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
A COMMENTARIE VPON THE BOOKE OF THE PROVERBES OF SALOMON Published for the edification of the Church of God The words of the wise are as goads and as nailes fastened they are the chiefe of choise deliuered by one shepheard Ecclesiastes 12.13 DEVS IMPERAT ASTRIS AT LONDON Printed by Richard Field for Robert Dexter dwelling in Pauls church-yard at the signe of the Brasen serpent 1592. TO THE RIGHT NOBLE LORD THE LORD EDWARD EARLE of Bedford grace mercie and peace from God the Father and from our Lord Iesus Christ AMONG sundrie meanes and helps of furthering of the Gospell of Christ Iesus right noble Earle vvhereby since the time of the blessed Apostles much good hath bin done to the Church of God the vvriting and printing of godly treatises hath bene one of the chiefest For as hereby not onely ancient heresies of all sorts haue long ago bin confuted and laid in the dust but in later times the nevve damnable doctrines of the Antichrist of Rome conuinced and quite in a maner ouerthrovvn so not only the principall points of true religion haue excellently bene handled and generallie made knovvn but manie obscure and hard places of the sacred Scripture illightened and vnfolded For this cause being desirous to employ my poore talent to the greatest aduantage that I can and to vse the best meanes I am able of doing good I thought good to bestovve my labour and leisure in furthering of the Church of God by inke and paper and to vvrite a commētarie on some part of Canonicall Scripture and namely on this excellent booke of the Prouerbes The causes vvhy I rather chose to handle interpret this booke then any of the other as they vvere verie manie so among the rest these vvere the chiefest to vvit that the morall sentences therein contained are most fit to be considered in these carnall times that they are the verie keyes of knovvledge and rules of all righteousnesse that sometimes I had publikely read and expounded them all and finally that they are peerelesse pearles meet to be presented vnto such persons of high degree as your Lordship is There is no parcell of the vvrittē vvord but you may receiue exceeding frute thereby if it please your Lordship to looke thereinto so that if you take anie part of the Scripture to reade or to exercise your selfe in you can not take amisse as vve are vvont to say The sacred histories contained in the fiue bookes of Moses and in the bookes of Iosua Iudges Ruth Samuell Kings Chronicles Ezra Nehemia Hester vvhereunto the Gospels and the Acts of the Apostles are to be added vvill tell you things past and done manie yeares ago The prophesies among vvhich the Reuelation of S. Iohn is to be numbred and doth indeed excell vvill shevve you vvhat things are to come to passe hereafter and vvere after the vttering of them to be accomplished in their times Ecclesiastes or the booke of the Preacher vvill admonish you of the vanitie of the vvorld a point verie needfull as for all mortall vvights so especially for noble personages to consider In the Epistles of S. Paule Iames Peter Iohn and Iude you may see and heare vvhat the Lord saith to the Churches and vvhat duties he requireth at the hāds of all Christians By the Psalmes of Dauid and the song of songs you may be taught stirred vp to pray and sing inasmuch as the mones and grones of the Prophets in the one are registred euerie vvhere and the voice as it vvere of the bridegrome and the bride resounded in the other To conclude the lamentation of the Prophete Ieremie vvhich Gregorie Nazianzen neuer read but the tears did trickle dovvn his cheeks vvil moue you to mourne for the afflictiōs of Sion and dravve you to performe that dutie vvhereunto the Apostle exhorteth vvhen he vvilleth vs to vveepe vvith those vvho vveepe Euen as then the busie bee vvhen she flieth into some faire and pleasant garden and lighteth sometimes here and sometimes there as it falleth out sucketh out some svveetnesse out of euerie floure and herbe vvhereon she sitteth so your Lordship looking into the volume of the sacred Scripture and reading sometimes this parcell thereof sometimes that shall receiue by euerie booke therein such comfort and profit as vvill cause you to preferre the same before the hony and the honie combe But if there be anie part of the vvord of God among the rest vvhich may be called a garland of heauenly flovvers or out of vvhich your Lordship may reape most precious frute it is this vvorthie booke of Salomons Prouerbs For herein as it vvere in a cristall glasse you shall see the nature of God the maners of men the comely countenance of vertue the vglie shape of vice the image of the true church the state of the vvhole vvorld Hovve manie and hovv notable things are herein spoken of