insinuated in the name of the widow whose estate is of all other most greeuous because she being desolated of her husband lyeth open to all wrongs but especially to the iniuries of great and wealthie men The Lord then will destroye the house of the proud God often ouerthroweth their families yea pulleth them vp by the rootes who in the pride of their hearts haue oppressed the poore taking from them either their lands or goods But he will establish the border of the widow The Lord will restore the poore to their right or els by some meanes or other he will so defend their possessions and fields against the power of the mightie that they shall not be able to pull thē out of their hands 26 The thoughtes of the wicked man are abhomination to the Lord but the wordes of the pure are pleasant wordes All things which proceede from the wicked as for example euen their thoughtes are vncleane and abhominable in the sight of God On the contrary side Tit. 1.15 not onely their thoughtes but the wordes of the godly which flow from the good treasure of their hearts are acceptable to the Lord and as a cleane and sweet sacrifice before him 27 He which is giuen to gaine troubleth his owne house but he which hateth gifts shall liue Couetousnesse is herein threatened He which is givē to gaine troubleth his owne house Such a one as getteth goods by hooke or crook or is addicted to euil gaine Hab. 2 9. is a cause and occasion of many euils in his estate familie But he which hateth giftes shall liue On the contrary side such a one as abhorreth bribes giuen to peruert iustice or to any such ill intent shall liue in prosperitie and peace 28 The heart of the righteous studieth to speake but the mouth of the wicked * or Powreth bableth out euill things A good man out of the good treasure of his heart bringeth foorth good things See the roote hereof Psal 37.30.31 but an euill man out of the euill treasure of his heart bringeth foorth euill things The heart of the iust man studieth to speake the vpright person premeditateth what to say and when and how to vtter his wordes But the mouth of the wicked powreth foorth euill things The mouth of the vngodly cā neither be silent nor speake well but pratleth and bableth vaynely rashly offensiuely and lewdly 29 The Lord is farre off from the wicked but he heareth the prayer of the righteous See the roote hereof or a like sentence Psal 145.18 God is farre off from the vngodly not in place but in helpe On the contrary side God is neare to those who feare him not in presence onely but in fauour graūting their prayers and succouring them in their aduersities 30 The light of the eyes reioyceth the heart and a good hearing maketh the bones fat Those things which are teceiued in by the eye or eare haue great force to affect a man The light of the eyes reioyceth the heart a sight pleasant and acceptable to the eye reuiueth the spirites and a good hearing maketh the bones fat a good report but especially the doctrine of the Gospell which is the voyce of ioye and gladnesse not onely comforteth the minde but causeth the body to be in good plight 31 The eare that hearkeneth to the * or Reprose correction of life shall lodge among the wise The care that hearkeneth the person which heareth yeeldeth obedience to the correction of life to wholesome reproofes which teach men to liue well here and lead them to life eternall shall lodge among the wise shall not onely in this world haue a place yea honour also among the learned but hereafter raigne with them in Gods kingdome 32 He that * Or withdraweth him self from instructiō refuseth instruction despiseth his owne soule but he that obeyeth correction possesseth his owne heart He that refuseth instruction the contemner of good counsell who neither is wise him selfe nor will be taught by other despiseth his owne soule by wāt of knowledge and grace layeth open his life to destructiō But he that obeyeth correction possesseth his owne heart On the contrary side he who doth profit by rebukes preserueth his soule from death and from Gods wrath 33 The feare of the Lord is the instruction of wisdome and before honor goeth humilitie The feare of the Lord the reuerence of God is the instruction of wisedome Iob. 25.28 is that which maketh a man wise or which as a schoolemistres teacheth wisdome For the feare of God giueth a man many good lessons And before honor goeth humilitie And lowlynesse of mind bringeth a man to glorie THE XVI CHAPTER 1 The preparations of the heart are in mā * Or speech but the answere of the toung is from the Lord. THe preparations of the heart are in man oftentimes a man hath whole armies as it were of thoughts in his minde therein placed in an exact order as in battaile array but the answere of the toung is from the Lord but when a mā hath set downe how to speake the vttering of his minde is as God shall open his mouth Here then is taught that when a man hath obtained a former grace of thincking well he stādeth