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
wil poure out my spirit vnto you I will make known my words vnto you From reprouing Wisedome commeth to exhorting In this verse she first calleth men to repentāce and secondly promiseth them great fauor vpon this condition that they will returne from their wicked wayes To turne at the correction of wisedome is to returne from vice to vertue or in one word to repēt By the powring out of the spirit of wisedome a plentiful bestowing of the graces of Gods spirit is meant Whereas Wisedome promiseth to make knowne her wordes it is all one as if she should haue said that she wold not only secretly or inwardly deriue or conuey the light or sugred motions of the spirit of God into mens hearts but also by the outward ministerie of the Gospell reueale the whole counsell of the Lord vnto them For as the prophet speaketh in the Psalme Psal 25.14 the secret of the Lord is with those that feare him and his couenant to be a witnes vnto thē 14 For asmuch as I call but ye refuse I stretch out my hand but none regardeth 25 But ye withdraw your selues from all my counsell and yeeld not vnto my correction 26 I will also laugh at your * or Calamitie destruction and mocke when your feare commeth 27 When your feare commeth like an horrible desolation and your destructiō approcheth as a whirlewind when * or Oppression and distresse affliction and anguish shall come vpon you Now Wisedome commeth from exhorting to vpbraiding of men and to threatning of them for their contempt of so great grace as she hath offred First she obiecteth vnto them their refusing to come at her call or becke How true this is may further appeare by that parable in the Gospell wherin is shewed that a great number of those who were bidden to the kingdome of God Mat. 22.2 c. desired to be held excused some pleading that they had bought a farme other that they had bought oxen other that they had maried wiues Secondly she obiecteth disobedience to the aduise and reproofes of the word as also to the chastisements of the Lord. For diuerse also there are who are content to heare the word but they are not amended or reformed by it How true this is may appeare in those cities of whom mention is made in the Gospell Luc. 10.13 c. wherin many miracles were wrought many good instructions taught but yet they brought not foorth the frutes of repentance The Lord hauing thus set the faults of men as it were in order before their eyes proceedeth to threaten them with grieuous punishments and iudgements I will also laugh at your destruction saith he and mocke when your feare commeth c. There is not in the Lord any such affection of laughing or mocking as is in man but when in the course of his prouidence he so worketh that he leaueth the wicked in their miseries or maketh them a mocking stocke to the world he is sayd in the Scripture to scorne or to haue them in derision See Psal 2.4 because he dealeth as a man which scorneth Now we know that if no man visit him who is in aduersitie the afflicted person taketh it heauily But if any shall reioyce at his trouble this is a double corsey to him O then when the Lord himselfe shal not only not visit but deride mē in the time of such calamities as like a tēpest or whirlwind spoyl thē throw them downe into euill must not this needes be vnto them a state almost as hard to be borne as hell it self 28 Then they shall call vnto me but I will not heare they shall seeke me early but they shal not finde me 29 Because they haue hated knowledge and not chosen the feare of the Lord 30 Nor yeelded vnto my counsell See an example Luc. 16. Zac. 7.13 a type Heb. 12.17 but despised all my correction Another iudgement is herein threatened against impenitent sinners to wit that God will not heare their prayers This is a sore punishment For whē the afflicted are forsaken by men this refuge they haue that they may pray to God wherein if they finde no comfort or helpe how wretched is their estate 31 Thus shall they eate the frute of their owne way and be filled with their owne wicked deuises 32 For ease slayeth the foolish and the * or Peace prosperitie of fooles destroyeth them 33 But he who harkneth to me shal dwel * or Securely safely and be quiet from feare of euill These verses containe the conclusion of Wisdoms oration Thus saith she shall they eate the frute of their owne way This is the golden haruest of the wicked that as they sow to the flesh so they shal reape of the flesh corruption And be filled with their owne wicked deuises This is also their cup or portion that they shall not only be punished but be made drunke as it were with the plagues of the Lord inflicted on them for their wicked deeds For ease slayeth the foolish security is the cause of the afflictions of the vngodly and the prosperitie of fooles destroyeth them the peace and plenty which sinners enioy is their bane For if they stood in awe of the Lord or were vnder the crosse they would walke in obedience of Gods commaundements or forsake their sinnes But because they haue the world at will and suffer no aduersitie at all they are proud and full of all sorts of iniquities which cry for the vēgeance of the Lord against them Thus they are setled on their dregs as was Moab and fatted as oxen or swine against the day of slaughter .. But he who harkeneth vnto me shall dwell securely and be quiet from feare of euill On the contray side that person which obeyeth my precepts or putteth my counsels in practise shall not onely be safe but free from the dread of euill which oftentimes is greater then the euill it self See the roote of this promise Leuit. 26.3.4 For indeed the godly not being guiltie to them selues of grieuous crimes or being assured of the remission of all their sins through Iesus Christ haue peace with God Rom. 5.1 and a wonderfull courage within them selues Hence it is that the faithful man is not afrayd either of the terrour in the night or of the arrowe which flyeth by day Psal 91. of the plague which dwelleth in the darkenesse or of the Pestilence which destroyeth at noone day Sometimes in deede such feares may seaze on the godly or like fittes of an ague shake them as may trouble their spirits but these befall thē as chastisements for their sinnes are at the last driuen away by the grace and spirit of the Lord. On the contrary side the vngodly man flieth at the very shaking of a leafe when none pursueth him and hath a spirit of terror and trembling which euen dwelleth within him and continueth with him vntill his liues end THE II.
and againe ministreth vnto him manie good things The pouertie of the poore is their breaking On the contrary side penurie like a mightie hammer breaketh both the hearts and bodies of poore people who by reason of want can not resist the force of their aduersaries and are hindred from attaining to learning and offices 16 The labour of the iust man is vnto life the reuenue of the wicked is vnto sinne The vse and abuse of riches herein is touched The iust man is sayd to get his goods vnto life because the drift of his labour is that he and his family may haue whereof to liue On the contrary side it is affirmed that the reuenue of the wicked is vnto sinne Iames 43. because he earneth goods to spend them vpon his lusts or some ill vses 17 He that keepeth instructioÌ„ is in the way to life but he who forsaketh correction goeth astray The frutes of obedience and of disobedience are herein shewed He that keepeth instruction is in the way to life He that obeyeth admonitioÌ„s walketh in the high way to eternall life But he who forsaketh correction goeth astray On the contrarie side he that disobeyeth or contemneth reproofes or chastisements wandring from the paths of prosperitie runneth headlong into destruction 18 He that is a man of deceiptfull lips hideth hatred and he that is a foole vttereth a reproch Secret dissembling and open reuiling are herein condemned He that is a man of deceiptfull lips hideth hatred he that speaketh faire cloketh malice And he that is a foole vttereth a reproch he that is rash or vnaduised breaketh out into open rayling 19 In many words sinne cannot be wanting but he that refraineth his lips is wise Multitude of words or babling is herein shewed to be the wel-spring of manie vices In many wordes sinne can not be wanting he that talketh much offendeth much inasmuch as among a multitude of words he must needes lightly vtter some superfluous false or offensiue But he that refraineth his lips is wise He that keepeth silence or speaketh sparingly is prudent It is no fault to vtter manie speeches which do edifie but to haue a talkatiue toung or to prattle without ceasing is not only a sinne of it selfe but a fountaine of many sinnes 20 The toung of the iust man is as fined siluer but the heart of the wicked is litle worth 21 The lips of the righteous man do feede many but fooles dye for want of wisedome In the former of these verses the speech of the godly is affirmed to be precious and excellent The toung of the iust man is as fined siluer As the fined siluer is pure from drosse so the talke of the godly is pure and precious and not onely voyd of vanitie swearing babling or such vices but full of excellent instructions and admonitions But the heart of the wicked is litle worth As for the mind of the wicked man it is like vnto drosse rather then vnto siluer Hence it is that out of the ill treasure of his heart he bringeth foorth ill things In the later of these two sentences the profite which ariseth to many by the speeches of some one good man is declared The lips of the righteous man do feede many the doctrines of godly Christians and teachers nourish the soules of manie people vnto eternall life But fooles die for want of wisedome As for the vngodly they perish and die the second death of the soule through neglect or contempt of good instructions 22 The blessing of the Lord makeeh rich and it doth ad no sorow with it The fauour of the Lord is here