way not be ruled or brought into the right path againe so these wicked wretches will by no meanes be reclaimed but rush on into all mischiefe and proceed forward in all leudnesse See how dangero usrockes wicked seducers are in the Epistle of Iude. Nowe then to be preserued or deliuered from naughtie men or from such daungerous rockes is a singular mercie of God and a precious frute of grace or of heauenly wisedome which the vngodly wanting fall into the hands of seducers that as they haue not had a loue of the truth so they may beleeue lyes 2. Thess 2.10 2. Tim. 3.6 and that as they haue polluted thē selues with sinnes so they may be led away captiue by sinners By such seducers or tempters the verie elect are somtimes led aside for the time but the Lord deliuereth them in the end out of temptation 2. Pet. 2.9 Apostle Peter plainly teacheth 16 To deliuer thee from the strange womā from the stranger who flattereth with her lips 17 Who for saketh the guide of her youth and forgetteth the couenant of her God 18 For her house tendeth to death and her pathes toward those who are voyd of life 19 VVhosoeuer goe vnto her returne not backe neither come vnto the wayes of life The naughtie woman a second most perillous euill is herein on the other side most liuely painted out in her colours She is called a strange woman in regard of her condition and disposition in as much as she seeketh to be familiar with many though in right she appertaineth to some one husband One of her properties is to flatter with her lips or to make her speeches very smooth For she entiseth young men to adulterie by wanton words and plausible perswasions telling them what affection she beareth toward thē what delite they shall haue that her husband is abrode and so foorth Another of her qualities is to forsake the guide of her youth and to forget the couenant of her God This misdemenour of hers argueth her impietie and impudencie For what greater shamelesnesse can there be in a woman then to cast away the vale of her eyes yea to reiect that her husband whō first she chose and was linked vnto euen in her tender yeares Again what greater vngodlines is there thē to breake that solemne promise which was made at the times of affiance and mariage both before God and his Angels and his people It is a great fault to breake promise in a small matter how much more in the greatest contract or bargaine that may be It is a speciall fauor of God to be kept from this adulteresse or harlor For as is afterward testified in this booke the mouth of a strange woman is a deepe pit he with whō the Lord is angrie shall fal therinto Yea as is affirmed in the eighteenth and nineteenth verses her very house is infectious and deadly For her house tendeth to death and her pathes toward those who are voyd of life The place where she keepeth is perillous yea the very way that leadeth therto is daungerous for which cause thou art not to come neare her habitation in any case Whosoeuer go vnto her return not backe neither come vnto the wayes of life Whosoeuer meddle with her are caught in her snares which she layeth not in vaine Herof this our Salomon had experience which maketh him as it may seeme both so often in this booke to warne men to take heede of the harlot and in Ecclesiastes to say Eccles 8.28 that he hath found that woman to be more bitter then death whose heart is as nets and snares whose hands as bands he saith he that is good before God shall be deliuered from her but the sinner shall be taken by her Now furthermore howe true it is that they who haue the feare of the Lord before their eyes are safely garded by aduisement and preserued by vnderstanding frō the straunge woman may appeare in the example of Ioseph who by this meanes was kept from yeelding to his mistresse 20 To the ende that thou mayest walke in the way of good men and keepe the pathes of the iust The ende why wisedome deliuereth the faithfull out of dangers is here shewed to be that they may serue the Lord in holinesse and righteousnesse all the days of their life following the example of the godly by whom they may be directed and made the better 21 For they that are vpright shall dwell on the earth the righteous shall remaine therin 22 But the wicked shall be cut off from the earth and the transgressors shall be pluckt out of it See the roote of these sentences in the 11. Deut. 8. and Psal 37.2 In this conclusion of the chapter the wise father pricketh forward his sonne by most forcible reasons to walke in the way of good men spoken of in the verse immediatly going before There is saith he great cause why thou shouldest shunne the wayes of the wicked and keepe the paths of the iust For first the wicked shall be cut off from the earth they that are of corrupt conuersation shal by some particular iudgement in this life or by Gods vengeance hereafter be taken away euen as the grasse is mowen downe and the transgressors shall be pluckt out of it such as breake Gods lawes shall together with their vngodly posteritie be quite rooted out as frutelesse plantes or naughtie trees On the contrary side the vpright shall dwell on the earth and the righteous shall remaine therein the elect and iust shall remaine for euer heires in Christ of heauen and earth THE III. CHAPTER 1 My sonne forget not my doctrine but let thine heart keepe my precepts 2 For they shall heape vpon thee length of dayes and yeares of life and peace IN this third chapter Salomon exhorteth and instructeth his sonne the third time In the entraunce thereof he prepareth him by a generall preface to receiue the speciall commandements following In the first verse he warneth him to looke to two points the one that he forget not his doctrine the other that he keepe his precepts They are sayd in the Scripture to forget the word who either let good lessons slip out of their memories as the Disciples of our Sauiour oftē did his sayings or put not the truth into practise as that naturall man of whom Iames speaking saith that he looketh his face in a glasse James 1.23 and immediatly forgetteth of what fashion it is Now on the other side they are sayd to keepe the word in their hearts who lay vp wholesome instructions in their remembrance practise it in their liues being like herein to the thrifrie housholder who treasureth vp his goods or to the good ground Luke 8.15 which keeping the corne in time conueniēt bringeth foorth frute Great rewards are promised in the second verse vnto those who obey good admonitions First of all a promise is made vnto them of long life the root