Gods Predestination prouidence iustice vvisedome and mercie Hovv diuinely are the natures the offices and the vvorkes of Iesus Christ herein described Hovv liuely are adulterers drunkards sluggards misers proud vvrathfull foolish and enuious persons herein painted out as it vvere in their colours On the contrarie side hovv excellently are the properties and revvards of the faithfull the iust the meeke the thriftie the liberall and the vvise declaclared and pictured as it vvere in the parables of this booke To conclude hovve notably is the vse of lots the force of gifts the povver of affections and the disposition of sundrie brutish creatures therein expressed So many points of great importance and of singular frute being comprehended in this one litle booke of Salomons Prouerbes you can not most noble Earle better bestovv your labour then in meditating therein both night and day and in binding the sentences thereof as it vvere frontlets before your eyes Novv to the end that the meaning of these diuine sayings may be made manifest vnto you first and so to other into vvhose hāds this small treatise shall come I haue translated the text as faithfully as I could looking into the translatiōs of the best writers both old and nevve but especially into the Hebrue copie so farre foorth as my poore talent did enable me and my leisure suffer Moreouer to the same intent and purpose I haue gathered into mine exposition the pith and marrovv onely of all those obseruations vvhich either I had by me of mine ovvne or receiued from other by vvhose conference or vvriting I vvas helped Finally that as much light might be giuen to these sacred Prouerbs as vvel could be for the time by me in the margent I haue referred the reader to the rootes of diuerse parables pointed to sundrie examples noted here and there some reasons of the translation and quoted for proofe or declaration infinite places of Scripture All the vvhich paines notvvithstanding I confesse and acknowvledge that I am farre from handling of manie points exactly vvhich fault my distractions and encumbrances about other necessarie affaires may
parentage and yet is in debt or hath not sometimes a penie in his purse or food sufficient for his dinner or supper 10 The righteous man regardeth the life of his beast but the bowels of the wicked are cruell Pitie is now commended and hard heartednesse condemned The righteous man regardeth the life of his beast A iust man wil not ouer toyle the poore dumme creature nor suffer it to want food or looking to But if he be so pitifull to his beast much more is he mercifull to his seruants his children and his wife As for the very bowels of the wicked they are cruell For they are vnmercifull to their beasts See an example in Balaam striking his asse in Dalila betraying Sampson and in the Iewes crying crucifige on Christ vnnaturall to their children hard hearted to the poore and bloodie persecutors of the people of God 11 He which tilleth his land shall be satisfied with bread but he who followeth vaine things is voyd of vnderstanding The diligent person shall haue plentie but the spend-thrift who followeth carding dicing or such like vanities shall in time to come want necessaries as now he wanteth wit 12 The wicked man desireth a defence against euils but the roote of the righteous giueth frute So did Cain They that do euill wish for pardon of their liues a priuiledge or protection against troubles death and condemnation but all in vaine For in deede at the last Gods iudgement taketh hold on them On the contrarie side the roote of the righteous giueth frute The godly being rooted and grounded in Christ and as trees planted by the riuers of water are not onely preserued frō euils but prosper and flourish in good things Psal 1.3.4.5.6 bringing foorth frute in due season as it is in the Psalme 13 The euill mans * or Destruction snare is in the transgression of his lips but the iust man wadeth out of trouble Wicked men by their rash speeches cast thē selues into such troubles out of which they cannot deliuer them selues See an example in Daniel and his accusers but although sometimes the innocent being falsely accused are brought into question or molested yet they escape at the last as a bird out of the snare of the fowler 14 A good man is satisfied with the frute of his mouth and the * or Worke. recompence of a mans hāds shall reward him Albeit the opening of the mouth is a smal matter yet it shall be recompenced by the Lord with great blessings when it is done in wisedome For such as vse their toungs to Gods glorie and the edification of their brethren instructing them and exhorting them from day to day shall be loued by God man and tast many good blessings Now as good words so good workes also shall be rewarded For