part from them The desire present is pleasant to the soule Vaine people are exceedingly glad when they are made partakers of those things which they wish be they neuer such foolish toyes or vnlawfull delites But it is an abhomination to fooles to depart from euill On the contrarie side it is a deadly griefe vnto the wicked to be weaned or pulled from their sinnes or vanities 20 He which walketh with the wise shall be the wiser but he who keepeth company with fooles shall waxe the worser In this verse is declared that there is great force in the companie which a man keepeth to chaunge him into the better or the worse He is sayd to walke with the wise who is often in their coÌ„panie to heare their words to see their behauiour Such a one waxeth wiser that is more learned zelous and religious then he was before But he who keepeth coÌ„panie c. Such a one as ioyneth in fellowship with the vngodly shall be the worse in two respects the one that he shall be infected thereby the other that he shall be plagued therewith 21 Euill pursueth sinners but that which is good rewardeth the iust Since as a pursuiuant troubleth Psal 34.22.23 attacheth and slayeth the wicked maÌ„ but Gods blessing as a reward of mercie maketh a recompence to the vpright person for all his paines in doing of his dutie 22 The good man leaueth an inheritance to his childrens children and the sinners goods are layd vp for the iust man The godly person not onely him selfe enioyeth his goods whilest he liueth but when he dieth leaueth the same in such sort to his childreÌ„ as that also their children through Gods mercie inherit the same On the contrarie side the wicked man is so farre off from leauing his goods to his posteritie as that from him by Gods prouidence they are often rolled vpon the righteous person who is his heire as it were against his will 23 The poore * The which were before vntilled and so not helped by labour or sâ—â—le plowing vp new ground haue much foode but some consume them selues thorough slouthfulnesse The meaning of this Prouerbe is that a litle grouÌ„d well tilled or a litle stocke well employed and followed bringeth through Gods blessing great abundance and great aduantage as on the contrary side great wealth or a large patrimonie is through idlenesse brought to litle or nothing 24 He which spareth his rod hateth his child but he which loueth him chasteneth him betimes The cockering father who seldome or neuer correcteth his sonne is truly sayd to hate him For he is an enemie if not in affection yet in this his action to his welfare On the contrarie side he which loueth him chasteneth him betimes He which tendereth the good estate of his child whilest he is yet yoÌ„g prouideth a teacher to instruct him and twigs to correct him 25 The iust man eateth to the satisfying of his soule but the bellie of the wicked shal want They who serue God aright and labour faithfully in their callings shall haue plentifull store of necessaries On the contrarie side the vngodly shall suffer extreme penurie THE XIIII CHAPTER 1 A wise woman buildeth vp her house but a foolish woman pulleth it downe with her owne hands A Christian matrone on the one side and an vngodly wife on the other is here described Euen as a cunning carpeÌ„ter going about to build an house layeth it on a foundation heweth out timber for it and finally at length raiseth vp the frame so a godly matrone or good houswife founding her familie on the knowledge of Christ by labouring faithfully in her calling filleth her house with store of necessaries On the contrary side such a woman as being voyd of the feare of God neglecteth her calling or prodigally lauisheth out her husbaÌ„ds goods ouerthroweth the state of her familie and consumeth all that is in her house 2 He which walketh vprightly feareth God but he who is crooked in his wayes despiseth him Good workes are here shewed to be proofes or testimonies of the feare of God Manie deceiue them selues with a shew of godlinesse but euerie one shall know whether he feareth God or no not by the outward profession of religion which he maketh but by his doing of Gods will On the contrarie side a dissolute life is an euident demonstration of the prophanesse of the heart 3 In the mouth of a foole is a staffe of pride but in the lips of the wise their owne preseruation The good toung hath herein a reward promised but the euill is threatned In the mouth of a foole is a staffe of pride He who abuseth his toung shall smart for his follie For as he who carrying a staffe in his hand striketh euerie one therewith is oftentimes him selfe wel cudgelled for his labour so he who smiteth other with his toung shall at last be beaten for his rash speeches But eueÌ„ as he who carrieth a buckler about with him preserueth him selfe from manie blowes so he who speaketh prudently or answereth discreetly by this meanes preserueth him selfe from much danger and trouble 4 When there are no oxen the barne is * Or emptie cleane but store of