a man to giue a verdite vpon causes not throughly knowen vnto him or to pronounce an hastie sentence vpon any person 14 The spirite of a man beareth out his infirmitie but a * Or according to Tremellius a broken spirite who can lift vp wounded spirite who can beare This sentence teacheth that the diseases of the minde are more heauy and grieuous thē the diseases of the body The spirite of a man beareth out his infirmitie the minde of a man if it be couragious or sound susteineth with patiēce the diseases of the body or any outward crosse whatsoeuer But a wounded spirite who can beare as for a soule full of bitter grief the body cā not carie with cōfort no thing can ease no person cā quiet Albeit women in trauaile doe cōmonly forget all their paines and greatly reioyce when they haue brought foorth a male child into the world yet the wife of Phineas because her heart was full of sorrow for the taking of the Arke of God neither could nor would receiue any comfort by her new borne sonne So likewise although Musick is a medicine as it were to a pensiue minde and men are wont to take chief delite in their harpes and violes yet the Israelites being as it were resolued into mourning and teares at the waters of Babylon hung vp their instruments on the willowes in that place as things without force to minister any comfort vnto them Nothing then besides the grace of God alone can cure a wounded or broken spirit◠not melodie not feasting not any outward blessing No person can lift vp a minde extremely cast downe excepting onely God him selfe not child not father not friend not neighbour not husband not wife the greatest outward comfort in the world 15 The heart of the prudent man possesseth knowledge and the eare of the wise seeketh knowledge The heart of the prudent man the soule of that person who is indued with vnderstanding possesseth knowledge keepeth and holdeth fast that which it hath already learned and the eare of the wise seeketh knowledge they that regard their owne welfare endeuour by hearing of other to increase their knowledge to know that which yet they haue not learned 16 A mans gift enlargeth him and bringeth him before great personages There is great force in giftes or presentes both to deliuer mē out of trouble and to bring them into fauour The gift of a mā enlargeth him a present deliuereth a mā out of close prison bringeth him before great personages moreouer it maketh a mā gratious in the eyes of great states and leadeth him into their presence 17 He that is first in his * Or plea. cause seemeth iust but his neighbour commeth and maketh inquirie of him See an example in Tsibaes complaint and Mephibosbeths defence There is great force in orderly proceedings vnto the discerning of cases and deciding of cōtrouersies He that is first in his cause seemeth iust he that speaketh first in a matter maketh oftentimes such a show of truth or right as that although he hath indeede the worser part yet he seemeth to haue the better But his neighbour commeth and maketh inquirie of him Afterward the other partie pleadeth in the second place and inueigheth against the former person detecteth his sleightes confuteth his argumentes finally prooueth his own cause to be most sound and good Thus as we vse to say in our English Prouerbe one cause is good till another be heard for which cause we are to heare both parties speake before we determine ought on either side 18 The lot causeth contentions to cease and maketh a partition among the mightie In some cases as namely in those which otherwise can not be well decided the lot or straw as we vse to speake must be man of law The lot causeth contentions to cease the lot quickly endeth controuersies which otherwise are endlesse For it reuealeth Gods will and furthermore it being mooued by the immediate finger of the Lord euery one that hath any sparke of reason and Religiō will rest therein and yeeld thereunto And maketh a partition among the mightie Moreouer the lot is a meanes whereby spoyles and inheritances are diuided not onely among meane persons but the wealthie the strong and the honourable As concerning lots they were much vsed amongest the people of the Iewes as may appeare by sundry places of the Scripture neither is the vse of them now vnlawful Num. 33.1 Sam. 10. Act. 1. Ionah 1. Iud. 7. but warrantable by the word of God so that it be taken vpon iust occasions alwayes and ioyned with calling on the name of God These cautions obserued a lot may lawfully be vsed either in diuiding of possessions or in chusing of officers to some place or dignitie But when a lot is cast to inquire what successe men shall haue in their affaires or to set vp some odde bankerout with the deceiuing and disaduantaging of many or to play and to make sport it is abused Here occasion is offred to discours whether cardes and dise be lots as some verie learned and godly writers iudge them to be but because mine intent in this Treatise is not to dilate matters but to touch all things briefly nor to enter into controuersies but to expound the sense of the parables of this booke I passe this point ouer Neuerthelesse this one thing I can not let slip or pretermit concerning the vayne pastime of dising and so consequently of carding that euen one of our own Prophets old Chaucer by name hath noted in his writings to be full of spots as late Diuines teach that it hath the nature of lots howbeit abused For saith he Dising is the very mother of leasings And of deceit and cursed for swearings Blasphemie of God manslaughter and wast also Of battaile naughtinesse and other moe It is reproofe and contrarie to honour For to behold a common diser And euer the higher he is in estate The more he is holden desolate If that a Prince doth vse hazardie In all gouernance and pollicie He is by a common opinion Holden lesse in reputation Lordes may finde other manner of play Honest inough to driue the day away 19 A brother offended * Or falling away is harder to winne then a strong Citie and their contentions are as the barre of a Castle The warre betweene naturall or spirituall brethrē is here shewed to be vnreconcileable A brother offended is harder to winne then a strong Citie a kinseman or friend displeased or falling away and departing See an examples in Cain and Abell and in Paul and Barnabas resisteth all intreaties giftes and meanes of reconciliation more stoutly and stifly then a defended towne doth the assaultes of the weapon or the Ambassages which are sent for the intreating of peace And their contentions are as the barre of a Castle Moreouer the strifes of brethren are as strong as most strōg barres neither can be broken off by any meanes 20
