dayes shall be multiplied and yeares of life heaped vpon thee 12 If thou be wise thou shalt be wise for thy selfe but if thou be a scorner thou alone shalt suffer These speeches wisdome or the sonne of God directeth as it may seeme to the messengers of the Gospell First he telleth thē what persons are not be reproued He which instructeth a scorner getteth him selfe reproch The meaning is that the Lord would not haue pearles cast before swine or holy things giuen vnto dogges Mat. 6.7 For indeed such as despise God and all godlinesse and are obstinate in their sinnes will doe nothing but rayle or hurt him who telleth thē of their faults Giue instruction to the wise man and he will become the more wise Here in the second place he declareth who are to be taught rebuked to wit the wise who are soūd in iudgement the righteous who walke in some obedience to the word The reason why these persons are to be instructed is for that such will by this meanes wax the wiser as Apollos did by the direction of Aquila and Priscilia and for that they will also beare good will toward the rebuker as Dauid did toward Abigail after that she dissuaded him from reuenging him selfe on Naball Now the points wherein the wise and the iust are to be instructed in be the feare of God which is the beginning of wisedome and the knowledge of holy things of vnderstanding What the feare of God is hath bene shewed in the exposition of the seuēth verse of the first Chapter of this booke What the knowledge of God or of holy things is hath bene declared in the exposition of the fift verse of the second Chapter hereof For by me thy dayes shall be multiplied The sonne of God in these wordes promiseth eternall life to those who know his father and him If thou be wise thou shalt be wise for thy selfe but if thou be a scorner thou alone shalt suffer In this conclusion of his speech the sonne of God threateneth the disobediēt with plagues and eternall condemnation The meaning of this saying is that when the godly haue done all that they can they aduantage not God yea still they are to him vnprofitable seruāts but onely they benefite them selues for the Lord will blesse those that walke vprightly On the contrary side they that sinne cannot possible hurt God who is out of their reach but as malefactours them selues carie their crosses at the time of executiō so the wicked person shall him selfe alone beare his owne indgement The cōsideratiō herof caused Elihu to say vnto Iob speaking of God if thou sinnest what doest thou to him or if thy transgressiōs be many Iob. 35.6.7 what canst thou do vnto him if thou art iust what giuest thou to him or what doth he receiue at thy hands 13 The foolish woman is full of babling the simple woman euen knoweth nothing 14 And yet sitteth at the doore of her house on a seate in the high places of the citie 15 To turne aside passengers who euen go on straight in their paths Now the wise king offreth to our consideratiō the workes of the harlot and her feast First of all this enchaunting and vaine woman sitteth at the doore of her house The adulteresse abiding neare to the place where she keepeth watcheth all oportunities of getting mates vnto her on a seate in the high places of the citie She also shamelesly and openly sheweth her selfe and entiseth companions in publicke assemblies to turne aside passengers who euengo on straight in their path This she doth not onely to Ieade away captiue the vngodly but to intangle through the wanton lusts of the flesh such as had in deed escaped from those who haue their conuersation in error or going astray 2. Pet. 2. 16 And whosoeuer is foolish let him turne in hither and whosoeuer is void of vnderstanding to him she saith 17 Stolne waters are sweete and hidden bread is pleasant The words of the strange woman in her of all seducers are herein set downe As wisedome inuited the foolish and ignorant to her house so doth she the same persons vnto hers This sort of people she calleth by name as it were because vnrighteous and vnstable persons not well grounded in the truth easily yeeld vnto the baytes of seducers To them she promiseth water and bread euen those things which belong to the nourishment of men as if that she also would preserue her guests in life But it is verie diligently to be obserued that her waters are stolne waters and hidden bread euen delitesome pleasures and profites howbeit vnlawfull and forbidden 18 But he knoweth not that those who are voyd of life are there and that her guests are in the valleys of the graue Well some wanton or foole goeth into this houswifes house but this is hid from him that her followers dayes are cut off and that her louers are in the darke dungeons of death and destruction THE X. CHAPTER 1 The Prouerbes of Salomon A wise son reioyceth his father but a foolish son is an heauinesse to his mother CHildren are admonished in this verse to honour their parents He onely is a wise sonne who knoweth and feareth God Such a child bringeth comfort vnto his godly father by the vertues which are in him the good report which goeth of him the blessing of God on him On the contrarie side he is a foolish sonne who is an hereticke or wicked liuer Such a child bringeth sorow to both his parēts but chiefly to his mother who loueth him most tenderly and being the weaker vessell can not but grieue extremely 2 The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Noah Lot and Baruch may be examples Righteousnesse is commended in this verse All goods ill gotten or wrongfully kept from the lawfull owners are treasures of wickednesse Such wealth be it neuer so great hath no force to turne away Gods iudgement or to redeeme a mans life in the day of trouble But iust and plaine dealing so pleaseth the Lord as that it may be sayd that righteousnesse deliuereth from death because the iust are preserued by the Lord from common plagues in this life and from eternall destruction 3 God suffereth not the soule of the righteous to hunger but he scattereth the substance of the wicked As righteousnesse deliuereth from death so from famine See examples in the Israelits and 〈◊〉 Elias The godly in this world ordinarily want no necessaries In the time of common dearth the Lord prouideth for them extraordinarily The lyons then hūger as it is in the Psalme but they who feare God want nothing On the contrarie side the goods of the wicked being consumed by some casualtie or Gods curse it falleth out that they very often suffer famin 4 He which dealeth with a deceiptful hād shall become poore but the hand of the diligent maketh rich Although God will not suffer the iust
through with manie sorowes of minde or woundeth his bodie laying violent hands on him self as Iudas did On the contrarie side the godly man flieth to the Lord and putteth his confidence in him when he is in greatest extremitie and torment Great and grieuous were the troubles of that holy seruant of God Iob who was euen in a maner brought vnto deaths dore Neuerthelesse in the midst of all his aduersitie he made this protestation Iob. 5.15 that he wold trust in the Lord although he should slay him 33 Wisdome resteth in the heart of the prudent man but that which is within fooles See like seniēces 33. chap. 12.23.13.16 maketh it selfe knowne The meaning of this prouerbe is that wise men can keepe counsell but fooles can hold no secret Wisdome so resteth in the heart of the prudent man as that he vttereth not that which he knoweth vndiscreetly or vaingloriously But that which is in the heart of fooles so maketh it selfe knowne as that he publisheth and bableth whatsoeuer he knoweth be it good or bad As we vse to say in our cōmō prouerbe in it is and out it must 34 Righteousnesse exalteth a people but sin is a reproch to nations The cause of the safetie and againe of the ruine of common wealths is herein declared Righteousnesse exalteth a people The knowledge of God and the executing of wholsome lawes cause the inhabitants of a land to prosper and to be praised But sinne is a reproch to nations Againe the vices and sinnes of countreyes make them infamous in the end ouerthrow them Thus in old time the lewes were reproched for their stiffeneckednesse Ierem. 18.10 Ezech. 16.49 and the men of Creta for their lying Thus also in these dayes some countreys are infamous for drunkennesse other for pride all almost for one peculiar vice or other 35 The kings good will will be toward an vnderstanding seruant but his wrath will be toward him who causeth shame A godly ruler will affection and aduance a faithful and prudent subiect and officer Psal 101.6 but he will rebuke correct or put away him who doth his businesse so vntowardly or fondly as that thereby he receiueth some discredit or is ashamed THE XV. CHAPTER 1. A soft answere turneth away wrath but a bitter word stirreth vp anger See an example on the one side in Gedeon Iud. 8.2 c. On the other in Naball who by his currish answere moued Dauid to great anger A Speech wherein faire wordes are vsed or titles of reuerēce giuen causeth displeasure to cease But a bitter word stirreth vp anger sharpe and reprochfull termes moue choler The reason hereof is manifest For by the speaking of an hard word the cause of anger is increased Againe by vttering of a gētle speech the matter of wrath is diminished 2 The toung of the wise setteth forth knowledge but the mouth of fooles powreth out folly The prudent person speaketh in such sort as that his speeches carie a grace force with them which he placeth and ordereth rightly and wisely The vndiscret man on the other side hath no regard either to the matter or manner of his speech Col 4.6 Let then your speech be gracious alwayes and powdred with salt that you may know how to answere euery man 3 The eyes of the Lord are in all places beholding the wicked and the good Here is obserued that the all-seeing spirite of the Lord vieweth and pondereth all the corners of the world and all sorts of persons This is all one with that which the author of the Epistle to the Hebrewes meaneth when he saith Heb. 4. that all things are naked and manifest before him with whom we haue to do For as concerning the quarters of the world Psal 139. Lord whither shall I go from thy spirite or whither shall I flye from thy presence If I clymbe vp to heauen thou art there if I lay my bed in the graue behold thou art there also Now as touching the persons of all sortes the Lord is in the temple of his holynesse the Lordes throne is in heauen whose eyes behold and whose eye lids try the sonnes of mē The Lord trieth the iust mā Psal 13. but his soule hateth the wicked man and him who loueth violence 4 The healing of the toung is as tree of life the mischieuousnesse of it is as a breach made by the winde As a tree which bringeth forth pleasant and holesome fruites Iob. 8.1 Iames. 3. is a pretious and profitable thing so the toung which conuerteth and comforteth the hearts of mē is a rare iewell On the contrary side as a blustering winde which throweth downe trees houses doth much harme so a venemous toung which causeth troubles and great calamities is one of the greatest euils in the world 5 A foole despiseth his fathers instruction but he which regardeth a rebuke is very wise He who is an enemie vnto his owne well fare See the 10.1 will not be ruled by good counsell but he who is content to be reproued tendreth his owne happie estate 6 In the house of the righteous man there is great * or Strength treasure but the wicked mans reuenue wasteth of it selfe The meaning of this sentence is manifest namely that the goodes of the iust remaine and continew firme vnto them and theirs and that sinners substāce cōsumeth none in a manner can tell how The roote of this sentence is to be found in the booke of Deutronomie Deut. 28.17 where the Lord first maketh this promise to those who feare him that he will blesse their baskets and their barnes and secondly threatneth the transgressors of his lawes that he will curse them in their baskets and their kneading troughes yea in the fruite of their belly and of their ground 7 The lippes of the wise scatter knowledge but the heart of the fooles that which is not good The godly wheresoeuer they come speake to the edification of their brethren In their houses they Cathechise their children in the companie of their neighbours they intreat of Gods word and workes finally in the Church if they be teachers they publish wholesome doctrine On the cōtrary side the wicked out of the ill treasure of their hearts bringing foorth euill things spread abroad errours and vanities 8 The sacrifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable vnto him The iudgement which the Lord carieth as well concerning the wicked as the iust herein is reuealed vnto vs. The sacrifice of the wicked is abhominotion to the Lord not onely all the labour but all the cost which the vnfaithfull or wicked liuers bestow on the worship of God is in vayne See an example in Cain and Abell yea it is nothing els but a sin and prouocation of the wrath of God The reason hereof is for that God respecteth not mens actions but their persons Sacrifices were at this
and foolish toyes 15 All the dayes of the afflicted person are euill but a good heart is * Or a merry heart Or his dayes who hath a merry heart are a continuall feast But the sense is all one a continuall feast Great difference there is betweene a woful wight and a merry hearted man All the dayes of the afflicted person are euill he who being vnder some great aduersitie is vexed in minde as one not well cōtented with his estate can neither sleepe eate worke nor ioy in any thing at any time but both night day seemeth long greeuous vnto him because the grief which pained him causeth him to mislike what soeuer is present How true this is it may appeare in Iob who being pressed downe with manifold and sore afflictions cōplaineth and crieth out vnder the burthen of the same that he had as an inheritāce the mouths of vanitie and that painefull nightes had bene appointed vnto him When saith he I layd me downe I sayd when shall I arise and measuring the euening I am full with tossing too and fro Iob. 7.3.4 vnto the dawning of the day But a good heart is a continuall feast On the contrary side he who being in prosperitie carieth in him a cheareful minde or being in aduersitie is of good courage or being in any conditiō of life is content with his estate and quiet in his conscience passeth away his life and dayes so pleasantly as they doe the time who being at a wedding feast there tast of dainty delicats see most deliteso me spectacles and heare most sweet instrumēts of Musicke For indeede a merrie heart continually refresheth a man with securitie and comforteth him in all aduersitie But this is diligently to be obserued that none can haue a chearefull minde indeede but onely such as through faith in Christ hauing peace with God pollute not their consciences with detestable iniquities For indeede euils enter in into such to trouble their mindes to prophane their ioyes and to pul thē from the continuall feast of securitie here spoken of who either walke in the committing of grosse offences or are close hypocrites and dissemblers 16 Better is a litle with the feare of the Lord then a great treasure and trouble therewith Better is a litle Psal 37.16 a small portion of goods is more profitable and comfortable with the feare of the Lord with godlynesse causing a contented minde yea and working ioy in the holy Ghost than great treasure thē the aboundāce of wealth and trouble therewith with feare care sorrow or the checke of an ill conscience For what good can the greatest store of treasures or pleasures do a man when he hath not an heart to enioy them 17 Better is a dinner of greene herbes where loue is then a stalled oxe and hatred therewith Better is a dinner of greene herbes where loue is slender fare where concord and hartie good will is is indeed better cheare than a stalled oxe and hatred therewith thā daintie dishes with ill will or brawling For indeede loue recompenceth the slendernesse of the fare but hatred and brawling causeth most delicate meates to seeme vnsauerie 18 An angrie man stirreth vp contention but he that is slow to wrath appeaseth strife The angrie man the furious person whose very presence is hurtfull stirreth vp contention maketh debate where none was before but he that is slow to wrath as for him who can suffer