and againe ministreth vnto him manie good things The pouertie of the poore is their breaking On the contrary side penurie like a mightie hammer breaketh both the hearts and bodies of poore people who by reason of want can not resist the force of their aduersaries and are hindred from attaining to learning and offices 16 The labour of the iust man is vnto life the reuenue of the wicked is vnto sinne The vse and abuse of riches herein is touched The iust man is sayd to get his goods vnto life because the drift of his labour is that he and his family may haue whereof to liue On the contrary side it is affirmed that the reuenue of the wicked is vnto sinne Iames 43. because he earneth goods to spend them vpon his lusts or some ill vses 17 He that keepeth instructioÌ„ is in the way to life but he who forsaketh correction goeth astray The frutes of obedience and of disobedience are herein shewed He that keepeth instruction is in the way to life He that obeyeth admonitioÌ„s walketh in the high way to eternall life But he who forsaketh correction goeth astray On the contrarie side he that disobeyeth or contemneth reproofes or chastisements wandring from the paths of prosperitie runneth headlong into destruction 18 He that is a man of deceiptfull lips hideth hatred and he that is a foole vttereth a reproch Secret dissembling and open reuiling are herein condemned He that is a man of deceiptfull lips hideth hatred he that speaketh faire cloketh malice And he that is a foole vttereth a reproch he that is rash or vnaduised breaketh out into open rayling 19 In many words sinne cannot be wanting but he that refraineth his lips is wise Multitude of words or babling is herein shewed to be the wel-spring of manie vices In many wordes sinne can not be wanting he that talketh much offendeth much inasmuch as among a multitude of words he must needes lightly vtter some superfluous false or offensiue But he that refraineth his lips is wise He that keepeth silence or speaketh sparingly is prudent It is no fault to vtter manie speeches which do edifie but to haue a talkatiue toung or to prattle without ceasing is not only a sinne of it selfe but a fountaine of many sinnes 20 The toung of the iust man is as fined siluer but the heart of the wicked is litle worth 21 The lips of the righteous man do feede many but fooles dye for want of wisedome In the former of these verses the speech of the godly is affirmed to be precious and excellent The toung of the iust man is as fined siluer As the fined siluer is pure from drosse so the talke of the godly is pure and precious and not onely voyd of vanitie swearing babling or such vices but full of excellent instructions and admonitions But the heart of the wicked is litle worth As for the mind of the wicked man it is like vnto drosse rather then vnto siluer Hence it is that out of the ill treasure of his heart he bringeth foorth ill things In the later of these two sentences the profite which ariseth to many by the speeches of some one good man is declared The lips of the righteous man do feede many the doctrines of godly Christians and teachers nourish the soules of manie people vnto eternall life But fooles die for want of wisedome As for the vngodly they perish and die the second death of the soule through neglect or contempt of good instructions 22 The blessing of the Lord makeeh rich and it doth ad no sorow with it The fauour of the Lord is here shewed not only to be the cause of all prosperity but to giue wealth without wo and store without sore The blessing of the Lord maketh rich The fauour of God ministreth necessaries vnto the godly who by the Lords good successe on their labors come to goods without vexatioÌ„ of mind or great toyle of bodie 23 It is as a pastime to a foole to coÌ„mit wickednesse but wisedome is the delite of a prudent man In this verse is obserued that as the vngodly reioyce in doing of euill so the godly with ioy followe after that which is good It is as a pastime to a foole to coÌ„mit wickednesse The practising of iniquitie as of theft drunkennesse or adulterie is as it were the game of the wicked man But wisedome is the delite of the prudent person On the contrary side learning or godlinesse is as it were the recreation of the well disposed person 24 That which the wicked maÌ„feareth shall come vpon him but God will graunt the desire of the righteous That which the wicked man feareth shall come vpon him the euill which the conscieÌ„ce of the euill doer threatneth him withall whether it be shame Psal â—45 19 death or damnation or anie plague whatsoeuer shall surely befall him But God will grant the desire of the righteous On the contrary side God will giue the iust in time conuenient those good things which their hearts wish or put them in hope of 25 As the whirlewind passeth so is the wicked no more but the iust man is as an euerlasting foundation As the whirlwind quickly vanisheth Psal 37.20 item 35. so the vngodly man shall quickly be destroyed but he who is vpright shall remaine firme on earth or in heauen being like to mount Sion which cannot be remoued 26 As vineger is to the teeth and as smoke to the eyes so is the slouthfull person to theÌ„ that send him As vineger maketh the teeth to ake or as smoke causeth the eyes to smart so the negligent messenger or workman fretteth and vexeth his masters mind 27 The feare of the Lord increaseth the dayes but the years of the wicked are cut short The reuerence of God is a meanes whereby men attaine to liue long in this world or for euer hereafter On the contrarie side wickednesse either bringeth men to vntimely death in this world or by death cutteth them of from the yeares of immortalitie in the life to come 28 The hope of the righteous shall be gladnesse but the expectation of the wicked doth perish The iust receiuing at the last the thing which they haue hoped for conceiue great ioy in this respect that they haue not hoped in vaine On the contrarie side the wicked not receiuing the thing which they looked for do fret within them selues and rage against the Lord. 29 The way of the Lord is strength to the vpright man but a breaking in peeces to the workers of iniquitie The Lord in the course of his prouidence keepeth and encourageth the iust but plagueth and crosseth the wicked 30 The iust man shall neuer be remooued but the wicked shall not dwell on the earth The righteous shall continue for euer in heauen the vngodly shall quickly be rooted out of the earth 31 The mouth of the iust is frutefull in wisdome but the toung of the froward shall be cut out The toung of