to thy comfort 19 Fret not at the wicked See before 23.17 Also in this chap. 1. vers Psal 37.33 Before 13.9 neither be enuious at those who are euill 20 For there shall be no end to the euilman the candle of the wicked shall be put out Grudge not at the tyrannie or prosperitie of the vngodly person who shall not bring his intended mischiefe to an end and whose great glorie shall be turned into extreme miserie 21 My sonne feare God and the king Shonim Such as varie or change lawes diuine or humane as Antiochus did Daniell 7.74 in which place this very word is also set downe and meddle not with those who go about alteratiōs 22 For their destruction shall suddenly arise and who knoweth the ruine of them both Warning is here giuen to euerie one to be subiect vnto higher powers My sonne ô man whosoeuer feare reuerence in heart and obey in deede God the eternall chiefly alwayes and then onely when men can not be pleased but that he must needs be displeased And moreouer for the Lord and in the Lord honor and obey the king the chiefe ruler as the head next vnder the Lord together with his vnder officers And meddle not with those who go about alterations but in anie case allow not off be not in companie with See examples in Corah and his companie in Nadab and Abihis in Theudas and Iudas Act. 5. nor follow after such as swarue square or varie from the holy lawes of God concerning religion or the wholesome lawes of Princes touching pollicie or as seeke to abrogate or change either of thē to the end they may stirre vp sedition or establish their own fancies Against this diuine charge or precept two sortes of people offend who yet will seeme to be great obseruers thereof The first are they who giue vnto Caesar that which is Caesars See like sayings Mat. 22.21 Luc. 21.18 Rom. 13.1 1. Pet. 2.13 but giue not vnto God that which is Gods For though they pay tribute to Princes or obserue diligētly their positiue lawes yet they breake the lawes of God teaching false doctrines and corrupting his worship The second are they who as concerning the exercises of religion or sanctificatiō of the Saboth giue vnto God that which is Gods but withall giue not vnto Caesar that which is Caesars For either they refuse to pay duties to the Prince or they take vp armes against him or they will not be subiect to his good lawes but rather seeke to chāge or abolish thē The rule here giuē is that not only the Lord but the magistrate neither the magistrate alone but the Lord also must be obeyed But a question here may be demanded what if the magistrate command things contrarie to Gods lawes The answer hereunto is that then the rule of the Apostles is to be put in practise who teach that it is better to obey God then man albeit in these cases also euerie one is so to obey God as that still he be subiect to the higher powers as concerning the honouring of the magistrates person the reuerencing of his office the enduring of his sword the not resisting of his authority which can not be done with a good conscience for which cause the Apostle Paule affirmeth that it is meet to be subiect not onely for feare but for consciēce sake For their destruction shall suddenly arise Great cause there is not to meddle with rebels seeing in a moment they shall be most grieuously plagued And who knoweth the ruine of them both Moreouer seeing at vnawares the authors of sects and seditions together with their followers shall vtterly be destroyed great cause there is to feare God the king without medling with those who seeke alterations 23 Also these things pertaine to the wise to haue respect of persons in iudgement is not good These precepts ensuing describe also those duties which concerne the prudent and which whosoeuer put into practise shall in so doing deale wisely See before 18. chap. 5. vers And the roote hereof Deut. 1.17 Amōg these this is the first that in giuing of sentence to regard any outward thing is a verie euill and hurtfull thing 24 Him who saith to the wicked man thou art righteous the people will curse the nations will abhorre 25 But to them who rebuke him shall be pleasantnesse and each good mans blessing shall fall vpon them All well disposed people will crie out on detest See an example in Iob. Iob. 29.11.12.13 such corrupt iudges as iustifie the vngodly person so on the contrary side well affected people will wish a blessing on that magistrates heart who reproueth or correcteth the euill doer yea the Lord him selfe will poure his blessing on him 26 Men will kisse the lips of him See this phrase in this sense Psal 2.12 Gen. 41.40 who answereth vpright words All good people will not onely loue but reuerence and honour him who giueth an vpright sentence in iudgement or speaketh wisely 27 Prepare thy worke without and make readie thy thinges in the field and after build thine house Proceed orderly in all thine affaires See an example in the 31. of this booke looking to things of greatest necessitie in the former place and to things of lesse importance in the latter For example as concerning houshold affairs first labour about and looke vnto thy corne thy vineyards and thy cattel abroad all which are meanes of maintaining life and then raise vp thy roofe and trim thy dwelling Against this golden rule three sorts of people offend For example first they who preferre pleasure before profit secondly they who preferre earthly things before heauenly last of all they who preferre spirituall things of lesse necessitie or experience for them to deale in before those spirituall matters which are more weightie and more necessarie Of this number are they who occupie themselues in priuate exercises of religion when they should bee present at the publicke assemblies of the Church as also they who meddle with cōtrouersies of the church before they are grounded in the principles of the word Of the second sort are they who more labor after the goods of this world then the kingdome of God Of the first kind they are who make great feasts or bestow much on their pastimes or recreations before they haue a good stocke or good commings in These courses are all of them preposterous not according to the word which in all matters willeth vs orderly to proceede but according to flesh and blood 28 Be not a witnesse rashly against thy neighbour nor deceiue him with thy lips Neither without iust cause or lawfull calling testifie against thy neighbour in publicke place neither by flattering speeches beguile him pretending that friendship toward him which thou doest not beare him in thine heart 29 Say not I will do to him as he hath done to me I will recompence this man according to his worke Boast not