shewed not only to be the cause of all prosperity but to giue wealth without wo and store without sore The blessing of the Lord maketh rich The fauour of God ministreth necessaries vnto the godly who by the Lords good successe on their labors come to goods without vexatioÌ„ of mind or great toyle of bodie 23 It is as a pastime to a foole to coÌ„mit wickednesse but wisedome is the delite of a prudent man In this verse is obserued that as the vngodly reioyce in doing of euill so the godly with ioy followe after that which is good It is as a pastime to a foole to coÌ„mit wickednesse The practising of iniquitie as of theft drunkennesse or adulterie is as it were the game of the wicked man But wisedome is the delite of the prudent person On the contrary side learning or godlinesse is as it were the recreation of the well disposed person 24 That which the wicked maÌ„feareth shall come vpon him but God will graunt the desire of the righteous That which the wicked man feareth shall come vpon him the euill which the conscieÌ„ce of the euill doer threatneth him withall whether it be shame Psal â—45 19 death or damnation or anie plague whatsoeuer shall surely befall him But God will grant the desire of the righteous On the contrary side God will giue the iust in time conuenient those good things which their hearts wish or put them in hope of 25 As the whirlewind passeth so is the wicked no more but the iust man is as an euerlasting foundation As the whirlwind quickly vanisheth Psal 37.20 item 35. so the vngodly man shall quickly be destroyed but he who is vpright shall remaine firme on earth or in heauen being like to mount Sion which cannot be remoued 26 As vineger is to the teeth and as smoke to the eyes so is the slouthfull person to theÌ„ that send him As vineger maketh the teeth to ake or as smoke causeth the eyes to smart so the negligent messenger or workman fretteth and vexeth his masters mind 27 The feare of the Lord increaseth the dayes but the years of the wicked are cut short The reuerence of God is a meanes whereby men attaine to liue long in this world or for euer hereafter On the contrarie side wickednesse either bringeth men to vntimely death in this world or by death cutteth them of from the yeares of immortalitie in the life to come 28 The hope of the righteous shall be gladnesse but the expectation of the wicked doth perish The iust receiuing at the last the thing which they haue hoped for conceiue great ioy in this respect that they haue not hoped in vaine On the contrarie side the wicked not receiuing the thing which they looked for do fret within them selues and rage against the Lord. 29 The way of the Lord is strength to the vpright man but a breaking in peeces to the workers of iniquitie The Lord in the course of his prouidence keepeth and encourageth the iust but plagueth and crosseth the wicked 30 The iust man shall neuer be remooued but the wicked shall not dwell on the earth The righteous shall continue for euer in heauen the vngodly shall quickly be rooted out of the earth 31 The mouth of the iust is frutefull in wisdome but the toung of the froward shall be cut out The toung of
the godly man plentifully vttereth good instructions as a good tree bringeth forth good frutes but the euill toung shall be hewen downe by the axe of Gods iudgements 32 The righteous mans lips shall find fauour but the mouth of the wicked the reward of frowardnesse He that speaketh gracious words shall be blessed Psal 52.7 but he that abuseth his toung shall be plagued THE XI CHAPTER 1 False ballances are an abhomination to the Lord but an vpright weight is acceptable to him THis sentence is a streame flowing out of the statute of the Lord which is set downe in the nineteenth chapter of Leuiticus and the fiue and thirtith verse There saith the Lord thou shalt practise no vnrighteousnesse in any office in measures or in weight c. Not onely deceipt it selfe but the deceiptful scales as the instruments of craft are abhomination to the Lord. Now surely not without iust cause doth the Lord abhorre such as vse false ballances For first they abuse the measures of iustice secondly hereby they most hurt the pore On the cōtrary side an vpright weight doth so please the Lord as that he will prosper those who vse faithfull dealing in their trades or bargaines 2 When pride commeth contempt commeth also but with the lowly is wisedome Herein is shewed that as deceipt is punished by the Lord so pride shall be reuenged When pride commeth c. When statelinesse goeth before infamie followeth after For what say people of an arrogant person but behold he is a stately foole But with the lowly is wisedome With the modest is such prudence as not onely is worthie of honor but aduaunceth them to dignitie and preferment 3 The vprightnesse of the iust guideth thē but the vnrighteousnesse of transgressors shall destroy them Righteous dealing causeth men to haue good successe but wickednesse ouerthroweth them in such sort as that they are as cities broken down brought to desolation 4 Riches profite not in the day of wrath but righteousnesse deliuereth from death Goods euen iustly gotten are not able to saue a man in the time of destruction See before 10.2 an example 1. Tsoph 18. but then the righteous are preserued by the Lord. 5 The righteousnesse of the iust man directeth his way but he which is wicked falleth in his wickednesse Balaam louing the wages of vnrighteousnesse may be an example A good cause hath good successe but an ill enterprise or action hath manie crosses bringeth great troubles on a man 6 The righteousnesse of the iust deliuereth them but the deceiptful are caught in their own mischiefe They that are innocent being in trouble are freed from it by the prouidence of God fauoring and clearing their vpright dealing Mardochai and Haman may be examples The craftie being in great power or prosperitie through the iust iudgement of God are brought into trouble for their subtiltie and iniquitie 7 When the wicked mā dieth his expectation perisheth the hope of his strength perisheth So long as the vngodly liue in prosperitie Iob. 8.14.15 they put their trust in their riches or friends perswading thē selues that if any danger come they shall be deliuered by these meanes Psal 49. But at the time of death or in extreame aduersitie they finde that all the things wherein they did put affiance can stand them in no stead and that all their wealth and glorie doth forsake them To conclude then the sinner perceiueth that all the hope he had of the mercie of Christ vanisheth and is turned into despaire 8 The iust man is deliuered out of trouble See the 21.18 of this booke An example Dan. 6.25 and the wicked man commeth in his stead O behold also this worke of Gods prouidence or point of dayly experience that the vngodly man succeedeth the iust man in his troubles The righteous are in aduersitie but by the helpe of God they wade out of it and their aduersaries or some malefactors come into it through his iust iudgement 9 The hypocrite corrupteth his neighbour with his mouth but the iust are preserued by knowledge One wicked man seduceth another 2. Tim. 2.13 2. Thess 2. deceiuing and being deceiued But as concerning Gods children they through the wisedome of the word as by a buckler resist and repell those who tempt them to any error or sinne 10 For the prosperitie of the iust the citie reioyceth and when the wicked are destroyed there is singing 11 By the blessing of the vpright the citie is exalted by the mouth of the wicked it is destroyed When either the godly speed well and are aduanced or the wicked are disgraced put to death See examples 1. Sam. 18.6 Hest 8.16 the well disposed multitude is not onely inwardly glad but outwardly signifieth this internall ioy by testimonies of mirth Great cause there is why cities in these cases should thus be affected and carrie them selues For the societies of men are greatly benefited by the doctrines counsels and prayers of the good which are their blessings as on the contrarie side kingdoms are brought to ruine by the mischieuous speeches of the wicked 12 He who is voyd of vnderstanding reprocheth his neighbour but he who is prudent will keepe silence The harebraind man vseth to breake out into opprobrious speeches wherewith he loadeth somtimes his enemie sometimes his verie friend But he who is prudent See examples in Shimei and Dauid is so farre off from rayling or from giuing of taunt for taunt that he behaueth him selfe as a deafe man neither will seeme to heare any of his slanders or speeches by whom he is reuiled 13 He vvho vvalketh as a tale-bearer reuealeth a secret but he which is of a faithfull mind * or Conereth concealeth a matter Talkers and walkers from place to place disclose both the secret intents and faults of their friendes These packe-horses of Sathan are in all places to be found but God in his law giueth an expresse commaundement to his worshippers to take heede of this vice Leuit. 19.16 saying Thou shalt not walke among thy people with tale carrying But he which is of a faithfull mind concealeth a matter Such a one as is a friend not in shewes onely but in truth and hath power ouer his affections concealeth those faults purposes words and deeds of his friends which with a good conscience may be kept close 14 Where prudent counsels are not the people run to decay but in the multitude of counsellers there is health See an example in Reheboans Without sound aduise a cōmon wealth perisheth but by the politicke counsel of many wise gouernors it florisheth For where sound aduise out of the word of God is not giuē how can the people but be greatly hurt both in their bodies and soules and contrariwise Now if good counsel be not obeyed it is all one as if it were neuer giuen 15 He who becommeth suretie for a stranger shall wholly be broken but he
