringing their children to amendment What childe is it saith the Apostle whom the father correcteth not Cockering parents will say if so they do they shall make their children foolish but here a promise is made of the contrary namely that they shal make them wise But this point hath bene entreated of before in the 22.15 and 13.24 and 23.13.14 Onely thus much may here be obserued that such as at Gods commandement wil not correct their children with the rodde would hardly with Abraham take the knife to slay them if the Lord should enioyne this for their triall 16 When the wicked encrease sinne encreaseth but the iust see their fall As in the former verse the pretious frute of the vse of correction hath bene declared so here the fearfull hurt and inconuenience which falleth out by the neglect therof is insinuated Hereby it commeth to passe that wicked persons encreasing in age in number in power encrease in sinne also being not babes in malitiousnesse but growing to the top of all impietie and iniquitie Euen as a man proceedeth to his iust stature by degrees the bodie which is litle at the beginning waxeth great in processe of time so is it with sin Euerie man saith Iames is drawne aside and deluded by his owne concupiscence and concupiscence hauing conceiued bringeth forth sinne and sinne being perfected bringeth forth death Now then sinne and the wicked man are as it were twinnes euen borne togither and both louing liuing and growing togither in like sort And euen as the thorne or briar whilst it is in the bud or greene may be handled and hurteth not as afterward it doth but the longer it continueth and groweth the sharper and more harmfull it waxeth so the elder the wicked man is the more sinfull he becommeth and the more the vngodly encrease either in number or strength the more wickednes spreadeth till at the last by a generall backsliding all flesh corrupt their waies At the beginning of the doctrine of the Gospell the Iewes were somewhat pliable and the most obstinate of them raged not so much as at the last they did against our Sauiour The Egyptians oppressed not the Israelites at the first but at the last they came euen to drowne their infants and to make most vile bondslaues of them But as here is added that the righteous shall see the fall of the wicked so the Israelites at length he held the Egyptians drowned in the sea Dauid notably painteth out this matter in the Psalme saying Psal 58.10 Whilest as yet your prickles shall not be felt the prickles of eglentine he will destroy both that which is quicke and that which is dried vp The iust shall reioyce when he shall see vengeance he shall wash his feete in the blood of the wicked As this teacheth parents in time to apply correction so also it serueth to encourage the godly who are not to be troubled but rather to lift vp their heads when they see the vngodly to encrease euery way 17 Chastise thy sonne and he wil bring thee rest he will also giue pleasures vnto thy soule Other excelleÌ„t frutes beside that wisedome which was mentioned in the 16. verse are shewed here to spring from nurturing and correcting of children It is a grief to parents to deale sharply with their children which wheÌ„ they do lightly their bowels yearne within them But first here quietnesse and rest is promised vnto them for their paines Their well nurtured children shal as it were bring the chaire vnto theÌ„ of ease and refreshing They will so dutifully behaue them selues in all respectes that their parents shall neede to take no thought for them they may quietly lye on their beds or securely sleepe therin Again they will so diligently dispatch their parents affaires that they may sit at home and take their rest This is one excellent frute indeede but another is also added in the last wordes He will also giue pleasures vnto thy soule Euen as ground well tilled and drest or trees well pruned and looked vnto bring foorth to the husbandman sweete flowres daintie frutes and food so the well nurtured child will vtter such gracious speeches do such righteous deeds haue such comely gestures and practise such obedience and thankefulnesse toward his parents as that his fathers soule shall much more delite in such vertues of his then Isaacs soule delited in venison or the sauerie meate which Iacob brought vnto him See examples of the truth hereof in Isaac Iacob Ioseph Or when the â—ision is not 18 * WheÌ„ there is no visioÌ„ the people are made naked but blessed is he that keepeth the law Both the ignorance of ministers and the disobedience of people â—â—om priuat faâ—ilies Salomon â—â—mmeth to the â—hurch Sam. 3.2 Sam. 9 â—say 1 â—mos 8. herein are taxed By the vision is meant the doctrine of the word of God which the Prophets who were called in old time seers receiued by visions by reuelatioÌ„s The vision is said then not to be when sound doctrine is not taught at all but there is a miserable famine of the word Againe when as the word is sometime expounded but not sincerely diligently and soundly so that the people may be as sheepe without shepheards in the midst of great plentie of such as take on them to be teachers Math. 9. Moreouer wheÌ„ of the preaching of the word is made light account 1. Thes 5. so that prophesie is despised as a thing not necessarie Last of all when God hath in vengeance shut vp the eyes both of teachers and hearers so that the word of God or the vision is to the learned as letters sealed which he cannot open and to the vnlearned as letters which he cannot read Esay 29.9 Alas how can it be but that people must needes be made naked when by reason of the want of the vision they must needs lye open to Gods wrath which hangeth ouer all vnbeleeuers as a company of naked soules and like to the Israelites whom Aaron is said to