excuse the vvhich vvere so great as that euen I could not be present to lend anie help to my poore booke vvhen it vvas vnder the presse for the vvhich cause I request your Lordship and the curteous reader to pardon the escapes of the print and to correct them according to the direction of the printer aftervvard set dovvne But it may be there vvill be some vnto vvhom this my simple commentarie vvill seeme scant large and full inough but too briefe and too much contracted I ansvver vnto these that I follovved breuitie of set purpose lest the volume should be too large and too deare and lest I in vvriting or other in reading may be said to loose time And yet neuerthelesse if the length of a treatise be to be iudged not by the number of the vvordes but by the matters therein contained this commentarie is in deed verie long But as concerning large discourses they are fitter for sermons then for vvritings and rather to be vsed by those vvho intend to apply some frutefull instruction then by those vvhose onely drift is to open and cleare hard and darke places of Scripture Neuerthelesse againe to the end that the mislikers of breuitie may haue somevvhat in this commentarie vvhich may like and please their humour I haue somevvhat largely handled the foure last chapters Novv if there shal be any vvho carrying ill vvill or ill minds in them vvill either not be satisfied vvith a reasonable ansvver or seeke to disgrace my labours because they haue an enuious eye and a backbiting tongue I leaue them as vnreasonable and vncharitable men to their crooked vvayes Against such cauillers and carpers your Lordships fauour and acceptation of my booke may be no small defence vnto vvhom I haue dedicated it not onely for that intent but for diuerse other as namely to testifie my thākfulnesse for that honorable curtesie and fauour vvhich I haue found both at your Lordships hands and in the eyes of the tvvo choise Ladies your Aunts the Countesses of VVarvvick and of Cumberland And againe in these your young and tender years to direct and guide you the best I can in the vvay vvherein you are to vvalke In deed if you shall receiue this booke onely as a nosegay reioycing in it for a day and then vsing it no more you can reape no frute at all in a maner thereby But if you shall frō time to time addresse your selfe thereby as it vvere by a looking glasse it vvill do you more good then can be spoken For as there is no vice from vvhich it vvill not dissvvade you so there is no vertue or praise vvhereunto it vvill not moue you VVhen you shall sit at a table richly furnished it vvill aduise you to consider diligently vvhat is set before you Pro. 23.1 VVhen you shall be at your pleasant recreation it vvil admonish you not to be drovvned therein nor to loue it aboue measure Pro. 21.1 VVhē your reuenues and riches shall come in abound it vvill put you in minde to honour God vvith your substance Pro. 3.9 VVhē it shall please the Lord to lay some crosse vpon you it vvil exhort you not to refuse the chasticement of the Lord. Pro 3.11 VVhen you shall go about to open your lips to speake of anie matter it vvill teach you that vaine talke is not seemely in an excellent man or noble person Pro. 17.7 VVhen you shall see the innocent oppressed or the poore anie vvay vvronged it vvill stirre you vp to deliuer them that are vniustly pursued Pro. 24.11 and to open your mouth in the cause of all the children of destruction To conclude for it vvould be infinite thus to folovv all the particulars vvhen you shall haue occasion to chuse any seruants into your Honorable familie it vvill direct you to admit and accept those vvhose lips are iust Pro. 16.12.13 and vvho speake vpright things and to reiect those vvho are vvorkers of iniquitie VVherefore seeing this booke of the Prouerbs of Salomon is able to instruct you in euerie good vvay to make your Lordship fit to performe euerie good vvorke Accept it right noble Earle and meditate therein continually Stories record that Darius propounded great revvardes vnto those vvho could find out vvittie poesies that Alexander vvould neuer sleepe vvithout Homer vnder his pillovv that Plinie vvould haue all men alvvayes carrie Tullies Offices in their hands and that Sophrons book vvas found vnder the head of Plato vvhen he vvas dead If these Princes and Philosophers so esteemed humane and heathenish vvritings hovv deare and neare should these diuine sentences and parables of Salomō be vnto your Lordship But no vvhit doubting either that you vvill exercise your selfe in the sacred Prouerbes of that renovvned king or that you vvill fauourably accept my commentary on the same together vvith my litle Catechisme as an handmaid adioyned thereunto I commit your Lordship to the blessing and protection of the Almightie beseeching him that as he hath cast vpon you exceeding great honor and adorned you vvith nobilitie as vvith a golden chain so he vvold in suh sort enrich and sanctifie you vvith the giftes and graces of his spirit as that you may become and long continue an ornamēt of the Gospel a piller of the Church a pearle of the common vvealth and an inheritor of the kingdome of heauen Your Lordships most humble and heartie vvelvvisher in the Lord Iesus P. M. A COMMENTARIE VPON THE WHOLE BOOKE OF THE PROVERBES THE I. CHAPTER Verse 1. The prouerbes of Salomon the sonne of Dauid king of Israell TWo things are contained in this first verse the one the matter of this whole booke in this worde Prouerbes the other the author therof in these titles of Salomon the sonne of Dauid king of Israell Prouerbes are certaine generall short and pithie sayings vsed or to be vsed in euery mans mouth Albeit sundry parables are to be found in the writings of the Prophets the Euangelists and the Apostles yet this booke is onely in the Scripture intituled by the name of Prouerbes because it alone powreth out continuall parables without intermission and without mixture of stories or prayers or other matters therewithall Now in the second place Salomon is affirmed to haue bene the author of this booke or vtterer of these Prouerbes who was a peaceable Prince aunswering to his name which signifieth peaceable the which the Lord him selfe therefore gaue him 1. Chro. 22.12 because he purposed to graunt peace in his dayes Albeit there is no mention of any other Salomon sauing this one in the Scripture yet some other might afterward be called by this name for which cause as wel to distinguish this our Salomon frō all other Salomons as to shew for honors sake that he had a most godly man to his father it is futhermore sayd of him that he was the sonne of Dauid In the last place he is affirmed to haue bene king