fruite commeth by the strength of an oxe Husbandrie is commended in this verse WheÌ„ there are no oxen where the meanes of husbandrie are neglected the barne is cleane there is want of necessaries but store of fruite commeth there is aboundance of needefull prouision by the strength of an oxe where tillage or plowing with oxen is diligently vsed An oxe is here mentioned as a principall meanes of riches in as much as it being a good labourer draweth the teame helpeth the plough treadeth out the corne 5 A faithfull witnesse will not lye but a false record breatheth forth lyes Neither for feare nor fauour will the iust man tell an vntruth On the contrary side the wicked man powreth and faceth downe lyes 6 The scorner seeketh wisedome and she will not be found but knowledge is easie to him who is prudent Not onely he is a scorner who derideth all godlynesse but he who professing Religion liueth wickedly Now as it is the custome of men when such come to the doores of their houses whoÌ„ they care not for to refuse to see them or to speake with them but if peraduenture friends come to visite them then to shew them selues yea to runne out to meete them so the grace of Gods spirite estrangeth her selfe froÌ„ the proud and vngodly but appeareth draweth neare vnto the modest For he who is holy humble easily attaineth the true knowledge of God and of his sonne Iesus Christ 7 Depart from the presence of a foolish man and from him whom thou perceiuest not to haue the lippes of knowledge Before 4.26 See an example in Paule 1. Cor. 9.26.27 Euilim ialits ashem Euery foole maketh a mocke of sin or of araignement This interpretation is receaued agreable to the wordes
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
wherof is to be found in the fourth commandement of the morall law Secondly a promise is made also of peace that is to say of prosperitie euen in these outward things for godlinesse hath the promises both of this life the life to come But here may some say how are these promises performed seeing oftentimes the wicked liue as long or longer then the godly and enioy outward blessings more then they To answer briefly vnto this doubt first the promises of God touching outward blessings are not absolute or simple but conditional Secondly the obedience of the godly is not full but in part and therefore no maruell it is if in part onely they are made partakers of outward blessings Last of all the Lord giuing his children in heauen eternitie and glorie performeth a great deale more then here he doth promise 3 Let not * or Goodnesse or bountie mercie and truth forsake thee bind them about thy necke write them vpon the table of thine heart 4 And thou shalt find fauor and good successe before the eyes of God and man In these verses two points or precepts are summarily propounded which throughout the whole chapter afterward are seuerally handled To be briefe herein two vertues are commended and two rewards promised vnto the practise of them The former vertue is mercie whereby all sorts of duties seruing to the benefiting of mē are to be vnderstood as almes visiting of the fatherlesse and widowes and such like The later is truth vnder which gift faith vnfained sinceritie in all actions is comprehended For indeed the end of the law as Paule speaketh to Timothie is loue out of a pure heart and a good conscience 1. Tim. 1.5 and faith vnfayned And behold saith Dauid in the Psalme vnto the Lord Behold thou art delighted with truth Psal 51.8 and in secret hast made wisedome knowne vnto me Now euen as signes frontlets which are bound about the face or neck are alwayes present so both these vertues must alwayes be meditated on and practised Again as notes or letters written in paper or grauen in mettall continue so these graces must continually be thought on and firmely written not in paper or in stone but in the fleshly tables of our hearts The self same thing is here signified which is set downe in Deuteronomie where it is sayd lay vp these my words in your hearts and minds and bind them for a signe on your hands Deut. 11.8 place them betweene your eyes A like phrase is vsed by the Apostle Paule to the Corinthians 2 Cor. 3. Heb. 8. and by the author of the Epistle to the Hebrewes The rewards promised to the forenamed vertues being also two the former of them is fauour whereby is meant the well liking of the Lord before whose eyes the hidden man of the heart in the incorruptiblenesse of a gentle meeke spirit is much worth and most amiable The later reward is good successe that is prosperitie and acceptation among men who are wont to loue and recompence such as do them good This promise then is all one in a manner with that which the Apostle Paule setteth downe in the Epistle to the Romanes where speaking of righteousnesse peace and ioy in the holy Ghost Rom. 14.18 he saith that he which in these things serueth Christ pleaseth God and is acceptable to men 5 Trust in the Lord with thy whole hart but leane not vnto