much appeaseth strife he causeth contention already raised to cease so profitable is the very presence of the patient man 19 The way of a slothfull mā is as an hedge of thornes but the path of the righteous is as a paued causey The way of a slothfull man the course which the sluggard taketh in going about his affaires is as an hedge of thornes is slow and hard For he goeth creepingly about his busines yea his feares griefes pricke him and stay him like thornes or briars But the path of the righteous is as a paued causey The order which the godly man taketh is most plaine and easie who so readely and lustely runneth on in the workes of his calling as if he walked on a paued causey 20 A wise sonne reioyceth his father but a foolish man despiseth his mother A godly child at all times by his obediēce comforteth his father But a foolish man despiseth his mother an vngodly youth when he commeth to mans age maketh no account of his parents but especially contēneth or disobeyeth her who bare him being a great heauinesse vnto her by this meanes This sentence then teacheth that we owe obediēce to parents both whilest we are yong and whilest we are old 21 Foolishnesse is a ioy to him who is destitute of vnderstanding but a man of vnderstanding will walke vprightly Foolishnesse is a ioy to him who is destitute of vnderstanding a vayne mā is delited in seeing hearing and doing of vayne things But a mā of vnderstanding will walke vprightly The ioy of a prudent person is to make his pathes streight or to do the will of God 22 Without coūsell thoughts come to nought but by store of coūsellors they shall be established Intentes not aduised on vanish or haue vnluckie issue but those enterprises which are considered on or debated by learned counsell are afterward executed with very good successe 23 Ioy cōmeth to a man by the * Or speech answere of his mouth and how good is a word in his season This sentence conteineth a commēdation of wise speeches Ioy commeth to a mā by the answere of his mouth A gracious speech bringeth gladnesse to him who vttered it For he reioyceth either for the honor which is giuen him for his wordes or for the profite which he seeth other thereby receiue And how good is a word in his season How profitable and delitesome is counsell or instruction giuen in time of necessitie and when it falleth out well 24 The way to life aboue is walkt in by the wise man to the end that he may depart from hell below Mat. 7.13.14 Col. 3.2 Phil. 3.20 There is a double way the one streight which leadeth to life and this onely the wise do find the other broad which leadeth to destruction and this the vngodly walke in but the prudent auoyde it Wherfore the meditation of the faithfull is on holy things yea their conuersation is heauenly to this end that not being intangled with sinne or the world they may be preserued frō destruction dānatiō Thus then doth the path of vertue bring the godly at last to lifeaboue whō not onely it raiseth vp to heauenly thoughtes actions but lifteth vp in the end to celestiall glory 25 The Lord will destroy the house of the proud but he will establish the border of the widow This sentence commendeth the iustice of God vnto the terrifying of mightie oppressours See the root hereof Exod. 22.22 and vnto the comforting of the poore people who are
loueth him selfe and he which keepeth wisedome shall obtaine that which is good That person who possesseth his soule in patiēce or holdeth fast the truth in the midst of all temptations or troubles whatsoeuer prouideth well for his owne welfare Moreouer he which not onely heareth but keepeth the word of God shall finde comfort in affliction and many blessings both of this life and of the life to come 9 A false witnesse shall not be vnpunished and he who forgeth lyes shall perish The reporter and inuentor of lyes shall be grieuously plagued 10 Pleasure is not comely for a foole much lesse for a seruant to haue rule ouer Princes A scourge is rather meete for a wicked man then receations or pastimes which either he abuseth or is vnworthie of seeing he hauing not weried or exercised him selfe in any earnest matters or good works as wise men are wont to do deserueth not to tast the sweetnesse of any solaces or delites But if recreation or pleasure which is but a light vanitie as it were See the expositiō of 22. verse of the 30. Chapter become not a vayne foole how much lesse then doth authortie or dignitie which things carie with them so great a waight of glorie especially when they are exercised ouer noble personages beseene one of a seruile disposition and condition 11 The vnderstanding of a man maketh him slow to wrath and his glorie is to passe by an offence Heauenly wisedome causeth a man to be long suffering and patient Moreouer it is a thing very prayse worthie sometimes to put vp a wrong and to take no notifie of an offence 12 The indignation of a king is as the roaring of a young Lyon but his good will is as the dew vpon the grasse The force of the affections of Princes is herein declared The indignation of a king c. As the roaring of a young Lyon is most strong and terrible so the displeasure of a Prince is most fearefull and deadly But his good will is as the dew vpon the grasse See afterward 20.2 On the contrary side as the dew of heauen refresheth the hearbes of the field and causeth them to florish so the kings fauour is most comfortable and profitable 13 A foolish sonne is a trouble to his father and the contentions of a wife are like a contitinuall dropping 14 House and substance are the inheritance of fathers but a prudent wife is from the Lord. Whereas it said that a foolish sonne is a trouble to his father the meaning hereof is that vngodly children by their wickednesse cast their parents into sorrow infamie diseases and sundry other calamities Now furthermore the cōtentions of a wife are affirmed to be like a cōtinuall dropping because as showers of raine do hurt buildings and annoy those persons which are therein all night or all day so brawling women by their scoulding greatly and continually molest their families their husbands Such an vngodly wife then is a great crosse but on the contraryside to insinuat that a vertuous wife is as great a blessing it is added that house and substance are the inheritance of fathers but a prudent wife is from the Lord. It is true that children receiue their inheritance from God but this they doe by the hands of their parēts as by meanes For those goods which auncesters grandfathers and fathers haue gottē with great labour or kept with care they leaue to their posteritie from hand to hand Thus thē a good patrimonie commeth from parentes but an happy matrimonie proceedeth immediatly from the Lord who directeth the sutor to a good choise who mooueth the heart of the vertuous woman to like of him finally who bestoweth this his daughter not on euery one but on such a one as he doth singularely fauour 15 He who is giuen to slothfulnesse which causeth to fall a sleepe and the deceitfull * Or soule person shall suffer hunger Both they who by drowsines worke not that which is good as the Apostle speaketh and they who being craftie doe that which is ill getting their liuing by hooke or crooke shall in the ende come to penurie or beggerie 16 He that keepeth the commaundement keepeth his owne soule but he which regardeth not his own wayes * Or being punished shall dye shall be punished with death That person which walketh in the obedience of Gods lawes shall be spared in the time of vengeance and alwayes shall be blessed but he which careth not how he liueth shall perish and be made a publicke spectacle of shame 17 He which giueth franckly to the poore lendeth to the Lord and he will recompence him that which he hath giuen He which doth good to the poore 2. Cor. 9.9.10 doth not giue his goods but lend them not to a mortall men but to God not to his losse but to his great aduantage seeing the Lord will returne them backe againe with vsurie 18 Correct thy sonne whilest there is hope but lift not vp thy soule to kill him Chastise thy child by wordes and stripes whilest yet he is not growen stubburne but being young may by this meanes be amended Neuerthelesse in any case exceede not measure in thy correction Ephes 6.4 for so thou mayest be a murderer of thine own child in thy furious mood 19 He who is of great wrath will be punished albeit thou let him escape * Heb. and proceedest so to doe which is all one in sense This interpretation is confirmed by the iudgemēt of all expositors in a manner and by like places in this booke as 29.22.14.17.14.29 Tremellius is thought here to haue gone awry oftentimes He who is furious and moodie will on day meete with some trouble or punishment in goods or body although thou pardon him diuers times For his anger returning will cause him to do some mischief or commit some folly for which either some priuat person or publicke Magistrate will cause him smart 20 Hearken to counsell and receiue instruction that thou mayest be wise at the last O man whosoeuer thou art heare and obey the word of God to the end that howsoeuer thou hast spent the former part of thy time in vanitie and wickednesse yet in the end thou mayest attaine to grace and euerlasting glory 21 Many deuises are in a mans heart but the counsell of the Lord shall stand The intentes of mens mindes and the cogitations thereof are infinite changeable contrary to each other and so vayne as that they neuer oftētimes come into act But as concerning the decree of the Lord it is not onely one and the same but in due season is put into execution 22 That which is to be desired by a man is his bountifulnesse but he that is poore is better then he that is a lyar Liberalitie is now commended That which is to be desired by a mā c. Albeit all vertues and good things are to be laboured after yet in as much as is it an
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
wil poure out my spirit vnto you I will make known my words vnto you From reprouing Wisedome commeth to exhorting In this verse she first calleth men to repentāce and secondly promiseth them great fauor vpon this condition that they will returne from their wicked wayes To turne at the correction of wisedome is to returne from vice to vertue or in one word to repēt By the powring out of the spirit of wisedome a plentiful bestowing of the graces of Gods spirit is meant Whereas Wisedome promiseth to make knowne her wordes it is all one as if she should haue said that she wold not only secretly or inwardly deriue or conuey the light or sugred motions of the spirit of God into mens hearts but also by the outward ministerie of the Gospell reueale the whole counsell of the Lord vnto them For as the prophet speaketh in the Psalme Psal 25.14 the secret of the Lord is with those that feare him and his couenant to be a witnes vnto thē 14 For asmuch as I call but ye refuse I stretch out my hand but none regardeth 25 But ye withdraw your selues from all my counsell and yeeld not vnto my correction 26 I will also laugh at your * or Calamitie destruction and mocke when your feare commeth 27 When your feare commeth like an horrible desolation and your destructiō approcheth as a whirlewind when * or Oppression and distresse affliction and anguish shall come vpon you Now Wisedome commeth from exhorting to vpbraiding of men and to threatning of them for their contempt of so great grace as she hath offred First she obiecteth vnto them their refusing to come at her call or becke How true this is may further appeare by that parable in the Gospell wherin is shewed that a great number of those who were bidden to the kingdome of God Mat. 22.2 c. desired to be held excused some pleading that they had bought a farme other that they had bought oxen other that they had maried wiues Secondly she obiecteth disobedience to the aduise and reproofes of the word as also to the chastisements of the Lord. For diuerse also there are who are content to heare the word but they are not amended or reformed by it How true this is may appeare in those cities of whom mention is made in the Gospell Luc. 10.13 c. wherin many miracles were wrought many good instructions taught but yet they brought not foorth the frutes of repentance The Lord hauing thus set the faults of men as it were in order before their eyes proceedeth to threaten them with grieuous punishments and iudgements I will also laugh at your destruction saith he and mocke when your feare commeth c. There is not in the Lord any such affection of laughing or mocking as is in man but when in the course of his prouidence he so worketh that he leaueth the wicked in their miseries or maketh them a mocking stocke to the world he is sayd in the Scripture to scorne or to haue them in derision See Psal 2.4 because he dealeth as a man which scorneth Now we know that if no man visit him who is in aduersitie the afflicted person taketh it heauily But if any shall reioyce at his trouble this is a double corsey to him O then when the Lord himselfe shal not only not visit but deride mē in the time of such calamities as like a tēpest or whirlwind spoyl thē throw them downe into euill must not this needes be vnto them a state almost as hard to be borne as hell it self 28 Then they shall call vnto me but I will not heare they shall seeke me early but they shal not finde me 29 Because they haue hated knowledge and not chosen the feare of the Lord 30 Nor yeelded vnto my counsell See an example Luc. 16. Zac. 7.13 a type Heb. 12.17 but despised all my correction Another iudgement is herein threatened against impenitent sinners to wit that God will not heare their prayers This is a sore punishment For whē the afflicted are forsaken by men this refuge they haue that they may pray to God wherein if they finde no comfort or helpe how wretched is their estate 31 Thus shall they eate the frute of their owne way and be filled with their owne wicked deuises 32 For ease slayeth the foolish and the * or Peace prosperitie of fooles destroyeth them 33 But he who harkneth to me shal dwel * or Securely safely and be quiet from feare of euill These verses containe the conclusion of Wisdoms oration Thus saith she shall they eate the frute of their owne way This is the golden haruest of the wicked that as they sow to the flesh so they shal reape of the flesh corruption And be filled with their owne wicked deuises This is also their cup or portion that they shall not only be punished but be made drunke as it were with the plagues of the Lord inflicted on them for their wicked deeds For ease slayeth the foolish security is the cause of the afflictions of the vngodly and the prosperitie of fooles destroyeth them the peace and plenty which sinners enioy is their bane For if they stood in awe of the Lord or were vnder the crosse they would walke in obedience of Gods commaundements or forsake their sinnes But because they haue the world at will and suffer no aduersitie at all they are proud and full of all sorts of iniquities which cry for the vēgeance of the Lord against them Thus they are setled on their dregs as was Moab and fatted as oxen or swine against the day of slaughter .. But he who harkeneth vnto me shall dwell securely and be quiet from feare of euill On the contray side that person which obeyeth my precepts or putteth my counsels in practise shall not onely be safe but free from the dread of euill which oftentimes is greater then the euill it self See the roote of this promise Leuit. 26.3.4 For indeed the godly not being guiltie to them selues of grieuous crimes or being assured of the remission of all their sins through Iesus Christ haue peace with God Rom. 5.1 and a wonderfull courage within them selues Hence it is that the faithful man is not afrayd either of the terrour in the night or of the arrowe which flyeth by day Psal 91. of the plague which dwelleth in the darkenesse or of the Pestilence which destroyeth at noone day Sometimes in deede such feares may seaze on the godly or like fittes of an ague shake them as may trouble their spirits but these befall thē as chastisements for their sinnes are at the last driuen away by the grace and spirit of the Lord. On the contrary side the vngodly man flieth at the very shaking of a leafe when none pursueth him and hath a spirit of terror and trembling which euen dwelleth within him and continueth with him vntill his liues end THE II.