through with manie sorowes of minde or woundeth his bodie laying violent hands on him self as Iudas did On the contrarie side the godly man flieth to the Lord and putteth his confidence in him when he is in greatest extremitie and torment Great and grieuous were the troubles of that holy seruant of God Iob who was euen in a maner brought vnto deaths dore Neuerthelesse in the midst of all his aduersitie he made this protestation Iob. 5.15 that he wold trust in the Lord although he should slay him 33 Wisdome resteth in the heart of the prudent man but that which is within fooles See like seniēces 33. chap. 12.23.13.16 maketh it selfe knowne The meaning of this prouerbe is that wise men can keepe counsell but fooles can hold no secret Wisdome so resteth in the heart of the prudent man as that he vttereth not that which he knoweth vndiscreetly or vaingloriously But that which is in the heart of fooles so maketh it selfe knowne as that he publisheth and bableth whatsoeuer he knoweth be it good or bad As we vse to say in our cōmō prouerbe in it is and out it must 34 Righteousnesse exalteth a people but sin is a reproch to nations The cause of the safetie and againe of the ruine of common wealths is herein declared Righteousnesse exalteth a people The knowledge of God and the executing of wholsome lawes cause the inhabitants of a land to prosper and to be praised But sinne is a reproch to nations Againe the vices and sinnes of countreyes make them infamous in the end ouerthrow them Thus in old time the lewes were reproched for their stiffeneckednesse Ierem. 18.10 Ezech. 16.49 and the men of Creta for their lying Thus also in these dayes some countreys are infamous for drunkennesse other for pride all almost for one peculiar vice or other 35 The kings good will will be toward an vnderstanding seruant but his wrath will be toward him who causeth shame A godly ruler will affection and aduance a faithful and prudent subiect and officer Psal 101.6 but he will rebuke correct or put away him who doth his businesse so vntowardly or fondly as that thereby he receiueth some discredit or is ashamed THE XV. CHAPTER 1. A soft answere turneth away wrath but a bitter word stirreth vp anger See an example on the one side in Gedeon Iud. 8.2 c. On the other in Naball who by his currish answere moued Dauid to great anger A Speech wherein faire wordes are vsed or titles of reuerēce giuen causeth displeasure to cease But a bitter word stirreth vp anger sharpe and reprochfull termes moue choler The reason hereof is manifest For by the speaking of an hard word the cause of anger is increased Againe by vttering of a gētle speech the matter of wrath is diminished 2 The toung of the wise setteth forth knowledge but the mouth of fooles powreth out folly The prudent person speaketh in such sort as that his speeches carie a grace force with them which he placeth and ordereth rightly and wisely The vndiscret man on the other side hath no regard either to the matter or manner of his speech Col 4.6 Let then your speech be gracious alwayes and powdred with salt that you may know how to answere euery man 3 The eyes of the Lord are in all places beholding the wicked and the good Here is obserued that the all-seeing spirite of the Lord vieweth and pondereth all the corners of the world and all sorts of persons This is all one with that which the author of the Epistle to the Hebrewes meaneth when he saith Heb. 4. that all things are naked and manifest before him with whom we haue to do For as concerning the quarters of the world Psal 139. Lord whither shall I go from thy spirite or whither shall I flye from thy presence If I clymbe vp to heauen thou art there if I lay my bed in the graue behold thou art there also Now as touching the persons of all sortes the Lord is in the temple of his holynesse the Lordes throne is in heauen whose eyes behold and whose eye lids try the sonnes of mē The Lord trieth the iust mā Psal 13. but his soule hateth the wicked man and him who loueth violence 4 The healing of the toung is as tree of life the mischieuousnesse of it is as a breach made by the winde As a tree which bringeth forth pleasant and holesome fruites Iob. 8.1 Iames. 3. is a pretious and profitable thing so the toung which conuerteth and comforteth the hearts of mē is a rare iewell On the contrary side as a blustering winde which throweth downe trees houses doth much harme so a venemous toung which causeth troubles and great calamities is one of the greatest euils in the world 5 A foole despiseth his fathers instruction but he which regardeth a rebuke is very wise He who is an enemie vnto his owne well fare See the 10.1 will not be ruled by good counsell but he who is content to be reproued tendreth his owne happie estate 6 In the house of the righteous man there is great * or Strength treasure but the wicked mans reuenue wasteth of it selfe The meaning of this sentence is manifest namely that the goodes of the iust remaine and continew firme vnto them and theirs and that sinners substāce cōsumeth none in a manner can tell how The roote of this sentence is to be found in the booke of Deutronomie Deut. 28.17 where the Lord first maketh this promise to those who feare him that he will blesse their baskets and their barnes and secondly threatneth the transgressors of his lawes that he will curse them in their baskets and their kneading troughes yea in the fruite of their belly and of their ground 7 The lippes of the wise scatter knowledge but the heart of the fooles that which is not good The godly wheresoeuer they come speake to the edification of their brethren In their houses they Cathechise their children in the companie of their neighbours they intreat of Gods word and workes finally in the Church if they be teachers they publish wholesome doctrine On the cōtrary side the wicked out of the ill treasure of their hearts bringing foorth euill things spread abroad errours and vanities 8 The sacrifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable vnto him The iudgement which the Lord carieth as well concerning the wicked as the iust herein is reuealed vnto vs. The sacrifice of the wicked is abhominotion to the Lord not onely all the labour but all the cost which the vnfaithfull or wicked liuers bestow on the worship of God is in vayne See an example in Cain and Abell yea it is nothing els but a sin and prouocation of the wrath of God The reason hereof is for that God respecteth not mens actions but their persons Sacrifices were at this
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
A COMMENTARIE VPON THE BOOKE OF THE PROVERBES OF SALOMON Published for the edification of the Church of God The words of the wise are as goads and as nailes fastened they are the chiefe of choise deliuered by one shepheard Ecclesiastes 12.13 DEVS IMPERAT ASTRIS AT LONDON Printed by Richard Field for Robert Dexter dwelling in Pauls church-yard at the signe of the Brasen serpent 1592. TO THE RIGHT NOBLE LORD THE LORD EDWARD EARLE of Bedford grace mercie and peace from God the Father and from our Lord Iesus Christ AMONG sundrie meanes and helps of furthering of the Gospell of Christ Iesus right noble Earle vvhereby since the time of the blessed Apostles much good hath bin done to the Church of God the vvriting and printing of godly treatises hath bene one of the chiefest For as hereby not onely ancient heresies of all sorts haue long ago bin confuted and laid in the dust but in later times the nevve damnable doctrines of the Antichrist of Rome conuinced and quite in a maner ouerthrovvn so not only the principall points of true religion haue excellently bene handled and generallie made knovvn but manie obscure and hard places of the sacred Scripture illightened and vnfolded For this cause being desirous to employ my poore talent to the greatest aduantage that I can and to vse the best meanes I am able of doing good I thought good to bestovve my labour and leisure in furthering of the Church of God by inke and paper and to vvrite a commētarie on some part of Canonicall Scripture and namely on this excellent booke of the Prouerbes The causes vvhy I rather chose to handle interpret this booke then any of the other as they vvere verie manie so among the rest these vvere the chiefest to vvit that the morall sentences therein contained are most fit to be considered in these carnall times that they are the verie keyes of knovvledge and rules of all righteousnesse that sometimes I had publikely read and expounded them all and finally that they are peerelesse pearles meet to be presented vnto such persons of high degree as your Lordship is There is no parcell of the vvrittē vvord but you may receiue exceeding frute thereby if it please your Lordship to looke thereinto so that if you take anie part of the Scripture to reade or to exercise your selfe in you can not take amisse as vve are vvont to say The sacred histories contained in the fiue bookes of Moses and in the bookes of Iosua Iudges Ruth Samuell Kings Chronicles Ezra Nehemia Hester vvhereunto the Gospels and the Acts of the Apostles are to be added vvill tell you things past and done manie yeares ago The prophesies among vvhich the Reuelation of S. Iohn is to be numbred and doth indeed excell vvill shevve you vvhat things are to come to passe hereafter and vvere after the vttering of them to be accomplished in their times Ecclesiastes or the booke of the Preacher vvill admonish you of the vanitie of the vvorld a point verie needfull as for all mortall vvights so especially for noble personages to consider In the Epistles of S. Paule Iames Peter Iohn and Iude you may see and heare vvhat the Lord saith to the Churches and vvhat duties he requireth at the hāds of all Christians By the Psalmes of Dauid and the song of songs you may be taught stirred vp to pray and sing inasmuch as the mones and grones of the Prophets in the one are registred euerie vvhere and the voice as it vvere of the bridegrome and the bride resounded in the other To conclude the lamentation of the Prophete Ieremie vvhich Gregorie Nazianzen neuer read