the recompence of a mans hands shall reward him That is to say 2. Cor. 5.10 Mal. 2.5 not only the wicked shal be plagued for their ill doing but the godly shal be blessed for their well doing The reward here spoken of is not a reward of merit but of mercy to the godly whose good actions are crowned with comfort and good successe as the euill deedes of the wicked haue a curse or crosse attending on them 15 The way of a foole is right in his owne eyes but he who harkeneth to counsell is wise Selfe liking is here reproued and hearing of aduise commended The way of a foole is right in his owne eyes The cōceipted person thinketh his owne course to be best and as if he were a verie wise man himself or sufficient by him selfe to deale in any matter he vseth no aduise of other But he who harkeneth to counsell is wise That is to say he who enquireth after and practiseth the good aduise of other prouideth wel for his owne welfare 16 The vvrath of a foole is made knowne the same day but a prudent man couereth reproching The meaning hereof is that the furious person presently sheweth some signe of his choler but he who is godly wise suppresseth angrie speeches gestures and behauiour For this phrase the same day both here and elsewhere in Scripture Psal 84 11. noteth out a verie short time Thus the people in Ezechia his time couered a reproch whē they aunswered not a word to Rabsakeh So likewise by couering a reproch abstaining from reuiling and rayling is to be vnderstood 17 He telleth the truth who declareth that which is iust but a false witnesse vttereth deceipt He who telleth that which is agreeable to the matter in question and the circumstances thereof boldly and constantly auoucheth that which is sure and certaine not mingling therewith any thing which is doubtfull or vntrue On the contrary side he who maketh no conscience of lying Such were the false witnesses who rose vp against Steuen coloureth his forged accusations with plausible speeches and faceth down an vntruth 18 Some vtter vverdes like the pricking of swords but the toung of vvise men is a medicine Euill speakers and slaunderers as here is shewed hurt their neighbors not lightly but most grieuously in bodie goods and name For some as Ezechiel speaketh carrie tales to shed blood But the tong of wise men is a medicine The godly vttering wholsome seasonable speeches heale the innocent who haue bin troubled by pleading for them foes at variance by perswading them to peace and finally the heauie hearted by comforting them 19 The lip of truth shall be established for euer the lying toung scant for the space of a moment He who speaketh truth shall liue long in this world and continue for euer in the world to come but God will quickly destroy all those that speake lyes Psal 5 7. 20 Deceipt recoyleth on the heart of those vvho plot mischiefe but ioy vpon the counsellers of peace As for example Achitophel who for griefe hanged him selfe Thus Mardoches aduise which he gaue to Hester rebounded into his heart with ioy Euill counsell most hurteth those who giue it For such as are the authors of any mischiefe meete with some grieuous plague inflicted by God or man vpon them which bringeth bitter sorow into their hearts But ioy vpon the counsellers of peace Such as make cōcord betweene neighbour and neighbour or giue any aduice tending to their brethrens welfare are blessed 21 No euill shall befall the iust man but the wicked shall be full of miserie 22 Deceiptfull lips are abhomination to the Lord but they who deale faithfully are accepble to him In the former of these sentences a promise of preseruation is made to the righteous a threatening of destruction is denounced against the vngodly No euill shall befall the iust man Psal 91. Either no afflictiō at all shal betide the righteous person or onely such aduersitie as shall rather further then hinder his saluation For as the Apostle speaketh 2 Cor. 4.8 we are pressed downe in euerie thing but
the Philistins that the Israelitish women moued by his worthie and valiant exploits vnto reioycing sung in triumphing wise that Saul had slaine his thousands and Dauid his ten thousandes The latter part of the sentence declareth on the contrary side that the rule of the wicked ministreth matter of griefe and miserie vnto the whole multitude The estate of the poore people ouer which foolish persons or cruell persecutors haue the rule or tyrannize becommeth lamentable sundrie waies First the Lord himselfe vsually plagueth the land with iudgements from heauen wherein an enemie of his holdeth the scepter Secondly wolues in such a kingdome hauing the place of shepheards but the nature of deuouring beastes spoyle oppresse and eate vp the silly lambes and sheepe Thirdly the people liuing without all good order or meanes