in need of a second grace namely to speake well without which he shall neuer be able to vtter aright any part of that matter or one of those wordes which he hath thought on or cond by heart 2 All the wayes of a man are pure in his owne eyes but the Lord pondereth the spirites All the wayes of a man are pure in his owne eyes a man looketh onely on his outward actions which seeme faire and cleane in his sight so that therein he pleaseth and iustifieth him selfe But the Lord pondereth the spirites On the other side the Lord considereth the inward intentes and affections of the heart yea he weigheth them and proueth them euen as a good Magistrate tryeth the measures of his subiects by the common standard 3 Commit thy workes vnto the Lord * Or cast thine affaires See the roote hereof Psal 37.5 55.23 See this sentence alledged 1. Pet. 4. and thy thoughtes shall be directed Commit thy workes vnto the Lord whereas thy troubles and thy labours in thy calling are as it were certaine weightie burdens which lye on thy backe torment not thy selfe with care but roll them as it were vpon almightie God and thy thoughtes shall be directed for so thy desires shall at last happely be accomplisheth Now by what meanes or after what sort we are to cast our affaires on God the Apostle Paule declareth in his Epistle to the Philippians when he saith Phil. 4.6 be carefull for nothing but in euery case let your petitions be made knowen vnto God by prayer and supplication with thankes giuing and so that peace of God which passeth all vnderstanding shall keepe your hearts and mindes in Christ Iesus Thus
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
true it is that sometimes the Lord holdeth the eyes of his children waking as he did Danids Psal 77 4. Job 7.14 troubleth them with fearefull dreames as he did Iob but when he dealeth thus with them it is either to chastise them for their offences or to try their faith or to stirre them vp to prayer or to warne them of some thing to come to passe Otherwise ordinarily they take most sweete naps yea euen then oftentimes when they are in greatest troubles The case standeth otherwise with the vngodly who neuer lightly haue peace but are as a raging sea onely expecting temporal iudgements and eternall condemnation Hence it commeth to passe that euen in the night season whilst they are a sleepe horrible dreams affright them as may appeare in Nebuchadnezzar Dan. 2.1 and afterward grieuous interpretations thereof arise in their hearts as is manifest by that exposition which one of the Midianits gaue of his neighbours dreame when Gedeon made warre against that people Iud. 7.13.14 Thou shalt not be afrayd of any sodaine terror nor of the destruction of the wicked when it commeth for God will be present with thy trust See the roote of these sentences Iob 5.21 Psal 91 and the vse therof Phil. 1.28 and keepe thy foote from being caught To cōclude so when thousands shall fall on thy right hand or ten thousands on thy left when some pestilence or sword or other plague shall sweepe away the wicked thou shalt be of good courage or at the least haue no cause to feare For not mortall men onely no nor celestiall Angels alone but the Lord him selfe shall stand by thee to defend and succour thee vpon condition that thou put thy trust in him True it is that the godly are sometimes enwrapped in those commō calamities which befall the wicked but alwayes as the Apostle speaketh they receiue the reward of their faith euen the saluatiō of their souls 1. Pet. 1.9 for which cause they may be alwayes secure 27 Withhold not the good from the owners thereof when it is in the power of thine hand to do it Now Salomon commeth to prescribe those duties which properly belong to the second table of the law See the ground hereof Exod. 22.7.22.14 as the former did to the first In this verse he chargeth his sonne in no case to keepe backe from other the things which are due vnto thē in regard of their necessitie or of right which they haue therunto The borrower is then to repay his debt to the lender the finder to restore that which he hath taken vp to the looser he which hath receiued anie thing into his custodie is to bring it forth to him who reposed trust in him the maister is to pay the seruant his wages finally euery one is to practise that precept of the Apostle owe nothing to any man Rom. 13.8 but to loue one another 28 Say not vnto thy neighbour go thy way and returne to morrow I will giue thee when the thing is with thee Herein euery one is commaunded in no case to differre the doing of good deeds Three causes there are why gifts should be giuen and helpe lent to our neighbours without delay The first is for that the Lord loueth a chearefull giuer The second that whilest we differre our helpe the soules of our brethren may faint or their bodies perish The last is that delay is a signe of an vnwilling mind 29 Practise no euill against thy neighbour when he dwelleth peaceably