abhorreth all meanes and instruments of iniustice Before 11.1 16. â—1 11 Euen a child is knowen by his doinges whether his worke be pure and right Indeede the proofe is all but yet young impes oftentimes declare by certaine signes what they are what they will be Euen a child is knowen by his doinges not onely the old So did Daniell on the one side and I smaell one the other but the young shew by their actions or behauiour whether his worke be pure and right whether the thing he doth be sincerely performed by him or no or proceedeth from a true and plaine heart 12 The Lord hath made both these euen the eare which heareth and the eye which seeth The Lord hath not only formed all the parts of meÌ„s bodies namely these two the eare the eye Exod. 4.11 Psal 94.9 but he it is who enableth quickneth theÌ„ to do their office 13 Loue not to sleepe least thou come vnto pouertie open thine eyes and thou shalt be satisfied with bread Sleepe not too much that thou become not a begger watch in thy calling and thou shalt haue plenty 14 It is naught it is naught saith the buyer 1. Thess 4.6 but when he is gone apart he boasteth Albeit the ware cheapened is well worth the money demauÌ„ded by the seller yet the couetous buyer to the end he may get it verie cheape disprayseth it to the vtmost and sayth that it is not worth halfe so much as it is prised at but when he hath bought the thing and is come home theÌ„ he will say to his friend had I not a good penieworth it is euen worth twise as much as I payd for it Thus to deale is to call good euill and to speake contrarie to a mans owne knowledge and conscience 15 There is gold and a multitude of pretious stones but the lips of knowledge are a most pretious treasure Worldly treasures are herein compared with true and gracious wordes There is gold and a multitude of pretious stones there are in the world mettals and stones of great price but the lippes of knowledge are a most pretious treasure but plaine dealing in word deede is the best iewel for indeed the one come out of the earth the other are giuen from heauen The one are esteemed by men the other by the Lord the one are corruptible the other immortall the one serue vnto the vses of this life the other are profitable to edifie the soule Balaam him self saw thus much for which cause he said to Balaak that if he should giue him an house full of gold and siluer he could not goe besides the word of God 16 Take his garment who is suretie for a straunge man and a pledge of him who is suretie for a straunge woman Rash suretieship is againe forbidden in this verse Although the garment of thy poore brother who flyeth vnto thee in his necessitie to borrow somewhat of thee Exod. 22.26 is not in any case to be kept by thee froÌ„ him neither yet his pawn to be retained yet when any person who is indeed in poore estate shall so dissemble or take on him the person of a rich man as to offer him selfe vnto thee to be surety for another thou mayest with a good conscience deale streightly with him and require thine owne of such a one 17 The bread of deceit is sweet to a man but afterward his mouth shall be filled with * Or sharpe stones grauell Great reasoÌ„ there is why all men should take heed of craftie dealing For the bread of deceit is sweet to a maÌ„ In the beginning goodes ill gotten are verie pleasant and delitesome to a craftie person but afterward his mouth shal be filled with grauell Neuertheles in the end he shall for the same meete with troubles For such sweet meate as we say will haue sowre sawce 18 Establish thy thoughtes by counsell and by prudent aduise make warre In all matters of doubt whatsoeuer seeke for and follow the direction and counsell of wise and faithfull men but especially bend thine owne wits to deuise all the pollicies in the world and take aduise also with other of skill and experience in so weightie matters as warre is Luc. 14. wherein the life of many a man is hazarded 19 To him who discloseth a secret going about as a * Or backbiter tale bearer and to him who flattereth with his lippes ioyne not thy selfe Take counsaile with wise meÌ„ about thine affaires but make not blabs acquainted therwith neither referre thy matters vnto those who will but faune vpon thee or glose with thee saying as thou sayest and doing all thinges to please thee not regarding their owne dutie or thy good 20 He who curseth his father or his mother shall haue his candell put out in obscure darkenesse That child doth curse his father or his mother See the roote of this sentence Exod. 21.17 who wisheth some euill vnto them or reuileth them His candell shall indeed be put out for his prosperitie and life shall be taken awaye See beneath 30.11 This shall be done in obscure darkenesse in as much as all his glorie shall not onely be taken away but turned into extreme miserie in a day of wrath and vengeance Disobedience then to parents is threatened in this sentence 21 An heritage is hastely gotten at the beginning but the end thereof shall not be blessed Substance by ill meanes or with greedinesse heaped together in short time at the last vanisheth or is accursed 22 Say not I will recoÌ„pence euill but wayt on the Lord and he will saue thee Neither in heart intend nor in speeches threaten reuenge Possesse thy soule rather in patience Rom. 12.19 See the fouÌ„taine of this precept Leuit. 