CHAPTER 1 My sonne if thou wilt receaue my sayings and hide my commandements with in thee 2 To the end that thou mayst cause thine eares to hearken vnto wisedome incline thine heart to vnderstanding THe wise king in this entrāce of the second chapter sheweth his sonne by what meanes he may attaine to be a fit hearer and receiuer of Wisedomes speeches The meaning of these two sentences is this my sonne if thou wilt follow my counsell or hast purposed to esteeme and to lay vp my precepts as iewels to the end that thou mayest not in vaine heare the voice of wisdome or the word of God with the eares of thine head or bodie withdrawing thy mind from the loue of earthly things bend it wholly vnto heauenly See Prou. 23.26 and set it to the practise of the will of God 3 For if thou callest after prudence and liftest vp thy voyce to vnderstanding 4 If thou shalt seeke her as siluer search for her as for hidden treasures 5 Then thou shalt vnderstand the feare of God and obtaine the knowledge of God See like sayings to these Iames 1 5. Mat. 6.33 A like parable Mat. 13.45 Exāples in Dauid Psal 90.12 In Salomon 1. Kings 3.6 in Paule Phil. 3.10 See for the feare of God the expos of the 1. chap. of this booke the. 7. ver for the knowledge of Obd. Iohn 17.3 Herein the godly father proueth vnto his sonne that he shall attaine wisedome if he set his heart on vnderstanding For saith he if thou callest after prudence if thou by prayer earnestly beggest the grace of God and liftest vp thy voyce to vnderstanding if thou criest for the light of Gods holy spirit if thou seeke her as siluer c. if thou take as great paines in seeking the kingdome of God as worldlings do in labouring after riches then thou shalt vnderstand the feare of God then thou shalt attain to that reuerēce of the Lord which is the beginning of wisedome and obtaine the knowledge of God and to conclude thou shalt come vnto that insight which the faithfull haue of the mysterie of the Trinitie of the new couenant of the fauour of God and of the acceptable will of the Lord. 6 For the Lord giueth wisedome out of his mouth commeth knowledge and vnderstanding 7 He hath layd vp true substance for the righteous and a shield for them who walke vprightly 8 A shield I say to protect the pathes of iudgement and he will preserue the way of his * Or of those whō he hath receaued into fauour holy ones Vnto the promise made in the verse immediatly going before a reason is added in these taken from the nature of God who is the giuer of euery good gift See for the Lords giuing of wisedome and reuealing of knowledge Iam 1.17 Ephes 1.17.18 For the Lord giueth wisedome the gifts of God are therefore by prayer to be begged because men in deed may vse the meanes of attaining vnto the sight and feeling of diuine mysteries but it is the Lord alone who by lightening of the eyes of the mind begetteth this heauenly wisedome Out of his mouth commeth knowledge and vnderstanding See for the substance which the Lord hath layd vp Heb. 10.34 Luc. 16.11.1 Pet. 1.4 Psal 31.20 See for the shield or protection of the Lord. Psal 84.12 Psal 31.20.21 By his word and by the inspiration of his spirit truth is reuealed and prudence is wrought He hath layd vp true substance for the righteous he hath treasured vp many good things for the iust but among the rest a good enduring substance or inheritance in heauen A shield for them who walke vprightly a shield I say to protect the pathes of iudgement Moreouer the Lord hath treasured vp for the vpright a buckler of defence against euils to this intent that he may maintaine whatsoeuer is iust or right and he will preserue the way of his holy ones To conclude See for the Lords watching ouer his Psal 121.4 c. Item Psal 91.11 he will watch ouer the goings out and commings in of the faithfull in such sort as that they shall not dash their foote against a stone 9 Then shalt thou vnderstand iustice and equitie and euery good path See for iustice iudgement and equitie the exposition of the 3. v. of the 1. chap. of this booke Herein now is declared that he who calleth after prudence seeketh for vnderstanding shal not only be endued with holinesse but with righteousnesse and so be enabled to performe the duties of both the tables of the morall law 10 When wisedome shall enter into thine heart and knowledge be pleasant to thy soule 11 Then counsell shall watch ouer thee and vnderstanding shall keepe thee c. In these sentences is taught that wisedome and knowledge once attained will not onely make men partakers of most excellent good things but protect them from great euils When wisedome c. When the knowledge of God shall be as sweet vnto thee as the hony or hony combe then counsell shall watch ouer thee and vnderstanding shall keepe thee Then the aduise not of flesh or blood but of Gods spirit will as a watchmā looke with opē eyes that no hurt approch vnto thee Then againe discretion will as a soldier armed with shield and speare keepe thee safe and sound from euils corporall and spirituall 12 To deliuer thee from * Or the way the euill man the euill way frō the men that speake froward things 13 Who leaue the paths of righteousnesse to walke in the wayes of darknesse 14 Who delite in doing euil and exceedingly reioyce in most vile peruersenesse 15 Who are crooked in their wayes and obstinate stinate in their pathes Now one particular mischiefe from which wisedome preserueth those who possesse her is discouered in these verses to wit the seducing of vngodly men See for those who speake froward things Act. 20.30 These seducers are sayd to speake froward things because either they teach false doctrines or else entise to the committing of villanies They are noted to be such who leaue the paths of righteousnesse to walke in the wayes of darkenesse See for the works of darkenesse Rom. 13.14 because they not onely refuse to do that which is good but commit all wickednesse with greedinesse giuing themselues ouer vnto surfetting drunkennesse chambering wantonnesse and such like vices which are often in the Scripture called the works of darknesse Furthermore they are described by this propertie that they delite in doing euill and reioyce exceedingly in most vile peruersenesse because they take great pleasure in idolatrie adulterie cousening and such like abhominations which nature the conscience or reason it selfe abhorteth Last of all it is affirmed of these seducers that they are crooked in their wayes and obstinate in their paths because they are not only great sinners but vnrepentant sinners For euē as stubburne horses will stray out of the right
thy substance by outward signes of thankefulnesse as by paying of tithes and by bestowing thy goods on holy vses declare and expresse that reuerence and account which thou hast the Lord in Albeit where abilitie is wholy wanting the Lord is content with the inward thankfulnesse of the mind alone yet he wold haue those who are rich or of abilitie to declare the gratitude of their hearts by outward testimonies and frutes of obedience The ninth verse is nothing else in summe but a repetition or exposition of that statute of the Lord in Exodus concerning the paying of first frutes and such like oblations to him For in the foure and thirtith chapter of that booke and the sixe and twentith verse Moses saith to the people of Israell from the Lord bring all the first frutes the first frutes of thy land into the house of Iehouah thy God Now albeit we are not at this time tyed as the Israelites in olde time were to bring our corne and wine into the Tēple to be offred or beasts to be sacrificed or the first borne to be redeemed with a summe of money yet we ought to honor the Lord by bestowing our goods on holy vses as on the maintenance of the ministerie and the reliefe of the poore For this cause Paul saith to the Galathians Gal. 6.6 let him which is instructed in the word minister to him who instructeth him in all things Be not deceiued God is not mocked Now wheras here we are exhorted not onely to honor God with our substance but with the first frutes or as the word also importeth the chiefe of our increase this sheweth that it is not inough for vs when God hath giuen vs abundance to bestow onely a litle and that of the worst of our goods on good vses no but we must be verie franke and liberall sowing plentifully that also we may reape plentifully Truly if any be indued with zeale or faith indeed they will not be sparing or niggardly but very forward bountifull in those things which appertaine to the Lord. An example of the truth hereof we may haue in Abel for whereas Moses affirmeth Gen. 4.4 that Abel did offer a gift to the Lord of the first borne and fattest of his flocke the Apostle vnto the Hebrewes plainly teacheth that he by faith offered a greater sacrifice to the Lord then Cain Heb. 11.4 insinuating that because Abel beleeued in God he cared not what cost he bestowed on his worship The promise which in the tenth verse is made vnto those who honour the Lord with their goods importeth thus much that such shall not want in this world or the world to come but enioy store of all good things Worldly people commonly think that if they bestow much on good vses they shall go a begging and that whatsoeuer goeth that way is lost But here we are taught that by our liberality toward the maintenāce of Gods seruice we do not onely not loose but gaine much to our selues For rhis cause the prophet Malachie speaketh thus to the people of Israell bring your tithes into the treasure house that in mine house there may be foode and trie me now herein saith the Lord of hosts Mal. 3.10 whether I will not open to you the windows of heauen and bring forth a blessing without measure 11 My sonne despise not the chastisement of the Lord neither faint vnder his correction 12 For whom the Lord loueth he correcteth and he * v ce ab I turne scourgeth reading it rather ca ab as the Apostle did Heb. 12.6 as the same word is vsed Iob 5.17 where see thee roote of this instruction scourgeth euerie sonne whom he receiueth These sentences wherein a fourth dutie of piety is commended containe partly an exhortation vnto patience and partly a reason enforcing the same My sonne despise not the chastisement of the Lord make not light account of the Lords visitation either imputing it vnto chaunce or fortune or suffering it to passe without any frute or profit to thine owne soule Neither faint vnder his correction Torment not thy self with griefe languish not nor pine away quaile not nor shrinke vnder the crosses which the Lord layeth on thee be they neuer so many so great or so continual For whom the Lord loueth he correcteth for the Lord oftentimes suffering his enemies to go vnpunished in this world in great fauor chasteneth his friends as it were See this place of Scripture amplified applied Heb. 12.5.6 that they should not perish with the world And he scourgeth euery sonne whom he receiueth The Lord also schooleth by aduersitie euery one whom he admitteth to be his spirituall sonne or daughter 13 Blessed is that man who findeth vvisedome and the man that getteth vnderstanding 14 For the marchandise thereof is better then the marchandise of siluer and the reuenue thereof is better then gold 15 Shee is more precious then pearles and all thy delites are not to be compared vnto her Nowe the wise king returneth to commend that wisedome whereof he hath before intreated Blessed is the man who findeth wisedome happie is he who attayneth to the knowledge of God and the man that getteth vnderstanding happie is he that commeth vnto the practise of Gods will for the marchandise thereof is c. for the gaine which is gotten hereby is exceeding great Ecclesiafies 7.13 seeing wisedome preserueth the life of a man and bringeth him vnto saluation She is more precious thē pearles c. To conclude Mat. 13.46 wisedome is also more excellent and more pleasant then all the treasures or pleasures of this world Psal 19.10 Phil. 3.8 which are but dung in regard of the excellent knowledge of Iesus Christ 16 Length of dayes is in her right hand in her left hand riches and honor 17 Her vvayes are the vvayes of pleasantnesse her pathes are all pathes of peace 18 Shee is a tree of life to them that lay hold on her and they vvho keepe her are blessed The gifts which wisedome bestoweth on men are rehearsed in these verses Length of dayes are in her right hand wisedome giueth long life yea immortalitie to those who seeke after her whilst in the meane season the vngodly perish by vntimely death some of them wasting their strength by adulterie some of them ouerwhelming their stomachs with drinke some consuming their hearts with enuie some breaking their galles with anger some being slaine in frayes some executed by course of lawes finally some being cut of by the immediate hand of the Lord him selfe In her left hand riches and honor Moreouer wisdome as a boūtifull Queene giueth to them who obey her not only long life but worldly wealth and earthly glorie or at the least spiritual graces which are durable riches and eternall saluation which is a crowne of immortall glorie Her wayes are wayes of pleasantnesse her pathes are pathes of peace Furthermore wisedome worketh ioy in the holy
Ghost so as that the spirituall worshipper of God not onely practiseth the word of God with delite or meditateth therein with exceeding coÌ„fort Mat. 11.30 1. Ioh. 5.3 but seeleth certaine sugred motions of the spirit together with peace that is to say inward and outward quietnesse so that the godly wise man is at rest within him selfe Phil. 4.7 and moreouer through the fauor of the Lord findeth good successe in all things prosperitie The stones of the streete and the beastes of the field are in league with him who walketh vprightly He that is vnder the shadow of the Almightie shall not neede to feare the arrow nor the noysome pestilence Now because it would be endlesse to prosecute in this sort all the particular frutes which wisedome worketh in her children Salomon concludeth that which was affirmed in the beginning with an effectuall and excellent sentence saying She is a tree of life to those who lay hold on her and they who keepe her are blessed That is to say she saueth mens soules and maketh them immortall Looke then what a manner of thing the tree of life in Paradise was Gen. 3.22 which was a signe of Gods fauour or the tree of life shewed to Moses in Marah was Exod. 15.25 which sweetened the bitter and deadly waters or the tree of life seene by Iohn in a reuelation was Reuel 22.2 which brought foorth twelue frutes and the leaues therof were for the curing of the GeÌ„tiles or to conclude any liuing or good tree is which bringeth foorth frute whereby men may liue such a thing is the wisedome of God which sealeth vs vnto our election bringeth foorth in vs the frutes of sanctification purgeth out our corruption and maketh vs partakers of saluation 19 The Lord by wisdome hath founded the earth he hath established the heauens by vnderstanding 20 By his skill the depths haue bene cleft in sunder and the clouds aboue droppe downe the dewe In these sentences the praises of wisedome are enlarged by the meÌ„tioning of those great things which therby the Lord hath wrought in the world It ought not to seeme strange vnto any that Salomon hauing before considered wisdome as it is possessed by man now proceedeth to speake of it as it lodgeth in the bosome of Iehouah euen the first person in the Trinitie for so this name is taken in this place The riuer and the fountaine are both of one nature and when pure water hath bene looked on in the streame it is a pleasaunt thing to behold it in the conduict head Now Iesus Christ the wisedome of the Father working together with him is here shewed to haue wrought foure excellent workes of wonder The first is the founding of the earth which being made of nothing and being vpheld by nothing saue onely by the power of God and yet being also the mother pillar of all things must needs be a foundation and ground-worke of singular skill and cunning The second is the establishing of the heauens which declare the glorie of God as the Prophet speaketh The heate of the sun the moisture of the moone the influence of the stars the motions of the celestiall globes are manifest proofes of vnderstanding incomprehensible If we maruell at the litle clockes which are made by the art of man how much more may we iustly wonder at the skie the diall of the world The third is the cleauing of the deepes in sunder As the mercie of God appeareth herein that the earth as a nurse giueth waters as milke to quench the thirst of the creatures so his wisedome doth no lesse shew it self in that a passage is made in the ground and hardest rockes for soft and moyst waters to pierce through to rise vp by Psal 104.23 Now to come to the last effect of wisedome the Lord in causing the vapors to ascend out of the earth to the end that being distilled in the aire they might fall downe as honie drops on the ground beneath declareth his rare and singular art and cunning Not without cause then is this reckened among the workes of diuine wisedome that the clouds aboue drop downe the dew whereby the withered plants are refreshed and the parched earth is cooled And yet all this while nothing is sayd of the frosts of snow of haile of other meteors or creatures wherein the great power of the singular wisedome of God appeareth But the summe of all that doctrine which in these sentences is taught Ioh. 1.1 is that by the sonne of God all things were made and are continually gouerned and preserued 21 My sonne let not these things depart froÌ„ thine eyes keepe true wisedome and counsell 22 And they shall be life vnto thy soule and a grace vnto thy necke 23 Then shalt â—hou go on thy way securely and not stumble with thy foote 24 If thou shalt lye downe thou shalt not be afrayd but whilest thou restest thy sleepe shall be sweete 25 Thou shalt not be afrayd of any sodaine terror or of the destruction of the wicked when it commeth 26 For God will be present with thy trust and keepe thy foote from being caught Salomon commeth now to apply that doctrine touching the excellencie of wisedome which he hath taught in the verses going before In the one twentith verse he giueth his sonne an admonition in the rest he sheweth him the frutes which he shal receiue by obeying his instructions My sonne let not these things depart from thine eyes keepe true wisedome and counsell or aduisement Euen as they who loue any thing continually and constantly set their eyes on that wherewith they are enamoured so cast thine eye alwayes and perpetually meditate on that heauenly wisedome which descendeth from aboue Iames 3.17 and is contrarie to that false and fained wisedome which is earthly sensuall and deuillish And they shall be life vnto thy soule and a grace vnto thy necke So by the word of god his spirit thou shalt be nourished in this life vnto eternall life yea thou shalt also be made partaker of the ornaments of this life and the life to come shining as a starre on earth and in heauen Then shalt thou go on thy way securely and not stumble with thy foote So prospering in thine affaires thou shalt be free froÌ„ the arrow that flyeth by day neither shalt thou commit any such wickednesse or incurre any such danger or trouble as that thou shalt fall or at the least without rising againe If thou shalt lye downe thou shalt not be afrayd but whilest thou restest thy sleepe shall be sweet So not onely abrode but at home not onely in the day time but in the night season when troubles most stir in the heart and enemies practise mischiefe thou shalt be safe and without dread or perplexitie of spirit Thig is that which the Prophet speaketh of in the Psalme when he saith Psal 127.2 that the Lord giueth his beloued sleepe Neuerthelesse