by thee Treachery or practising of mischiefe against those who dwell in the same place with vs is here forbidden Iniurie is to be done to none but to do wrong to a friend or neighbour yea to deuise or practise mischiefe against one that abideth in the same town or citie with vs and therein carieth him self quietly is aboue all things to be auoyded as a sinne most odious vnto God and man Dauid pondering the grieuousnesse of this iniquitie Psalm 7.4 wisheth that if he had committed it then the enemie might take his soule and lay his honor in the dust Neuerthelesse Trecherie manie now a dayes exercise this craft as it were onely bending their wits how to draw into trouble such simple and harmelesse people as dwell where they do 30 Striue not with any man causlesse when he hath done thee no harme Quarrelling or brabling is condemned in this instruction The meaning hereof is thus much in any case neither prouoke to wrath nor molest him who medleth not with thee nor hath anie way offended thee It is lawfull to conferre priuatly or to complain to a magistrate of a wrong offered But to lay blame on any one who is not faulty or to accuse an innocer person or to contend with one who is quiet is to ouerthrow all humanitie and societie Iosia wold needs take vp the sword against Pharao Necho but he perished by it Now whereas here it is sayd when he hath done thee no harme these words containe no warrant of priuate reuenge or of wreaking our anger vpon euerie one who giueth vs iust occasion of offence but a reason prouing that we are not to striue with a man causlesse whereof this is the summe that it were an vnreasonable thing to molest those who haue not deserued to be molested 31 Fret not at a * or A man of violence or oppression troublesome man neither chuse any of his wayes 32 For the froward is abhomination to the Lord but his secret is with the vpright 33 The curse of God is in the wicked mans house but the dwelling of the righteous is blessed 34 Surely he will scorne the scorners Iames 4.10 1. Pet. 5.5 but he well giue grace to the humble 35 The vvise shal inherit honor but shame shall take avvay fooles In this conclusion of the chapter See the root herof Psal 37.25 Iob. 5.3 first and exhortation not to enuie the wicked is contained Secondly sundrie reasons are set downe both enforcing this admonition and those which before haue bene giuen Fret not at the troublesome man neither chuse any of his wayes Neither grudge at the rage or power of anie who annoyeth thee or other neither be drawn aside by his prosperous estate to like of his doings or to fawne on him For the froward is ahhomination to the Lord but his secret is with the vpright For first of all God abhorreth the obstinare as his enemies shunning them also as filthie excrements or serpents but he hath a secret fellowship with the godly as his friends visiting them in troubles bestowing his blessings on thē talking with them by his word and drawing neare vnto them by his spirit The curse of God is in the wicked mans house but the dwelling of the righteous is blessed Secondly God doth plague the house of the wicked ouerthrowing their habitations by tempests putting griefe into their hearts and sending diseases on them and theirs
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
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
bene spent thy carkasse plagued and pined with some sore disease and say howe haue I hated instruction c. and then thou feele acknowledge with griefe that a Prophet was sent to thee Within a litle space I am in all euill in the midst of the congregation and assembly Suddenly in a short time I am made an open spectacle of shame and vengeance in the place of araignement and execution before the bench and the common people All these reasons are taken from humane dammages and as concerning the last it can not throughly be vnderstood vnlesse it be coÌ„sidered that adulterers vnder Moses law were punished with death 15 * To let passe diuerse other reasons these words and verses I expouÌ„d not Synecdochically as doth Iumus but Allegorically of the vse of wedlocke because the same state is vsually in the scripture shadowed our by the same borowed speeches which here are vsed as Num. 24.7 Deut. 33.28 Esa 48. 1. Psal 68.27 Esa 51. 