is not sparing of words but very talkatiue Secondly she is not of a meeke spirit but disobediēt to God and her husband yea very stout Last of all she is not an house-doue but a gadder to and fro Now she is without now in the streets She hath this propertie also to lye in wayt for the chastitie of men in euerie place as Thamar did when she sate in the high way to tempt Iudah vnto whoredome 13 Then she taking hold on him kissed him and hardening her face sayd vnto him I haue at home sacrifices of thankesgiuings this day haue I payed my vowes 15 For this cause I am come foorth to meet thee whilest earnestly I seeke thy face in good time I find thee Those speeches of the harlot are here set downe wherein she intreateth him to sup with her Then she taking hold on him kissed him The whorish woman saluteth the young man in a most bold and wanton manner not with an holy but with a filthie kisse As Potiphars wife laid hold on Ioseph to stay him so she layeth hold on the yong mā to draw him toward her house I haue at home sacrifices of thankesgiuing Sith I haue very good fare at home saith she I pray thee come and sup with me God commanded in his law that when any offred peace offrings for their prosperitie part of those sacrifices should be burnt part giuen to the Priest part reserued to be eaten by thē who brought the same Of this part then she speaketh in this place For this cause I am come foorth to meete thee c. Here is great good will pretended but this loue was not true loue in deed because none can loue his neighbour aright but he which loueth God as he ought The sense of these words is as if she should haue sayd Because I beare thee most entire good will I haue not sent a messenger for thee but come my selfe what good lucke is this that I meete with thee 16 I haue decked my bedsted with couerlits with sundry picture workes with curtaines of Egypt 17 I haue perfumed my bed with mirrhe aloes and cynamome The harlot in these words intreateth the yong man hauing now supped with her to stay and lodge in her house all night The reason which she bringeth to this intent is taken from the ornaments and furniture of her bedding I haue princely lodging for thee saith she therefore I pray thee refuse not to stay with me all night Come thy way let vs take our fill of loue vntill the morning let vs delite our selues with amorous ioyes 19 For mine husband is not at home he is gone a farre iourney 20 He tooke in his hand a bag of money at the day appointed he will returne home The naughtie woman in these verses entiseth the young man vnto the verie act of adulterie To this ende she bringeth two reasons whereof the one is pleasure a subtill bayte to take the young manby the other is securitie telling him that her husband is gone a farre iourney which long absence of her husband is confirmed by two fignes thereof the great bag of money which he tooke with him and the set day wherein he appointed to returne 21 She drew him by * or The store of her craft her great craft by the flatterie of her lips she prold him on 22 He followeth her forthwith as an oxe goeth to the slaughter Ce gneces el musar euil I turn these words as Drusius doth who thus rēdreth them in Latin Sicut stultus ad castigationem compedis Pro. class 1. lib. 4. and as a foole to the correction of the fetters 23 Vntill a sharpe pointed weapon cleaueth his liuer like as a bird hasteneth to the snare not knowing that it is set for her life The force or issue of the straunge womans oratiō is declared in these verses First of all herein she is resembled to a schoole-mistresse which leadeth and draweth her nouices and scholers to follow her and do what she prescribeth or perswadeth Secondly he the young man I meane is resembled first to an oxe which followeth rhe drouer to the shambles where he is knockt on the head For indeed in like maner the wanton youth followeth the harlot to her house where the good man comming in at vnawares reuengeth him In the next place the young man is compared to a foolish malefactor led to the prison there to be kept in chaines vntill the day of execution at which time the executioner thrusteth him through with some sharpe pointed sword That the executioners in those times vsed with the sword to thrust through or kill malefactors may appeare 1. Kings 2.25 other places of Scripture to the end that his heart or liuer being cleft or cut in sunder his life may quite be taken away For after this maner it fareth with the witlesse youth who either by the harlots husband or the publike magistrate is at last takē and put to death Last of all the young man is likened to a bird which flying greedily toward the lure is caught in the snare to her destruction For he committing folly with the naughtie woman is by one meanes or other plagued and reuenged 24 Now therefore ô sonnes listen vnto me and hearken to the words of my mouth 25 Let not thy soule go astray toward her wayes wander not aside toward her paths 26 For she hath wounded and strucke downe many and mightie men of all sorts haue bene slaine by her 27 The wayes to her house are the wayes to the graue going dovvne to the secret vautes of death In this conclusion of the chapter Salomon cometh to apply the former parable First he sheweth the remedies of adulterie one whereof is the hearing of the word another the flying of the place where the harlot keepeth Secondly he declareth the ruines which the adulteresse hath wrought in the world whereof one is that she hath slaine innumerable people as may appeare in the destruction of the old world the plaguing of the Israelites for their wantonnesse and the warres betweene the Grecians and Troians another is that the mightie potentates of the world haue also by her meanes bene brought to miserie or death as Sampson Dauid this our Salomon with infinite other THE VIII CHAPTER 1 Doth not wisedome crie and vnderstanding lift vp her voyce 2 On the top of the high places standing by the high way in the place of many pathes 3 At the side of the gates in the comming in of the citie in the entrie of the dores they sing saying THe excellencie of wisedome and vnderstanding is at large set downe in this chapter which containeth two points the one the manner of their calling vnto men to come vnto them in these three verses the exposition whereof is set downe in the interpretation of the twentith and one and twentith verses of the first chapter of this booke the other is the summe or matter of their proclamation
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