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
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
sonne of God intreateth of his being of his calling to the office of a mediator Iehoua possessed me in the beginning c. I the eternall word of God was with God the Father at the beginning Ioh. 1.1 being of one and the selfe same essence with him and the spirit Before the world was I annointed c. I was appointed to the office of a mediatour betwixt God and man Psal 110.11 from all eternitie Whilest yet there were no depthes was I borne c. Heb. 1.2 I had my person from the person of my father from all eternitie being begotten before all creatures and to continue for euer 27 When he made firme the heauens I vvas there vvhen he set the round compasse on the outside of the deepe 28 When he strengthened the vpper clouds aboue when he made firme the fountaines of the deepe 29 When he prescribed his decree to the sea and the waters that they passe not his commandement vvhen he layd the foundation of the earth Now Iesus Christ declareth that he did worke together with the Father in the creating of the world at the beginning For first as concerning the heauēs he made hard and fast as the adamant those liquid waters wherof they consist Secondly as touching the aire called here the compasse on the deepe he so framed the clouds as that like bottles or glasses they were and still are fit vessels to containe the waters aboue Thirdly he formed the flouds springs seas binding vp the waters herein as it were in certaine swadling bands Last of all he layd the earth at the beginning as the ground worke or foundation of the whole world 30 Moreouer I am with him as a nourisher and I am a dayly delite chearing vp before him at all times 31 Chearing vp his earth in the world inhabited and my delites are with the sonnes of men As before Christ Iesus hath shewed that he created all things so now his intent is to declare that he gouerneth the whole world bearing it vp by the word of his power Moreouer I am with him as a nourisher Furthermore I the sonne of God being God coessential with my father together with him preserue all things as a nurse reaching out my hand to feede them and cherish them And I am a dayly delite chearing vp before him at all times In me also the father is continually wel pleased Ioh. 5.6 to whō I am a singular recreation as it were Chearing vp his earth in the world inhabited Againe I am the ioy of the earth Psalm 36. which together with all the creatures therein I refresh causing my sunne to shine my dewes to fall vpon them And my delites are with the sonnes of men Act. 14.17 But to conclude I chiefly loue and solace mortall wights whose hearts I fill with ioy and gladnesse to whom I giue the vse of all my creatures whom I endue with reason and other excellent gifts finally whose redemption I am on whom I bestow my word and spirit 32 Now therefore ô sonnes hearken vnto me for blessed are they that keepe my vvayes 33 Heare instruction and be wise and withdraw not your selues 34 Blessed is the man who harkeneth vnto me attending diligently at my gates from day to day wayting at the posts of my doores 35 For whosoeuer findeth me findeth life and hath obtained fauor of the Lord 36 But he who sinneth against me hurteth his own soule all they vvho hate me loue death From teaching Wisedome now commeth to exhort Now therfore ô sonnes harken vnto me c. The case thus standing as hath bene declared giue not eare to the harlot but obey me the personall wisedome of God Blessed is the man who harkeneth vnto me Happie is euery one who heareth the word of God and keepeth it seeking also by prayer for the grace of God and knocking continually at the gate of his mercie For whosoeuer findeth me findeth life For this is eternall life to know the true God and him whom he hath sent Iesus Christ All they that hate me loue death They that reiect me draw on them selues damnation wherfore if any loue not our Lord Iesus Christ let him be anathema maranatha THE IX CHAPTER 1 * or Perfect wisdome Wisedome hath built her house she hath hewen out her seuen pillars 2 She hath killed her beasts she hath mingled her vvine she hath furnished her table 3 And hauing sent forth her handmayds she calleth throughout the assemblies and the high places of the citie This chapter is a confirmation of the former doctrine namely that the sonne of God Christ Iesus is to be loued and obeyed and the harlot as most contrarie to him to be abhorred and auoyded It presenteth two points vnto our view one the feast which the Lord calleth vs vnto the other the banket of the strumpet Vnto the former point appertaine first the works of Christ mentioned in these verses secondly his words set downe in those which follow One work of his is that he hath built an house and hewen out his seuen pillars 1. Tim. 3.16 The meaning hereof is that the sonne of God Christ Iesus hath a Church in this world so orderly and firmely built Esa 55.5 that the gates of hell shall not preuaile against it Another worke of his is That he hath killed his beasts mingled his wine and furnished his table The meaning hereof is that Iesus Christ hath prepared spirituall dainties for the soules of men Mat. 22.1 ◠to feed them euen vnto eternall life A third worke of his is that he hath sent foorth his handmaydes c. The meaning is that the sonne of God hath caused the Gospell to be preached by his Prophets Apostles and other messengers so that his seruants haue gone foorth to call those that were bidden vnto the banket 4 Whosoeuer is foolish let him turne in hither whosoeuer is voyd of vnderstanding to him she saith 5 Come eate of my meate and drinke of my wine which I haue mixed 6 Oye simple ones forsake your errour and liue and walke in the way of vnderstanding Herein those words are set downe which the son of God speaketh to the guests inuited to his banket Whosoeuer is foolish c. The meaning is that the son of God offreth his grace to repentant Publicans and sinners and to all sorts of ignorant and vngodly people vpon condition that they beleeue and forsake their impieties and iniquities 7 He which instructeth a scorner getteth him self reproch and he which reproueth a wicked man purchaseth him selfe a blot 8 Rebuke not a scorner least he hate thee reproue a wise man and he will loue thee 9 Giue instruction to the wise man and he will become the more wise cause the righteous man to vnderstand and he will increase in learning 10 The feare of God is the beginning of wisedome and the knowledge of holy things of vnderstanding 11 For by me thy
to hunger yet they must not be idle or steale but labor for their liuing Craftie artificers theeues or robbers imagine that the high way to be rich is to cousen or to filch and purloyne But goods ill gotten prosper not and so not onely idle persons but deceiptfull people become poore On the contrary side they that plye their calling following the same early and late with an earnest mynd through Gods blessing on their labours not onely attaine so much wealth as is sufficient to maintaine them but abundance of riches so that they haue wherewith to releeue other largely who stand in neede 5 He which gathereth in summer is a son of vnderstanding but he which sleepeth in haruest is a sonne of confusion As it is meete that euery one be painefull in his calling so all are to take and obserue the fittest oportunities of procuring their owne welfare He is sayd to gather in summer who redeemeth the time So did Ioseph and maketh his best aduaÌ„tage of the season He sleepeth in haruest who fondly letteth slip the most conuenient meanes or occasion of doing or receiuing good vnto him selfe or his 6 Blessings are on the head of the righteous but violence couereth the mouth of the wicked Such righteous men as before haue bene spoken of shall be endued by the Lord not with one benefit alone but with manifold blessings Neither will the Lord in a sparing measure make them partakers of his benefits but he will powre as it were from heaueÌ„ whole showers thereof vpon their heads so that both their bodies and soules shall be full of them On the contrary side violent punishments as strangling drowning burning slaying shall in such sort rise vp out of wicked mens misdeeds as that they shall choke them and stop their breath 7 The memorie of the iust man shall be blessed but the name of the wicked shall rot Among other blessings wherewith the Lord crowneth the righteous a good name is one of the chiefest Ordinarily so it is that the remembrance of the godly whether absent or dead is verie sweet and like a precious ointmeÌ„t But this is that point which here the holy Ghost would haue vs especially to obserue that the praise of the righteous increaseth with the time and endureth from generation to generation On the contrarie side all the present fame and glory of the wicked shall decay in time and be turned into infamie For their iniquitie being detected the verie mention of them shall stink as a putrified thing 8 He who is of a wise heart will receiue instruction but he who is foolish in his lips shall be beaten He is of a wise heart who prouideth well for his welfare and warily shunneth dangers and troubles Such a one will receiue instruction that is to say harken vnto and obey good counsell as a meanes of his safetie prosperitie On the contrary side he is foolish in his lips who desireth rather to speake him selfe then to heare other or who abuseth his tong in anie sort This foole shall be beaten that is to say scourged with manifold troubles and calamities 9 He who walketh * or In vprightnesse vprightly walketh securely but he vvhich peruerteth his vvayes shall be made an example The innocent person who committeth no euill the weldoer who practiseth that which is good feareth no danger neither shall meete with any plague On the contrarie side whosoeuer followeth wicked wayes as theft adulterie murder or such like vices not onely is in continuall feare of trouble but in this world or the world to come shal without repentaÌ„ce be made an open spectacle of vengeance See the roote hereof in the sixe and twentith chapter of Leuiticus 10 He who winketh with the eye shall haue sorow and he who is foolish in his lips shall be beaten Two sorts of wicked people who peruert their ways are herein threatened The one of them is dissemblers noted out by this propertie of winking with the eye For as before hath bin affirmed in the sixt chapter of this booke the lawlesse person the wicked man walketh with a froward mouth he winketh with his eye c. wherfore his calamitie shall come quickly The other sort of vngodly people are those who are foolish in their lips who haue bene spoken of in the exposition of the 8. verse of this chapter 11 A spring of life besprinkleth the mouth of the iust man but violence couereth the mouth of the vvicked A fountaine of waters is a coÌ„fortable thing was a rare iewel among the Iewes Whereas then it is said that a spring of life or liuing waters besprinkleth the mouth of the righteous the meaning is that continuall plenty of good things shall befall them from the Lord so that they shall not want anie thing meete for them or perish by thirst What is meant by violence couering the mouth of the wicked hath bene shewed in the exposition of the sixt verse of this chapter 12 Hatred raiseth vp contentions but loue couereth * or A multitude of sinnes all offences Ill will obiecting euery fault be it neuer so secret and prouoking the partie maligned vnto wrath by this meanes stirreth vp brawling and fighting On the contrary side brotherly charitie forgiuing iniuries concealing secret faults and reprouing misdemeanors in a friendly sort by these meanes so couereth offences of all kinds that both he layeth many sinnes aside who hath offended Iames 5.20 and secret transgressions breake not our to the knowledge of other nor are blazed abrode to the dishonor of God the offence of the weake and the vndoing oftentimes of the offender 13 Wisedome is found in the lips of the prudent man but a rod on the bodie of the foole 14 The wise lay vp knowledge but * or Brusâ—ug destruction is neare to the mouth of the foole In the former of these verses is shewed that gracious speeches do vsually flowe out of the mouth of him who is discreet so that his glorie or ornament as it were is to be found on his lips vpon which eloquence or a gift of speaking wisely sitteth In the later part of this former verse is also declared that on the contrary side the shame and punishment of the wicked is on their backes or bodies inasmuch as they are neuer free from strokes or wounds inflicted on them by the Lord or by men for their euill actions or fond speeches In the fourteenth verse is taught that as they who are discreet in silence treasure vp knowledge to them selues so fooles by babling and vnaduised speeches treasure vp and procure many troubles and calamities vnto themselues 15 The substance of the rich man is his defenced citie the pouertie of the poore is their breaking Herein the commoditie of riches on the one side and the discommoditie of pouertie on the other is declared The rich mans substance is his defenced citie The wealth of the rich man preserueth him from many euils
the godly man plentifully vttereth good instructions as a good tree bringeth forth good frutes but the euill toung shall be hewen downe by the axe of Gods iudgements 32 The righteous mans lips shall find fauour but the mouth of the wicked the reward of frowardnesse He that speaketh gracious words shall be blessed Psal 52.7 but he that abuseth his toung shall be plagued THE XI CHAPTER 1 False ballances are an abhomination to the Lord but an vpright weight is acceptable to him THis sentence is a streame flowing out of the statute of the Lord which is set downe in the nineteenth chapter of Leuiticus and the fiue and thirtith verse There saith the Lord thou shalt practise no vnrighteousnesse in any office in measures or in weight c. Not onely deceipt it selfe but the deceiptful scales as the instruments of craft are abhomination to the Lord. Now surely not without iust cause doth the Lord abhorre such as vse false ballances For first they abuse the measures of iustice secondly hereby they most hurt the pore On the cōtrary side an vpright weight doth so please the Lord as that he will prosper those who vse faithfull dealing in their trades or bargaines 2 When pride commeth contempt commeth also but with the lowly is wisedome Herein is shewed that as deceipt is punished by the Lord so pride shall be reuenged When pride commeth c. When statelinesse goeth before infamie followeth after For what say people of an arrogant person but behold he is a stately foole But with the lowly is wisedome With the modest is such prudence as not onely is worthie of honor but aduaunceth them to dignitie and preferment 3 The vprightnesse of the iust guideth thē but the vnrighteousnesse of transgressors shall destroy them Righteous dealing causeth men to haue good successe but wickednesse ouerthroweth them in such sort as that they are as cities broken down brought to desolation 4 Riches profite not in the day of wrath but righteousnesse deliuereth from death Goods euen iustly gotten are not able to saue a man in the time of destruction See before 10.2 an example 1. Tsoph 18. but then the righteous are preserued by the Lord. 5 The righteousnesse of the iust man directeth his way but he which is wicked falleth in his wickednesse Balaam louing the wages of vnrighteousnesse may be an example A good cause hath good successe but an ill enterprise or action hath manie crosses bringeth great troubles on a man 6 The righteousnesse of the iust deliuereth them but the deceiptful are caught in their own mischiefe They that are innocent being in trouble are freed from it by the prouidence of God fauoring and clearing their vpright dealing Mardochai and Haman may be examples The craftie being in great power or prosperitie through the iust iudgement of God are brought into trouble for their subtiltie and iniquitie 7 When the wicked mā dieth his expectation perisheth the hope of his strength perisheth So long as the vngodly liue in prosperitie Iob. 8.14.15 they put their trust in their riches or friends perswading thē selues that if any danger come they shall be deliuered by these meanes Psal 49. But at the time of death or in extreame aduersitie they finde that all the things wherein they did put affiance can stand them in no stead and that all their wealth and glorie doth forsake them To conclude then the sinner perceiueth that all the hope he had of the mercie of Christ vanisheth and is turned into despaire 8 The iust man is deliuered out of trouble See the 21.18 of this booke An example Dan. 6.25 and the wicked man commeth in his stead O behold also this worke of Gods prouidence or point of dayly experience that the vngodly man succeedeth the iust man in his troubles The righteous are in aduersitie but by the helpe of God they wade out of it and their aduersaries or some malefactors come into it through his iust iudgement 9 The hypocrite corrupteth his neighbour with his mouth but the iust are preserued by knowledge One wicked man seduceth another 2. Tim. 2.13 2. Thess 2. deceiuing and being deceiued But as concerning Gods children they through the wisedome of the word as by a buckler resist and repell those who tempt them to any error or sinne 10 For the prosperitie of the iust the citie reioyceth and when the wicked are destroyed there is singing 11 By the blessing of the vpright the citie is exalted by the mouth of the wicked it is destroyed When either the godly speed well and are aduanced or the wicked are disgraced put to death See examples 1. Sam. 18.6 Hest 8.16 the well disposed multitude is not onely inwardly glad but outwardly signifieth this internall ioy by testimonies of mirth Great cause there is why cities in these cases should thus be affected and carrie them selues For the societies of men are greatly benefited by the doctrines counsels and prayers of the good which are their blessings as on the contrarie side kingdoms are brought to ruine by the mischieuous speeches of the wicked 12 He who is voyd of vnderstanding reprocheth his neighbour but he who is prudent will keepe silence The harebraind man vseth to breake out into opprobrious speeches wherewith he loadeth somtimes his enemie sometimes his verie friend But he who is prudent See examples in Shimei and Dauid is so farre off from rayling or from giuing of taunt for taunt that he behaueth him selfe as a deafe man neither will seeme to heare any of his slanders or speeches by whom he is reuiled 13 He vvho vvalketh as a tale-bearer reuealeth a secret but he which is of a faithfull mind * or Conereth concealeth a matter Talkers and walkers from place to place disclose both the secret intents and faults of their friendes These packe-horses of Sathan are in all places to be found but God in his law giueth an expresse commaundement to his worshippers to take heede of this vice Leuit. 19.16 saying Thou shalt not walke among thy people with tale carrying But he which is of a faithfull mind concealeth a matter Such a one as is a friend not in shewes onely but in truth and hath power ouer his affections concealeth those faults purposes words and deeds of his friends which with a good conscience may be kept close 14 Where prudent counsels are not the people run to decay but in the multitude of counsellers there is health See an example in Reheboans Without sound aduise a cōmon wealth perisheth but by the politicke counsel of many wise gouernors it florisheth For where sound aduise out of the word of God is not giuē how can the people but be greatly hurt both in their bodies and soules and contrariwise Now if good counsel be not obeyed it is all one as if it were neuer giuen 15 He who becommeth suretie for a stranger shall wholly be broken but he