of their prosperitie fall daily into all sorts of sinnes and pits of destruction Sundry occasions then of griefe being continually offered the people through the carelesnesse or crueltie of euill gouernours if peraduenture they dare not openly complain for feare of further trouble yet how can they but sigh secretly in corners Certainly so did the Israelites oppressed in Egipt and Elias persecuted by Achab and Iezabell Euen as then the welfare of the sheepe dependeth on the shepheard and euen as such is the constitution of the bodie as is the dispositiō of the head so the condition of the people answereth in wo or wealth to the goodnesse or badnesse of the magistrates 3 A man that loueth wisedome reioyceth his father but he that keepeth companie with harlots vvasteth his substance Fornication This drift of the spirit in this instruction is to declare that whoredome bringeth beggerie at the last Two sorts of loue herein are spoken of one spirituall another carnall The spirituall loue is commended which is a wonderfull liking of and following after wisedome Such as are enamoured with this virgin of heauenly wisedome which is holy peaceable moderate full of mercy and good works Iam. 3.17 as Iames speaketh shall not onely by this meanes please the Lord or be profitable vnto themselues but comfortable vnto their parents Sundry waies doth a wise sonne cheare vp his fathers heart First by the vertues which are in him Secondly by the fame which is spread of him Thirdly by the hope which his father conceiueth that he wil be thriftie Last of all by his liberalitie and kindnesse towardes his parentes if peraduenture by reason of his gifts he be at any time exalted to honor as Ioseph was who also in this respect reioyced his father As concerning the carnall loue spoken of in the latter part of the sentence that is condemned and threatned with pouertie The vaine youthes of this world hauing shaken off the yoake of obedience and despised wisdome fall in loue with naughtie women with whom they are daily conuersant making them good cheare bestowing gifts on them and mainteining them in braue apparrell Hereby not onely they defile themselues with wandring lusts but spend their patrimony consume their parents goods so bringing sorrow vpon them in stead of the ioy wherewith they ought to labour to comfort them Such a lewde course tooke the prodigall sonne who hauing wasted his substance was put to feed with the swine Among other reasons then disswading from whoredome this is not the least to be regarded that strumpets are dangerous rocks and vnfatiable gulphes 4 A king by iudgement establisheth his realme but a man * A man of offrings which is a slaue to giftes that are offered destroyeth it Herein againe the holy Ghost admonisheth rulers of their dutie Iniustice He entreateth in this verse of two matters one the executing of iudgement an other the auoyding of bribes In the former place is shewed that iudgement is the prop or pillar of kingdomes when iustice is ministred without partialitie in such sort that the godly are rewarded and the wicked punished and euery man hath right done to him the Lord will blesse the lande the good will loue theyr Prince the bad shall be cut off and not be able to do any hurt This may be obserued throughout the stories of the kings of Iudah that all the while they gaue themselues to set vp true religion or to punish sinne their kingdomes were in peace and they got the victory ouer their enemies In the latter part of this sentence is declared that the receiuing of bribes is the ouerthrow and bane of a common wealth The reasons hereof are manifest and sundry First to respect persons which bribe takers do is an abhomination to the Lord and therefore such a transgression as pulleth downe his vengeance on the place wherein it is committed Secondly by this meanes no place being left for right but for gifts there must needes grow factions and mutinies Last of all a window being set open through such partialitie to hope of impunitie all sorts of sinnes the plagues of common wealths must needes daily multiply and increase 5 A man which flattereth his friend spreadeth a net against his feete In this sentence is declared Flatterie that flatterers are a very hurtfull and pernicious kinde of people They are fitly here compared vnto hunters For euen as the hunter spreadeth the hay or net to in tangle the poore beast which commeth by it Rom 16. Luke 20.29 euen so flatterers be sweet speeches or salutations seduce the hearts of the simple and by their shewes of friendship righteousnes go about to get some aduantage at their handes thereby to drawe them into trouble Of this wicked dealing Micheas complaineth Mich. 7.2 saying The good man in perished out of the earth and there is none vpright