happy thing to giue rather thē to receiue a mā is after a speciall sort to endeuour that he may be bountifull and giue almes to the poore Abraham did so desire to extend his liberalitie to those who stoode in neede that he sat at his doore to waite for guests But he that is poore is better then he that is a lyar Neuerthelesse he who hath nothing to bestow on good vses yea who hath scant so much as will suffice him selfe and those who depend on him is more acceptable to the Lord and more to be esteemed by men then the great rich men of this world who are Atheists or hypocrites giue their goods to the poore onely to be seen and commended 23 The feare of the Lord bringeth life and he who therewith is indued shall remaine satisfied and shall not be visited with euill The reuerence of the Lord maketh those happie who haue it alwayes before their eyes vnto whom it bringeth plentie of all good things and from whom it turneth away all sortes of euils 24 The slouthfull mā hideth his hand in his * Or sleeue bosome and wil not put it to his mouth againe Nice and daintie slouth is herein cōdemned The hand is the instrument of working The bosome is a place of warmth and ease The mouth is not far from the bosome must of necessitie be fed Thus much then here is meāt that some are so slouthfull as that they will not set their handes to most easie and needfull workes as for example to take their foode or to combe their heades 25 If thou smite a scorner he who is simple will be made warie and if thou reprooue a prudent man he will vnderstand knowledge He which erreth of simplicitie or sinneth of infirmitie will receiue profit both by the punishmentes which are inflicted on obstinate offendours 1. Tim. 5.20 Act. 5.11 and by the rebukes which are applied vnto the godly after that they haue gone astray 26 He which spoileth his father or chaseth away his mother is * Or which causeth blushing shame a sonne of confusion and shame That child who robbeth his father of his goods or turneth his mother out of doores not onely shameth his parentes but shall him selfe come to confusion and destruction 27 O my sonne cease to swarue from the wordes of knowledge to the end that thou mayst hearken to instruction Herein euery one is called to repentance Cease ô my sonne c. Let it be sufficient for thee ô man to haue spent the former time of thy life in vngodlinesse and vnrighteousnesse Now therefore lay aside all thy vanities and vices Psal 119. v. 101 that thou mayest rightly heare obey the word of God 28 A wicked witnesse mocketh at iudgement and the mouth of the vngodly swalloweth vp iniquitie 29 But iudgements are prepared for these scorners and stripes for the backe of fooles A wicked witnesse mocke that iudgement A false witnesse maketh no account of truth or equitie and the mouth of the vngodly swalloweth vp iniquitie moreouer they who haue not the feare of God before their eyes vtter lyes without any shame or remorse making no bones thereat as we vse to speake But iudgements are prepared for these scorners neuerthelesse these deriders shall not goe vnpunished for many decrees are set downe concerning the plaguing of them And stripes for the backe of fooles Moreouer rods yea great scourges are made ready for the vngodly THE XX. CHAPTER 1 Wine is a mocker * Or headie drinke strong drinke is raging who soeuer ouershooteth him self therein is not wise THis sentence warneth euery one Pro. 30.4 Ephe. 5.18 to take heede that he abuse not wine or strong drinke Three euils proceede from the abuse hereof The first is iollitie for wine maketh men secure talkatiue wanton and vayne Esay 28. Ose 4. The second is contention for strong drinke causeth brawling fighting and murther The last is foolishnesse for when the wine or strōg drinke is in the wit is out for which cause the Prophet saith that fornication wine and drunkennesse take away the heart 2 The * Or terror feare of the king is as the roaring of a young Lyon he that prouoketh him sinneth against his owne soule As there is naturally such force in the voyce of a young Lion who roareth more strongly then the old Before 19.12.16.14 as that by the sound thereof all the beastes which heare it are astonished stricken down so the rage of a Prince is very terrible and deadly to the subiect against whom it is incensed 3 It is an honour for a man to cease from strife but euery foole will be medling It is a commendable thing to end contention See an example in Abraham Gen. 13. but to begin or to maintaine a quarell is great follie 4 The slouthfull mā who will not plough because of winter shall begge in summer when he shall haue nothing The tender and fearefull sluggard who abstaineth from labour by reason of the hardnes of the present time shall fall at the last into extreme want 5 The counsell in the heart of man is like deepe waters but a man that hath vnderstanding will draw it out A secret intent of the minde is cunningly hidden and closely concealed oftentimes but he who is indued with discretion either by propounding of questions or by obseruing of gestures soundeth and fisheth out the secret purpose of him who is so close 6 Many commend the man who * Heb. the man of his bountie Drusius saith he dare pawn all that he is worth that this sense which is set downe is the naturall meaning of this sentence Pro. Class 2. lib. 1. Pro. 289. is bountifull vnto thē but who can finde a faithful man There are in a great nūber who magnifie those who haue bestowed benefites on them but few there are who in aduersitie especially or when neede requireth shew them selues to be constāt friends or keepe touch in word and deed or who declare them selues to be thankefull by requiting courtesies receiued 7 The iust man who continually walketh in his vprightnesse is blessed and blessed shall his children be after him It shall go well with the righteous and their seede Psal 127. Iob. 5.25 8 A king that sitteth on the throne of iudgement * Or winnoweth all euill in his eyes chaseth away all euill with his eyes A iudge personally sitting on the tribunall seate faithfully exercising his office by his presence and examining of matters findeth out and punisheth all sortes of misdeameanours 9 Who can say I haue purified mine heart I am cleane from my sinne Is any in this world able truly to say I haue sanctified my selfe Rom. 3.10.11 or I am without all reliques of naturall corruptiō Iob could not Daniell could not Paul could not and who then can 10 Diuers weightes and diuers measures are euen both abhomination to the Lord. The Lord