the godly man plentifully vttereth good instructions as a good tree bringeth forth good frutes but the euill toung shall be hewen downe by the axe of Gods iudgements 32 The righteous mans lips shall find fauour but the mouth of the wicked the reward of frowardnesse He that speaketh gracious words shall be blessed Psal 52.7 but he that abuseth his toung shall be plagued THE XI CHAPTER 1 False ballances are an abhomination to the Lord but an vpright weight is acceptable to him THis sentence is a streame flowing out of the statute of the Lord which is set downe in the nineteenth chapter of Leuiticus and the fiue and thirtith verse There saith the Lord thou shalt practise no vnrighteousnesse in any office in measures or in weight c. Not onely deceipt it selfe but the deceiptful scales as the instruments of craft are abhomination to the Lord. Now surely not without iust cause doth the Lord abhorre such as vse false ballances For first they abuse the measures of iustice secondly hereby they most hurt the pore On the cōtrary side an vpright weight doth so please the Lord as that he will prosper those who vse faithfull dealing in their trades or bargaines 2 When pride commeth contempt commeth also but with the lowly is wisedome Herein is shewed that as deceipt is punished by the Lord so pride shall be reuenged When pride commeth c. When statelinesse goeth before infamie followeth after For what say people of an arrogant person but behold he is a stately foole But with the lowly is wisedome With the modest is such prudence as not onely is worthie of honor but aduaunceth them to dignitie and preferment 3 The vprightnesse of the iust guideth thē but the vnrighteousnesse of transgressors shall destroy them Righteous dealing causeth men to haue good successe but wickednesse ouerthroweth them in such sort as that they are as cities broken down brought to desolation 4 Riches profite not in the day of wrath but righteousnesse deliuereth from death Goods euen iustly gotten are not able to saue a man in the time of destruction See before 10.2 an example 1. Tsoph 18. but then the righteous are preserued by the Lord. 5 The righteousnesse of the iust man directeth his way but he which is wicked falleth in his wickednesse Balaam louing the wages of vnrighteousnesse may be an example A good cause hath good successe but an ill enterprise or action hath manie crosses bringeth great troubles on a man 6 The righteousnesse of the iust deliuereth them but the deceiptful are caught in their own mischiefe They that are innocent being in trouble are freed from it by the prouidence of God fauoring and clearing their vpright dealing Mardochai and Haman may be examples The craftie being in great power or prosperitie through the iust iudgement of God are brought into trouble for their subtiltie and iniquitie 7 When the wicked mā dieth his expectation perisheth the hope of his strength perisheth So long as the vngodly liue in prosperitie Iob. 8.14.15 they put their trust in their riches or friends perswading thē selues that if any danger come they shall be deliuered by these meanes Psal 49. But at the time of death or in extreame aduersitie they finde that all the things wherein they did put affiance can stand them in no stead and that all their wealth and glorie doth forsake them To conclude then the sinner perceiueth that all the hope he had of the mercie of Christ vanisheth and is turned into despaire 8 The iust man is deliuered out of trouble See the 21.18 of this booke An example Dan. 6.25 and the wicked man commeth in his stead O behold also this worke of Gods prouidence or point of dayly experience that the vngodly man succeedeth the iust man in his troubles The righteous are in aduersitie but by the helpe of God they wade out of it and their aduersaries or some malefactors come into it through his iust iudgement 9 The hypocrite corrupteth his neighbour with his mouth but the iust are preserued by knowledge One wicked man seduceth another 2. Tim. 2.13 2. Thess 2. deceiuing and being deceiued But as concerning Gods children they through the wisedome of the word as by a buckler resist and repell those who tempt them to any error or sinne 10 For the prosperitie of the iust the citie reioyceth and when the wicked are destroyed there is singing 11 By the blessing of the vpright the citie is exalted by the mouth of the wicked it is destroyed When either the godly speed well and are aduanced or the wicked are disgraced put to death See examples 1. Sam. 18.6 Hest 8.16 the well disposed multitude is not onely inwardly glad but outwardly signifieth this internall ioy by testimonies of mirth Great cause there is why cities in these cases should thus be affected and carrie them selues For the societies of men are greatly benefited by the doctrines counsels and prayers of the good which are their blessings as on the contrarie side kingdoms are brought to ruine by the mischieuous speeches of the wicked 12 He who is voyd of vnderstanding reprocheth his neighbour but he who is prudent will keepe silence The harebraind man vseth to breake out into opprobrious speeches wherewith he loadeth somtimes his enemie sometimes his verie friend But he who is prudent See examples in Shimei and Dauid is so farre off from rayling or from giuing of taunt for taunt that he behaueth him selfe as a deafe man neither will seeme to heare any of his slanders or speeches by whom he is reuiled 13 He vvho vvalketh as a tale-bearer reuealeth a secret but he which is of a faithfull mind * or Conereth concealeth a matter Talkers and walkers from place to place disclose both the secret intents and faults of their friendes These packe-horses of Sathan are in all places to be found but God in his law giueth an expresse commaundement to his worshippers to take heede of this vice Leuit. 19.16 saying Thou shalt not walke among thy people with tale carrying But he which is of a faithfull mind concealeth a matter Such a one as is a friend not in shewes onely but in truth and hath power ouer his affections concealeth those faults purposes words and deeds of his friends which with a good conscience may be kept close 14 Where prudent counsels are not the people run to decay but in the multitude of counsellers there is health See an example in Reheboans Without sound aduise a cōmon wealth perisheth but by the politicke counsel of many wise gouernors it florisheth For where sound aduise out of the word of God is not giuē how can the people but be greatly hurt both in their bodies and soules and contrariwise Now if good counsel be not obeyed it is all one as if it were neuer giuen 15 He who becommeth suretie for a stranger shall wholly be broken but he
