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
doctrine Paule teacheth the Corinthians when he saith whether any aske the question concerning Titus be is my fellow and fellow helper vnto you whether of the brethren they are the messengers of the Churches the glorie of Christ Therefore shew the declaration of your loue and of our boasting of you in the sight of the Churches Thus much concerning the title Now as concerning the instructions we are therin also to obserue foure points wherof the first is that the author thereof did not know holy things by the light of nature the second that this is true knowledge to know God the father and his sonne Christ the third that the word of God being the meanes of this heauenly knowledge is most pure the last that this word is to be beleeued and sincerely obeyed When as Agur saith I haue bene brutish since I haue bene a man and there is not the vnderstanding of a man in me he plainly confesseth and openly proclaimeth that of him selfe he is voyde of sauing knowledge For he which speaketh after this sort of him selfe declareth that he wanteth his reason and common sense in spirituall things And certainlie as Ieremie speaking more generally witnesseth Euery man naturally is more brutish Ierem. 10. then that he can perceiue for the naturall man perceiueth not the things which belong to God yea the oxe knoweth his owner Esay 1. and the asse his crib but I sraell hath no knowledge and the people of God no vnderstanding Were it possible that Idolaters should be so blockish as they are to kneele down to a peece of wood or of stone vnles they were by nature brutish As concerning the second point the question is demaunded what his name is who ascended vpinto heauen and descended c. and what is his sonnes name The answere vnto the former question is that it is not any mā or creature but the true God onely wise onely mercifull and onely iust who onely doth these actions as may appeare in that they are attributed vnto him Amos. 9. Psal 104 Esay 40. Iob. 38. For first he by his effectes ascended and descended Gen. 2.1 perfecting both heauen and earth and all their hosts at the beginning of the world neither doth he still cease working in these places Iohn 3. Ephe. 4. Indeede our Sauiour after a speciall manner ascended into heauen and descended but here those workes are meant and mentioned which the father worketh in common with him as the mouing of the sunne and the starres Amos. 9. and as Amos speaketh the building of his vpper chambers in heauen the founding of his armies vpon the earth Againe God holdeth the winds in his fist There are no members of a body in the Lord but these things by a borrowed speech are ascribed to him to shew that there is some what like in regard of his effectes Euen as then he which holdeth any thing in his fist hath full power ouer it to dispose thereof so God disposeth the winds and ruleth ouer the element of the aire Therefore Dauid saith Psal 135. that the Lord maketh the lightning and raine and bringeth the wind out of his treasures Furthermore the Lord bindeth the waters in his cloke for as men vse to wrap vp things which they will carrie and to tye vp loose trinkers in cloths and clouts so the Lord incloseth the waters and compasseth them about with his decree with the bankes of the earth Iob. 38. with the clouds which in this respect Iob calleth the Lords bottels The waters at the beginning were gathered by the Lord into one place and now the sea is wrapped as it were in swaddling bands as Iob speaketh To conclude the Lord establisheth the boundes of the earth euen as a cunning builder of an house For at the beginning he said let the drie land appeare and now he so preserueth the earth by the word of his power that it remaineth still firme and vnmoueable But the name of this true God cā not be knowen aright vnlesse also we know his sonnes name and therfore the question is demaunded what is his sonnes name if thou canst tell The answere hereunto is that his name is wonderfull counseller the Prince of peace God manifested in the flesh and iustified in the spirit coëternall coëquall coëssentiall with the father he also who ascended and descended Now then let vs know the sonne of God and we shall know the true God For he is the angell in whō Gods name is written he is the grauen image of his glorie Therfore our Sauiour saith to his Apostles If ye had knowē me Iohn 14. ye had also knowē my father Now thē the summe of this diuine doctrine is that which Iohn setteth down this is eternall life to know thee to be the only true God and whō thou hast sent Iesus Christ But as touching the word of God which sheweth these misteries it is said that the whole word of God is most perfectly purified Albeit none by nature can perceiue the forenamed mysteries yet by the word of God they may be vnderstood in some sort in some cōfortable measure Therefore Paul saith to the Romanes Say not in thine heart who shall go vp into heauen for the word is neare in thy mouth and in thine heart And euery part of this word is pure both the preceptes and the promises the stories and prophesies finally the law the Gospell Nay it hath bene purified as the siluer in the fining pot most perfectly For what iotte or title of Gods word euer fell to the ground What did God euer say which came not to passe Yea Abraham found it true euen when he was about to slaie Isaac the Israelites tried the truth of it in the firie furnace of Aegipt Dauid had perished in his afflictions but for it Philosophie is vaine mens words are full of deceit flesh and blood is fantasticall but the word neuer seduceth neuer faileth any that laie hold on it God therefore the authour of this word is to be beleeued who as is added is a buckler to those who betake themselues vnto him God therefore giueth vs his word that faith thereby being wrought in vs we should flie to him for helpe which doing we shall be preserued from dangers from euill men yea from sinne and Satan by his mightie power for the Lord is not onely a light as Dauid speaketh that is a giuer of good things but a buckler that is a preseruer of vs from euill Sorrow sticketh in vs trouble is on vs temptations cease not to assault vs. Satan preuaileth against vs because we flie not to the name of God as wee ought But the word of God must also sincerely be obeyed Adde not to his words that he do not reproue thee and thou become a lier To search out with modestie or to deliuer truly the sense of the scripture is not to adde thereunto but to consent vnto it But they are said to
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