19.18 looking for defence from the Lord. So doing thou shalt be preserued by him from the future dangers and deliuered out of thy present troubles 23 Diuers waightes are abhomination to the Lord Before 11.1 and false ballances are not good All meanes and measures of iniustice are detestable in Gods sight and hurtfull to those men who vse them 24 Amans steppes are of the Lord but what doth a man vnderstand of his way God not only knoweth but ruleth all the thoughts Psal 139. words deeds goings of a maÌ„ On the coÌ„trary side man perceiueth litle or nothing of the counsell or dealing of the Lord in gouerning the world 25 It is a * Or snare destruction for a man to deuoure that which is coÌ„secrated after vowes made to call backe See the roote of this precept Deut. 23.21 alike instruction Eccl. 5.3 an example of the daÌ„ger of breaking it Act. 5.1 the warrant of vowing Psal 76.11 what doings are not to be vowed Deut. 23 18. Iudg. 11.30 gather what a vow is out of the 30. Num. 3.4.5.6 vers See an example in Iudas who was a theefe froÌ„ the beginning That it was the
See the ground hereof Deut. 23.10 Item 27.17 from whence strife yea slaughter vseth oftentimes to arise Which thy forefathers haue set Those boundes I say thou art in no case to remoue farther vpon a couetous minde the which thine auncestors haue fixed as signes whereby right may be discerned froÌ„ wrong 29 Hast thou seen a man diligent in his businesse he shall stand before kinges he shall not stand before meane persons This sentence commendeth diligence or quickenesse in dispatching matters Hast thou seen a man diligent in his businesse doest thou obserue by thine experience one which applieth his wits and senses speedely and painfully to dispatch and performe matters or who doth things with great nimblenesse and dexteritie he shall stand before kings He shall be receiued into the seruice of Nobles and Princes who are wont to esteeme to aduance those that are painfull He shall not stand before meane persons He shall not be suffred to liue obscurely or haue some base office Here it may be obiected how is this saying true sith many painfull people are vnprouided for whilest idle seruing men yea most wicked ruffians are entertained in great mens houses Truly these times are most corrupt but Salomon herein onely obserueth that oftentimes it coÌ„meth to passe that such as are very laborious are hired and aduaunced before other Now howsoeuer sometimes it is to be seene that they who are most diligent are most neglected in this world yet herein they are to comfort them selues that hereafter they shall stand before the king of glory in heauen For when the Lord shall come to call his seruants to account for the talentes which he hath credited them with all he will say vnto him whom he findeth diligeÌ„t well good seruant Luke 19.17 because thou hast been faithfull in a very little thing take thou authoritie ouer ten Cities The drift of this instruction is by the account and honour which foloweth those who are laborious in their callings or affaires to moue euery one to embrace and practise diligence which commonly is a thing most acceptable to those who beare rule as on the contrary side sluggishnesse or slownesse in matters is odious and grieuous vnto them Wherefore let euery one be diligent and faithfull both in temporall and spirituall workes which doing he shall be sure either to be aduaunced by men or to be glorified by the Lord. THE XXIII CHAPTER 1 When thou shalt sit to eate with a ruler Temperance consider diligently that which is before thee 2 Otherwise thou shouldest put a knife into thy * Or iawes throat if thou wert of agreedy appetite 3 Desire not his daintie dishes for it is deceiptfull meat AT all times beware of surfetting Luk. 21.34 but especially when thou commest to a table richly furnished with store of dainties else by distempering and ouercharging thy stomach thou mayst cast thy selfe into some dangerous disease For indeede delicious fare is a baite which will easily deceiue thee if thou takest not great heed AT all times beware of surfetting Luk. 21.34 but especially when thou commest to a table richly furnished with store of dainties else by distempering and ouercharging thy stomach thou mayst cast thy selfe into some dangerous disease For indeede delicious fare is a baite which will easily deceiue thee if thou takest not great heed 4 Ouertoile not thy selfe that thou mayest become rich Moyling and drudging after riches So Ierome and the 70. turne hatagniph Psal 127.2 cease from thine owne wisedome 5 Wilt thou lift vp thine eyes to those things which are not to be had for they make them selues wings like the Aegle which flieth vp toward heauen Be not a drudge of the world See a like senteÌ„ce in the sonne of Syrach chap. 11. v. 11. which may confirme this exposition vexing thy body or tormenting thy mind to get riches to thy selfe which God will not haue thee attaine but other enioy For what madnesse were it for thee without Gods blessing to gape after and