of Agurs praier one of them is Lest being filled I lie and say who is the Lord Although riches in themselues moue not men nor bring them to forget or blaspheme God yet when vanitie is not remoued from the rich possessors thereof such effects do alway follow and therefore Agur here sheweth that he made his former praier not without iust cause and to an holie end Sometimes the vngodly rich say with Pharaoh who is God euen in open termes and speeches But indeed all of them deny him not accounting of the exhortations of the word and giuing themselues to trust in Mammon to ease to brauerie to surfetting and a thousand vices Deut 32. For men are as brute beasts which kicke when they are well fed yea the godly as may appeare in Iehosaphat waxe worse through abundance so dangerous a thing it is to stand on an high mountaine of prosperitie The other reason is Or lest becomming poore I steale to conclude I abuse the name of my God Although a true worshipper of God will rather starue then robbe yet necessitie is a sore prouocation mouing to take other mens goods away by stealth Certainly the estate of such who are extremely poore is verie grieuous and vntollerable vnto flesh and blood He that otherwise would abhorre theft yet when he is pinched with famine to satisfie his greedie bellie wil now and then pull from his neighbour or periure himselfe or so behaue himselfe Rom 2. as that through his misdemeanour the name Gospell of God is ill spoken off To be then in the pit of pouertie below is perillous as well as to be on the toppe of prosperitie on high Thus much concerning Agur his praier now as touching his admonition Accuse not a seruant saith he vnto his maister c. That is to say prouoke not nor wrong the least or lowest person in the world but as much as is possible liue peaceably with all and deale rightly with euerie one Great offences of children and seruants are to be made knowne to parentes and maisters for taking of which course Ioseph is commended in the scripture But to complaine to the maister of euerie light fault which the seruant committeth were great rashnesse to appeach him falsly great iniurie finally to incense his maister to deale roughlie with him great crueltie Such cruell dealing is forbidden in Deuteronomie where the Lord chargeth not to deliuer a seruant to his maister Deut. 23. The reason why men are to abstaine from accusing seruants is lest they in the bitternesse of their soule praying God to reuenge plague their accusers those who haue accused these poore creatures feele his iudgements The curse which is causelesse shall flie away but the Lord heareth the curses which wrong and miserie causeth as appeareth in the 22. chapter of Exod. 23. verse 11 There is a generation which euen curse their father and do not blesse their mother 12 A generation cleane in their owne eyes although they haue not bene washed from their * Exerement or dung filthinesse 13 Ageneration whose eyes how hautie are they and whose eyelids lift vp themselues 14 Ageneration whose teeth are swords and their cheeke teeth kniues to consume the poore cut of the earth and the needie from amongst men Here is shewed that accusers of poore seruantes and oppressors of the needie whosoeuer are in the number of those notorious wicked people who of all other are most vngodly For foure sorts of such wicked persons are in these verses rehearsed and noted By the which number of foure the wise Agur in the doctrine following goeth about to teach vs manie profitable lessons The first of these euill stocks or generations and kinreds are those Which curse their father and blesse not their mother that is as Paul speaketh to Timothie who are disobedient vnto parents 2 Tim 3. yea and so vndutifull and vngratious that they wish their euill reproch them with contemptuous speeches and in the pride of their hearts rise vp against them A diuine curse pronounced by those who are called therunto by the Lord and vpon iust cause vttered is no sinne at all yea it is a dutie somtimes albeit seldome to be practised But those diuellish execrations wherby without cause or a calling euil is wished to any or anie is reuiled are alwaies grieuous and hainous crimes notwithstanding that they be onely bent against those that be of the lowest and basest condition Now then when as children shall spit out such poison against those who beare the Lordes person who are the authors and preseruers of their life what greater degree of impietie can they come vnto And as childrēs cursing of their natural parents is a great offence so is the rebellion of any inferiors against their superiors Let then euerie one take heed that he be not of the number of those who resist or speake euil of such as God hath placed ouer them Let none be offended if such there are in these times And finally let parents so traine vp their children that they may be reuerent and obedient vnto them The second generation is of those who are cleane in their owne eies although they haue not bene washed from their filthinesse These here spoken off are hipocrits who either being blind with ignorance see not their errors iniquities or else by reason of malice perceiue not that they do amisse For although they do continue in the filthinesse of their transgressions yet notwithstanding they thinke that they are in a good estate Of this sort are the Papists who worship idols and teach damnable doctrines and yet boast themselues to be the Catholike Church Likewise they which call euill good as Esay speaketh and good euil iustifying themselues in their prophaning of the sabboth their swearing and their grosse euill actions and false opinions as if all were well Finallie those which say one thing and do another walking in their old euill waies notwithstanding their profession of religion There is none but naturally he is polluted with sin neuerthelesse as concerning the elect they are washed they are sanctified by the name of the Lord Iesus 1. Cor. 6. and by the spirit of our God Let therefore as the Apostle exhorteth euerie one laie aside all pollution of the flesh and of the spirit 2. Cor. 7.1 The third stocke or kindred as it were is of those Whose eyes are hautie whose eye lids lift vp themselues The proud people of the world are here noted by the signes of arrogancie to wit the casting of the eye vpward to behold high and loftie things and the lifting vp of the eye lids vnto the same entent and purpose For the eye is as it were the star of the forehead and the glasse of the minde Looke what affections are in the heart they are easily discerned by the eye The Apostle Peter noteth out wantons hereby that their eyes are full of adulterie Iacob perceiued by Labans lookes that his