1. Ouid as an eccho vnto Salomon resoundeth these senteÌ„ces in verse thus lib. 2. de remedio amoris Explenda est sitis ista tibi quâ praeditus ardes Cedimus è medio â—am licet amne bibas Sed bibe plus etiaÌ„ quà m quod praecordia poscunt Gutiure fac pleno sumpta reduÌ„det aqua Et fruere vsque tuâ nullo prohibente puella Illa tibi noctes auferat illa dies See a like admonition Eccles 9.9 Drinke water out of thine own cestern and liquour out of the midst of thine owne well 16 Thy fountaines shall disperse them selues abrode thy streames of water in the streets 17 They shall be thine in seuerall and not other mens with thee 18 Let thy well spring be blessed and reioyce in the wife of thy youth 19 Let her be a most louely hind and an amiable Roe 20 Let her pappes suckle thee at all times dote in the loue of her continually In these verses a remedie of that foule vice of adulterie is prescribed which a litle before hath bene condemned Drinke water out of thine owne cesterne c. enioy thine owne yoke fellow for mariage is honorable among all c. Thy fountaines shall disperse them selues abrode c. Rather here enioy thy delite to the full then go astray with strangers Let thy well spring be blessed Let thy wife become a frutefull vine that thou mayst haue plenty of children of thine owne lawfully begotten in honest wedlocke And reioyce in the wife of thy youth Liue chearefully with her whom the Lord hath first matched with thee and linked vnto thee Let her be a most louely hind and a most amiable Roe Euen as the Hart being most fond of the hinde followeth her vp and downe and solaceth him selfe with her or as the Roe buck being exceedingly enamoured with the female Roe deliteth in her and wandreth with her so walke talke refresh thy selfe with thy wedded spouse louing her most dearly all the dayes of thy life Let her pappes suckle thee at all times dote in the loue of her continually Finally euen as the litle infant contenteth himselfe with the breasts of his mother or nurse or as they who are stricken in yeares dote greatly on those things which they like so being satisfied with her alone whatsoeuer wants or frailties she hath let her seeme of all other most beautifull yet let her be a peerelesse pearle in thine eye 21 And why ô my sonne shouldest thou * or Dote on go astray with a strange woman and embrace the breast of another mans wife 22 Sith euery mans wayes are before the eyes of the Lord and he pondereth all his paths 23 His owne iniquities shall take the wicked man and he shall be held by the cords of his own sinne 24 He shall die for vvant of instruction and for that he wandereth in his great folly In this conclusion of the chapter the spirit of God addeth a diuine reason disswading from adultery vnto those humane which before haue alreadie bene set downe to this intent And why ô my sonne shouldest thou go astray with a strange woman or dote on a strange woman Great cause there is why thou shouldest flie all liking of other women besides thine owne wife why thou shouldest not be so bold as to come neare vnto an harlot Sith euery maÌ„s ways are before the eyes of the Lord in asmuch as God plainly seeth the most secret actions that are done yea the verie inward cogitatioÌ„s of the heart And he pondereth all his pathes Yea and sith the eternal God examineth all the deeds thoughts of men and iudgeth them in iustice His owne iniquities shall take the wicked man wherefore howsoeuer for a time the vngodly person and the adulterer may go abrode freely or be out of trouble yet his owne sinne as a bailiffe or sergeant shall at the last arrest and apprehend him For his conscience shall checke him summon him before the tribunall seate of God And he shall be held by the cords of his owne sinne Moreouer the troubles of the Lord raised vp by his transgressions shall as iaylors bind him with such bands or irons as it were that he cannot possibly escape being kept together with the euill Angels in chaines of darkenesse against the day of iudgemeÌ„t He shall die for want of instruction At the last death and destruction as the Lords executioners shal take away his life from him yea they shall torment him in hell fire Now all this shall befall him for want of instruction for his ignorance his carelesnesse his disobedience See a very like saying Iob 36.12 and for that he wandreth in his great folly as also for that he goeth astray with the strange woman or committeth many like abhominations THE VI. CHAPTER 1 My sonne if thou hast promised to be suretie to thy friend or clapt thine hand vvith a straunger 2 Thou hast ensnared thy selfe by the words of thy mouth thou art caught by the speeches of thy mouth 3 Do this now my sonne and deliuer thy selfe in asmuch as thou art come into the haÌ„d of thy neighbour go to submit thy selfe and be importunate with thy neighbour 4 Graunt no sleepe to thine eyes nor slumber to thine eye lids 5 Deliuer thy selfe as a Roe out of the hand of the hunter and as a bird out of the hand of the fowler Herein the wise king warneth men first not to enter into suretiship then if peraduenture they haue through vnaduisednesse incurred this danger to vse all good meanes of getting out thereof My sonne if thou hast promised to be suretie to thy friend if thou hast in words told thy friend that thou wilt see his debt satisfied or clapt thine hand with a stranger or if by any signe or leauing of earnest thou hast bound thy self to one with whom thou hast no acquaintance to see him contented for that which thy neighbour oweth him thou hast ensnared thy selfe by the words of thy
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