time not euill in them selues but as they proceeded from the wicked they were euill for it is an abhominable thing to God that the wicked man should take vnto him before his sight the person of a iust man On the contrary side the prayer of the righteous is acceptable vnto him Euen the least seruice of the beleeuer who walketh in the spirite is pretious and acceptable to the Lord because he accepteth him in Christ 9 The way of the wicked man is abhomination to the Lord but he loueth him who followeth after righteousnesse That wicked course of life which the vngodly lead is called here the way of the wicked This is sayd to be an abhomination to the Lord because the iust God abhorreth vnrighteousnesse as a most foule and filthie thing From hence it commeth that so many plagues fall downe from heauen vpon the sinner and that as the Psalmist speaketh the way of the wicked doth perish Psal 1. Now he is sayd to follow after righteousnesse who is not could or slow in doing that which is good but with might and mayne pursueth after what soeuer is vpright and iust True it is we can neuer attayne vnto perfect righteousnesse while we liue in this world but with our whole endeuour we must follow after it making it as it were our gaine Him who thus followeth after righteousnesse the Lord loueth The meaning of this speech is that God in Christ not onely fauoureth or accepteth the iust person but that he vseth to bestow many benefites on him as signes and tokens of his fatherly good will Hence it is that they who walke vprightly haue oftentimes such wealth estimation honour and prosperitie in this world Hence it is that alwayes they who feare the Lord are indued with the graces of Gods spirit and aboūd with ioy of the holy Ghost Finally hence it is that the true worshippers of God are preserued from so many dangers of body and soule and that oftentimes miraculously For indeede the loue of God is to be considered not onely in the affection but in the effectes of his good will This sentence is therefore diligently to be obserued because diuers thinke they are in the loue of God and shall finde sauour through Iesus Christ howsoeuer they commit all sorts of wickednesse euen with greedinesse or proceede in their euill course of life vntil the last gaspe But either such do greatly deceiue them selues or the spirite here setteth down an vntruth which once to imagine were most horrible and impious 10 * or An euill chastisement shall be Instruction seemeth euill vnto him who forsaketh the way he who hateth * or Reproofe correction shall dye The vngodly are in this sentence threatened with destruction Instruction seemeth euill vnto him who forsaketh the way the doctrine whereby the sinner is warned and instructed displeaseth him as being in his eyes too sharpe and bitter For which cause he shall meete with some greeuous aduersitie scourge inflicted by God or man He who hateth correction shall dye As for him who not onely forsaketh the way of vertue but hateth reprofes or any chastisements whatsoeuer he shall either before the time loose this temporall life or after this life dye eternally 11 Hell and destruction are before the Lord how much more the hearts of the sonnes of men There is nothing hidden from the all-seeing spirit of the Lord be it neuer so secret Hell and destructiō are before the Lord God not only seeth the outward things which are on the face of the earth or of the waters but he knoweth also the state of the dead and dāned who haue their being in the graue or the infernall pit The condition of the deceased is of all other things most hidden from the eyes of man seeing the dead neuer returne and are in most secret and deepe places For this cause Iob attributeth this prayse vnto God as being peculiar to him alone that hell is naked before him and destruction vncouered in his sight Iob. 26.6 But now if God knoweth that which is most deepe much more doth he know that which though it is deepe yet is not so deepe the heart of man I meane Wherfore the spirite of God reasoneth thus how much more the hearts of the sonnes of men Hence it is that Ieremie speaketh after this sort the heart of man is euill and vnsearcheable who shall know it I the Lord who search the heart and trye the reines For he which knoweth those things which haue vnto men no being much more doth know those things which although they are secret yet they are 12 A scorner loueth not him who rebuketh him neither will he go vnto the wise He is a scorner who either in wordes scoffeth at Religion or so carieth him selfe as that by his lewd offensiue cōuersation he witnesseth that he maketh but a iest or mocke therof Such a wicked man esteemeth not but hateth not onely the doctrine but the person of him who telleth him of his faultes Moreouer he abstaineth both from the cōpanie the house and the schoole of learned men Hence it is that prophane people are so good fellows with those who are like them selues but such straungers with their godly neighbours and their faithfull teachers 13 A ioyfull heart maketh a * or Glad good countenance but by the sorrow of the heart the * or Breath spirite is broken The spirite of God herein speaketh to the heauie hearted person as tender mothers are wont to do to their children who cry when they tell them that if they whine thus they will marre their faces A ioyfull heart maketh a good countenance A merry quiet minde maketh not onely the whole body healthfull but the face which is the glory thereof wherein the senses are specially seated comely For the affections of the minde pearce into the whole body but especially worke in the countenance Hence it is that whē the heart is chearefull the eye is quicke the cheekes are ruddie the bloud is cleare the skinne is faire On the contrary side by the sorrow of the heart the spirite is broken Heart grief not onely marreth the looke but dulleth the spirites in such sort as that the sorrowfull wight neither hath the perfect vse of his wits neither can with ease draw his breath 14 The heart of the prudent man seeketh knowledge but the mouth of fooles is fed with foolishnesse Herein is declared that euery man seeketh after that wherewith he is delited The heart of the prudent man seeketh knowledge the soule of a man indued with vnderstanding seeketh for learning as the proper food therof to the end that thereby it may increase in wisedome But the mouth of fooles is fed with foolishnesse Not onely the inward soule of the foole is delighted with vanitie but the outward partes of his body reioyce therein so that with open and gaping mouth as it were he swilleth in and feedeth on vayne speeches
did that worthie Queene Hester who although it was present death for her to goe in to the king vnlesse she should finde speciall fauour in his eyes yet she so committed her wayes to the Lord hauing first vsed prayer and fasting that saying to her selfe if I perish I perish she boldly entred into his presence 4 The Lord hath made all men for him selfe yea euen the wicked man vnto the day of euill Predestination is here spoken of The Lord the eternall God by whom all things haue their being hath made hath not onely foreknowen but or dained all mē aswell Iewes and Gentils young as old rich as poore See for this doctrine the whole 9. chap. to the Rom. for him selfe for the setting forth of his wisdome power iustice and glorie Yea euen the wicked man he hath ordained the reprobate person him self also who because he is an enemie to Gods glorie may seeme not to haue bene appointed or created to his glorie vnto the day of euill to the day of Iudgement and of execution that so in this vessell of wrath the iustice of God may be declared The originall cause of the dānation of men is in them selues seeing they are wicked of them selues without any compulsion offred on the Lordes part But as here is shewed the will of God which is a rule of iustice is the fountaine not onely of election but of reprobation Thus God is without fault in refusing the wicked sith he is indebted vnto none but the wicked are most iustly condemned because by their sinnes they are indebted vnto God 5 Euery one who is proud in heart is abhomination to the Lord though hand ioyne in hand he shall not be vnpunished See examples in Pharao the builders of Babell Nebuchadnezar and Herod The Lord will plague euery high minded person who neither by any aide nor by any art shal be able auoide his Iudgemēt Some are not very lofty in their lookes nor glorious in their apparell and yet haue in them most stout hearts and proud spirites These are abhominable in Gods sight and shall be plagued as well as the gay and boasting peacockes of the world 6 By mercie and truth iniquitie is purged and by the feare of God euill is departed from It is most sure and certaine that sinnes are couered and pardoned vnto men not by the vertue or excellencie of their good workes or merites but by the tender mercy of God in Christ Luc. 1.72 Psal 25.10 Psal 85.9.10 by his performing of his promises in him Neuerthelesse it is also an vndoubted truth that by vnfained repētāce the iudgement of God is preuented when as iniquitie is broken off by practising of that which is good The Prophet Daniell teacheth this doctrine most paynely whē he sayth to Nebuchadnezar breake of thy sinnes with righteousnesse and thine iniquities with mercy toward the afflicted Dan. 4.27 that thy prosperitie may be prolonged Thus then by mercie and truth iniquitie is purged sinne committed is remitted by the meere grace of God in Christ in whom all his promises are yea and amen but moreouer when pitifulnesse and faithfulnesse is practised temporall chastisements for foule faults threatened or inflicted are stayed or remoued the Lord beyng well pleased with such sacrifices of obedience albeit the sacrifice which Christ hath offred on the Crosse is onely meritorious who is the onely propitiatiō for our sinnes And by the feare of God euill is departed from The awe or reuerence of the Lord is that thing which maketh men to shunne sinne so that abstayning from iniquitie they incurre not the wrath or indignatiō of the Lord. This verse thē teacheth whereby the pollutiō of sinne may so be washt away as that it shall not cry for vengeance and againe whereby it may so be auoyded as that it shall not be able to infect vs. 7 When the Lord fauoureth the wayes of a mā he maketh his enemies at peace with him See examples in the I sraelites the Egyptians in Dauid and Saul in Ahasuerus and Mordecha◠and a like sentence Iob. 5.23 When the Lord fauoureth the wayes of a man at what time God is reconciled to an vpright person he maketh his enemtes he causeth those who were his aduersaries for the time to be at peace with him not onely to lay aside their hatted but to beare good will or to enter into a league of friendship with him 8 Better is a litle with righteousnesse then a great reuenue with wrong A small stocke gotten prospereth better and is more to be esteemed then great wealth scraped together by iniurie and oppression 9 The heart of man purposeth his way but the Lord ordereth his steps Mā purposeth as we say but God disposeth Many iourneyes are often intended many courses are deuised but God causeth things to come to passe as he seeth good 10 A diuine sentence shall be in the lippes of the king his mouth shal not transgresse in iudgement Kings in old time did vse to sit in iudgemēt Hence it is that here it is sayd a diuine sentence shall be in the lips of the king The meaning hereof is See the roote hereof Exod. 23.2 An example 1. King 3.27 that a Prince or ludge should haue a gift of searching or ferretting out the truth His lips shall not transgresse in iudgement he should neuer giue a rash or false sentence on any matter See the roote herof Deut. 1.17 I tem 25.13 a like charge 2. Chron. 19.6 11 The beame and scole of the ballances of iustice belong to the Lord all the weights of the bagge are his worke All the parts of the ballance and all things thereto belonging are the Lordes ordinance yea he hath also commaunded that they be vsed aright 12 It should be an abhomination to kings to commit wickednesse for the throne is established by iustice It should be an abhominatiō to kings to cōmit wickednes it is the part of rulers so to abhorre the working of iniquitie See an example in Dauid Psal 101. as that they neither thē selues commit grosse vices nor allow them but rather detest thē in other For the throne is established by iustice The cause why Princes should aboue all other abhorre iniquitie is because the royall crown and authoritie is mainteined not so much by strength as by equitie which subiects loue and God doth blesse 13 Righteous lippes should be the delite of kings and he who speaketh right things is to be loued by them Righteous lips should be the delite of kings wise and faithfull speeches should please Princes and he who speaketh right things is to be loued by them the person also who vttereth the truth or giueth sage aduise is to be entertained in their courts and to be esteemed 14 The wrath of a king is as messengers of death but a wise man will pacifie it The wrath of a king is as messengers of death the furie of Princes is of so great force
custome of husband men amōg the Iewes to thresh the harder corne with a cart wheele may be gathered out of the 28. Esay 27.28 ver Sacriledge is here condemned two sortes whereof are also specified The one is the taking away of a thing which hath already bene dedicated to the Lord in these wordes it is a destruction for a man c. The other is a differring or withholding of the thing which is in heart vowed or in speech hath bene promised to Gods worship or seruice Both these kinds of sacriledge are called a destructiō because they draw the plagues of the Lord on such as commit them Thē a thing consecrated is deuoured when the Lord or the Church or the poore are defrauded of that which hath bene giuen to holy vses Now they after vowes call backe who make promises to the Lord but after wish they had not made them or doe not performe them 26 A wise king fanneth the wicked and turneth the wheele ouer them Euen as the husbandmā by winnowing seperateth the chaffe from the good graines so the good Magistrate seuereth the euill frō the good Againe as the husbandman thresheth the hard corne with a carte wheele so a iust ruler inflicteth sharpe punishmentes vpon the wicked 27 Mans soule is as it were the candle of the Lord whereby he searcheth all the bowels of the belly The excellent gift of reason bestowed on mankind is herein commended Mans soule is as it were the candle of the Lord. The minde of man is not brutish as is the heart of beastes but so illightened with vnderstanding as that it may fitly be called the lampe of the eternall whereby he searcheth all the bowels of the belly A man by this spirite of his indued with reason seeketh out and pearceth into the nature all thinges which are most obscure neither onely knoweth his owne estate but fisheth out the secrets of other with whom he hath to do 28 Bountie and truth preserue the king by bountie he vpholdeth his throne Vertue is that whereby the crowne is especially maintained Bountie that vertue which consisteth not onely in pardoning of offences but in giuing of almes or giftes freely to those who stand in neede and truth and that vertue also which giueth euery one his due as namely honour to the good and punishmēt to the wicked preserue the king are the bucklers or bulwarks whereby the royall person of the Prince is defended from euils And by bountie he vpholdeth his throne Neuerthelesse howsoeuer both these vertues are indeede so necessarie as that if either both of them or but one of them be wanting the Prince cannot possiblie remaine long in safetie yet bountie is the chief pillar of the state or kingdome For when as straungers are nourished the poore relieued the fatherlesse defended schooles erected the Preachers of the word maintained to conclude all the works of mercy practised this is that which winneth the hearts of the subiectes in whose good will the strength of a land doth especially consist as on the contrary side nothing so soone ouerthroweth the throne of a Prince as the ill will or hatred of the people vnder him 29 The glory of young men is their strēgth the honor of the aged is the gray head This sentence insinuateth that both the young the old haue their seuerall ornaments wherein they may reioyce and for the which also they are to be reuerenced The glorie of young men is their strength Albeit they that are of tender or greene yeares want oftentimes wisdome or experience which commonly are to be found in the auncient yet haue they courage of minde and strength of body whereby they are inabled to follow their callings to fight for their countryes to do actes of great same and renowne No mā then is to despise the younger for their greene years but rather euen in this respect to esteeme them the more Now on the other side the honour of the aged is the gray head Albeit also they who are stricken in yeares are weake in body or want the vse of their senses yet the siluer crowne of hoarie haires which the finger of God hath set vpō their head doth make them venerable in all places where they come so that they carie an authoritie or maiestie with them as it were Hence it is that in the law the Lord giueth this commaundement specially to the younger sort directing his precept to eury one of them in particular as it were Rise vp before the hoarie head and honour the person of the aged man Leuit. 