time not euill in them selues but as they proceeded from the wicked they were euill for it is an abhominable thing to God that the wicked man should take vnto him before his sight the person of a iust man On the contrary side the prayer of the righteous is acceptable vnto him Euen the least seruice of the beleeuer who walketh in the spirite is pretious and acceptable to the Lord because he accepteth him in Christ 9 The way of the wicked man is abhomination to the Lord but he loueth him who followeth after righteousnesse That wicked course of life which the vngodly lead is called here the way of the wicked This is sayd to be an abhomination to the Lord because the iust God abhorreth vnrighteousnesse as a most foule and filthie thing From hence it commeth that so many plagues fall downe from heauen vpon the sinner and that as the Psalmist speaketh the way of the wicked doth perish Psal 1. Now he is sayd to follow after righteousnesse who is not could or slow in doing that which is good but with might and mayne pursueth after what soeuer is vpright and iust True it is we can neuer attayne vnto perfect righteousnesse while we liue in this world but with our whole endeuour we must follow after it making it as it were our gaine Him who thus followeth after righteousnesse the Lord loueth The meaning of this speech is that God in Christ not onely fauoureth or accepteth the iust person but that he vseth to bestow many benefites on him as signes and tokens of his fatherly good will Hence it is that they who walke vprightly haue oftentimes such wealth estimation honour and prosperitie in this world Hence it is that alwayes they who feare the Lord are indued with the graces of Gods spirit and aboūd with ioy of the holy Ghost Finally hence it is that the true worshippers of God are preserued from so many dangers of body and soule and that oftentimes miraculously For indeede the loue of God is to be considered not onely in the affection but in the effectes of his good will This sentence is therefore diligently to be obserued because diuers thinke they are in the loue of God and shall finde sauour through Iesus Christ howsoeuer they commit all sorts of wickednesse euen with greedinesse or proceede in their euill course of life vntil the last gaspe But either such do greatly deceiue them selues or the spirite here setteth down an vntruth which once to imagine were most horrible and impious 10 * or An euill chastisement shall be Instruction seemeth euill vnto him who forsaketh the way he who hateth * or Reproofe correction shall dye The vngodly are in this sentence threatened with destruction Instruction seemeth euill vnto him who forsaketh the way the doctrine whereby the sinner is warned and instructed displeaseth him as being in his eyes too sharpe and bitter For which cause he shall meete with some greeuous aduersitie scourge inflicted by God or man He who hateth correction shall dye As for him who not onely forsaketh the way of vertue but hateth reprofes or any chastisements whatsoeuer he shall either before the time loose this temporall life or after this life dye eternally 11 Hell and destruction are before the Lord how much more the hearts of the sonnes of men There is nothing hidden from the all-seeing spirit of the Lord be it neuer so secret Hell and destructiō are before the Lord God not only seeth the outward things which are on the face of the earth or of the waters but he knoweth also the state of the dead and dāned who haue their being in the graue or the infernall pit The condition of the deceased is of all other things most hidden from the eyes of man seeing the dead neuer returne and are in most secret and deepe places For this cause Iob attributeth this prayse vnto God as being peculiar to him alone that hell is naked before him and destruction vncouered in his sight Iob. 26.6 But now if God knoweth that which is most deepe much more doth he know that which though it is deepe yet is not so deepe the heart of man I meane Wherfore the spirite of God reasoneth thus how much more the hearts of the sonnes of men Hence it is that Ieremie speaketh after this sort the heart of man is euill and vnsearcheable who shall know it I the Lord who search the heart and trye the reines For he which knoweth those things which haue vnto men no being much more doth know those things which although they are secret yet they are 12 A scorner loueth not him who rebuketh him neither will he go vnto the wise He is a scorner who either in wordes scoffeth at Religion or so carieth him selfe as that by his lewd offensiue cōuersation he witnesseth that he maketh but a iest or mocke therof Such a wicked man esteemeth not but hateth not onely the doctrine but the person of him who telleth him of his faultes Moreouer he abstaineth both from the cōpanie the house and the schoole of learned men Hence it is that prophane people are so good fellows with those who are like them selues but such straungers with their godly neighbours and their faithfull teachers 13 A ioyfull heart maketh a * or Glad good countenance but by the sorrow of the heart the * or Breath spirite is broken The spirite of God herein speaketh to the heauie hearted person as tender mothers are wont to do to their children who cry when they tell them that if they whine thus they will marre their faces A ioyfull heart maketh a good countenance A merry quiet minde maketh not onely the whole body healthfull but the face which is the glory thereof wherein the senses are specially seated comely For the affections of the minde pearce into the whole body but especially worke in the countenance Hence it is that whē the heart is chearefull the eye is quicke the cheekes are ruddie the bloud is cleare the skinne is faire On the contrary side by the sorrow of the heart the spirite is broken Heart grief not onely marreth the looke but dulleth the spirites in such sort as that the sorrowfull wight neither hath the perfect vse of his wits neither can with ease draw his breath 14 The heart of the prudent man seeketh knowledge but the mouth of fooles is fed with foolishnesse Herein is declared that euery man seeketh after that wherewith he is delited The heart of the prudent man seeketh knowledge the soule of a man indued with vnderstanding seeketh for learning as the proper food therof to the end that thereby it may increase in wisedome But the mouth of fooles is fed with foolishnesse Not onely the inward soule of the foole is delighted with vanitie but the outward partes of his body reioyce therein so that with open and gaping mouth as it were he swilleth in and feedeth on vayne speeches
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