to droile and moile for wealth which thou mayest perceiue to flye from thee as an Aegle in such sort that the more paines thou takest the poorer thou art Niggardlinesse See a like saying in the sonne of Sirach 14.10 6 Eate not his meate who hath an euill eye and desire not his daintie dishes 7 For as though he thought it in his mind he will say vnto thee eate and drinke but his heart is not with thee 8 Thou shalt vomit out thy morsell which thou hast eaten and shalt loose * Thy speeches not which thou vtterest but hearest the miser speake as thy morsell not which thou hast giuen him but eaten at his table thy pleasaunt speeches Frequent not the table borrow not the goods vse not the helpe of any snudge for he will speake faire but indeede he maketh more account of his meate 〈◊〉 of thee This his hollow heart will so grieue thee â—â—en thou perceiuest it See an example in Iacob who found Labans promises which he made at the first to vanish at the last and his entertainmeÌ„t to worke his discontentement Mat 7.6 Before 9.7 that thy meate which thou â—ast eaten will do thee no good the friendly words which thou hast heard him welcome thee with shall but vexe thee exceedingly and vanish without any comfort on thy part as without truth on his 9 Speake not in the eares of a foole for he will despise the wisedome of thy sayings Cast not pearles before swine or holy things vnto dogs If thou talke of wisedome before prophane people they will but scorne thy wordes be they neuer so excellent because they vnderstand them not or because they are contrary to their humors 10 Remoue not the auncient boundes Encroching and enter not into the fieldes of the fatherlesse 11 For their reuenger is strong Before 22.28 Item 22.23 Exod. 22. where see the roote hereof he him selfe will plead their cause against thee Encroch not vpon any mans possessions but especially take heede of wronging those who are without helpe or defence of man For albeit they are weake yet God is the Lord God of hostes albeit they finde no patrones in the world yet he wil plead their cause 12 Apply thine heart to correction Iames. 1 31. and thine eares to the word of knowledge Profite by rebukes and chastisementes receiuing them with meekenesse and apply the outward parts of thy body to get knowledge and instruction 13 Withdraw not chastisement from the child Parents when thou shalt strike him with the rod he shall not dye 14 Strike him with the rod and thou shalt deliuer his soule from * Or from 〈◊〉 See for correctioÌ„ Pro. 13.24.19.18.22.15.29.17 the graue Correct thy children according to their deserts for a rod will breake no bones but saue them from destruction 15 My sonne if thine heart be wise mine heart * Or I also euen mine shall
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
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
in his heart I dare not make knowen my Religiō or declare my loue of the truth least the persecutor slay me Thus the sluggard flyeth smal troubles as if they were great and feareth vncertaine daungers as if they were certaine But put the case ô slouthfull mā that there were a Lyon abroad indeede yet when thy calling bindeth thee to go foorth thou art to proceede to the workes thereof setting aside all vayne excuses and fond feares Did Dauid leaue his fathers sheepe because of the Lyon did Daniell cease from praying vnto God because it was decreed that he who should so do should be cast into the Lyons denne Hath not God made a promise to those who walke in their callings that they shall tread vpon Lyons and not be hurt Sluggishnesse then is in any case to be shaken off which causeth a man to feare the dangers of this life more then God yea which oftentimes causeth him to imagine that a moule hill is a mountaine a Lambe a Lyon an easie matter hard a small daunger great 14 The mouth of straunge women is as a deepe pit he who is a detestation to the Lord shall fall therein They are called here strāge womē who are harlots or wantons The mouth of such strumpets is cōpared to a pit because with their speeches they go about to intangle the simple to cause them to fall into fornication It is said that he who is a detestation to the Lord shall fall therein because the Lord vseth to reuenge a notorious offendor Eccle. 7.26 whom he loatheth for his former sinnes by this most fearefull iudgement that deliuering him vp into a reprobate sense he suffreth him to be seduced by the mouth of the adulteresse and chaseth him as a beast into that pit Rom. 1.26 15 Foolishnesse is bound vp in the heart of a child but the rod of correction will driue it away Foolishnesse is bound vp in the heart of a child frowardnesse stubburnnesse and vanitie or wickednesse dwelleth in all the members of a youth but specially hath abode in their minds For their reason is weake their will peruerse their whole heart inclined to all euil Hence it is that Iob affirmeth that man new borne Iob. 11.12 is like a wild asse colt But the rod of correction will driue it away Neuerthelesse chastisement by stripes remoueth and beateth out the corruption which is in a child 16 Both he who oppresseth the poore to increase his owne substance and he which giueth