but the tears did trickle dovvn his cheeks vvil moue you to mourne for the afflictiōs of Sion and dravve you to performe that dutie vvhereunto the Apostle exhorteth vvhen he vvilleth vs to vveepe vvith those vvho vveepe Euen as then the busie bee vvhen she flieth into some faire and pleasant garden and lighteth sometimes here and sometimes there as it falleth out sucketh out some svveetnesse out of euerie floure and herbe vvhereon she sitteth so your Lordship looking into the volume of the sacred Scripture and reading sometimes this parcell thereof sometimes that shall receiue by euerie booke therein such comfort and profit as vvill cause you to preferre the same before the hony and the honie combe But if there be anie part of the vvord of God among the rest vvhich may be called a garland of heauenly flovvers or out of vvhich your Lordship may reape most precious frute it is this vvorthie booke of Salomons Prouerbs For herein as it vvere in a cristall glasse you shall see the nature of God the maners of men the comely countenance of vertue the vglie shape of vice the image of the true church the state of the vvhole vvorld Hovve manie and hovv notable things are herein spoken of Gods Predestination prouidence iustice vvisedome and mercie Hovv diuinely are the natures the offices and the vvorkes of Iesus Christ herein described Hovv liuely are adulterers drunkards sluggards misers proud vvrathfull foolish and enuious persons herein painted out as it vvere in their colours On the contrarie side hovv excellently are the properties and revvards of the faithfull the iust the meeke the thriftie the liberall and the vvise declaclared and pictured as it vvere in the parables of this booke To conclude hovve notably is the vse of lots the force of gifts the povver of affections and the disposition of sundrie brutish creatures therein expressed So many points of great importance and of singular frute being comprehended in this one litle booke of Salomons Prouerbes you can not most noble Earle better bestovv your labour then in meditating therein both night and day and in binding the sentences thereof as it vvere frontlets before your eyes Novv to the end that the meaning of these diuine sayings may be made manifest vnto you first and so to other into vvhose hāds this small treatise shall come I haue translated the text as faithfully as I could looking into the translatiōs of the best writers both old and nevve but especially into the Hebrue copie so farre foorth as my poore talent did enable me and my leisure suffer Moreouer to the same intent and purpose I haue gathered into mine exposition the pith and marrovv onely of all those obseruations vvhich either I had by me of mine ovvne or receiued from other by vvhose conference or vvriting I vvas helped Finally that as much light might be giuen to these sacred Prouerbs as vvel could be for the time by me in the margent I haue referred the reader to the rootes of diuerse parables pointed to sundrie examples noted here and there some reasons of the translation and quoted for proofe or declaration infinite places of Scripture All the vvhich paines notvvithstanding I confesse and acknowvledge that I am farre from handling of manie points exactly vvhich fault my distractions and encumbrances about other necessarie affaires may
way not be ruled or brought into the right path againe so these wicked wretches will by no meanes be reclaimed but rush on into all mischiefe and proceed forward in all leudnesse See how dangero usrockes wicked seducers are in the Epistle of Iude. Nowe then to be preserued or deliuered from naughtie men or from such daungerous rockes is a singular mercie of God and a precious frute of grace or of heauenly wisedome which the vngodly wanting fall into the hands of seducers that as they haue not had a loue of the truth so they may beleeue lyes 2. Thess 2.10 2. Tim. 3.6 and that as they haue polluted thē selues with sinnes so they may be led away captiue by sinners By such seducers or tempters the verie elect are somtimes led aside for the time but the Lord deliuereth them in the end out of temptation 2. Pet. 2.9 Apostle Peter plainly teacheth 16 To deliuer thee from the strange womā from the stranger who flattereth with her lips 17 Who for saketh the guide of her youth and forgetteth the couenant of her God 18 For her house tendeth to death and her pathes toward those who are voyd of life 19 VVhosoeuer goe vnto her returne not backe neither come vnto the wayes of life The naughtie woman a second most perillous euill is herein on the other side most liuely painted out in her colours She is called a strange woman in regard of her condition and disposition in as much as she seeketh to be familiar with many though in right she appertaineth to some one husband One of her properties is to flatter with her lips or to make her speeches very smooth For she entiseth young men to adulterie by wanton words and plausible perswasions telling them what affection she beareth toward thē what delite they shall haue that her husband is abrode and so foorth Another of her qualities is to forsake the guide of her youth and to forget the couenant of her God This misdemenour of hers argueth her impietie and impudencie For what greater shamelesnesse can there be in a woman then to cast away the vale of her eyes yea to reiect that her husband whō first she chose and was linked vnto euen in her tender yeares Again what greater vngodlines is there thē to breake that solemne promise which was made at the times of affiance and mariage both before God and his Angels and his people It is a great fault to breake promise in a small matter how much more in the greatest contract or bargaine that may be It is a speciall fauor of God to be kept from this adulteresse or harlor For as is afterward testified in this booke the mouth of a strange woman is a deepe pit he with whō the Lord is angrie shall fal therinto Yea as is affirmed in the eighteenth and nineteenth verses her very house is infectious and deadly For her house tendeth to death and her pathes toward those who are voyd of life The place where she keepeth is perillous yea the very way that leadeth therto is daungerous for which cause thou art not to come neare her habitation in any case Whosoeuer go vnto her return not backe neither come vnto the wayes of life Whosoeuer meddle with her are caught in her snares which she layeth not in vaine Herof this our Salomon had experience which maketh him as it may seeme both so often in this booke to warne men to take heede of the harlot and in Ecclesiastes to say Eccles 8.28 that he hath found that woman to be more bitter then death whose heart is as nets and snares whose hands as bands he saith he that is good before God shall be deliuered from her but the sinner shall be taken by her Now furthermore howe true it is that they who haue the feare of the Lord before their eyes are safely garded by aduisement and preserued by vnderstanding frō the straunge woman may appeare in the example of Ioseph who by this meanes was kept from yeelding to his mistresse 20 To the ende that thou mayest walke in the way of good men and keepe the pathes of the iust The ende why wisedome deliuereth the faithfull out of dangers is here shewed to be that they may serue the Lord in holinesse and righteousnesse all the days of their life following the example of the godly by whom they may be directed and made the better 21 For they that are vpright shall dwell on the earth the righteous shall remaine therin 22 But the wicked shall be cut off from the earth and the transgressors shall be pluckt out of it See the roote of these sentences in the 11. Deut. 8. and Psal 37.2 In this conclusion of the chapter the wise father pricketh forward his sonne by most forcible reasons to walke in the way of good men spoken of in the verse immediatly going before There is saith he great cause why thou shouldest shunne the wayes of the wicked and keepe the paths of the iust For first the wicked shall be cut off from the earth they that are of corrupt conuersation shal by some particular iudgement in this life or by Gods vengeance hereafter be taken away euen as the grasse is mowen downe and the transgressors shall be pluckt out of it such as breake Gods lawes shall together with their vngodly posteritie be quite rooted out as frutelesse plantes or naughtie trees On the contrary side the vpright shall dwell on the earth and the righteous shall remaine therein the elect and iust shall remaine for euer heires in Christ of heauen and earth THE III. CHAPTER 1 My sonne forget not my doctrine but let thine heart keepe my precepts 2 For they shall heape vpon thee length of dayes and yeares of life and peace IN this third chapter Salomon exhorteth and instructeth his sonne the third time In the entraunce thereof he prepareth him by a generall preface to receiue the speciall commandements following In the first verse he warneth him to looke to two points the one that he forget not his doctrine the other that he keepe his precepts They are sayd in the Scripture to forget the word who either let good lessons slip out of their memories as the Disciples of our Sauiour oftē did his sayings or put not the truth into practise as that naturall man of whom Iames speaking saith that he looketh his face in a glasse James 1.23 and immediatly forgetteth of what fashion it is Now on the other side they are sayd to keepe the word in their hearts who lay vp wholesome instructions in their remembrance practise it in their liues being like herein to the thrifrie housholder who treasureth vp his goods or to the good ground Luke 8.15 which keeping the corne in time conueniēt bringeth foorth frute Great rewards are promised in the second verse vnto those who obey good admonitions First of all a promise is made vnto them of long life the root