are filled with aches 23 A wicked man taketh a gift out of his bosome to peruert the wayes of iudgement A wicked man one who hath an ill minde or an ill cause taketh a gift draweth forth a bribe out of his bosome secretly and closely to peruert or wrest the wayes of iustice to peruert or stop the law which is the life of the common wealth 24 Wisedome is in the face of the prudent man but the eyes of a foole roue to the ende of the earth He who is indued with discretion carrieth calmenesse in his browes modestie in his eyes grauitie stayednesse in his looks On the contrary side he who is simple or vaine sheweth signes of lightnesse and inconstancie in his countenance 25 A foolish sonne is a vexation to his father and a bitternesse to his mother A leud child is not onely a matter of sorow to his parents but prouoketh them also vnto wrath and choler 26 It is not good to punish * Or also the iust to wit with the wicked euen the iust man to strike the well disposed is contrarie to equitie Not onely to kill but to scourge or fine anie for well doing is a great sinne which God will seuerely reuenge 27 A wise man spareth his words and a maÌ„ of vnderstanding is of a coole spirit 28 Euen a foole when he holdeth his peace is counted wise and he which stoppeth his lips prudent The discreet person is silent euen when he is prouoked vnto wrath neither onely doth he moderate his speeches but his affections Moreouer euen the vngodly and vnlearned person putting vp a wrong with patience and keeping silence Here with the Greeke interpretors and Ierome I read letaanah occasionem quaerâ—â— which reading also by some of sounde iudgement in our time is thought to be the truth is thought sayd in that respect and for that time to be verie wise and warie THE XVIII CHAPTER 1 He who separateth him selfe seeketh a quarrell he medleth in euerie matter That person is sayd to separate him selfe who seuereth him selfe from other in heart or course of life Such a one seeketh a quarrell that is to say wayteth for some occasion or oportunitie of falling out or bralling Ep. Iud. 19. ver To coÌ„clude he medleth in euerie matter he stirreth very busily in euery thing which is done catcheth at euery word which is spoken to the end he may take some occasion of breaking concord or prouoke his neighbour vnto strife 2 A foole is not delighted with vnderstaÌ„ding but with those things which are in his owne heart Albeit most profitable instructions are taught or most sound arguments brought to conuince the conceited person of his errour or euill course of life yet he is so farre off from resting therein that he woÌ„derfully pleaseth him selfe in those phantasticall imaginations onely which his blind or froward heart deuiseth or ministreth vnto him 3 When the wicked man commeth contempt commeth also and with the vild person reproch Before 11.2 Disgrace and infamie followeth the notorious offender euery where 4 The wordes of an excellent mans mouth are as deepe waters the well spring of wisedome is like a flowing riuer Euen as deepe waters fayle not but are plentifull or as a flowing riuer is neuer dry nor standeth still but runneth continually so the godly speeches of a man indued with knowledge are not superficiall but sound not barren but fruitfull For out of the good treasure of his heart bringing foorth good things he ceaseth not out of his lippes to powre forth dayly instructions 5 It is not good to respect the person of the wicked to ouerthrow the iust man in iudgement It is a great sinne by regarding of some thing in the vngodly aduersarie the which is without the cause as honour frendship or a gift Exod. 23.2.3 to condemne or wrong the innocent person 6 The lippes of the foole make strife and his mouth calleth for stripes 7 A fooles mouth is his owne destructioÌ„ and his lippes a snare to his soule 8 The wordes of the whisperer are as flatterings but they go down into the inward parts of the belly Euery one herein is warned againe to take heede that he abuse not his toung The lippes of the foole make strife euen as moles raise vp hils whithersoeuer they goe so rash people stirre vp strife wheresoeuer they become and his mouth calleth for strips The words which proceede out of the mouthes of the wicked cause them oftentimes to be smitten and wounded A fooles mouth is his owne destruction c. The speech of the vngodly person some times causeth hiâ— to be called into question worketh his vtter vndoing The words of the whisperer c. The secret backbiters tale Psal 52.21 is smooth as the oyle but it cutteth like a sword so that he can both bite and cry as we say in our English Prouerbe 9 He that is negligent in his businesse is euen brother to him who is a waster The idle person is another spendthrift as it were For as the prodigall person consumeth his goods by lauishing them out so the sluggard suffereth his possessions to decay by not looking to them or labouring to maintaine them The one spendeth all the other getteth nothing and thus as both are vnthriftie so both fall into extreme pouertie at the last 10 The name of the Lord is a stroÌ„g tower the righteous man runneth vnto it and is exalted 11 The rich mans substance is as it were his defenced Citie and as an high wall in his imagination In the former of these two verses resorting vnto the Lord by faith in the time of trouble is commended The name of the Lord the protection and fauour of God toward the elect in Christ is a strong tower is a sufficient defence and a sure refuge against all daungers The iust man runneth vnto it So did Dauid Asa Iehosaphat and Hezechia he who is iustified by the bloud of Iesus Christ and sanctified by the holy Ghost in time of affliction speedely by faith repentance prayer and fasting repaireth hereunto as men in time of warre runne to castles or fortresses that they may be safe from daunger and is exalted and so is preserued from the rage of troubles and kept out of the reach of all his aduersaries In the eleuenth verse confidence in riches is condemned The rich mans substance c. aboundance of earthly treasures seemeth a strong defence against euils and a meanes of auoyding all daungers vnto the wordly rich man 12 Before destruction the heart of a man is haughtie Luc. 14.12 Iam. 4.6 Pet. 5.5 but lowlynesse goeth before honour Securitie is the forerunner of a fall See the expositioÌ„ hereof before 12.2.16.18.15.33 humilitie of preferment and of all good blessings and graces 13 For one to aunswere a matter before he hath heard it it is a follie and shame It is a note of rashnesse and a great discredite vnto