to the rich shall surely come to pouertie That person who pulleth to him selfe the goods of such as stand in neede shall at last be punished with penurie Againe he who in the humor of vainglorie spendeth his owne goods on the wealthy by sending them rich presents or by feasting them sumptuously shall come to want in the end 17 Incline thine eare and hearken to the wordes of the wise and applie thine heart vnto my knowledge 18 For it shall be pleasaunt if thou keepe these sayings in thy belly and if they be directed together in thy lippes 19 To the end that thy confidence may be in the Lord I haue shewed knowledge this day vnto thee 20 Haue not I writtē vnto thee most Princely sayings in counsels and in vnderstanding 21 Making knowen vnto thee that which is certaine and speeches of truth that in thy speeches thou mayest returne the truth to those who send vnto thee A graue exhortation enforcing the preceptes going before and following after is contained in this place of Scripture It containeth certaine admonitions and certaine reasons enforcing the same The former admonition is incline thine eare c. apply with all diligence thine outward senses to the instructions of this booke The latter is and apply thine heart vnto my knowledge Moreouer bend the inward powers of thy soule to my doctrine The former reason is For it will be pleasant if thou keepe these sayings in thy belly c. For if thou shalt remēber talke of my lessons they will be vnto thee sweeter then the hony or the hony comb To the end that thy confidence may be in the Lord c. The secōd reason is set down in these wordes The summe of it is that the doctrine of this booke is to be embraced by euery one sith he shall receiue this double fruit thereby that both he may be confirmed thereby in the true faith See a like sentence 1. Pet. 3.15 Item Rom. 15.14 and be enabled to render a reason of his beliefe and doings to euery one who shall call him to account 22 Rob not the poore because he is poore neither tread downe the afflicted in the gate 23 For the Lord pleadeth their cause and will spoile their soule who spoile them Rob not the poore because he is poore do wrong to no mā but in no case to the poore man least of all in this respect that he is not able to resist thee or to reuenge thee See the roote hereof Exod. 22.21 c. Neither tread downe the afflicted in the gate aboue all thinges abuse not thy might euen in the seat of iustice to ouerthrow the right of the afflicted For the Lord pleadeth their cause for God much mightier then thou is the defendor of the needy of the comfortlesse And will spoile their soule who spoile them And will take away their life who put them to death 24 Make no friendship with an angry man neither go with a furious person 25 Lest thou learne his wayes and receiue * Or a snare destruction to thine owne soule Make no friendship with an angry man chuse not him to be thy friend who is giuen to wrath neither goe with a furious person and auoyd the very presence of a moodie man lest thou learne his wayes lest by his example thou be infected with his vices and receiue destruction to thine owne soule and lest thou meete with a deadly blow at his handes For indeede furious people are wont in their moodynesse sometimes to slay their nearest and dearest friends 26 Be not of the number of them who Or clap touch the hand nor of them who promise to pay debtes 27 If thou hast not wherewith to make recompence why causest thou that the creditor should take thy bed from vnder thee Be not a rash suretie for by this meanes thou shalt cast thy selfe into thy creditors daunger in such sort Before 20.16 as that he may by law distraine vpō all thy goods the very bed whereon thou lyest not excepted 28 Thou shalt not remoue the auncient boundes which thy forefathers haue set This Prouerbe teacheth that those things are not rashly or lightly to be chaunged which by law or by the custome of the elders are receiued Thou shalt not remoue the auncient bounds Thou shalt not encroch vnlawfully on other mens possessions nor deceitfully displace the marke of thine inheritance which being remoued the grounds or lands would be confoūded
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
excuse the vvhich vvere so great as that euen I could not be present to lend anie help to my poore booke vvhen it vvas vnder the presse for the vvhich cause I request your Lordship and the curteous reader to pardon the escapes of the print and to correct them according to the direction of the printer aftervvard set dovvne But it may be there vvill be some vnto vvhom this my simple commentarie vvill seeme scant large and full inough but too briefe and too much contracted I ansvver vnto these that I follovved breuitie of set purpose lest the volume should be too large and too deare and lest I in vvriting or other in reading may be said to loose time And yet neuerthelesse if the length of a treatise be to be iudged not by the number of the vvordes but by the matters therein contained this commentarie is in deed verie long But as concerning large discourses they are fitter for sermons then for vvritings and rather to be vsed by those vvho intend to apply some