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
by him disposed and altered according to his will power vnto fauour or hatred to one affection or another 2 A man seemeth streight to him selfe in all his wayes but God pondereth the hearts A man iustifieth him selfe oftentimes in all respectes when as God who searcheth the reines See before 16.2 findeth many things amisse in him 3 To do iustice and iudgemēt is a thing more acceptable to the Lord then sacrifice Workes of charitie practised toward men are here preferred before the exercises of Religion which cōcerne the worship of God The reason hereof is for that the Lord had rather be serued by those actions which are profitable to men then by those which to them are vnfruitefull For this cause it is said in the Epistle to the Hebrewes that by such sacrifices as good workes are Heb. 13. God is well pleased When as the exercises of Religion are performed with faith they are acceptable to the Lord as was the sacrifice of Abell but because iustice and iudgement are the greater points of the law Micha 6.6 when other things are alike the Lord alwayes preferreth them As for the outward exercises of Religion which the wicked who practise al iniquitie performe Ose 6.6 they are so farre off from being acceptable vnto the Lord Esay 1.10 that they rather are abhominable in his sight 4 The haughty looke and the proud heart to conclude the * Or plowing light of the wicked is sinne We are herein taught that all the actions of the wicked are abhominable in the sight of God The haughtie looke and the proud heart the stately gestures and minde puffed vp To conclude the light of the wicked is sinne and to be brief whatsoeuer the wicked do euen their ciuill and religious actions yea their consciences and their soules are polluted Tit. 1.15 For vnto the vncleane all things are vncleane and that which is high in the sight of man Luc. 16.15 is abhomination in the sight of God 5 The thoughtes of the diligent man are onely vnto profit but the hastie mans tend onely to pouertie They who bend their wits and applie them selues to finde out and to vse the meanes and opportunities of inriching their estate shall waxe wealthie On the contrary side such harebraynes as runne all on head in making hastie bargaines or in doing things they care not how vndoe them selues 6 Treasures gathered together by a deceitfull toung are vanitie tossed too and fro of men who seeke death Goods gotten by falsehood haue two euils First they are vnstable vanishing away as the dust flyeth before the wind Secondly they are hurtfull bringing sometimes temporall death but alwayes eternall destruction on the owners thereof 7 The calamitie of the wicked shall * Or cut them in sunder destroy them because they refuse to practise that which is right The great afflictions of the vngodly shall cause them to houle and crye and shall ouerthrowne them for that they will execute iustice or doe that which is good 8 * Or the way of a peruers man is straunge The way of some man is peruerse and straunge but as for the pure man his worke is right The course which impure men take See the same phrase Iob. 8.6 is ouerthwart and contrarie to nature to reason or to the law of God On the contrary side the action of the vpright person is agreable to equitie and to the law of God 9 It is better to dwell in a corner of the house top then with a contentious woman in a * Or an house of companie wide house A brawling wife is here shewed to be a great euill The Iewes houses were broad and open in the top Now then Chap. 19.13.23.24 it would be a verie in cōuenient abiding for a man to dwell in such a place so subiect to the wind and weather as that it were more tolerable to dwell in a caue of the earth But not onely to dwell on an house top but in a corner of an house top is yet more incommodious For how can a man so much as stirre him when he is pent vp in so narrow streights Neuerthelesse to haue fellowship with a brawling wife is yet an harder estate then this For she with her scoulding toung wil disquiet her husbands mind hinder him in his calling and cause rest to depart from his eyes And what though the house be wide wherein thou dwellest with such a contentious mate or there are diuers therein with whom thou mayest haue societie See the punishment of this sin Psal 109 16. See an example in the Edomites Psal 137. Also in the brethren of Ioseph who were touched with no compassion toward him Thou shalt be quiet in no corner of thine house neither shalt thou receiue any ioye by the presence of any person 10 The soule of the wicked man wisheth euill his neighbour hath no fauour in his eyes The bloudie minded man wisheth for and seeketh his neighbours harme His neighbour hath no fauour in his eyes He will by no pitie due vnto his friend or the poore afflicted person be stayed from doing of that mischief which his soule desireth For indeede he hath no pitie or mercie or reuerent regard vnto any 11 When the