19. Were this commaūdement of the Lord so practised in these times as it ought to be there would not be so great saucinesse or malapartnesse in youth as vsually appeareth euery where 30 Blewnesse and woundes serue to * Or are a purging for purge the wicked man and strokes that pearse into the bowels of the belly This instruction teacheth vs how needfull a thing it is for the vngodly to be scourged and punished for their offences Blewnesse and woundes serue to purge the wicked man Euen as beating which blewnesse followeth and launcing which leaueth a wound behind is fit and profitable for diseased and naughtie iades so sharpe punishmentes and cutting corrections in the flesh and in the skinne are meete for euill doers and for those who otherwise will not be reformed And strokes that pearse into the bowels of the belly Yea moreouer as goads or spurres are requisite and necessarie for stubburne and stiffenecked beastes who will not stirre vnlesse they be touched and prickt to the quicke so most grieuous and inward plagues and troubles pearsing the bones and entring to the heart are needefull for obstinate and hainous offendors True it is albeit an vnrepentant wicked man be neuer so much corrected or sharply delt with yet his corruption wil not quite be tamed or wholly purged out But yet nenerthelesse punishment for the time somewhat restraineth the most vngodly wretch in the world Now as for those penitent sinners who haue done amisse through ignorance or infirmitie the scourges or punishments which they sustaine for their offences not onely scoure out of them many vices to which before they were giuen but worke in them many good vertues So then not onely afflictions for righteousnesse sake but corrections for sinne are profitable for Gods children in as much as they are by these purged from much drosse like as by the other they are declared to haue in them much fine siluer as it were THE XXI CHAPTER 1 The kinges heart is in the hand of the Lord as the riuers of water he turneth it whither soeuer it pleaseth him EVen as riuers of water are moued by the hand of the Lord hither and thither See a like comparison Reuelation 1.16 so that sometimes they ebbe somtimes they flow somtimes they runne forward sometimes they returne backward sometimes they are rough sometimes they are calme so the hearts of Princes and of all men are
heareth shall speake for euer He which deuising lyes reporteth those things which he hath neither seen nor heard shall be put to silence or punished with temporall or eternall death On the coÌ„trary side he who testifieth no other thing saue onely that which he hath heard or knoweth to be true shall continue speaking and finde good 29 A wicked man hardeneth his face but he who is vpright ordereth each of his wayes aright As a traueller who setteth his face to go to any place proceedeth on his iourney albeit he meeteth with many lets therein or is told of more so the vngodly person goeth on in his sinnes obstinately although he hath oft been crossed therein or warned thereof On the contrary side the iust man walketh warily and soberly in this world examining his actions whether they be such as are to be left off or proceeded in 30 There is no wisedome and no vnderstanding and no counsell against the Lord. The vanitie of worldly politickes is herein layd open There is no wisedome there is no plotting of matters and no vnderstanding no subtle deuise or inuention also and no counsell finally no aduise or debating of cases against the Lord able to withstand or ouerthrow the Lordes will or purpose 31 The horse is prepared against the day of battell but saluation it selfe is of the Lord. As before hath been shewed that no pollicie preuaileth against the Lord 〈◊〉 the roote â—ereof Psal 3.9 see like sayings â—cl 20.9 〈◊〉 33.16.17 so here is declared that no power can do any thing without the Lord. The horse is prepared against the day of battell Meanes vnto warre as namely the horse and the rider are made ready by men But saluation it selfe is of the Lord. As for the conquest and preseruation in the conflict these things proceede from God alone THE XXII CHAPTER 1 A good * Or faâ—â—â— name is to be desired aboue great riches fauour is better then siluer or gold IN this verse is declared that credit or reputation is a great good thing A good name is to be desired aboue great riches That glorie or fame which is gotten by well doing is more excellent then all the treasures of this world The reasons hereof are many and manifest First a good name maketh the speeches actions of the person in account acceptable Secondly a good name remaineth after death Thirdly it is a meanes of aduauncing a man oftentimes Last of all it doth good to a mans children who for their fathers sake are the more esteemed and the better helped Some may here obiect why but doe we not see that the wicked are in great reputation what then is credit or renowne so excellent a thing Tush the fame of the wicked is onely but a shadow of a good name the roote whereof is vertue onely It may again be demaunded if a good name spring from vertue or be so great a blessing how falleth it out that many worthie seruaunts of God liue obscurely and are in no reckening in a manner God seeth obscuritie as well as pouertie to be meete and profitable for some of his children Last of all some may thus argue that if a good name be a most pretious iewell then reproch or infamie wherewith the best are commonly most spotted and loaded is one of the greatest euils that may be The answere hereunto is ready and easie Ill report deserued by misbehauiour is an extreme miserie but reproch for well doing is a glorie which Moses preferred before all the treasures of Egypt Heb. 11. Now on the other side againe fauour is better then siluer or gold The loue and good liking of men alwayes adioyned to the good will of God toward vs is to be prised aboue money For first a maÌ„s cause vsually is ended as he is friended Secondly as we are wont to say in our English Prouerbe a friend in the Court is better oftentimes then a peny in the purse Last of all in warre a man escapeth with his life by finding grace in the sight of his enemie Hence it coÌ„meth to passe that the scepter and the sheepehooke are often ioyned together To conclude by this meanes the good of the whole Church of God is sometimes procured 2 The rich and poore meete together the Lord is the maker of them all In sundrie places the wealthie and needie concurre vpon occasions Now lest in this meeting of theirs the poore man be despised or the rich man enuied this is to be considered that both of them are created by the Lord according to his image and that both of them receâ—ue from him their estate and condition For indeede pouertie and riches fall not out by chaunce or fortune but by the will and prouideÌ„ce of the Lord. 3 A prudent man seeth the * Or euill plague and hideth him selfe but the foolish goe on still and are punished The first propertie of the wise man is that he seeth the euill to wit by the illightening of Gods spirite which giueth vnto him a sense and feeling of the greatnesse of sinne of the certaintie of the punishment thereof Euery one doth not perceiue this yea a man may haue all the preceptes of Diuinitie in his heart and in his head and yet not see the daunger of sinne or of Gods wrath vnlesse it be reuealed vnto him by the Lord him selfe after a peculiar manner The second propertie of a prudent man is vpon the sense of the plague to force him selfe by all lawfull meanes to escape It may here be demaunded how we are to flye when we discerne the plague to be coÌ„ming The answere hereunto is easie that the name of the Lord is a strong towre the righteous man flyeth vnto it and is exalted Another questioÌ„ may here be moued whether it be lawfull to flye euill ayre and places infected with the pestilence This doubt may briefly be thus resolued that a man may lawfully auoyde any vnnecessarie daunger or perilous place whereunto he is not tyed or bound by his calling or charitie But withall these instructioÌ„s are to be obserued that men in the time of the plague are especially to fly to God that they are to shunne sinne that they are to take heed of inordinat feare that they are not to leaue their callings that they are not to neglect the loue of their brethren by reason of a fond and childish feare of infection For hence it commeth to passe that when there is any pestilence walking in citie or countrye not onely some sicke folkes be suffered to dye away without all keeping but the women also great with child are forsaken in their need brethren are left of their brethren and parents shunned by their children Whereas then it is further added that fooles going on are punished this is to be vnderstood of vnnecessarie daungers or of such plagues which by some meanes they may lawfully auoyd In which latter part of the sentence not onely the blindnesse but the
reioyce 16 And my reines shall leape for ioy whilest thy lips speake vpright things Enuying of the wicked 17 Let not thine heart enuie sinners but let it remaine in the feare of God all the day long 18 For surely there is a reward Ioh. 3.3 1. Thess 3.8 and thine hope shall not be cut off O mā whosoeuer if thou be sanctified in thy thoughts and affections my soule will be glad but if also thou canst bridle thy toung I shall yet more reioyce Be not so moued by the prosperitie of the vngodly See euen an exposition hereof Psal 37. itē 73. as either to fret thereat or to follow their manners but rather continue in wel-doing For first the vngodly shall be plagued in the end Secondly thou shalt haue a crowne of glorie 19 Hearken ô my sonne and be wise and direct thine heart in this way Banquetting or feasting 20 Be not of the number of those who are bibbers of wine or of those who glut thē selues with flesh 21 For the drinker and feaster shal become poore and the sleeper shall be clothed with rags Giue not thy selfe to intemperancie See an exposition herof Rom. 13.13 Ephes 5.18 1. Pet. 4.3 and auoyd the companie and custome of drunkards and gluttons or banquetters For excesse in eating and drinking as also in sleeping bringeth extreme pouertie 22 Hearken to thy father who hath begotten thee I thus place the destinction following Ierome and the oppositiō of the partes of this sentence Holynesse and prophanesse neither despise thy mother when she shall be old 23 Buy truth and sell not wisedome and instruction and vnderstanding 24 The father of a righteous sonne doth greatly reioyce he who begeteeth a wise child is glad in regard of him 25 Let thy father and thy mother reioyce and let her who hath borne thee skip for ioy O man who art of thy selfe ignorant lend an eare to the Lords deputies and the instruments of thy life or welfare especially then when like as thou art verie young See for the exposition herof Mat. 13.24 Reuel 3.22 Esay 55.1 Iohn 17.17 Heb. 12.16 so they are verie old Following then their counsell like a wise marchant or purchaser with parting from thy commodities and pleasures and by vsing all meanes of attaining to Gods kingdome get vnto thy selfe true knowledge true righteousnesse and true discretion which done neuer in any case sell the grace of God as Esau did his birthright for a messe of pottage or as vnthrifts do their lands possessions but continue rooted and grounded in the true knowledge faith of Christ Thus if thou shalt among other vices shunne prophanesse and on the contrarie side embrace holinesse thou shalt be a cōfort to thy naturall and spirituall parents 26 My sonne giue me thine heart and let thine eyes diligently obserue my wayes 27 For a whore is a deep ditch Adulterie and a strāge woman a naraow pit 28 Moreouer she lyeth in waite as a robber and multiplieth transgressors among men O man beware moreouer of that foule sinne of adulterie and of the entisements of the harlot My sonne ô thou who art bound vnto me by a strong bond of obedience giue me renouncing thy selfe frankly bestow on me the Lord See a like phrase and an example 2. Cor. 8.5 See an example in Dauid Psal 73.25 who will be reuerenced and loued both in my deputies and my selfe thine heart thine affection and soule as a spouse or wedded wife delighting in me alone and not in any stranger and let thine eyes diligently obserue my wayes make also a couenant with thine eyes not to looke on a woman to lust after her obseruing my commandement not to commit adulterie For a whore is a deepe ditch and a strange woman a narrow pit For as a deep ditch is a dangerous place whereinto a man may easily fall but he can hardly come out from thence as a narrow pit is a verie troublesome hole wherein a man can not stirre him selfe or be at ease so a naughtie woman bringeth distresse and trouble to her companions Moreouer she lyeth in wayte as a robber furthermore euen as a thiefe lurketh in a den or bush to get a pray so the wanton woman lyeth in wayte and vseth bayts to steale the hearts of men and multiplieth transgressors among men yea she preuaileth with manie thus increasing the number of notorious offenders in the world Giue not thine heart then to her but to the Lord being as it were enamored with that wisdome which is holy pure and peaceable 29 To whō is wo to whom alas to whom is strife to whom is babling to whom are wounds * Or without reuenge That is such frō which the drunkard cannot defend him selfe by reason that he is not his own man without cause to whom is the rednesse of the eyes The question here is asked who that person is vnto whom so many euils befall as that he is a complainer a groner a quareller a footstoole for euery one to beate and a monster in face hauing red eyes and a countenance of the same colour 30 Euen to them who tarrie long at the wine to them that go and seeke out mixt wine The answere vnto the demaunde set downe in the verse going before is herein contained The summe of it is that he is the miserable man before spoken of who spendeth much time in drinking or who seeketh out the places where the best liquor is For in those hot countryes mixt wine was most acceptable and desired which therefore here is named to note out most pleasant drinke 31 Looke not thou vpon the wine when it appeareth red or when it sheweth his colour in the cup or stirreth very kindly An admonition is now giuen to euery one to auoyd the occasions of drunkennesse But thou ô my sonne if thou tenderest thine owne welfare auoyde the prouocations vnto drunkennesse neither be so moued by the pleasant colour or liuely spurting of wine as to take too much of it 32 In the end it will bite as a Serpent and sting like an * Or Hemorroug which causeth a man to bleed to death Asp The harme which at the last strong drinke bringeth to a man is here generally and summarily set downe Like as then a Serpent greatly hurteth a man with the biting of his mouth and as the asp killeth a man with the sting of his taile so the wine which thou powrest in excessiuely will trouble thy brayne torment thy belly and cast thee into deadly diseases 33 Thine eyes shall behold strange women and thine heart shall speake peruerse things One particular inconuenience of drunkennesse is now shewed Strong drinke immoderatly swilled in will make thee haue eyes full of adulterie and an heart ful of lewdnesse 34 And thou shalt be like him that lyeth in he midst of the sea and like him who lyeth on the top of a mast Another speciall inconuenience of drunkennesse