thy substance by outward signes of thankefulnesse as by paying of tithes and by bestowing thy goods on holy vses declare and expresse that reuerence and account which thou hast the Lord in Albeit where abilitie is wholy wanting the Lord is content with the inward thankfulnesse of the mind alone yet he wold haue those who are rich or of abilitie to declare the gratitude of their hearts by outward testimonies and frutes of obedience The ninth verse is nothing else in summe but a repetition or exposition of that statute of the Lord in Exodus concerning the paying of first frutes and such like oblations to him For in the foure and thirtith chapter of that booke and the sixe and twentith verse Moses saith to the people of Israell from the Lord bring all the first frutes the first frutes of thy land into the house of Iehouah thy God Now albeit we are not at this time tyed as the Israelites in olde time were to bring our corne and wine into the Tēple to be offred or beasts to be sacrificed or the first borne to be redeemed with a summe of money yet we ought to honor the Lord by bestowing our goods on holy vses as on the maintenance of the ministerie and the reliefe of the poore For this cause Paul saith to the Galathians Gal. 6.6 let him which is instructed in the word minister to him who instructeth him in all things Be not deceiued God is not mocked Now wheras here we are exhorted not onely to honor God with our substance but with the first frutes or as the word also importeth the chiefe of our increase this sheweth that it is not inough for vs when God hath giuen vs abundance to bestow onely a litle and that of the worst of our goods on good vses no but we must be verie franke and liberall sowing plentifully that also we may reape plentifully Truly if any be indued with zeale or faith indeed they will not be sparing or niggardly but very forward bountifull in those things which appertaine to the Lord. An example of the truth hereof we may haue in Abel for whereas Moses affirmeth Gen. 4.4 that Abel did offer a gift to the Lord of the first borne and fattest of his flocke the Apostle vnto the Hebrewes plainly teacheth that he by faith offered a greater sacrifice to the Lord then Cain Heb. 11.4 insinuating that because Abel beleeued in God he cared not what cost he bestowed on his worship The promise which in the tenth verse is made vnto those who honour the Lord with their goods importeth thus much that such shall not want in this world or the world to come but enioy store of all good things Worldly people commonly think that if they bestow much on good vses they shall go a begging and that whatsoeuer goeth that way is lost But here we are taught that by our liberality toward the maintenāce of Gods seruice we do not onely not loose but gaine much to our selues For rhis cause the prophet Malachie speaketh thus to the people of Israell bring your tithes into the treasure house that in mine house there may be foode and trie me now herein saith the Lord of hosts Mal. 3.10 whether I will not open to you the windows of heauen and bring forth a blessing without measure 11 My sonne despise not the chastisement of the Lord neither faint vnder his correction 12 For whom the Lord loueth he correcteth and he * v ce ab I turne scourgeth reading it rather ca ab as the Apostle did Heb. 12.6 as the same word is vsed Iob 5.17 where see thee roote of this instruction scourgeth euerie sonne whom he receiueth These sentences wherein a fourth dutie of piety is commended containe partly an exhortation vnto patience and partly a reason enforcing the same My sonne despise not the chastisement of the Lord make not light account of the Lords visitation either imputing it vnto chaunce or fortune or suffering it to passe without any frute or profit to thine owne soule Neither faint vnder his correction Torment not thy self with griefe languish not nor pine away quaile not nor shrinke vnder the crosses which the Lord layeth on thee be they neuer so many so great or so continual For whom the Lord loueth he correcteth for the Lord oftentimes suffering his enemies to go vnpunished in this world in great fauor chasteneth his friends as it were See this place of Scripture amplified applied Heb. 12.5.6 that they should not perish with the world And he scourgeth euery sonne whom he receiueth The Lord also schooleth by aduersitie euery one whom he admitteth to be his spirituall sonne or daughter 13 Blessed is that man who findeth vvisedome and the man that getteth vnderstanding 14 For the marchandise thereof is better then the marchandise of siluer and the reuenue thereof is better then gold 15 Shee is more precious then pearles and all thy delites are not to be compared vnto her Nowe the wise king returneth to commend that wisedome whereof he hath before intreated Blessed is the man who findeth wisedome happie is he who attayneth to the knowledge of God and the man that getteth vnderstanding happie is he that commeth vnto the practise of Gods will for the marchandise thereof is c. for the gaine which is gotten hereby is exceeding great Ecclesiafies 7.13 seeing wisedome preserueth the life of a man and bringeth him vnto saluation She is more precious thē pearles c. To conclude Mat. 13.46 wisedome is also more excellent and more pleasant then all the treasures or pleasures of this world Psal 19.10 Phil. 3.8 which are but dung in regard of the excellent knowledge of Iesus Christ 16 Length of dayes is in her right hand in her left hand riches and honor 17 Her vvayes are the vvayes of pleasantnesse her pathes are all pathes of peace 18 Shee is a tree of life to them that lay hold on her and they vvho keepe her are blessed The gifts which wisedome bestoweth on men are rehearsed in these verses Length of dayes are in her right hand wisedome giueth long life yea immortalitie to those who seeke after her whilst in the meane season the vngodly perish by vntimely death some of them wasting their strength by adulterie some of them ouerwhelming their stomachs with drinke some consuming their hearts with enuie some breaking their galles with anger some being slaine in frayes some executed by course of lawes finally some being cut of by the immediate hand of the Lord him selfe In her left hand riches and honor Moreouer wisdome as a boūtifull Queene giueth to them who obey her not only long life but worldly wealth and earthly glorie or at the least spiritual graces which are durable riches and eternall saluation which is a crowne of immortall glorie Her wayes are wayes of pleasantnesse her pathes are pathes of peace Furthermore wisedome worketh ioy in the holy
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
are filled with aches 23 A wicked man taketh a gift out of his bosome to peruert the wayes of iudgement A wicked man one who hath an ill minde or an ill cause taketh a gift draweth forth a bribe out of his bosome secretly and closely to peruert or wrest the wayes of iustice to peruert or stop the law which is the life of the common wealth 24 Wisedome is in the face of the prudent man but the eyes of a foole roue to the ende of the earth He who is indued with discretion carrieth calmenesse in his browes modestie in his eyes grauitie stayednesse in his looks On the contrary side he who is simple or vaine sheweth signes of lightnesse and inconstancie in his countenance 25 A foolish sonne is a vexation to his father and a bitternesse to his mother A leud child is not onely a matter of sorow to his parents but prouoketh them also vnto wrath and choler 26 It is not good to punish * Or also the iust to wit with the wicked euen the iust man to strike the well disposed is contrarie to equitie Not onely to kill but to scourge or fine anie for well doing is a great sinne which God will seuerely reuenge 27 A wise man spareth his words and a maÌ„ of vnderstanding is of a coole spirit 28 Euen a foole when he holdeth his peace is counted wise and he which stoppeth his lips prudent The discreet person is silent euen when he is prouoked vnto wrath neither onely doth he moderate his speeches but his affections Moreouer euen the vngodly and vnlearned person putting vp a wrong with patience and keeping silence Here with the Greeke interpretors and Ierome I read letaanah occasionem quaerâ—â— which reading also by some of sounde iudgement in our time is thought to be the truth is thought sayd in that respect and for that time to be verie wise and warie THE XVIII CHAPTER 1 He who separateth him selfe seeketh a quarrell he medleth in euerie matter That person is sayd to separate him selfe who seuereth him selfe from other in heart or course of life Such a one seeketh a quarrell that is to say wayteth for some occasion or oportunitie of falling out or bralling Ep. Iud. 19. ver To coÌ„clude he medleth in euerie matter he stirreth very busily in euery thing which is done catcheth at euery word which is spoken to the end he may take some occasion of breaking concord or prouoke his neighbour vnto strife 2 A foole is not delighted with vnderstaÌ„ding but with those things which are in his owne heart Albeit most profitable instructions are taught or most sound arguments brought to conuince the conceited person of his errour or euill course of life yet he is so farre off from resting therein that he woÌ„derfully pleaseth him selfe in those phantasticall imaginations onely which his blind or froward heart deuiseth or ministreth vnto him 3 When the wicked man commeth contempt commeth also and with the vild person reproch Before 11.2 Disgrace and infamie followeth the notorious offender euery where 4 The wordes of an excellent mans mouth are as deepe waters the well spring of wisedome is like a flowing riuer Euen as deepe waters fayle not but are plentifull or as a flowing riuer is neuer dry nor standeth still but runneth continually so the godly speeches of a man indued with knowledge are not superficiall but sound not barren but fruitfull For out of the good treasure of his heart bringing foorth good things he ceaseth not out of his lippes to powre forth dayly