scorner is punished he that is simple waxeth wise and when a wise man is instructed he receiueth knowledge This verse sheweth two meanes whereby a simple or vnwise man may attaine vnto wisedome See before 19.25 The one is the destruction of the wicked the other is That mashkil signifieth to consider appeareth Psal 41.1 that beth is of the masculin gender manifest the instruction of the godly 12 The righteous man considereth the house of the wicked man which ouerthroweth the vngodly * Or which throweth the vngodly into euill for their wickednesse The iust person beholdeth and pondereth how the place wherein sinners dwell oftentimes falling down on them or being full of curses reuengeth them for their impieties and iniquities How true this is Eliphaz declareth in the booke of Iob who saith that he had seen the foole well rooted Iob. 5.3 whose habitation by and by he cursed The Prophet Dauid likewise affirmeth in the Psalme Psal 37.36 that he had beheld the wicked man florishing as a laurell whom seeking a while after he could no more finde For this cause the Lord would haue Abraham behold the smoke of the sinnefull Cities set on fire that by the house of the wicked he might receiue instruction yea and by their ouerthrow minister instruction to his owne familie 13 He that stoppeth his eares at the crying of the poore shall him selfe crye and not be heard The vnmercifull are threatened in this sentence He is said to stoppe his eares at the crying of the poore See an example in the rich miser who doth not pitie or relieue the afflicted Luc. 16. A double calamitie shall befall this mercilesse man
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
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
she bewrayeth her selfe as the ointment of the right hand As a great shower of raine wetteth those who are in it and rotteth the timber in houses so a brawling woman vexeth and hurteth her husband family Againe as none can stop or stay the blowing or whisteling of the wind nor yet hinder a strong ointment held in the hād from sending forth a fragrant odour or perfuming the place wherein it is round about so a contentious or brawling woman causeth the house wherein she is to ring with her scolding neither can any stay her from outrage or outcryes 17 As * Or as one sharpeneth iron with iron See the same phrase Heb. 10.24 and the same argument Ecclesiastes 4.5 iron sharpeneth iron so the face of a friend sharpeneth a man As if any whet iron with iron he maketh it by this meanes bright and fit to cut withall so the countenance presence and speech of a friend whetteth a and zeale 18 He that keepeth his figtree shall eate the fruite thereof so he that is seruiceable to his master shall come to honour As the husbandman watching his trees with a vigilant eye See like exhortations Tit. 2.9 Ephe. 6.50 Collos 3.21 a performance of this promise in Iacob Gen. 31.38 and in Ioseph Gen. 39.1 c. and pruning them with a diligent hand tasteth at last of the sweet fruites thereof so the seruant who is ready to please his master and tendant about him shall at last by him or by the Lord in heauen be aduanced and blessed Inferiors then or those who are in subiection whether seruants or subiectes or wiues or professors of the word must make this reckoning and account of their superiours and rulers that they are vnto them their peculiar charge whereon they must attend and the speciall hope of their honour and preferment They must therefore thinke and say thus with them selues surely this is the figge tree that I must watch and keepe this is that same oliue tree that I must looke vnto I must not suffer this to be spoiled or destroyed I must nor suffer their goods to be wasted their good name troden vnder foote neither any of the graces of God as much as lyeth in me to decay in them 19 As the water sheweth face to face so man to man sheweth the heart As water a certaine dimme kinde of glasse This interpretation is confirmed by the signification of the Hebrew words and by the consent of the best expositors as also by a like sentence in the 19. Ecclesiasiasticus 26. Iohn 2.16 Afterward 30. chap. sheweth face to face representeth the countenance therein imprinted to the countenance which beholdeth the same so man to man sheweth the heart in like manner one man maketh knowen his minde vnto another 20 The graue and destruction can neuer be full so the eyes of man can neuer be satisfied As the graue which consumeth infinite carcases is alwayes ready to receiue more and as death which destoryeth all liuing things maketh no end of deuouring so the appetites and senses of the couetous and worldly man are neuer satisfied 21 As the fining pot is for the siluer and the furnace for the gold * Or so a mā for his prayse This interpretation is confirmed by a very like sentence in this booke 12. chap. 8. verse and by another like saying in the booke of Sirach Ecclesiasticus 27.5 so a mans prayse is by his mouth Euen as siluer