men of apparel or food but onely to shew that such as walke painfully fully in their calling shall not want their daily bread but haue wherewith to maintaine themselues and theirs THE XXVIII CHAPTER 1 Euerie vvicked man flieth vvhen none pursueth but the iust are like a yoong Lyon vvhich is couragious The force of the conscience in men is shewed herein to be great on either side either to worke terror or securitie This sentence is a confirmation of that threatning of the law which is set downe in the â—6 of Leuit. 17. ver In the former part of this sentence is declared that euen then when outward troubles be not present or neare yet the vngodly are tormented and vexed in their spirits as if there were great molestatioÌ„s on them or toward them The vengeance of God the sting of conscience and the temptations of Sathan cause them as Hindes or Does to flie and remoue out of their places or out of the comfortable estate wherein they are This befalleth not one wicked man alone but all the vngodlie who are in the state of nature defend an euill cause go about some mischiefe and commit that which is euill Their remembrance of their sinnes their dreames the sightes of their eyes and the rumors of Gods wrath make them in perplexitie and at their wittes end See an example in Cain Indeed whilest things go prosperously with the vngodly and whilest hardnesse of heart benummeth and possesseth them they commit sinne with ioy and not onely despise but destroy other Neuerthelesse when the Lords hand shall but worke a little against them and the byting of their own consciences returne then all their courage falleth downe on a sudden and as dastardes they take themselues to flight On the contrary side the righteous man is confident as a yoong Lyon which is of more courage then the old neither feareth to meete with any beast but walketh securely and confidently in euery place Wherfore it is no small but an exceeding great confidence which is in the faithfull man who being iustified by faith and purged from his sin by Christ hath peace with God and being certain of a good cause and a witnesse to himselfe of an vpright heart dreadeth no danger nor obiection Euery one then is to labour to haue a good conscience which onely shall bring sound and constant boldnesse to a man There bee foure sortes of consciences or the conscience rather is affected after foure sorts First there is a conscience both troubled good secondly there is a conscience both quiet and good thirdly there is a conscience both troubled and euill last of all there is a couscience both quiet and euill 2 * In the sinning of a realme For the transgression of a land there are many Princes therof but by a prudent and skilfull man it prolongeth the state As the force of the conscience is great so likewise great is the efficacie of sinne that it polluteth the place where it is committed crying for vengeance vp into heauen It hath many fearfull effectes but among other this that it causeth the Lord to take away good Princes and that it maketh many rulers succeede one an other For hereby it commeth to passe that there are great oppressions maruellous vprores and new lawes in the common wealth But where men on the contrarie side are prudent and wise so that they feare God and worship him rightly there the Prince prolongeth his life and the state continueth in one stocke or forme of gouernment Vnto the godly King the Lord maketh expresly this promise that so hee decline not from this precept neither to the right hand â—eut 17. nor to the left he shall prolong his daies in his kingdome hee and his sonnes in the midst of Israell Now if those which are neere vnto the King be also vertuous and wise or the people obedient vnto the Lords lawes and zealous this shall bee also a great preseruation to the person of the Prince safetie of the common wealth as may appeare in the speech of Elizeus calling Elias the chariots and horsmen of Israell 3 * Whether here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bee read or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I leaue to the consideration of the learned Apoore man oppressing the needie is like raine sweeping so clean as that it leaueth no food The rage of a poore wretch dealing with poore people is also a thing of great efficacie Nature indeed and the grace of God so worketh that the godly afflicted which are in miserie pitie and succor such as are in affliction But some are vnnaturall fierce as that seruant in the Gospell that tooke his fellow who ought him an hundreth pence by the throat saying paie me that which thou owest Therefore euen as a great tempest or flood of water sweeping away and choaking the seed and oppressing as it were the ground maketh it barren and bringeth a dearth so the mercilesse poore man spoyleth an other who is needie of his goods his foode his garments and all that he hath We may here obserue then that inhumanitie raigneth not onely in the rich but in the poore yea in them sometimes most of all other But as for those who feare God whether poore or rich they haue learned that lesson of Paul that they put on the bowels of compassion Col 3. 4 They which forsake the law praise the wicked but they which obserue the law make warre with them The iudgement of the vngodly is verie corrupt and peruerse Such as giue themselues to idolatrie couetousnesse lying drunkennesse do not onelie commit these sinnes but commend them in those who are like themselues For in their affections they like very well of them in their speeches they call them good teachers professors subiects neighbours in their deedes they flatter maintaine and aduance them But on the contrary side they which loue the truth liue soberly and feare God not onely dispraise them but striue with them They rebuke them rouÌ„dly conuince them oppose themselues to them yea they spare not to punish them if they be magistrats Neuerthelesse neither are the euill to be dispraised for their good actions nor the good to be allowed in their faultes The cause of the diuers iudgements of men is the diuers courses of life which they take But to iustifie the wicked as before we heard out of this booke is abhomination vnto the Lord. 5 Men * Of euill giuen to euill perceiue not what is right but they which seeke the Lord perceiue all things The natural man perceiueth not the things which belong to God but the spirituall man discerneth all things For the wicked are so blinded by naturall ignorance and malice that both Christ and the law to them is a mysterie Albeit sometimes they are lightened in their vnderstanding yet their knowledge neuer is sincere full or effectuall They erre in opinion they perceiue not their particular dutie what is to be
wil not lay aside his iniquities or impieties not onely his sinnes shall prouoke God but euen his prayers and they shal not onely be reiected but be abhominable and matter of offending and incensing the Lord to wrath As therfore such a one did refuse to heare God speaking in his law so the Lord will in iustice refuse him speaking to him by prayer Therefore aboue all things be more ready to heare then to offer the sacrifice of fooles 10 Whosoeuer leadeth aside the vpright into an euill way shall him selfe fall into his owne pit but the iust shall possesse that which is good Seducers are herein threatned with the Lords iudgement They are fitlie resembled vnto theeues or robbers who lead true men out of the way oftentimes to spoile them of their goods For euen so the wicked are seduced and seduce others 2. Tim. 3. drawing them into daunger vnto the committing of sinne or vnto heresies But they shall fall into their owne snare as did the accusers of Daniell Act. 13. Elimas the sorcerer Saul Haman Achitophell In the meane time they who are vpright or sincerely and constantly serue the Lord shall not only escape the euils which seducers labour to bring them into but attaine and enioy riches honour glorie and saluation 11 A rich man seemeth wise in his owne eyes but the poore man who is prudent findeth him out Conceited arrogancie vsually accompanying aboundance of wealth is now reproued It is the custome not of godly rich men but of wealthie worldlings both to ascribe the getting of their goods to their owne wisedome and to like wonderfully well of their owne speeches actions and courses Wherfore not without cause doth Paul will Timothie to put thē in minde not to be high minded Now againe it is the manner of foolish poore people who measure all things by wealth to flatter them as the multitude did Herod crying out it is the voyce of God and not of man But the godly poore man who knoweth the word is indued with the spirit of discretion will so search and finde the rich man out that he will discerne if neede require declare him to be either an ignorant or wicked person Iohn 9. as may appeare in blind Bartimaeus his conference with the Pharisies Neuerthelesse as this ought to humble the rich that the poore go somtimes beyond them in spirituall gifts so ought it not to breed any malapertnesse in the poore who should alwayes be farre off from dealing saucilie with their betters 12 When the righteous triumph there is great glory but when the * In the wicked mens rising vp wicked are listed vp a man is sought for Tyrannie is spoken of in this sentence a vice most contrarie vnto the mild and righteous gouernement of the iust For their raigne bringeth forth glory as a most pretious fruite so that it causeth Religion to florish peace to abound plētie to be in euery place to conclude temporall and spirituall blessings to spread farre and neare What miracles were done in the wildernesse whilest Moses ruled What conquests had Ioshua What peace was vnder Salomon What zeale vnder Dauid On the contrary side wicked rulers make hauocke of Church and common wealth They seeke for the godly to slay them the rich to spoile them all to molest thē But of this point more hereafter in the exposition of the 28. verse of this Chapter as also in the interpretation of the second verse of the next Chapter 13 He which hideth his sinnes shal not prosper but he which confesseth and forsaketh them shall receiue mercie Hypocrites are threatned with a miserable iudgement He which hideth his sinnes either by denying that euill which he hath done or lessening it or else continuing in it shall not prosper but shal be left and remaine in grief of minde pouertie sicknesse or some other trouble as Dauid was vntill such time Psal 32. as he confessed his sinne against him selfe But he which confesseth his sinnes to the Lord as Iob did Iob. 31.33 and not onely acknowledgeth them in wordes but indeede and affection forsaketh them shall not onely be forgiuen but obtaine many graces and blessings as did the prodigall sonne It is not alwayes necessarie to publish secret sinnes to men which may but breed offence and infamie and dishonour to the Lord. Neuerthelesse somtimes this also is to be done both publickly and priuatly But both manifest and secret offences are alwayes to be acknowledged vnto the Lord and sinne is alwayes to be forsaken It is no maruaile if diuers many yeares together are not taken from the racke of the Lordes visitation seeing they will not confesse their iniquities to him as they ought See a like promise Iob. 8. chap. 4.5.6.7 vers 14 Blessed is the man who greatly feareth alwayes but he which hardneth his heart shall runne headlong into euill Securitie is a forerunner of Gods iudgements but the mā is happy which feareth alwayes Indeed whosoeuer is possessed or tormented with a seruile feare is most miserable But he which is indued with a son-like feare so that he dreadeth to sweare vainly to prophane the Saboth or to sinne against God he which worketh on his saluation with feare and trembling so that he stādeth in awe of the Lord not only in the Church but out of the same finally he which reuerenceth the Lord continually so that he feareth him not for an houre or day or month or by fits as some which haue an aguelike feare now and then vpon them but all the dayes of his life is most happy For such a one doth no euill the Lord heareth his prayers and maketh him at the last an inheritour of his kingdome The secure people of the world on the contrary side harden their hearts both by resisting the word and by not profiting by the Lordes workes and by not yeelding vnto the motions of his spirit They do therfore but treasure vp wrath against the day of wrath so fall at last into sinne into trouble into the iawes of death to conclude euen into hell For whē they say peace peace then sudde in destruction commeth on them 15 A vvicked ruler ouer the poore people is as a roaring Lyon and a rouing beare The rage of tyrants is here fitlie compared to the crueltie and rauening of beares Lyons 1. Sam. 17. which pray on the lambes and on the sheepe For as the Lyon frayeth the poore beasts with his roaring prayeth on thē with his teeth and as the beare searcheth thē out and teareth them with her pawes so vngodly superiours of all sortes threaten oppresse and slay such as can make no resistance They which are of the lowest degree are sometimes as fierce as beares or lions but rulers should be pastors not wolues and parentes not tyrants Not onely diuers Magistrates are tyrants but many housholders are beares and lions in their families But Christian maisters must remit their threatnings and lay
some acceptable measure by the spirit In as much as the faithfull walke in their callings with an vpright conscience and are blessed by the Lord many waies exceedingly they both outwardly magnifie him with psalmes and hymnes and spirituall songs and inwardly are chearfull being filled with ioy of the holy Ghost Indeed none are more in afflictions then they but they are so farre off from mourning in this respect that they count it exceeding when they fall into manifold trials When the Apostles were beaten for publishing the Gospel Acts. 5.41 they went out from the face of the councell reioycing that they were counted worthie to be disgraced for the name of Christ Paul and Sylas being cast into prison Acts. 16.25 praised and sang euen at midnight 7 The righteous man knoweth the cause of the poore the wicked man applieth not his minde to know it Negligence in iudging or determining cases in controuersies herein is condemned By knowing of a person or cause oftentimes in the Scripture the protecting fauouring and furthering thereof is meant Thus the Lord is said to know the way of the righteous and to know those who are his that is to fauour them and to take care for them Here then is meant that although the poore man hath no money to giue bribes or wealthie friends to take his part yet the godly man discerning his cause to be right by all meanes and with all paines defendeth it against the rage of the mightie aduersarie Such an vpright iudge was Iob who protesteth that in the dayes of his prosperitie and authoritie he was a father to the poore Iob 19. and searched out the cause which he did not vnderstand So Dauid prophesying of Christ in the Psalme affirmeth that he should defend the poore people Psal 62.4 and saue the sonnes of the needie But the wicked man as the same Prophet complaineth in another place and here Salomon testifieth hath no regard Psal 82. or applyeh not his minde to know it either because he giueth him selfe to pleasure or because the poore is not able to giue bribes 8 * Of scorning Scornefullmen * Blow that is by blowing enflame set a Citie on fire but the wise turne away wrath Here is shewed that deriders of God and godlinesse such as either iest at other or in rage contēne other do much hurt to the societie of mankind The hurt which they do is like the hurt of fire yea much greater then it For they ouerthrow Religion peace concord of neighbours and loue of friends This they do eitheir by their false doctrines malitious speeches euill examples or wicked practises How true this is may appeare in Demetrius who set Ephesus in an vprore Indeede sometime this crime is layd to their charge who are of all other furthest from it as it was by Achab to Elias and by Tertullus to Paule The reason hereof is because the wicked cannot or will not put a difference betweene the fire and sword which our Sauiour came to put into the world and that fiame which Sathan and his instruments kindle As for those who are indued with the wisedome whereof I ames speaketh which is peaceable and lowly and heauenly they are so farre off from kindling of dissentions or raysing vp tumultes that either by their authoritie or counsaile or grauitie or long suffring they appease all the strifes and quench as it were the fires which arise and begin to kindle when Seba the sonne of Bochri through his sedition and pride had subdued the Citie Abela and by reason of his conspiracie it was now in danger of ouerthrowing a certaine wise womā deliuered and freed it from the siege by appeasing the wrath of Ioab who went about to destroy it 2. Sam. 20. 9 If a wise man debate a matter with a foole whether he be moued to wrath or whether he smile yet is there no quietnesse They are noted with infamie in this sentence who are vnreconciliable and past amendment Albeit the wise pacifie some vnrulie people as in the sentence before set downe hath bene affirmed yet other there are who neuer cā or'will be perswaded to cease from their tumultes or wicked course which they haue entred into Two meanes commonly are vsed by the godly and prudent seruants of God vnto the reclayming of fooles by whom proud wrathfull stubburne ignorant and wicked persons here are meant from their follie and madnesse The former of these is to be moued as here Salomon speaketh that is to say to be in good sadnesse to deale earnestly to looke with a sterne and austere countenance to alledge weightie reasons or to vse forcible speeches of perswasion and round represhension The Apostle Paule calleth this manner of dealing a comming vnto offenders with the rod. The other meanes is smiling or as the same Apostle speaketh the spirit of mildnesse that is to say humble entreatie faire speeches and friendly lookes tokens of good will common or speciall curtesies and such like gentle meanes of winning mens hearts Let now a godly or peaceable person come to instruct or pacifie a froward or wilfull foole he laboureth in vayne For either because he is proud he contemneth faire entreaties and gentle curtesies or because he is fottish and furious or malitious he no more regardeth reasons or rought dealing then feathers or the wind Such fooles the Pharises were whom whether our Sauiour confuted by reasons at any time or allured by soft speeches and a meeke conuersation he preuailed with thē neuer a whit The other Iewes were for the most part of the same disposition who like froward childrē would neither mourne after the dolefull pipe of Iohn the Baptist nor daunce when Christ Iesus went about to stirre them vp to gladnesse by a more chearefull pipe and tune then his forerunner sounded 10 Bloudie men hate the vpright person but the iust seeke His soule So beneath 24. after him Here is shewed that this is the proper note and a certain signe of wicked hurtfull and mercilesse men to be at deadly enmitie with euery one who hath any goodnesse in him The principall reasons of this hatred are that the light of the one reproueth the darkenesse of the other and the course of both their conuersations is quite contrary Cain being a bloudy man at the beginning of the world in a manner hated Abell to the death Esaus wickednesse is in the scripture offred to our view in the hatred he bare to Iacob Sauls in his dealing with Dauid the Pharisies in their raging against our Sauiour This must needs be a great sinne seeing the enmities which are exercised against the godly endued with heauenly graces redound vnto God the authour of euery good thing But they who feare God seeke the soule of the righteous Psal 142. that is loue him and labor to preserue his life For so this phrase is vsed in the scripture and is here to be taken as the opposing of the