instructions 5 It is not good to respect the person of the wicked to ouerthrow the iust man in iudgement It is a great sinne by regarding of some thing in the vngodly aduersarie the which is without the cause as honour frendship or a gift Exod. 23.2.3 to condemne or wrong the innocent person 6 The lippes of the foole make strife and his mouth calleth for stripes 7 A fooles mouth is his owne destructioÌ„ and his lippes a snare to his soule 8 The wordes of the whisperer are as flatterings but they go down into the inward parts of the belly Euery one herein is warned againe to take heede that he abuse not his toung The lippes of the foole make strife euen as moles raise vp hils whithersoeuer they goe so rash people stirre vp strife wheresoeuer they become and his mouth calleth for strips The words which proceede out of the mouthes of the wicked cause them oftentimes to be smitten and wounded A fooles mouth is his owne destruction c. The speech of the vngodly person some times causeth hiâ— to be called into question worketh his vtter vndoing The words of the whisperer c. The secret backbiters tale Psal 52.21 is smooth as the oyle but it cutteth like a sword so that he can both bite and cry as we say in our English Prouerbe 9 He that is negligent in his businesse is euen brother to him who is a waster The idle person is another spendthrift as it were For as the prodigall person consumeth his goods by lauishing them out so the sluggard suffereth his possessions to decay by not looking to them or labouring to maintaine them The one spendeth all the other getteth nothing and thus as both are vnthriftie so both fall into extreme pouertie at the last 10 The name of the Lord is a stroÌ„g tower the righteous man runneth vnto it and is exalted 11 The rich mans substance is as it were his defenced Citie and as an high wall in his imagination In the former of these two verses resorting vnto the Lord by faith in the time of trouble is commended The name of the Lord the protection and fauour of God toward the elect in Christ is a strong tower is a sufficient defence and a sure refuge against all daungers The iust man runneth vnto it So did Dauid Asa Iehosaphat and Hezechia he who is iustified by the bloud of Iesus Christ and sanctified by the holy Ghost in time of affliction speedely by faith repentance prayer and fasting repaireth hereunto as men in time of warre runne to castles or fortresses that they may be safe from daunger and is exalted and so is preserued from the rage of troubles and kept out of the reach of all his aduersaries In the eleuenth verse confidence in riches is condemned The rich mans substance c. aboundance of earthly treasures seemeth a strong defence against euils and a meanes of auoyding all daungers vnto the wordly rich man 12 Before destruction the heart of a man is haughtie Luc. 14.12 Iam. 4.6 Pet. 5.5 but lowlynesse goeth before honour Securitie is the forerunner of a fall See the expositioÌ„ hereof before 12.2.16.18.15.33 humilitie of preferment and of all good blessings and graces 13 For one to aunswere a matter before he hath heard it it is a follie and shame It is a note of rashnesse and a great discredite vnto
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
heareth shall speake for euer He which deuising lyes reporteth those things which he hath neither seen nor heard shall be put to silence or punished with temporall or eternall death On the coÌ„trary side he who testifieth no other thing saue onely that which he hath heard or knoweth to be true shall continue speaking and finde good 29 A wicked man hardeneth his face but he who is vpright ordereth each of his wayes aright As a traueller who setteth his face to go to any place proceedeth on his iourney albeit he meeteth with many lets therein or is told of more so the vngodly person goeth on in his sinnes obstinately although he hath oft been crossed therein or warned thereof On the contrary side the iust man walketh warily and soberly in this world examining his actions whether they be such as are to be left off or proceeded in 30 There is no wisedome and no vnderstanding and no counsell against the Lord. The vanitie of worldly politickes is herein layd open There is no wisedome there is no plotting of matters and no vnderstanding no subtle deuise or inuention also and no counsell finally no aduise or debating of cases against the Lord able to withstand or ouerthrow the Lordes will or purpose 31 The horse is prepared against the day of battell but saluation it selfe is of the Lord. As before hath been shewed that no pollicie preuaileth against the Lord 〈◊〉 the roote â—ereof Psal 3.9 see like sayings â—cl 20.9 〈◊〉 33.16.17 so here is declared that no power can do any thing without the Lord. The horse is prepared against the day of battell Meanes vnto warre as namely the horse and the rider are made ready by men But saluation it selfe is of the Lord. As for the conquest and preseruation in the conflict these things proceede from God alone THE XXII CHAPTER 1 A good * Or faâ—â—â— name is to be desired aboue great riches fauour is better then siluer or gold IN this verse is declared that credit or reputation is a great good thing A good name is to be desired aboue great riches That glorie or fame which is gotten by well doing is more excellent then all the treasures of this world The reasons hereof are many and manifest First a good name maketh the speeches actions of the person in account acceptable Secondly a good name remaineth after death Thirdly it is a meanes of aduauncing a man oftentimes Last of all it doth good to a mans children who for their fathers sake are the more esteemed and the better helped Some may here obiect why but doe we not see that the wicked are in great reputation what then is credit or renowne so excellent a thing Tush the fame of the wicked is onely but a shadow of a good name the roote whereof is vertue onely It may again be demaunded if a good name spring from vertue or be so great a blessing how falleth it out that many worthie seruaunts of God liue obscurely and are in no reckening in a manner God seeth obscuritie as well as pouertie to be meete and profitable for some of his children Last of all some may thus argue that if a good name be a most pretious iewell then reproch or infamie wherewith the best are commonly most spotted and loaded is one of the greatest euils that may be The answere hereunto is ready and easie Ill report deserued by misbehauiour is an extreme miserie but reproch for well doing is a glorie which Moses preferred before all the treasures of Egypt Heb. 11. Now on the other side againe fauour is better then siluer or gold The loue and good liking of men alwayes adioyned to the good will of God toward vs is to be prised aboue money For first a maÌ„s cause vsually is ended as he is friended Secondly as we are wont to say in our English Prouerbe a friend in the Court is better oftentimes then a peny in the purse Last of all in warre a man escapeth with his life by finding grace in the sight of his enemie Hence it coÌ„meth to passe that the scepter and the sheepehooke are often ioyned together To conclude by this meanes the good of the whole Church of God is sometimes procured 2 The rich and poore meete together the Lord is the maker of them all In sundrie places the wealthie and needie concurre vpon occasions Now lest in this meeting of theirs the poore man be despised or the rich man enuied this is to be considered that both of them are created by the Lord according to his image and that both of them receâ—ue from him their estate and condition For indeede pouertie and riches fall not out by chaunce or fortune but by the will and prouideÌ„ce of the Lord. 3 A prudent man seeth the * Or euill plague and hideth him selfe but the foolish goe on still and are punished The first propertie of the wise man is that he seeth the euill to wit by the illightening of Gods spirite which giueth vnto him a sense and feeling of the greatnesse of sinne of the certaintie of the punishment thereof Euery one doth not perceiue this yea a man may haue all the preceptes of Diuinitie in his heart and in his head and yet not see the daunger of sinne or of Gods wrath vnlesse it be reuealed vnto him by the Lord him selfe after a peculiar manner The second propertie of a prudent man is vpon the sense of the plague to force him selfe by all lawfull meanes to escape It may here be demaunded how we are to flye when we discerne the plague to be coÌ„ming The answere hereunto is easie that the name of the Lord is a strong towre the righteous man flyeth vnto it and is exalted Another questioÌ„ may here be moued whether it be lawfull to flye euill ayre and places infected with the pestilence This doubt may briefly be thus resolued that a man may lawfully auoyde any vnnecessarie daunger or perilous place whereunto he is not tyed or bound by his calling or charitie But withall these instructioÌ„s are to be obserued that men in the time of the plague are especially to fly to God that they are to shunne sinne that they are to take heed of inordinat feare that they are not to leaue their callings that they are not to neglect the loue of their brethren by reason of a fond and childish feare of infection For hence it commeth to passe that when there is any pestilence walking in citie or countrye not onely some sicke folkes be suffered to dye away without all keeping but the women also great with child are forsaken in their need brethren are left of their brethren and parents shunned by their children Whereas then it is further added that fooles going on are punished this is to be vnderstood of vnnecessarie daungers or of such plagues which by some meanes they may lawfully auoyd In which latter part of the sentence not onely the blindnesse but the
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