is tried and purified by the fining pot and gold by the fornace so a man is proued and praised by the speech according to the talke which proceedeth out of his mouth 22 Though thou shouldest bray a foole in a mortar among barly vvith a pestell yet will not his foolishnesse depart from him We are taught in this sentence that the wickednes of the reprobate is vncurable Though thou shouldst bray a foole in a mortar among barly with a pestell albeit thou shouldest take neuer so great paynes in reprouing or correcting a foole yea if thou shouldest put him into prison or into a mortar indeede yet will not his foolishnesse depart from him neuerthesse the hardnesse of his heart and his wickednesse will not be remoued from him For the graines of corne would at the last be broken or ground to powder but his obstinacie or stubburnesse will neuer be ouercome One kinde of grinding which people in old time vsed was to put their parched corne into a mortar to beate it therein vnto powder Vnto this custome the wise king alludeth in this place insinuating that no beating will amend an obstinate wicked man How true this is may appeare not onely in Pharao whom all the plagues of Egypt could not better but in that vnrepentant malefactor who was crucified together with our Sauiour Christ Iesus whō neither the sight of the sonne of God nor the reproofe of his fellow nor his owne paynes which he suffred on the crosse could soften or amend 23 Be diligent to know the state of thy flock and take heede to thine heards 24 For is the hiddē store for euer and * Or crop of the yeare so the same metaphor is vsed Psal 65.12 will the garland last from generation to generation 25 Assoone as the hay discouereth it selfe and the tender blade appeareth let the grasse of the mountaines be got in 26 The lambes shall be for thy cloathing and the goates for a price of a field 27 Moreouer so much goates milke as is sufficient shall be for thy meate for meate for thy familie and foode for thy maydes Be diligent to know the state of thy flocke and take heed to thine heardes See that thou be a good husband with thine owne eyes looking to thy cattell and considering dayly the cōdition and the number of them For is the hidden store for euer c. Great cause there is why thou shouldest looke to thy goods very carefully and painfully seeing not onely things marre vnlesse an eye be had vnto them but the stocke spendeth and the oportunitie of getting wealth and prouiding necessaries slideth away Assoone as the hay discouereth it selfe c. Wherefore assoone as it is time mow downe thy grasse and lay it vp against winter yea in generall vse all good meanes aforehand of prouiding against time to come The lambes shall be for thy cloathing c. Be also a good sauer and moderate in thine apparell and foode for so of thine owne flocke thou shalt reap such a cōmoditie as that therof thou shalt haue skins to couer thee and wooll to keepe thee warme besides money wherewith thou mayest pay thy debtes or purchase more land Moroeuer so much goates milke c. To conclude be not onely sober in thine apparell and thriftie in thine expences but sparing in thy diet and so thou shalt haue wherewith to feede and sustaine thy selfe and thy familie The intent of the spirit in these last sentences is not to prescribe a generall rule to all
that they shall fall into euill But he which trusteth in the Lord is placed on high The person which is secure of the good will of God which constantly suffereth afflictions and valiantly as a fouldier of Christ proceedeth in well doing Psal 92. shall be safe and sure vnder the Lords defence in as much as he will be as a rocke as a tower and as a castle vnto him For first nothing shall touch such a one to do him hurt Secondly the Lord euen in this world will oftentimes preserue him as may appeare in the 11. Chapter of the Epistle to the Hebrewes Last of all his soule after death shal mount vp to heauen as to a fenced citie David Daniell and Paul may be witnesses of the truth of this doctrine 27 Many do seeke the face of the ruler but * Amans euerie mans iudgement is from the Lord. Preposterous suing for fauour is here condemned as before inordinate feare was reproued To seeke for redresse vnto rulers or to sue for fauour at their hands is not vnlawfull But first we must put vp our supplications into the court of heauen So did Hester and prospered but the rulers of Israell taking a contrary course going first to Pharaoh had ill successe Let vs then take heede that we put not our trust in Princes for they are deceiptfull Againe their hearts are in Gods hand finally they haue no power but that which is giuen them from aboue 27 The wicked man is an abhomination to the tust and who is vpright in way is an abhomination to the * Of iniquitis wicked man The effectes of wickednesse and of righteosnesse on the cōtrary side are herein noted The wicked man is an abhomination to the iust that is the iust abhorre the vngodly