plaine he for whose welfare sacrifices haue bene offred and promises made vnto the Lord from time to time is tyed in cōscience to obey that person in lawfull things who hath made and performed such solemne vowes in his behalfe thou art he for whom sacrifices haue bene offred and I am she who for hath made such vowes conscience then bindeth thee to heare and regard my preceptes 3 Giue not thy strength vnto vvomen nor thy vvayes to them vvho cause kings to be destroyed The Preface being finished certaine preceptes now follow wherein Bathsheba partly informeth Salomon how to carrie him selfe in the gouernment of the common wealth and partly directeth him as concerning the estate of a priuate familie The former kind of instruction is of two sortes the one shewing what vices Salomon is especially to shunne the other declaring what duties he is to practise The former vice from which Bathsheba disswadeth her sonne is fornication Giue not thy strength vnto women nor thy wayes to them who cause kings to be destroyed See the roote of this precept Deut. 17.6 The same kinde of speech 1. Cor. 6.18 In that she willeth him not to yeeld his strength vnto women she sheweth that fornication will not onely dull his wits but weaken the constitution of his body In that she calleth strāge women See examples of the truth hereof in Hamor and Sechem and in Dauid those who cause kings to be destroyed she declareth that they do much hurt not onely to the persons of Princes but to their states crownes also 4 Farre be it from kings ô Lemoel farre be it from kings to bib in vvine and from Princes * The desire of to desire strong drinke 5 Lest * Or he they drinke and forget the decree and chaunge the iudgement of any that are afflicted 6 Giue ye strong drinke vnto him that is ready to perish and vvine vnto them that are bitter in heart 7 Let him drinke that he may forget his * Or pouertie affliction and remember his miserie no more The second vice from which Bathsheba disswadeth Salomon is drunkennesse whereof she speaketh in these words Farre be it from Kings ô Lemoel c. The vse of wine is not forbidden Princes in these wordes See a precept of this kinde Leuit. 10.9 1. Tim. 3. but the abuse or immoderate vse therof from which as priuate persons should be farre off so especially magistrates Great cause there is why rulers aboue all other people should take heed of bibbing in wine Lest they drinke and forget the decree c seeing otherwise they being ouershot may so for the time loose their wits as that they neither can remember the written law nor discerne the truth Rather then Giue ye strong drinke vnto him that is readie to perish and wine vnto them that are bitter in heart In this verse is declared that strong drinke which is poyson to Princes is a medicine to the afflicted The sense of it is this reach out a large cup of comfortable drinke to that party who by reason of famine or weaknesse or wearinesse is at deaths doore Bestow also a good cup of wine which creature maketh glad the hart of man on him who in consideration of his losses or crosses is swallowed vp with extreme sorrow Let him drinke that he may forget his affliction and remember his misery no more Let him who by reason of some outward aduersitie is readie to perish take a plentifull draught of strong drinke that being therewith refreshed he may not thinke of the matter of his affliction Moreouer affoord a large cup of wine to him who is inwardly troubled in mind that by this meanes the thorne of griefe which pricketh his hart may wholly or in some part be pulled out It is farre from the intent of the spirit of God to allow excesse or carowsing in anie neither doth the doctrine confirme or warrant the corrupt custome of offering strong drinke either to malefactors drawne to execution or to sicke persons labouring on their deaths beds for life at which time they ought to be most sober and watchfull Onelie these instructiōs tend to declare that some as namely those who are in extreme aduersitie cannot onely beare a large quantitie of strong drink without hurt but receiue much good thereby which being taken in the same measure by some in prosperitie or authority would vtterly ouerthrow them or make them vnfit to follow their callings 8 Open thy mouth for the dumme in the cause of all the * See this phrase Psal 79.11 children of destruction 9 Open thy mouth iudge righteously and plead the cause of the afflicted and the poore The vertue which Bathsheba would haue her sonne especially to remember in the course of his gouernment is here specified and commended by her vnto him * See Exo. 22.23 Ier. 23.6 Before 24.10.11 Open thy mouth for the dumme speake boldly in the behalfe of the oppressed who because they cannot or dare not plead for themselues may well be called dumme In the cause of all the children of destruction Maintaine the cause of all who are wronged neither onely of those who are vniustly pursued but of those who deseruing no such matter are condemned or neere to be executed Open thy mouth iudge righteously c minister iustice couragiously and indifferently to euerie one but especially maintaine the cause of the fatherlesse widow stranger and poore person 10 Who shall finde a vertuous woman for her price is farre aboue the pearle Bathsheba commeth now to describe and commend a good huswife Her most rare excellencie is shewed in this verse By demanding the question she declareth that many find bewtifull rich women but few a good or godly wife who is a speciall gift of God By comparing a vertuous woman with pearles shee insinuateth that she is not onely a rare but an excellent blessing of the Lord. For it is well knowne that pretious stones or pearles are in great account among all people Moses praiseth the riuers of paradise by the pretious stones which therein are found Iohn resembleth the pillers of heauē vnto pretious stones and the gates thereof vnto pearles In the garments of Aaron the Lord would haue diuers pretious stones placed to the end they might be most pretious and glorious Thus much then here is shewed that an honest matrone is a singular iewell and the glorie of a familie The heart of her husband trusteth in her and he shall haue no need of spoile 12 She will do him good and not euill all the daies of her life Herein is shewed how the vertuous woman behaueth her selfe toward her husband who is the chiefe in the familie or among those with whom she is conuersant The heart of her husband trusteth in her Her husbād whether he be absent or present neuer doubteth either of her chastitie or of her secrecie or of her care in looking to her familie And he shall haue