thine owne vnderstanding 6 In all thy wayes acknowledge him and he will direct thy pathes The first particular dutie which we are exhorted to performe to the Lord is herein set downe Trust in the Lord with thy whole heart doubt not of Gods fauour in Christ or of the truth of anie of his promises but leane not vnto thine owne vnderstanding on the contrarie side thinke not by thine owne pollicie to auoyd euils or to attaine vnto good things For in deed so long as we put any confidence in our owne gifts we can neuer truly or surely relye on God alone or looke for helpe from him onely Yea that which is more the wisedome of the flesh is enmitie to God and the naturall vnderstanding of man is not able to comprehend spirituall mysteries but disputeth against the plaine truth of Gods word or promises In all thy wayes acknowledge him In all the actions of thy life set the Lord onely before thee aske counsell what is best to be done at his word calvpon him by prayer giue him thankes and referre all things to his glorie And he will direct thy pathes The Lord will blesse thy counsel and enterprises For it can not be but that we must needes find God an approuer and defender of those actions and courses which we attempt and go about in his name and feare hauing him for our author and captaine 7 Be not wise in thine owne eyes feare God and depart from euill 8 So health shall be vnto thy nauell and moisture vnto thy bones In these verses we haue the second dutie of pietie commended vnto vs. Be not wise in thine owne eyes folow not thy corrupt reason neither in matters of religiō nor in the ordering of thy life and conuersation but follow the line of Gods word in all things For indeed conceipt and selfe loue causeth men to erre most grossely and to thinke they do very well when they do very ill as also to be secure in their sinnes yea to defend them selues in their most wicked deedes as may appeare in Saules offting of sacrifice and sparing of Agag Feare God and depart from euill 1. Sam. 13.9 Item 15.13 Be not so bold as to worship God after thine owne conceipt but follow the direction of his word reuerence his maiestie who will grieuously plague thee if thou continuest obstinately in thy wil-worship or euill course of life Wherfore if thou hast bene ouertaken with any sinne forsake it because thou canst not please God nor do good before thou hast departed from that which is euill So health shall be vnto thy nauell and moysture vnto thy bones When thou confessest and forsakest thine iniquitie then if thou art visited with sicknesse or any aduersitie thou shalt be restored to health enioy the welfare both of bodie and soule The Prophet Dauid felt the experience hereof in his own person for all the while that he kept close his sinne Psal 32.2.3 4.5 c. his humors were turned into the drought of summer but when he made it knowne or confessed it then the Lord tooke away the punishment of his iniquitie so that on the contrary side there was health to his nauell and moisture to his bones 9 Honor God with thy substance and with the first frutes of thy whole increase 10 So shall thy barnes be filled with plentifulnesse and thy wine presses breake in sunder with new wine These verses containe a precept wherin the third dutie of godlinesse is prescribed Honour God with
as that it is a signe of some heauie vengeance or of present death See an example Hest 7.8 being herein like vnto messengers which are sent to slay a man But a wise man will pacifie it A prudent person by some gracious speech or wittie deuise wil ouercome and appease the indignation of a Prince See an example in Ioab 2. Sam. 14. although it is verie forcible and very terrible 15 In the light of the kings countenance is life his fauour is as a thicke cloud of the latter raine In the light of the kings countenance in the chearefull louing looke of the Prince is ioy and comfort and his fauour is as a thicke cloud of the latter raine his good will also is verie beneficiall and profitable For as the latter raine doth much good to the groūd and causeth the fruites of the earth to reuiue and florish so the fauour of the king is not onely very comfortable but verie fruitfull 16 How much better is it to get wisedome then gold and to get prudence how much more to be desire then siluer Seeing the possession of wisdome bestoweth temporall and eternall life on men is it not infinitely to be preferred Ecclesiastes 7.11.12 before corruptible mettals as gold and siluer 17 To depart from euill is the fortresse of the vpright he which keepeth his way keepeth his life The forsaking of sinne or abstaining there-from Psal 34.13.14.15 as it were a bulwarke preserueth the righteous from Gods iudgements so that he who ordereth his way aright saueth his owne soule 18 Pride goeth before destruction and an high minde before a fall Hawghtinesse and arrogācie are the causes of cōfusion and of manifold calamities yea of vtter ruine which oftentimes euen in this life befalleth proud