of Agurs praier one of them is Lest being filled I lie and say who is the Lord Although riches in themselues moue not men nor bring them to forget or blaspheme God yet when vanitie is not remoued from the rich possessors thereof such effects do alway follow and therefore Agur here sheweth that he made his former praier not without iust cause and to an holie end Sometimes the vngodly rich say with Pharaoh who is God euen in open termes and speeches But indeed all of them deny him not accounting of the exhortations of the word and giuing themselues to trust in Mammon to ease to brauerie to surfetting and a thousand vices Deut 32. For men are as brute beasts which kicke when they are well fed yea the godly as may appeare in Iehosaphat waxe worse through abundance so dangerous a thing it is to stand on an high mountaine of prosperitie The other reason is Or lest becomming poore I steale to conclude I abuse the name of my God Although a true worshipper of God will rather starue then robbe yet necessitie is a sore prouocation mouing to take other mens goods away by stealth Certainly the estate of such who are extremely poore is verie grieuous and vntollerable vnto flesh and blood He that otherwise would abhorre theft yet when he is pinched with famine to satisfie his greedie bellie wil now and then pull from his neighbour or periure himselfe or so behaue himselfe Rom 2. as that through his misdemeanour the name Gospell of God is ill spoken off To be then in the pit of pouertie below is perillous as well as to be on the toppe of prosperitie on high Thus much concerning Agur his praier now as touching his admonition Accuse not a seruant saith he vnto his maister c. That is to say prouoke not nor wrong the least or lowest person in the world but as much as is possible liue peaceably with all and deale rightly with euerie one Great offences of children and seruants are to be made knowne to parentes and maisters for taking of which course Ioseph is commended in the scripture But to complaine to the maister of euerie light fault which the seruant committeth were great rashnesse to appeach him falsly great iniurie finally to incense his maister to deale roughlie with him great crueltie Such cruell dealing is forbidden in Deuteronomie where the Lord chargeth not to deliuer a seruant to his maister Deut. 23. The reason why men are to abstaine from accusing seruants is lest they in the bitternesse of their soule praying God to reuenge plague their accusers those who haue accused these poore creatures feele his iudgements The curse which is causelesse shall flie away but the Lord heareth the curses which wrong and miserie causeth as appeareth in the 22. chapter of Exod. 23. verse 11 There is a generation which euen curse their father and do not blesse their mother 12 A generation cleane in their owne eyes although they haue not bene washed from their * Exerement or dung filthinesse 13 Ageneration whose eyes how hautie are they and whose eyelids lift vp themselues 14 Ageneration whose teeth are swords and their cheeke teeth kniues to consume the poore cut of the earth and the needie from amongst men Here is shewed that accusers of poore seruantes and oppressors of the needie whosoeuer are in the number of those notorious wicked people who of all other are most vngodly For foure sorts of such wicked persons are in these verses rehearsed and noted By the which number of foure the wise Agur in the doctrine following goeth about to teach vs manie profitable lessons The first of these euill stocks or generations and kinreds are those Which curse their father and blesse not their mother that is as Paul speaketh to Timothie who are disobedient vnto parents 2 Tim 3. yea and so vndutifull and vngratious that they wish their euill reproch them with contemptuous speeches and in the pride of their hearts rise vp against them A diuine curse pronounced by those who are called therunto by the Lord and vpon iust cause vttered is no sinne at all yea it is a dutie somtimes albeit seldome to be practised But those diuellish execrations wherby without cause or a calling euil is wished to any or anie is reuiled are alwaies grieuous and hainous crimes notwithstanding that they be onely bent against those that be of the lowest and basest condition Now then when as children shall spit out such poison against those who beare the Lordes person who are the authors and preseruers of their life what greater degree of impietie can they come vnto And as childrēs cursing of their natural parents is a great offence so is the rebellion of any inferiors against their superiors Let then euerie one take heed that he be not of the number of those who resist or speake euil of such as God hath placed ouer them Let none be offended if such there are in these times And finally let parents so traine vp their children that they may be reuerent and obedient vnto them The second generation is of those who are cleane in their owne eies although they haue not bene washed from their filthinesse These here spoken off are hipocrits who either being blind with ignorance see not their errors iniquities or else by reason of malice perceiue not that they do amisse For although they do continue in the filthinesse of their transgressions yet notwithstanding they thinke that they are in a good estate Of this sort are the Papists who worship idols and teach damnable doctrines and yet boast themselues to be the Catholike Church Likewise they which call euill good as Esay speaketh and good euil iustifying themselues in their prophaning of the sabboth their swearing and their grosse euill actions and false opinions as if all were well Finallie those which say one thing and do another walking in their old euill waies notwithstanding their profession of religion There is none but naturally he is polluted with sin neuerthelesse as concerning the elect they are washed they are sanctified by the name of the Lord Iesus 1. Cor. 6. and by the spirit of our God Let therefore as the Apostle exhorteth euerie one laie aside all pollution of the flesh and of the spirit 2. Cor. 7.1 The third stocke or kindred as it were is of those Whose eyes are hautie whose eye lids lift vp themselues The proud people of the world are here noted by the signes of arrogancie to wit the casting of the eye vpward to behold high and loftie things and the lifting vp of the eye lids vnto the same entent and purpose For the eye is as it were the star of the forehead and the glasse of the minde Looke what affections are in the heart they are easily discerned by the eye The Apostle Peter noteth out wantons hereby that their eyes are full of adulterie Iacob perceiued by Labans lookes that his
will beate their fellow seruants and play the tyrants neither can the common people ordinarily well brooke them Another sort of vntollerable wretches are fooles filled with meate that is to say wicked men abounding in wealth or faring deliciously euery day For these do nothing but despise the poore as Naball did Dauid decke themselues in braue apparrell neigh after their neighbours wiues and ouer charge themselues with surfetting and drunkennesse A third sort of makebates are wiues hated for their ill conditions or deserts who cause much strife in the familie and sometimes great hurly burly in the common wealth The Iewes as may appeare in diuerse places of the scripture Deut. 21.15 namely in Deuteronomie had many of them contrary to the law of God two wiues Now it fell out oftentimes that one of these was hated the other loued Hence sprang much enuy much griefe and strife as may appeare in Rahell and Leah and in Annt Perimnah Yea although the married woman be the onely wife of her husband yet if she be despised in his eyes she not onely is vexed her selfe but molesteth him and the whole houshold besides Now if she be also put away by a bill of diuorce and marrieth another this must needs be an occasion of greater variance and mischiefe The last sort of disturbers of humane societies are handmaides which are made heires to their mistresses that is to say such maide-seruants as succeed them in goods fauour place For these seruants when as once they are married to their maisters commonly know not how to vse their prosperitie aright but deale very insolently as Agar did Hence arise complaintes of the seruants of the children yea of the husband himselfe oftentimes 24 These bee foure small * Of the earth things in the earth neuerthelesse they are wise yea exceedingly wise 25 The Pysmires a people not strong which yet prepare their meate in summer 26 The hil Mise a people not mightie which yet make their houses in a rocke 27 The Locusts haue no King yet they * Yet he proceedeth all march on in a flocke 28 The spider catcheth hold with her hāds and is in * Of a Prince princely pallaces As sundrie sorts of vices haue their pictures in nature so likewise haue sundry kindes of vertues for to begin with wisedome the light and guide of all vertues there are sundry creatures which being prudent in their kindes may teach men in many points to be wiser then commonly they are First the Ant a poore sillie worme yet by an instinct of nature giuen to labour and forecasting prouideth necessaries long aforehand Not onely philosophers witnesse but experience teacheth that she trudging and drudging vp and downe whilest yet the seed is abroad in the field in the summer time and the weather is faire hoordeth vp prouision against the winter Again although she is but a small and weak creature yet doth she carry graines sometimes euen bigger then her bodie And now then what a shame were it for men that the Ant should toyle in such sort for the getting of her prouision the Ant obserue the season of her aduantage the Ant foresee the state of times to to come but they indued with reason with learning with Religion neglect the gathering of the foode of their soules let slip the opportunities of their best bargaines about matters of this life or not forecast or preuent future dangers Indeed some are weake in body but if feeblenesse hinder not the