heareth shall speake for euer He which deuising lyes reporteth those things which he hath neither seen nor heard shall be put to silence or punished with temporall or eternall death On the coÌ„trary side he who testifieth no other thing saue onely that which he hath heard or knoweth to be true shall continue speaking and finde good 29 A wicked man hardeneth his face but he who is vpright ordereth each of his wayes aright As a traueller who setteth his face to go to any place proceedeth on his iourney albeit he meeteth with many lets therein or is told of more so the vngodly person goeth on in his sinnes obstinately although he hath oft been crossed therein or warned thereof On the contrary side the iust man walketh warily and soberly in this world examining his actions whether they be such as are to be left off or proceeded in 30 There is no wisedome and no vnderstanding and no counsell against the Lord. The vanitie of worldly politickes is herein layd open There is no wisedome there is no plotting of matters and no vnderstanding no subtle deuise or inuention also and no counsell finally no aduise or debating of cases against the Lord able to withstand or ouerthrow the Lordes will or purpose 31 The horse is prepared against the day of battell but saluation it selfe is of the Lord. As before hath been shewed that no pollicie preuaileth against the Lord 〈◊〉 the roote â—ereof Psal 3.9 see like sayings â—cl 20.9 〈◊〉 33.16.17 so here is declared that no power can do any thing without the Lord. The horse is prepared against the day of battell Meanes vnto warre as namely the horse and the rider are made ready by men But saluation it selfe is of the Lord. As for the conquest and preseruation in the conflict these things proceede from God alone THE XXII CHAPTER 1 A good * Or faâ—â—â— name is to be desired aboue great riches fauour is better then siluer or gold IN this verse is declared that credit or reputation is a great good thing A good name is to be desired aboue great riches That glorie or fame which is gotten by well doing is more excellent then all the treasures of this world The reasons hereof are many and manifest First a good name maketh the speeches actions of the person in account acceptable Secondly a good name remaineth after death Thirdly it is a meanes of aduauncing a man oftentimes Last of all it doth good to a mans children who for their fathers sake are the more esteemed and the better helped Some may here obiect why but doe we not see that the wicked are in great reputation what then is credit or renowne so excellent a thing Tush the fame of the wicked is onely but a shadow of a good name the roote whereof is vertue onely It may again be demaunded if a good name spring from vertue or be so great a blessing how falleth it out that many worthie seruaunts of God liue obscurely and are in no reckening in a manner God seeth obscuritie as well as pouertie to be meete and profitable for some of his children Last of all some may thus argue that if a good name be a most pretious iewell then reproch or infamie wherewith the best are commonly most spotted and loaded is one of the greatest euils that may be The answere hereunto is ready and easie Ill report deserued by misbehauiour is an extreme miserie but reproch for well doing is a glorie which Moses preferred before all the treasures of Egypt Heb. 11. Now on the other side againe fauour is better then siluer or gold The loue and good liking of men alwayes adioyned to the good will of God toward vs is to be prised aboue money For first a maÌ„s cause vsually is ended as he is friended Secondly as we are wont to say in our English Prouerbe a friend in the Court is better oftentimes then a peny in the purse Last of all in warre a man escapeth with his life by finding grace in the sight of his enemie Hence it coÌ„meth to passe that the scepter and the sheepehooke are often ioyned together To conclude by this meanes the good of the whole Church of God is sometimes procured 2 The rich and poore meete together the Lord is the maker of them all In sundrie places the wealthie and needie concurre vpon occasions Now lest in this meeting of theirs the poore man be despised or the rich man enuied this is to be considered that both of them are created by the Lord according to his image and that both of them receâ—ue from him their estate and condition For indeede pouertie and riches fall not out by chaunce or fortune but by the will and prouideÌ„ce of the Lord. 3 A prudent man seeth the * Or euill plague and hideth him selfe but the foolish goe on still and are punished The first propertie of the wise man is that he seeth the euill to wit by the illightening of Gods spirite which giueth vnto him a sense and feeling of the greatnesse of sinne of the certaintie of the punishment thereof Euery one doth not perceiue this yea a man may haue all the preceptes of Diuinitie in his heart and in his head and yet not see the daunger of sinne or of Gods wrath vnlesse it be reuealed vnto him by the Lord him selfe after a peculiar manner The second propertie of a prudent man is vpon the sense of the plague to force him selfe by all lawfull meanes to escape It may here be demaunded how we are to flye when we discerne the plague to be coÌ„ming The answere hereunto is easie that the name of the Lord is a strong towre the righteous man flyeth vnto it and is exalted Another questioÌ„ may here be moued whether it be lawfull to flye euill ayre and places infected with the pestilence This doubt may briefly be thus resolued that a man may lawfully auoyde any vnnecessarie daunger or perilous place whereunto he is not tyed or bound by his calling or charitie But withall these instructioÌ„s are to be obserued that men in the time of the plague are especially to fly to God that they are to shunne sinne that they are to take heed of inordinat feare that they are not to leaue their callings that they are not to neglect the loue of their brethren by reason of a fond and childish feare of infection For hence it commeth to passe that when there is any pestilence walking in citie or countrye not onely some sicke folkes be suffered to dye away without all keeping but the women also great with child are forsaken in their need brethren are left of their brethren and parents shunned by their children Whereas then it is further added that fooles going on are punished this is to be vnderstood of vnnecessarie daungers or of such plagues which by some meanes they may lawfully auoyd In which latter part of the sentence not onely the blindnesse but the