vain a woman that feareth the Lord she shal be praised 31 Giue her of the fruites of her hands and let her workes praise her in the gates In this conclusion of the Chapter Bathsheba declareth that the vertuous matrone of whom shee hath spoken all this while getteth exceeding praise vnto her selfe by her wise gouerning of her house Her children rise vp and call her blessed her sonnes and daughters come vp to preferment and honour by reason that they haue bene well brought vp by her Moreouer they testifie in word deed that their mother hath not neglected them nor let them done what they list in their youth but brought them vp in the feare of God and good qualities for which cause they extoll her On the contrary side many children now adaies curse their mothers because they cockered and spoiled them when they were young and indeed well may they seeing for want of good education in tender yeares they come in elder age to misery shame Her husband also praiseth her saying neither onely do the children of the godlie matrone commend her but her husband also praiseth her concluding her in thought and speech to be the onelie paragon of the world Many women haue done vertuosly but thou surmountest them all To the end that the husband of this vertuous wife may highly extoll her according to her desert herein he compareth her with other women who haue verie well discharged their duties but not so worthilie as she Many women c. Thou surpassest euen the most excellent matrones that euer liued Fauour is deceitfull and bewtie is vaine a woman that feareth the Lord she shall be praised Now the louing husband to the ende that he may shew that a vertuous woman is onely and truly worthie to be praised compareth her with those whom the multitude is wont most to esteeme and commend Fauour is deceitfull comelinesse of personage or an outward grace is as a shadow which hath no substance Moreouer it causeth men oftentimes to go astraie Finally vnder it many vices are hid For diuerse that haue well fauoured countenances haue ill fauoured coÌ„ditions Bewtie is also vaine A good colour or a good complexion is but a fading floure which by sicknesse sorrow age and death withereth and decaieth Indeed these two things are of themselues good things for the which sundrie women in the scripture are praised As Sarah Gen. 12 Rebecca Gen 24. Rachel Gen. 29. Abigail 1. Sam. 2 5. Hester Hest 2. See the same â—udgement of the Spirit of God 1. Pet. 33. 1. Tim. â— 9 Such women were Nanna Debora Marie â—nd Elizabeth but they are but fraile good things and inferiour to the feare of God For this cause it is further more said That a woman that feareth the Lord she shall be praised The garland of praise is onely to be set on her head who beleeueth in God repenteth of her sinnes practiseth good workes and walketh faithfully in her calling Giue her of the frutes of her hands and let her workes praise her in the gates In this last verse husbandes are prouoked to recompence the paines of a vertuous wife with due rewards Giue her of the frutes of her hands eueÌ„ as in games and conflicts the conquerers are both rewarded with some price praised openly in some publike assemblie by a solemne proclamation so let the vertuous matrone hitherto spoken off enioy and receiue necessaries and worldly goods which shee hath gotten with her owne hands and let her be commended not in corners alone but in publike places Diuerse husbands are so wicked and dogged to their wiues that although they be not onely well giuen but so painful and gainfull in their callings that they euen by their industrie maintaine all yet they keepe them oftentimes without a peny in their purse neither will they affoord them a good word But how so euer such miserable wretches deale thus hardly with their faithfull and painfull yokefellowes yet such vertuous women as dutifully walke in their callings shall be commended alwaies by the good and rewarded by God himselfe But to conclude this point therwith this treatise the praise of a vertuous woman is here so largely set down and so exactly handled not only to the end that Salomon might be directed in the choise of his wife but that the price of such a iewell being made knowne to all the goodnesse of the Lord in giuing such an helper to man may appeare the more clearely such an helper I say as may not only greatly further him in the affaires of this life but as a fellow heire of glorie go hand in hand with him vnto heaueÌ„ there to remaine for euer with Christ in whom is neither male nor female who is the head of man as man is the head of the woman but the head of Christ is God euen the Father to whom with the Sonne and the Spirit three incomprehensible persons in one infinite essence be all praise and glorie both now and for euermore Amen Amen FINIS Faults escaped Page 7. line 23. My son is left out p. 19. l. 5. iudgement is left out p. 24. l. 10. read them for it p. 34. l. 2. reade or for of p. 51. l. 21.22 one verse is made two p. 79. l. 3. to is left out p. 88. l. 18. reade godly for podly p. 105. l. 12. read in their weldoing not for their weldoing p. 107. l. 11. reade acceptable Here the exposition of the 22. verse is left out p. 109. reade the 11. 12. and 13. line in the English letter which are not the text but the paraphrase p. 119. l. 19. foorth is left out p. 120. l. 13. reade him selfe p. 123. l. 18. not is left out p. 125. l. 12. reade of for or p. 122. the exposition of the second part of the 16. verse is left out In the same pag. l. 32. for rich reade iust p. 130 l. 3. read as a tree p. 131 l. 8. read spread p. 143. l. 31. reade to auoyd p. 135. l. 10. reade a small stocke well gotten p. 137. l. 9. reade desired p. 141. l. 19. reade endured p. 141 l. 29. reade Lord for Lot p. 142. l. 17. reade a rude p. 142. l. 23. read the goldsmith vseth p. 143. l. 27. reade beseemeth not p. 146 l. 1. reade not to render p. 155. l. 31. reade noted it p. 158. l. 18. read not of but or p. 161. l. 19. for notifie read notice p. 167 l. 33 leaue out in p. 169. l. 4. leaue out to p. 189. l. 25. for him reade himselfe p. 251. l. 22. with is left out p. 209 l. 17. reade as for all p. 252. l. 1. reade place for expectation 295. l. 3. which is left out Gentle reader seeing as Augustine truly witnesseth a small error yea a point out of his place doth oftentimes of a catholike sentence make an hereticall and corrupt or darken the sense of the Author diuerse faults hauing through want of helpe escaped in the printing of this booke let me intreate thee to interpret all things into the best part Imprinted at LondoÌ„ by Richard Field for Robert Dexter dwelling in Paules church yard at the signe of the Brasen serpent 1592. DEVS IMPERAT ASTRIS