among men as many as are lye in waite to slaie euerie one hunteth his brother with nets Flatterie then is no better then a secret or subtill kinde of murther in as much as therby diuerse are drawne either to receiue errors or to commit sinne so to fall into the snare of endlesse damnation or into danger of law or hazard of life 6 In the transgression of the wicked man there is a snare but the iust man singeth and is merrie Here is shewed what an hurtfull thing sinne is in generall Disobedience as before was declared how dangerous an euill flattery is How soeuer the act of iniquitie is ioyned with pleasure yet the end and wages thereof is paine and death The snare here spoken of is some losse or crosse as pouertie sicknesse griefe of minde punishment of law and the wrath of God all which pursue and follow the offender Hence it commeth to passe that in as much as the plagues of this world or of the world to come commonly molest the wicked they are in feare sorrow silence shame and confusion But the iust man singeth and is merry There is none so righteous as that hee is without sin but such are called iust heere who are iustified by faith in Christ and sanctified in
feare of God which is the beginning of knowledge of wisedome and of instruction fooles despise By the feare of God is here meant not onely that dread of the power of God which respecteth some trouble or punishment but that reuerencing of his maiesty wherby it commeth to passe that a godly man hath the Lord alwayes before his eyes highly esteemeth him taketh care not to offend him and is readie in all things to obey him For in regard of his power he dreadeth him as his Iudge of his glorie as his king of his strength as his rocke of his care as his shepherd of his righteousnesse as his law-giuer of his mercie as his sauiour of his loue as the husband of his soule This reuerence or awe of the Lord is sayd to be the beginning or chiefe point of knowledge of wisedome and of instruction that is to say a principall part or roote thereof because it not onely preserueth men from all sorts of sinne but moueth and enableth thē to practise good workes of euery kind Now seeing the wicked or vngodly people of the world despise this beginning or fountaine of Gods graces it is impossible that they should come to the knowledge of the truth or to the wisedome of the spirit or to the obedience of the word Thus the elect then come to wisedome and such other vertues but the reprobate neuer attaine hereunto because they either neglect the meanes of their saluation or else quench the light or motions of Gods spirit so that they want the grace of God through their owne folly as here is insinuated when it is sayd that fooles despise the feare of God Rom. 1.19 That which may be knowne of God is manifested to them for God hath made it manifest vnto them but they loue darknesse more then light yea they hate the light because their workes being euill are thereby reproued Hence it is that they hold the truth of God in vnrighteousnesse as the Apostle speaketh 8 My sonne heare the instruction of thy father and forsake thou not the doctrine of thy mother 9 For they shal be a comely * or Attire ornament vnto thine head and a chaine vnto thy necke The preface of the whole booke being ended Salomon commeth now in the person of a father or mother to instruct his sonne One dutie whereunto children are here called is to heare instruction that is to say to open their eares and hearts that the admonitions which their parents giue them may enter thereinto vnto the reforming of their wayes Another is not to forsake doctrine that is when good counsell hath bene giuen not to let it slip or vanish but to keepe and practise it This admonitiō is enforced by a reason which is drawne from the reward or frute of obedience For they shall be a comely ornament vnto thine head and a chaine vnto thy necke that is to say as iewels and gay apparell greatly adorne and set out litle children so thy parents instructions by thee obeyed shal grace and beautifie thine heart and life in such sort as that thou shalt seeme amiable both vnto God and man For by the outward ornaments of comely attire and of a chaine long life a good name honor wealth the fauor of good men and of God him selfe yea eternal glorie happinesse are shadowed out whereunto obedient children attaine partly in this world partly in the world to come 10 If sinners entise thee consent thou not Children now are disswaded from folowing of euil companie and wicked counsell All men are transgressors but by the name of sinners in this place notorious offenders as for example theeues or robbers are meant If then such mischieuous wretches shall entise thee that is to say allure thee by flattering speeches or faire promises consent thou