in his heart I dare not make knowen my Religiō or declare my loue of the truth least the persecutor slay me Thus the sluggard flyeth smal troubles as if they were great and feareth vncertaine daungers as if they were certaine But put the case ô slouthfull mā that there were a Lyon abroad indeede yet when thy calling bindeth thee to go foorth thou art to proceede to the workes thereof setting aside all vayne excuses and fond feares Did Dauid leaue his fathers sheepe because of the Lyon did Daniell cease from praying vnto God because it was decreed that he who should so do should be cast into the Lyons denne Hath not God made a promise to those who walke in their callings that they shall tread vpon Lyons and not be hurt Sluggishnesse then is in any case to be shaken off which causeth a man to feare the dangers of this life more then God yea which oftentimes causeth him to imagine that a moule hill is a mountaine a Lambe a Lyon an easie matter hard a small daunger great 14 The mouth of straunge women is as a deepe pit he who is a detestation to the Lord shall fall therein They are called here strāge womē who are harlots or wantons The mouth of such strumpets is cōpared to a pit because with their speeches they go about to intangle the simple to cause them to fall into fornication It is said that he who is a detestation to the Lord shall fall therein because the Lord vseth to reuenge a notorious offendor Eccle. 7.26 whom he loatheth for his former sinnes by this most fearefull iudgement that deliuering him vp into a reprobate sense he suffreth him to be seduced by the mouth of the adulteresse and chaseth him as a beast into that pit Rom. 1.26 15 Foolishnesse is bound vp in the heart of a child but the rod of correction will driue it away Foolishnesse is bound vp in the heart of a child frowardnesse stubburnnesse and vanitie or wickednesse dwelleth in all the members of a youth but specially hath abode in their minds For their reason is weake their will peruerse their whole heart inclined to all euil Hence it is that Iob affirmeth that man new borne Iob. 11.12 is like a wild asse colt But the rod of correction will driue it away Neuerthelesse chastisement by stripes remoueth and beateth out the corruption which is in a child 16 Both he who oppresseth the poore to increase his owne substance and he which giueth to the rich shall surely come to pouertie That person who pulleth to him selfe the goods of such as stand in neede shall at last be punished with penurie Againe he who in the humor of vainglorie spendeth his owne goods on the wealthy by sending them rich presents or by feasting them sumptuously shall come to want in the end 17 Incline thine eare and hearken to the wordes of the wise and applie thine heart vnto my knowledge 18 For it shall be pleasaunt if thou keepe these sayings in thy belly and if they be directed together in thy lippes 19 To the end that thy confidence may be in the Lord I haue shewed knowledge this day vnto thee 20 Haue not I writtē vnto thee most Princely sayings in counsels and in vnderstanding 21 Making knowen vnto thee that which is certaine and speeches of truth that in thy speeches thou mayest returne the truth to those who send vnto thee A graue exhortation enforcing the preceptes going before and following after is contained in this place of Scripture It containeth certaine admonitions and certaine reasons enforcing the same The former admonition is incline thine eare c. apply with all diligence thine outward senses to the instructions of this booke The latter is and apply thine heart vnto my knowledge Moreouer bend the inward powers of thy soule to my doctrine The former reason is For it will be pleasant if thou keepe these sayings in thy belly c. For if thou shalt remēber talke of my lessons they will be vnto thee sweeter then the hony or the hony comb To the end that thy confidence may be in the Lord c. The secōd reason is set down in these wordes The summe of it is that the doctrine of this booke is to be embraced by euery one sith he shall receiue this double fruit thereby that both he may be confirmed thereby in the true faith See a like sentence 1. Pet. 3.15 Item Rom. 15.14 and be enabled to render a reason of his beliefe and doings to euery one who shall call him to account 22 Rob not the poore because he is poore neither tread downe the afflicted in the gate 23 For the Lord pleadeth their cause and will spoile their soule who spoile them Rob not the poore because he is poore do wrong to no mā but in no case to the poore man least of all in this respect that he is not able to resist thee or to reuenge thee See the roote hereof Exod. 22.21 c. Neither tread downe the afflicted in the gate aboue all thinges abuse not thy might euen in the seat of iustice to ouerthrow the right of the afflicted For the Lord pleadeth their cause for God much mightier then thou is the defendor of the needy of the comfortlesse And will spoile their soule who spoile them And will take away their life who put them to death 24 Make no friendship with an angry man neither go with a furious person 25 Lest thou learne his wayes and receiue * Or a snare destruction to thine owne soule Make no friendship with an angry man chuse not him to be thy friend who is giuen to wrath neither goe with a furious person and auoyd the very presence of a moodie man lest thou learne his wayes lest by his example thou be infected with his vices and receiue destruction to thine owne soule and lest thou meete with a deadly blow at his handes For indeede furious people are wont in their moodynesse sometimes to slay their nearest and dearest friends 26 Be not of the number of them who Or clap touch the hand nor of them who promise to pay debtes 27 If thou hast not wherewith to make recompence why causest thou that the creditor should take thy bed from vnder thee Be not a rash suretie for by this meanes thou shalt cast thy selfe into thy creditors daunger in such sort Before 20.16 as that he may by law distraine vpō all thy goods the very bed whereon thou lyest not excepted 28 Thou shalt not remoue the auncient boundes which thy forefathers haue set This Prouerbe teacheth that those things are not rashly or lightly to be chaunged which by law or by the custome of the elders are receiued Thou shalt not remoue the auncient bounds Thou shalt not encroch vnlawfully on other mens possessions nor deceitfully displace the marke of thine inheritance which being remoued the grounds or lands would be confoūded