ant from helping her estate why should it a mā frō releeuing his Secondly the hill mise certaine little beasts like partly to a mouse partly to a beare whereof was great store in Siria haue their habitation in a rocke Albeit they haue no weapons to defend them selues with nor strength of limmes yet this wit they haue to digge or finde out holes in stony places whereunto to flie vpon occasion and wherein to lay their young ones safely If the contemptible mise haue such wit in prouiding well for their owne safetie as also of their young ones much more in men should this reason be found as also the meanes vsed by thē to make their estate secure This is to be done by thē principally by flying to God in prayer by building on the rocke Christ Iesus finally by seating them selues where are the exercises of the word But secondly they may also yea they ought to vse the protection of Magistrats the helpe of friends the aduise of lawyers to cōclude whatsoeuer person or thing may be a refuge vnto them against wrong or iniurie As concerning the locustes whether they go forth to solace them selues or whether to destroy a country this propertie they haue that continually they keepe companie together not onely holding their standing places or obseruing their opportunities of rising vp resting but in all respectes marching as it were in battaile aray These locustes are certaine flies with long legges which by touching the corne burne it in part and deuoure the residue Now by reason of their flocking in such heapes it commeth to passe that although if they were seuerall alone or a sunder one by one they might easily be destroyed yet being in multitudes yea armies as it were Exod. 10. great hosts of men are not able to resist them as appeareth in the Scripture When as thē these creatures which are weake neither haue any Captaine to lead them thus ioyne hand in hand and liue in concord what a shame is it for men which haue the word of God and rulers among them to be their guides yet to be so wonderfully diuided as they are oftentimes yea so infinitly drawen a sunder as that scant foure or fiue shal be found in a great assembly professing the same Gospell of Christ Iesus who ioyne in the same good cause or hold the same opinion or are vnited by the same affections together But behold saith the Prophet how good and pleasant a thing it is for brethran to dwel euen together yea behold this I say in the Locusts Last of all the spider is a creature very contemptible but her art doth greatly helpe her and commend her For she vsing her feete on both sides as hands to worke spinneth so fine a thread frameth so curious a web that she seemeth to build vnto her selfe and to inhabite not a poore or rude cotage but a Princely and glorious pallace Let vs then learne by her example this point of wisedome to striue euen to excell in some trade or gift of minde For the art will mainteine the artificer yea oft the gift which is excellent aduaunceth him which is therewith indued vnto an high place of dignitie in Church or common wealth as may appeare in the examples of Ioseph Daniell Dauid with diuers others mentioned in the Scripture The spider is not to be followed indeede in her venemous disposition but in her art to imitate her is a prayse Wherefore the vertuous
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
no neede of spoile Moreouer he shall not wāt any necessaries or through pouertie be compelled to robbe or spoile abroad because this good matrone will fill his house with plentie of all things needfull or delightsome She will do him good not euill all the daies of her life The vertuous wife is cōstant in her loue toward her husbād In youth in age in prosperitie in aduersitie in sicknesse in health she doth what good she cā vnto him in his body his soule his estate She prouideth such food as may nourish him she stirreth him vp to serue God she saueth his goods as much as is possible She lowreth not on him with her lookes she crosseth him not in her words she vexeth him not by her deeds If she know any thing which will please or profit him about that she goeth with all speed If she perceiueth ought that will offend or hurt him that she auoydeth and shunneth with all care 13 She seeketh woole and flaxe and vvorketh it chearefully vvith her hands The labour wherein this good huswife exerciseth her selfe is specified in this sentence She seeketh woole and flaxe she doth occupie her selfe in those workes which as they are proper to her sex so are they profitable for her familie in as much as woole and flaxe being trimmed and perfected serue to make couerings and cloathings And worketh it chearefully with her handes She not onely prepareth the matter of worke but laboureth her selfe with a delite and courage 14 She is like the ships of marchants she bringeth her foode from a farre Herein the painfulnesse and prouidēce of the vertuous woman is painted out by a very fit similitude As then marchants ships carying forth some one cōmoditie to forrein countryes returne thence bringing home sundry other for it so she sending out or selling her cloth therewith buyeth corne oyle and spices and by her wisedome bringeth into her house the things which growing in other shires or countryes came from farre Thus she is fraught as full of necessary prouision as any vessell on the sea is with wares 15 And she riseth vvhiles it is yet night and giueth the portion to her houshold and the * Or according to some the task ordinarie to her maydes First here the watchfulnesse of the good matrone is commended She riseth whilest it is yet night She is stirring betimes in the morning euen before the light being vnlike to the nice dames of these dayes This vigilancie is often commēded in the Saints as in Abraham Gen. 22. and in Iosua Ios 3. who soke in their beds till noone oftentimes Secondly her humanitie or equitie toward her seruaunts is praysed She giueth the portion to her houshold and the ordinarie to her maydes Albeit she rayseth vp her seruannts betimes to worke yet she is not cruell toward them but giueth them their foode in due season To this dutie housholders are exhorted 1. Tim. 5. Col 4.1 See Gen. 16.1 1. Chro. 16. for proofe hereof Housholders and rulers in old time did not giue their seruants so much foode as they would deuoure but they gaue to euery one a certaine portion of bread and meate 16 She considereth a field and getteth it and vvith the frute of her hands she planteth a vyneyard Now Bathsheba declareth how a good houswife increaseth her substance by all good meanes She considereth a field and getteth it She by her diligent labour hauing gotten money or money worth after due cōsideration of euery thing bargaineth for a parcell of ground whereby great commoditie may redounde vnto her in as much as land being well tilled bringeth forth corne and much good frute And with the frute of her hand she planteth a vyneyard Moreouer by the gaine of her labour she purchaseth a vineyard which being a pretious possession she setteth it with most choise plants She is then vnlike to those Iezabels who by wicked meanes draw vnto them selues or their husbands 1. Kings 21. poore mens fields and vineyards 17 She girdeth her loynes with strength and strengtheneth her armes Herein is shewed after what sort the painfull wife followeth her businesse She girdeth her loynes with strēgth c. As one ready to runne a race or to wrestle with a champion she flieth about her worke and setteth on it with a courage Her garments hang not loose about her but she tucketh thē vp that she may be the more nimble She is then vnlike to many nice dames who wil set their finger to no worke nor scant stirre about the house 18 She tasteth that her marchandise is good her candle is not put out in the night season As before the vertuous woman hath bene commended for her early rising so now she is praysed for her late sitting vp about her worke She tasteth that her marchandise is good she findeth by experience that her selling of cloth is profitable her candle is not put out in the night season for this cause she sitteth vp late at her worke being loth to loose any time 19 She putteth her hands to the vvheele and her hands handle the spindle As before this painfull matrone was brought in dressing and carding her woole and flax so now she is presented to our view spinning and perfecting the same This worke is most agreable to that sex most needefull for the familie and may be followed at all times for which causes it is not by women to be neglected 20 She openeth the palme of her hand to the poore and stretcheth out her hands to the needie The vertuous matrone is commended now for her liberalitie So should all do Ephe. 4. So did Abigail 1. Sam. 25. and Dorcas Act. 9. She openeth the palme of her hand to the poore She giueth plentifully to those who want and stretcheth out her handes to the needie Moreouer she franckly reacheth out her almes to those who are in necessitie She is then vnlike to those sauing cribs among vs now a dayes who will rather see the poore members of Christ perish then bestow a peny on them 21 She feareth no hurt to her familie thorough the snow for all her familie is cloathed vvith double The wise matrone is here praysed for her forecast She feareth no hurt to her familie c. she prouideth aforehand shift of warme and thicke clothes for all vnder her roofe or gouernement that they may be harnessed against the extreme cold of winter 22 She maketh her selfe * Or couerlit◠carpets fine linen and purple is her aray Now the good huswife is commended for her furnishing of her selfe with ornamentes meete for her degree She maketh her selfe carpets c. Of the woole and flaxe which she got at the beginning she worketh and prepareth store of comely couerings for boord and bed and garments for her body Fine linen and purple were the richest attire in auncient times as may appeare in that it is said of the rich man in the Gospell that he was clothed in purple