persons as their proper reward 19 Better it is to be of an humble mind with the lowly than to diuide the spoyles with the proud It is more profitable and commendable indeede together with the afflicted people of God to be bruised in heart and lowe in port as captiues vsually are See an exomple in Moses Heb. 11 25. than after the manner of insolent conquerors who diuide the spoyles to be stately in behauiour or to practise any tyrannie 20 He which hearkeneth to the word obtaineth that which is good and blessed is he who trusteth in the Lord. He that exerciseth him selfe in reading and hearing the word of God shall thereby finde great comfort and instruction So also he which beleeuing the word Luc. 1.45 Heb. 4.1 putteth his confidence in the power and mercie of God shal attaine to many benefites both temporall and eternall But without faith the word profiteth not at all 21 He who is wife in heart is to be called prudent but the sweetnesse of the lippes giueth instruction He who is wise in heart he which knoweth much is to be called prudent is to be commended as a learned mā but the sweetnesse of the lippes but an elequent or gracious vtterance giueth instruction edifieth and profiteth the hearer 22 Vnderstanding is a well spring of life to them that haue it but the doctrine of fooles is a well spring of follie Vnderstanding is a well spring of life to them that haue it true knowledge ministreth continuall instruction to those who therewith are indued being in this respect like to a fountaine which floweth with tunning waters But the doctrine of fooles is a well spring of follie As for the instructions which seducers giue they do but infect peoples mindes with errours and vices so that although their doctrine floweth from them yet it is but as a spring of filthie or deadly waters 23 The heart of the wise man guideth his mouth wisely and by his lippes he ministreth instruction The heart of the wise man the minde of the learned mā guideth his mouth wisely moderateth his mouth for matter and manner of speech and by his lippes he ministreth instruction and the wise man by his gracious vtterance edifieth the hearers 24 Pleasant speeches are as it were an honie comb sweetnesse to the soule and health to the bones Pleasant speeches cloquent wordes and sayings are as it were an hony combe sweetnesse to the soule delite the minde as honie doth the tast of the mouth and health to the bones and cure also the body which they refresh and oftentimes restore to health 25 There is a way which seemeth streight to a man the end whereof is the high way to death The cōmitting of sinne in the beginning seemeth a good way vnto man in regard of pleasure or profit but in the end it worketh destruction 26 He which is troublesome troubleth him selfe for his mouth recoileth vpon him selfe He which is troublesome Thus with Tremelius I interpret this verse being lead into this sense by the sute of the sentences going before and following by the signification of the wordes and specially by comparing of the 15.16.17 vers of the 7 Psalme herewith Psal 7.14 c. the busie body who troubleth his neighbours troubleth him selfe draweth trouble vpon his owne pate for his mouth rocoileth vpon him selfe for his slaunderous or hurtfull speech whereby he went about to harme his neighbour causeth him to be hateth or to be punished being found false in the end Behold then he shall trauaile with wickednesse for he hath conceiued a mischief but he shall bring foorth a lye He hath made a pit and digged it and is fallen into the pit that he made his mischief shall returne vpon his owne head and his crueltie vpon his owne pate 27 Awicked man diggeth vp euill and in his lippes is as it were burning fire A wicked man diggeth vp euill a malitious person secretly practiseth mischief against his neighbour to vndermine him thereby and his lippes is as it were burning fire and in his mouth are railings as hote and as hurtfull as coales of iuniper 28 A froward person soweth strife and a tale teller separateth a chief friend A froward person soweth strise a treacherous backbiter maketh contētion and a tale teller separateth a chief friend a secret whisperer causeth diuision yea such a separation as that the greatest friends in the world forsake each other 29 A mischieuous man intiseth his neighbour to the end he may lead him aside into some euill way A seducer by faire or craftie speeches perswadeth and prolleth on his neighbour to goe to that place wherein he may be in danger or to doe that thing which may be hurtfull to his body or soule 30 He which wincketh with his eyes doth it to deuise mischief he which biteth his lippes worketh harme He which wincketh with his eyes that person who vseth oftē to shut his eye lids doth it to deuise mischief cōmōly thinketh on some euill which yet for the time he keepeth close and dissembleth He which hiteth his lippes But that person who in his angrie mood showeth by some signe in his lippes-that he is ossended