men of apparel or food but onely to shew that such as walke painfully fully in their calling shall not want their daily bread but haue wherewith to maintaine themselues and theirs THE XXVIII CHAPTER 1 Euerie vvicked man flieth vvhen none pursueth but the iust are like a yoong Lyon vvhich is couragious The force of the conscience in men is shewed herein to be great on either side either to worke terror or securitie This sentence is a confirmation of that threatning of the law which is set downe in the â—6 of Leuit. 17. ver In the former part of this sentence is declared that euen then when outward troubles be not present or neare yet the vngodly are tormented and vexed in their spirits as if there were great molestatioÌ„s on them or toward them The vengeance of God the sting of conscience and the temptations of Sathan cause them as Hindes or Does to flie and remoue out of their places or out of the comfortable estate wherein they are This befalleth not one wicked man alone but all the vngodlie who are in the state of nature defend an euill cause go about some mischiefe and commit that which is euill Their remembrance of their sinnes their dreames the sightes of their eyes and the rumors of Gods wrath make them in perplexitie and at their wittes end See an example in Cain Indeed whilest things go prosperously with the vngodly and whilest hardnesse of heart benummeth and possesseth them they commit sinne with ioy and not onely despise but destroy other Neuerthelesse when the Lords hand shall but worke a little against them and the byting of their own consciences returne then all their courage falleth downe on a sudden and as dastardes they take themselues to flight On the contrary side the righteous man is confident as a yoong Lyon which is of more courage then the old neither feareth to meete with any beast but walketh securely and confidently in euery place Wherfore it is no small but an exceeding great confidence which is in the faithfull man who being iustified by faith and purged from his sin by Christ hath peace with God and being certain of a good cause and a witnesse to himselfe of an vpright heart dreadeth no danger nor obiection Euery one then is to labour to haue a good conscience which onely shall bring sound and constant boldnesse to a man There bee foure sortes of consciences or the conscience rather is affected after foure sorts First there is a conscience both troubled good secondly there is a conscience both quiet and good thirdly there is a conscience both troubled and euill last of all there is a couscience both quiet and euill 2 * In the sinning of a realme For the transgression of a land there are many Princes therof but by a prudent and skilfull man it prolongeth the state As the force of the conscience is great so likewise great is the efficacie of sinne that it polluteth the place where it is committed crying for vengeance vp into heauen It hath many fearfull effectes but among other this that it causeth the Lord to take away good Princes and that it maketh many rulers succeede one an other For hereby it commeth to passe that there are great oppressions maruellous vprores and new lawes in the common wealth But where men on the contrarie side are prudent and wise so that they feare God and worship him rightly there the Prince prolongeth his life and the state continueth in one stocke or forme of gouernment Vnto the godly King the Lord maketh expresly this promise that so hee decline not from this precept neither to the right hand â—eut 17. nor to the left he shall prolong his daies in his kingdome hee and his sonnes in the midst of Israell Now if those which are neere vnto the King be also vertuous and wise or the people obedient vnto the Lords lawes and zealous this shall bee also a great preseruation to the person of the Prince safetie of the common wealth as may appeare in the speech of Elizeus calling Elias the chariots and horsmen of Israell 3 * Whether here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bee read or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I leaue to the consideration of the learned Apoore man oppressing the needie is like raine sweeping so clean as that it leaueth no food The rage of a poore wretch dealing with poore people is also a thing of great efficacie Nature indeed and the grace of God so worketh that the godly afflicted which are in miserie pitie and succor such as are in affliction But some are vnnaturall fierce as that seruant in the Gospell that tooke his fellow who ought him an hundreth pence by the throat saying paie me that which thou owest Therefore euen as a great tempest or flood of water sweeping away and choaking the seed and oppressing as it were the ground maketh it barren and bringeth a dearth so the mercilesse poore man spoyleth an other who is needie of his goods his foode his garments and all that he hath We may here obserue then that inhumanitie raigneth not onely in the rich but in the poore yea in them sometimes most of all other But as for those who feare God whether poore or rich they haue learned that lesson of Paul that they put on the bowels of compassion Col 3. 4 They which forsake the law praise the wicked but they which obserue the law make warre with them The iudgement of the vngodly is verie corrupt and peruerse Such as giue themselues to idolatrie couetousnesse lying drunkennesse do not onelie commit these sinnes but commend them in those who are like themselues For in their affections they like very well of them in their speeches they call them good teachers professors subiects neighbours in their deedes they flatter maintaine and aduance them But on the contrary side they which loue the truth liue soberly and feare God not onely dispraise them but striue with them They rebuke them rouÌ„dly conuince them oppose themselues to them yea they spare not to punish them if they be magistrats Neuerthelesse neither are the euill to be dispraised for their good actions nor the good to be allowed in their faultes The cause of the diuers iudgements of men is the diuers courses of life which they take But to iustifie the wicked as before we heard out of this booke is abhomination vnto the Lord. 5 Men * Of euill giuen to euill perceiue not what is right but they which seeke the Lord perceiue all things The natural man perceiueth not the things which belong to God but the spirituall man discerneth all things For the wicked are so blinded by naturall ignorance and malice that both Christ and the law to them is a mysterie Albeit sometimes they are lightened in their vnderstanding yet their knowledge neuer is sincere full or effectuall They erre in opinion they perceiue not their particular dutie what is to be
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
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