haue made naked want Iesus Christ the robe of righteousnesse and happinesse want faith want mortification and sanctification Ephe. 6. Math. 22. want the whole armour of God the wedding garment How is it possible but that their soules must needes be pined away and starued for want of spirituall foode and comfort in the midst of temptations and afflictions Amos. 8. And will it not come to passe that such poore people walking as heathen in the darknesse and vanitie of their mindes will rush into errors fall into idolatries breake out into blasphemies runne into all sortes of sinne follow after witches finally degenerate into the nature of brute beasts waxe worse thē they But on the other side blessed is he that keepeth the law Diuerse heare the word but it is to their condemnation and therefore the outward enioying of the exercises of Religion maketh not any happie but rather those it maketh most miserable who onely are partakers of them and are not with them partakers of Gods spirit or transformed thereby into the image of Christ but remaine vnreformed pratling hypocrites such as onely haue an outward shew of godlinesse but deny the power thereof in their deeds But the happinesse of that man on the contrary side is vnspeakable who is not a forgetfull hearer Iames. 1. but a doer of the word who beleeueth in Christ Iesus who bringeth foorth good frutes as a tree planted by the riuers side and that in due season and without withering finally who groweth dayly in all sortes of gifts of the holy Ghost For this sound and true Christian shall by the meanes of the word which he firmely keepeth be directed in all his particular actions preserued from sinning against the maiestie of God comforted in the midst of all his afflictions and after that God hath poured vpon him many blessings in this world be made an heire of the kingdome of glory which is in heauē Although prophane Esaus shall seeke this blessing with teares they shal not finde it but as our Sauiour testifieth in the Gospell blessed is he and surely he onely who heareth the word of God and keepeth it 19 A seruant is not to be chastened with wordes alone when as vnderstanding yet he answereth not Stubburne disobediēt seruants are here shewed to be of so vile a disposition as that rebukes by words alone will not make them do their dutie and therefore they must be beaten with stripes Some seruants are so stout that whē they either are called to come to their maisters they will not come making shew that they heare them not or when a question is asked of them they will hold their peace of a curst stomach These are of the nūber of those who whē they heare do not answere and such birdes as can speake and will not speake must be made to speake But such againe are of this sort who though they say they will do all which their maisters enioyne them yet answere not their commaundements by putting them into practise in which sense the word of answering is oft vsed in the Scripture as where the Lord is said to answere those his suters whose prayers he graunteth It seemeth that our Sauiour had relation to this prouerbe when he saith in the Gospell that the seruant which knoweth his maisters will and doth it not shal be beaten with more stripes then he which knoweth it not Let seruants in families according to the exhortation of the Apostle be subiect vnto their maisters Tis. ◠seruiceable in all things not gainsaying them Let those who professe thē selues to be the seruants of God when they know their dutie out of the word not neglect to practise it lest the Lord lay on them his scourges of pouertie sicknesse and other afflictions 20 Hast thou seen a mā hastie in his words There is better hope of a foole then of him As disobedience and sullennesse is a bad propertie in seruants so likewise is a quicke and talkatiue toūg here condemned both in them after a speciall manner and in all generally as a great fault The foole which is slow of speech and speaketh sparingly sinneth and offendeth for want of matter or of wit But the pratler which is quicke and busie of his tongue so that he giueth his neighbour or maister a crosse answere and quip without any studie offendeth by reason of an ill habite and an arrogant spirit This vice of babling is at all times to be taken heed of but especially in prayer Eccles 5.2 10. as the wise king exhorteth in the booke of the Preacher saying make no hast with thy mouth and let not thy minde beswift to vtter any thing before God For a fuller expositiō of this sentence returne to reuiew the notes set downe on the 26. chapter of this booke and the 12. verse 21 He that bringeth vp his seruant daintily from his youth shall * In his end at the last be bereaued of his children As all are the worse for libertie so here is shewed that such who be of a seruile estate or condition thereby of all other are most spoiled and corrupted Seruants are then brought vp daintily when they are lifted vp to great offices whereof they are not worthy or clothed with fine apparell or fed with good cheare or suffred to haue too much ease or familiarly spoken vnto and intertained When they are tried to be faithfull they may be trusted lawfully with great matters and put in high places as was Ioseph But to aduaūce or let loose the bridle vnto some natures is to spoile them according as this wise king found by experience 1. King 11.28 who placing Ieroboam his seruant ouer the familie of Ioseph and his workes or munitions felt him at last an heauie aduersarie and rebell And indeede the insolencie of such beggers set on horsebacke is intolerable as is insinuated in the latter part of this sentence They will not only beate their fellow seruants as is shewed in the parable of the Gospell but slay or put by and hurt their maisters children Zimri the seruant of Ela king of Israell was by him so aduaunced esteemed as that he was placed Captaine and ouerseer ouer the halfe part of his chariots 1. King 16.11 But within a while Zimri affecting to be a Lord not onely slue Ela his good maister but the whole stocke of Baasha Elaes father 22 * A man of wrath A wrathfull man stirreth vp strife and a * A Lord of anger furious man is full of transgressions As too much remisnesse so wrath is to be taken heed off Let anger be kindled neuer so little in any the wrathfull person will prouoke such as he dealeth withall vnto brawling or fighting either by his irefull lookes or crosse speeches or hastie strokes and blowes But if anger increase in any great measure so that it burning into a flame maketh the person therewith enflamed furious it not onely breedeth
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