adde to the word who infect the puritie thereof or say or do any thing contrary thereunto Such adders vnto the word were in old time the Scribes Pharisies who taught for doctrines the traditions of men Saul also when he spared Agag added his owne carnall reason to the commandement of God Agur disswadeth from adding to the word of God by a reason taken from the punishment which the Lord vseth to bring on those who this way offend The Lord threatneth in the Reuelation that he will adde vnto such the punishments written in that booke For this sinne Nadab and Abihu were consumed with fire from heauen and Vzzah perished most fearefully Last of all the greatnesse of this sinne is shewed to the end it may be auoyded Lest thou be found a liar To belie men were a great offence how much more then to be found a false witnesse concerning God It is treason to falsifie and corrupt the Princes coine and image what high treason must it needs be then to counterfeit or corrupt the pure word of God Let vs learne here to be content with the simplicitie of the word in all things not adding our owne inuentions or customes nor pursuing togither with it our profits and pleasures 7 Two things I request of thee forbid them not from me * whilest yet I die not so long as I liue 8 Remoue farre from me vanitie and * A word of lying lying giue me not pouertie nor riches feede me with the food of mine allowance 9. Lest being filled I lie and say who is the Lord Or lest becomming poore I steale to conclude * Laeie hold on I abuse the name of my God 10 * Offend not with thy tongue Accuse not a seruant vnto his maister lest he curse thee and thou be * Or arraigned blamed These verses containe a praier which Agur made and an admonition which he gaue In the praier we are to obserue the preface which he vseth to the lord before it and the matter of it The preface is this Two things I request of thee forbid them not from me whilst I liue There is no doubt but that Agur desired euen a thousand things at Gods hands for he stood in need of so many necessaries yea and of infinit more as also we all do But he begged two things principally particularly as most needfull for him in regard of glorifying God and his owne good Let vs learne by his example to looke before we come to pray what we stand in need off especially and to consider what sutes we will put vp to the Lord. Now as concerning the time wherein he desireth to enioy the things for which he praieth it is so long as he should liue not for a day or moneth or yeare onely Hee doth then craue as it were not a lease but a fee simple of the Lords benefits So doth Dauid when he saith Psal 27. One thing haue I intreated of Iehouah that I will request euen that I may remaine in the house of I ehouah all the daies of my life The matter of the praier consisteth of certain sutes and of certaine reasons of those sutes The sutes are of two sorts as first for the graces desired secondly for the meanes whereby those graces may be attained One of the graces is Remoue farre from me vanitie that is to say let not pride vnthankfulnesse worldlinesse or idolatrie or such like vanities of this world take hold on me at anie time The prophet in the psalme affirmeth this to be one of the properties of a citizen of heauen Psal 24. That he lifteth not vp his soule vnto vanitie Certainly it is a verie hard thing not to trust in riches or not to delight in this world aboue measure and therfore we are no lesse earnestly then Agur did to sue for this holy grace The other grace by him requested is That a false matter or a lying speech may be remoued from him that is to say all vnfaithfull dealing craft forgerie cousenage periurie hipocrisie The prophet in the psalme in like sort ioyneth both these togither when he saith How long will ye loue vanitie Psal 4. and seeke after leasing This is a special and a rare grace as may appeare in that all estates of people in all places almost are giuen to dissimulation Ephe. 4. The Apostle willeth vs to put away lying but before we can so do we must pray that the Lord would remoue it farre from vs. Now as concerning the meanes of attaining to these two graces Agur in the former place requesteth that he may not haue too litle saying Giue me not pouertie that is to say suffer me not throughout my life to be in extreme want as not to haue food and raiment or the necessaries of this life It may be thought by some that this desire to auoyd extreme penurie in Agur was not lawfull For was not Lazarus exceedingly poore and yet the seruant of God and not driuen by his want to vnfaithfull dealing Again was not Paul needie oftentimes and yet walked vprightly because he knew how to want and how to abound Rather as it may seeme Agur was to pray for that gift which Paul had then that he should not be so extremely poore But in as much as Agur doth not abhorre pouertie simply or otherwise then for the danger of sinning which it bringeth men often vnto and might cast him into and for the obtaining of truth and plaine dealing his heart being rightly disposed the praier which he maketh to this entent is holie and was acceptable no doubt vnto God In this sort to the ende we may glorifie God the better we may pray against sicknesse and aduersaries wants including alwaies this condition as he did to wit if God saw it good for him and to this effect that we be neuer tried aboue that which we shall be able to beare In the next place Agur praieth and saith Giue me not viches feed me with the food of mine allowance A seruant of God as appeareth in Abraham Dauid and Ioseph of Arimathea may haue riches and yet performe his dutie Agur thē simply praieth not against wealth or altogither condemneth riches but he requesteth that he may haue the food of his allowance that is the daily portion which God hath cut out for him in his decree to the supplying of his wants Lue. 11. and the furthering of him in his seruice be it neuer so meane rather then such abundance as would be an hinderance of him in holinesse or an inducement to commit euill Thus to pray against abundance is as lawfull as when we come to a table well furnished to beseech the Lord that we may take so much of the food set before vs as may strengthen our bodie and make our soules more fit to his seruice and not cramme in more then wil do vs good or so much as will oppresse our hearts As concerning the reasons
of Agurs praier one of them is Lest being filled I lie and say who is the Lord Although riches in themselues moue not men nor bring them to forget or blaspheme God yet when vanitie is not remoued from the rich possessors thereof such effects do alway follow and therefore Agur here sheweth that he made his former praier not without iust cause and to an holie end Sometimes the vngodly rich say with Pharaoh who is God euen in open termes and speeches But indeed all of them deny him not accounting of the exhortations of the word and giuing themselues to trust in Mammon to ease to brauerie to surfetting and a thousand vices Deut 32. For men are as brute beasts which kicke when they are well fed yea the godly as may appeare in Iehosaphat waxe worse through abundance so dangerous a thing it is to stand on an high mountaine of prosperitie The other reason is Or lest becomming poore I steale to conclude I abuse the name of my God Although a true worshipper of God will rather starue then robbe yet necessitie is a sore prouocation mouing to take other mens goods away by stealth Certainly the estate of such who are extremely poore is verie grieuous and vntollerable vnto flesh and blood He that otherwise would abhorre theft yet when he is pinched with famine to satisfie his greedie bellie wil now and then pull from his neighbour or periure himselfe or so behaue himselfe Rom 2. as that through his misdemeanour the name Gospell of God is ill spoken off To be then in the pit of pouertie below is perillous as well as to be on the toppe of prosperitie on high Thus much concerning Agur his praier now as touching his admonition Accuse not a seruant saith he vnto his maister c. That is to say prouoke not nor wrong the least or lowest person in the world but as much as is possible liue peaceably with all and deale rightly with euerie one Great offences of children and seruants are to be made knowne to parentes and maisters for taking of which course Ioseph is commended in the scripture But to complaine to the maister of euerie light fault which the seruant committeth were great rashnesse to appeach him falsly great iniurie finally to incense his maister to deale roughlie with him great crueltie Such cruell dealing is forbidden in Deuteronomie where the Lord chargeth not to deliuer a seruant to his maister Deut. 23. The reason why men are to abstaine from accusing seruants is lest they in the bitternesse of their soule praying God to reuenge plague their accusers those who haue accused these poore creatures feele his iudgements The curse which is causelesse shall flie away but the Lord heareth the curses which wrong and miserie causeth as appeareth in the 22. chapter of Exod. 23. verse 11 There is a generation which euen curse their father and do not blesse their mother 12 A generation cleane in their owne eyes although they haue not bene washed from their * Exerement or dung filthinesse 13 Ageneration whose eyes how hautie are they and whose eyelids lift vp themselues 14 Ageneration whose teeth are swords and their cheeke teeth kniues to consume the poore cut of the earth and the needie from amongst men Here is shewed that accusers of poore seruantes and oppressors of the needie whosoeuer are in the number of those notorious wicked people who of all other are most vngodly For foure sorts of such wicked persons are in these verses rehearsed and noted By the which number of foure the wise Agur in the doctrine following goeth about to teach vs manie profitable lessons The first of these euill stocks or generations and kinreds are those Which curse their father and blesse not their mother that is as Paul speaketh to Timothie who are disobedient vnto parents 2 Tim 3. yea and so vndutifull and vngratious that they wish their euill reproch them with contemptuous speeches and in the pride of their hearts rise vp against them A diuine curse pronounced by those who are called therunto by the Lord and vpon iust cause vttered is no sinne at all yea it is a dutie somtimes albeit seldome to be practised But those diuellish execrations wherby without cause or a calling euil is wished to any or anie is reuiled are alwaies grieuous and hainous crimes notwithstanding that they be onely bent against those that be of the lowest and basest condition Now then when as children shall spit out such poison against those who beare the Lordes person who are the authors and preseruers of their life what greater degree of impietie can they come vnto And as childrēs cursing of their natural parents is a great offence so is the rebellion of any inferiors against their superiors Let then euerie one take heed that he be not of the number of those who resist or speake euil of such as God hath placed ouer them Let none be offended if such there are in these times And finally let parents so traine vp their children that they may be reuerent and obedient vnto them The second generation is of those who are cleane in their owne eies although they haue not bene washed from their filthinesse These here spoken off are hipocrits who either being blind with ignorance see not their errors iniquities or else by reason of malice perceiue not that they do amisse For although they do continue in the filthinesse of their transgressions yet notwithstanding they thinke that they are in a good estate Of this sort are the Papists who worship idols and teach damnable doctrines and yet boast themselues to be the Catholike Church Likewise they which call euill good as Esay speaketh and good euil iustifying themselues in their prophaning of the sabboth their swearing and their grosse euill actions and false opinions as if all were well Finallie those which say one thing and do another walking in their old euill waies notwithstanding their profession of religion There is none but naturally he is polluted with sin neuerthelesse as concerning the elect they are washed they are sanctified by the name of the Lord Iesus 1. Cor. 6. and by the spirit of our God Let therefore as the Apostle exhorteth euerie one laie aside all pollution of the flesh and of the spirit 2. Cor. 7.1 The third stocke or kindred as it were is of those Whose eyes are hautie whose eye lids lift vp themselues The proud people of the world are here noted by the signes of arrogancie to wit the casting of the eye vpward to behold high and loftie things and the lifting vp of the eye lids vnto the same entent and purpose For the eye is as it were the star of the forehead and the glasse of the minde Looke what affections are in the heart they are easily discerned by the eye The Apostle Peter noteth out wantons hereby that their eyes are full of adulterie Iacob perceiued by Labans lookes that his
prouidēce it often commeth to passe in this world that the faithfull are the head the vngodly the tayle as it were For euill men bow them selues before the good the vngodly often serue the godly and reuerence them in most humble manner because they are rich or lifted vp vnto honour And the wicked at the gates of the iust man Transgressors also oftē come to the rich mās doores either for almes or fauour or counsell 20 The poore mā is hated euen of his neighbour but the rich mans friends are many He who is in aduersitie is forsaken not onely by straungers but by those who are neare vnto him in dwelling or in kinne On the contrary side euery one fawneth on the wealthy and claimeth kindred of thē neuerthelesse these friends of the rich man are not true friends indeede but they are so called because they pretend great friendship how soeuer in verie truth they are friendes not to him but to his goods which onely they loue 21 He who despiseth his neighbour is a sinner but he who sheweth mercy to the poore is blessed As he who forsaketh or reprocheth his poore brother committeth a greeuous offence so shall he be araigned and punished as a notorious euill doer On the contrary side he who is mercifull to the needie or afflicted shall finde mercy That to deale hardly with the afflicted is a greeuous sinne it may appeare by that speech which Iob vseth to his friēds who were so bitter vnto him when he saith vnto them you rush vpon the orphāt Iob. 6.26 when you digge a pit for your friend Moreouer that the word sinner is taken in the Scripture for one who being guiltie is arayned or condemned is manifest by that speech of Bathsheba to Dauid in the booke of the Kings 1. King 1.21 otherwise I my sonne Salomon shal be sinners that is in danger of death or condemned to dye 22 Do not they who deuise mischief goe astray but mercy and truth shall be vnto those who practise that which is good The meaning of the former part of this sentence is that it is a most certaine truth confirmed by dayly experience that the inuentors and workers of euil things haue ill successe or perish For by the borowed speech of going astray which to do is a daungerous and vncomfortable thing missing of a mans purpose and meeting with some trouble is ment Thus much Eliphaz also teacheth in the booke of Iob when speaking of the Lordes ouerthwarting of the wicked in their ill enterprises he saith Iob. 5.12 He maketh frustrate the deuises of the craftie so that their hands are able to doe nothing c. The sense of the latter part of this parable is that the Lord sheweth fauour and performeth his promises vnto those who studie to glorifie him to do good to their neighbours 23 In euery labour there is increase but the talke of the lippes onely bringeth want Some gaine is to be gotten by euery kinde of worke as euen by making of a button of the tagge of a point But by vaine and idle pratling or talking that which a man hath consumeth For whilst much talke is spent much time is lost whilest much time is lost litle or nothing being got much of the stocke is consumed 24 The riches of the wise are their crowne the follie of fooles remaineth follie It should not be so indeede yet so it commeth to passe that wisedome in a poore man is contemned For be a man neuer so learned if he be not wealthy he is not esteemed but may sit well inough without doores See an example in Iob. Iob. 29.2.3.4.5.6.7 c. But when as both wisedome maketh him to vse his wealth aright so wealth maketh him the more admirable and the more to be accounted of in as much as it is as it were a crowne of authoritie and glorie to him On the contrary side let a foole be neuer so rich yea let him be clothed in scarlet or purple he neither will nor can be any other thē a Naball still remaining foolish for all his wealth and cōtemptible for his follie 25 A true witnesse deliuereth liues but a deceiptfull one forgeth lyes He who testifieth the truth oftentimes saueth the liues of the innocēt but a false witnesse is a hammer as it were or a sword to slay men 26 In the feare of the Lord there is strong hope who is wont to be a refuge to his children 27 The feare of the Lord is a well spring of life to depart from the snares of death The sonlike awe of the Lord or reuerencing of his Maiestie See before 1.7 is herein commēded in two respectes The one is for that it maketh men couragious and strōg of faith in troubles The other is for that it ministreth vnto them store of all good things For thus much is meant by a well spring 28 In the multitude of people is the honor of a king but by the want of people commeth the destruction of a Prince Nothing is more sure than that in the multitude of people is the honour of a king For that ruler which hath store of subiectes vnder him may in time of warre be garded by them receiueth from them much tribute by them is witnessed to be iust mercifull seeing otherwise so many would not liue vnder him Neuerthelesse it is againe as true on the other side that by the want of people commeth the destruction of the Prince For that Prince which wanteth people wanteth reuerence reuenues and defence 29 He who is slow to wrath aboundeth with vnderstanding but he who is of an hastie mynde raiseth vp follie The patient man is exceding wise in as much as he cutteth of quarelling and knoweth how to vanquish him selfe but the furious man by foolish words gestures or deedes kindleth strife 30 A sound heart is the life of the flesh but enuie is the * Or rather the magot of the bones For the Hebrew word Rachab signifieth so much rottennesse of the bones A quiet minde causeth health to the body but fretting at a mans owne trouble or els anothers prosperitie tormenteth the poore carcase without and within 31 He which oppresseth the poore reprocheth him who made him but he who sheweth mercy to him that is in neede honoureth him That person which dealeth hardly with the poore hurting them in body goods or name Mat. 25.40 sinneth highly against God whom in his creatures he disgraceth as it were So againe he which doth good vnto those that want doth good vnto the Lord whose workemāship and people they are and thus honoureth as it were the maister in his seruants 32 The wicked man * Or driuen on forward casteth him self away in his trouble the righteous man hath hope in his death The difference betweene the godly and the wicked in the day of aduersitie here is shewed The vngodly person when he is in trouble either thrusteth him selfe