not yeeld not to them resist them like not of their sayings or of their doings The heart of man is prone by nature vnto all euill Now if besides the inward inclination there be an outward tempter to iniquity a man but especially a young man is easily caried away This aduise then is with all care to be remembred that when we are allured to any sinne by any person we consent not 11 If they shall say come with vs let vs lye in waite for blood let vs freely hide our selues against the innocent 12 We shal swalow thē vp aliue as the graue and whole as they that go downe into the pit 13 We shal find all precious substance and fill our houses with spoiles 14 Thou shalt cast thy lot amōgst vs * or Let there be there shall be one purse amongst vs all c. Salomon in the person of a carefull father cometh now to bring in those who steale or rob by the high way making an oration as it were to the young man wherin they perswade him to ioyne in a league with them Hereunto to draw him they not onely preuent the obiection of danger which he might make remoouing his feare of incurring trouble as well as they can but promise vnto him great gaine that the hope of a rich bootie may expell the doubt of hauing ill successe If they shall say come with vs let vs lye in wayt for blood let vs freely hide our selues against the innocent First here the robbers shew the yong man what course they meane to take in spoyling trauellers of their goods and liues They tell him that they will not openly steale or kill but lurke in some bush or corner to such an intent They affirme that they will handle their businesse so closely as that they shall neuer be called into question but escape scotfree Thus by breeding in him hope of lying hid and of impunitie they go about to bend him to their bow and to draw him into their companie We shall swallow thē vp aliue as the graue and whole as they who go down into the pit Now the theeues in these words declare how sure they are to meete with the pray to auoyd danger They auouch seeing they be manie and so strong that they will quickly take the passengers bind them fast inough for making hue and crie after them and most easily dispatch them For euen as the graue or the pit destroyeth and deuoureth those who are put or fall thereinto so say they we will spoile strip bind and quite dispatch those that come by the high way leauing them neither life nor any thing whatsoeuer whereby we may be bewrayed Wee shall get all precious substance we shall fill our houses with spoyels In these wordes profit is propounded as a lure to draw the yong man to theft and murder There is great force in this perswasion seeing though a thing be neuer so vnlawfull or vnhonest yet if it be gainefull commonly all sorts of people greedily follow after it The summe of this speech is as if the robbers had sayd to the youth by this course which we speake of we shall come to great
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
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
aside all bitternesse Ephe. 4. 6. wrath and outcries The inferiors which are oppressed are as the sheepe of Christ to beare iniuries patiently They are also to pray to be deliuered frō such lions and to assure them selues Psal 22. that they shall at last in some sort tread them vnder foote Psal 91. 16 A gouernour * Vnderstandings voyde of all vnderstanding and much in oppressions shall shorten his dayes but he which hateth gaine shall prolong his dayes As tyrannie so couetousnesse ought to be farre as from all men so chiefly from rulers Politike Pharaos imagine they deale wisely when they lay grieuous burdens on the Israelites Foolish Rehoboams thinke it the most prudent course to scourge the people with scorpions But such rulers who are much in oppressions incroaching the peoples landes getting their goods by hooke and crooke and exacting extreme tribute estraunge their subiects hearts offend God fall into many foolish hurtfull lustes which plunge men into destruction and therefore haue indeed no vnderstāding But he that is so farre from couetousnesse that he is a mā as Iethro would haue rulers be which euen hateth gaine that gaine I say which is vniust shall waxe old in the fauour of the people as Samuell did be beloued of all mē and blessed of the Lord. 1 Sam. 12. Let then the conuersation of euery one be without couetousnesse as the Apostle exhorteth and let euery one be cōtent with the things Heb. 13. that are present Would any know a couetous man Looke on his conuersation his bargaines his housekeeping c. Would a couetous man know whether this roote of all euill be in him selfe or no Let him looke on his minde his cares his feares his desires But aboue all other Psal 119. let Magistrates say to the Lord with Dauid Incline mine heart to