iustly and according to their desertes For in deede what fellowship is there betweene righteousnesse and vnrighteousnesse or the seede of the woman and the seede of the Serpent The godly then must needs hate the wicked yea they cannot but abhorre them euen as the dung of the earth which mē remoue farre from their senses and habitatiōs Now he who is vpright in way is an abhomination to the wicked man also on the contrary side that is the godly or righteous person is vniustly hated by reason of the euill disposition of the vngodly For otherwise euen the most wicked haue cause inough giuen them by the righteous to loue them But they hate the iust first because their workes are good secondly because they will not runne to the same excesse of riot with them thirdly because they reproue their sinnes and last of all because they are not of this world Indeede the godly loue the wicked as they are gods creatures but in regard of their sinnes they hate them yet in such sort as the Phisition doth hate the disease and not the sicke person When the wicked man is conuerted there wil be an agreement betweene him and the righteous but vntil that time in as much as they are of contrary dispositions and courses there can be no true loue betweene them Of the truth of this doctrine Cain and Abell I saac and I smaell David and Saul Christ and the Iewes may be witnesses THE XXX CHAPTER 1 A gathering together of the wordes of Agur the sonne of Iaketh The saying of that man concerning Ithiell concerning Ithiel I say and Vcall 2 Surely I haue bene brutish since I haue bene a man neither is there the vnderstanding of a man in me 3 Neither haue I learned wisedome or knowen the knowledge of holy things 4 Who can ascend vp to heauen or descēd who can gather the wind in his fists who can bind the waters in his cloke who can establish any bounds of the earth what is his name and what is his sonnes name if thou canst tell 5 The whole word of God is most perfectly purified he is a backler to those who betake them selues to him 6 Adde not to his wordes that he reproue thee not and thou become a lyer IN these verses we are to obserue first the title secondly sundry instructions In the title we are to note the author of the parables following the authoritie of them the first meanes of publishing them finally a certaine person or persons concerning them or whom they concerne The author of them was Agur the sonne of Iaketh whose name elsewhere in the Scripture is not recorded but by his prouerbes it appeareth that he was a man indued with rare and excellent knowledge Some thinke that Salomon is here called Agur but it appeareth that they are deceiued seeing Agur is here plainly affirmed to haue bene the sonne of Iaketh but it is manifest that Salomon was the son of Dauid Moreouer seeing the author of these sētences sheweth in the 7. verse that he made a petitiō neither to haue much riches nor to be extremelie poore it is euident that he was not Salomon whom God called to a kingdome and greatly enriched with all store of substance Neuerthelesse albeit Agur was not Salomon yet the spirit which was in Salomon was in him yea the same gift of speaking by darke sayings being bestowed on him made him in the same kinde with Salomon to be profitable vnto the Church of God As for the authoritie of this booke it may be gathered hence that it is termed an abstract of Agurs sentences or as the Hebrew word doth also signifie aprophesie For herein thus much is insinuated that the spirit of God allowed of them first inspiring Agur secōdly mouing the penners of this treatise to set thē down in that order wherein now we haue thē As touching the meanes of publishing these sentences this was done by Agur him selfe and at the first not by writing but by word of mouth For it is not said the writings which he pēned but the words which that excellent man spake Euen as then Salomon vpon occasions vttered parables which afterward were written so did Agur. Finally as concerning the persons here named I thiell V call whether these wordes are the names of the Scribes by whom this treatise was copied or whether the friends of Agur were so called to whom these sayings were vttered or whether the sonne of God is noted by these titles of whom chiefly the instructions following entreat or whether Agur speaking of the father of lights saith by I thiell that is God with me and Vcall or Ve-ucall I shal be able after which sort Paule speaketh of the grace of God with him and saith that he is able to do all things through Christ who maketh him strong the matter is not great and it commeth all to one purpose for Paule planteth and Apollos watereth but God giueth the increase Paule is nothing and Apollos is nothing but God is all in all Let vs learne not so much curiously to inquire after as wisely to profit by the names and helpes of excellent persons albeit not throughly knowen vnto vs. This
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