thy statutes and not to couetousnesse 17 Let a man pursued for the bloud of a * Soule or life flie to the graue let none vphold him Magistrates are not to pardon wilfull murderers By Moses law they who flue any at vnawares might haue cities of refuge Exod. 21.22 and be preserued from death by the rulers but he which offred violence and maliciously slue his neighbour was to die without mercie They which maimed their neighbours were to pay eye for eye tooth for tooth But he which tooke away life Gen. 9. by man was to be depriued of his life Magistrates may be moued by rewards to shew such fauour Num. 35. but the Lord would haue no reward taken for a man-slaier Pitie may sometimes incline them to mercy but the Lord wold not haue their eye to spare them Magistrates then being the deputies of the Lord are to execute this law on wilfull murtherers as Salomō did on Ioab 1. Kings 2. When men take no vengeance on him which sheddeth innocent blood God pursueth him as he did Cain The Papists impietie is here notably detected who did set open sanctuaries and priuiledged places vnto all sortes of notorious offenders 18 He which walketh vprightly shall be saued but he who is peruerse in * His two waies his waies falleth * In one therein This is the course which magistrates are to obserue in their iudgements imitating the Lordes example namely on the one side to defend and spare the righteous who neither declining from the right hand nor the left walke circumspectly in the straight way of the Lordes preceptes and on the other to punish the transgressor who either doth that which is wicked or dealeth vnlawfully in those actions which are lawfull Those then who either vse deceit in their best actions or commit grosse sinnes and walke therin shall at one time or other bee taken napping as was Shimei 1. Cor. 10. and be plagued in some one of their iniquities as were the Israelites If magistrates alway punish not the wicked and cherish the good as they ought yet surely the Lord will 19 He which tilleth his land shall be satisfied with foode but hee which followeth vaine persons shall be filled with pouertie Disorderly walkers who do nothing Before 12.10 23.21 but go vp and downe as busibodies haue bene oft before reproued and here are taxed againe Amongst other vpright waies this is one that a man diligently follow his vocation When husbandry or any such trade is well put in vre it will through the Lords blessing yeeld vnto a man sufficient to content him and to maintain his family as may appeare in the rich estate whereunto Iacob came by the Lords blessing on his industry The prouident then and the diligent shall haue foode to kill hunger with garmēts wherewith to couer them and money for good vses But the good companions and youthes of this world which follow hunting halking carding dicing stage-players and such vanities or are vagabonds roging vp and downe the countrey shall not onely want necessaries but be filled with pouertie bondage grief and miserie as was the prodigall sonne 20 A * Of faithfulnesses faithful man is full of blessings but he which hasteth to waxe rich shall not be vnpunished As vnthriftinesse shall be punished by the Lord so posting to be rich shal be reuenged by him A man of faithfulnesse to speake as the spirite doth in the originall tongue who dealeth plainly and truly not only in word but deede both with God and men not onely in one matter but all shal be much inblessings shal be made partaker not of one good thing onely but of many His credit shal be great he shall haue peace of heart his store shall increase he shall haue children vnto him at last it shal be said Come thou blessed of my Father Now as touching those who make hast to be rich or who as Paule speaketh wil be rich as it were whether God will or no who get their goods by hooke and crooke or by playing the partes of drudges and snudges to conclude who labour after wealth but vse not to call on the name of God nor regard his word these make commonly more hast then speed seeing they are not vnpunished but fall into temptation and a snare meeting with some losse or crosse in steed of gaine and aduantage as birds hasting to the pray are oft in their flight striken and stayed with a pellet Achab made hast to Naboths vineyard but at last dranke a cup of bloudie grapes for his posting 21 It is not good to accept * The face persons for so a man would transgresse for a morsell of bread Of the number of such as make hast to be rich are they who respect persons in iudgement He that is infected with this vice albeit he be a man of high calling in the common wealth and although there is no comparison betweene truth or iustice and a morsell of bread yet will he easilie be hired brought to hold his peace or to giue a false sentence for