frutefull instruction then by those vvhose onely drift is to open and cleare hard and darke places of Scripture Neuerthelesse againe to the end that the mislikers of breuitie may haue somevvhat in this commentarie vvhich may like and please their humour I haue somevvhat largely handled the foure last chapters Novv if there shal be any vvho carrying ill vvill or ill minds in them vvill either not be satisfied vvith a reasonable ansvver or seeke to disgrace my labours because they haue an enuious eye and a backbiting tongue I leaue them as vnreasonable and vncharitable men to their crooked vvayes Against such cauillers and carpers your Lordships fauour and acceptation of my booke may be no small defence vnto vvhom I haue dedicated it not onely for that intent but for diuerse other as namely to testifie my thākfulnesse for that honorable curtesie and fauour vvhich I haue found both at your Lordships hands and in the eyes of the tvvo choise Ladies your Aunts the Countesses of VVarvvick and of Cumberland And againe in these your young and tender years to direct and guide you the best I can in the vvay vvherein you are to vvalke In deed if you shall receiue this booke onely as a nosegay reioycing in it for a day and then vsing it no more you can reape no frute at all in a maner thereby But if you shall frō time to time addresse your selfe thereby as it vvere by a looking glasse it vvill do you more good then can be spoken For as there is no vice from vvhich it vvill not dissvvade you so there is no vertue or praise vvhereunto it vvill not moue you VVhen you shall sit at a table richly furnished it vvill aduise you to consider diligently vvhat is set before you Pro. 23.1 VVhen you shall be at your pleasant recreation it vvil admonish you not to be drovvned therein nor to loue it aboue measure Pro. 21.1 VVhē your reuenues and riches shall come in abound it vvill put you in minde to honour God vvith your substance Pro. 3.9 VVhē it shall please the Lord to lay some crosse vpon you it vvil exhort you not to refuse the chasticement of the Lord. Pro 3.11 VVhen you shall go about to open your lips to speake of anie matter it vvill teach you that vaine talke is not seemely in an excellent man or noble person Pro. 17.7 VVhen you shall see the innocent oppressed or the poore anie vvay vvronged it vvill stirre you vp to deliuer them that are vniustly pursued Pro. 24.11 and to open your mouth in the cause of all the children of destruction To conclude for it vvould be infinite thus to folovv all the particulars vvhen you shall haue occasion to chuse any seruants into your Honorable familie it vvill direct you to admit and accept those vvhose lips are iust Pro. 16.12.13 and vvho speake vpright things and to reiect those vvho are vvorkers of iniquitie VVherefore seeing this booke of the Prouerbs of Salomon is able to instruct you in euerie good vvay to make your Lordship fit to performe euerie good vvorke Accept it right noble Earle and meditate therein continually Stories record that Darius propounded great revvardes vnto those vvho could find out vvittie poesies that Alexander vvould neuer sleepe vvithout Homer vnder his pillovv that Plinie vvould haue all men alvvayes carrie Tullies Offices in their hands and that Sophrons book vvas found vnder the head of Plato vvhen he vvas dead If these Princes and Philosophers so esteemed humane and heathenish vvritings hovv deare and neare should these diuine sentences and parables of Salomō be vnto your Lordship But no vvhit doubting either that you vvill exercise your selfe in the sacred Prouerbes of that renovvned king or that you vvill fauourably accept my commentary on the same together vvith my litle Catechisme as an handmaid adioyned thereunto I commit your Lordship to the blessing and protection of the Almightie beseeching him that as he hath cast vpon you exceeding great honor and adorned you vvith nobilitie as vvith a golden chain so he vvold in suh sort enrich and sanctifie you vvith the giftes and graces of his spirit as that you may become and long continue an ornamēt of the Gospel a piller of the Church a pearle of the common vvealth and an inheritor of the kingdome of heauen Your Lordships most humble and heartie vvelvvisher in the Lord Iesus P. M. A COMMENTARIE VPON THE WHOLE BOOKE OF THE PROVERBES THE I. CHAPTER Verse 1. The prouerbes of Salomon the sonne of Dauid king of Israell TWo things are contained in this first verse the one the matter of this whole booke in this worde Prouerbes the other the author therof in these titles of Salomon the sonne of Dauid king of Israell Prouerbes are certaine generall short and pithie sayings vsed or to be vsed in euery mans mouth Albeit sundry parables are to be found in the writings of the Prophets the Euangelists and the Apostles yet this booke is onely in the Scripture intituled by the name of Prouerbes because it alone powreth out continuall parables without intermission and without mixture of stories or prayers or other matters therewithall Now in the second place Salomon is affirmed to haue bene the author of this booke or vtterer of these Prouerbes who was a peaceable Prince aunswering to his name which signifieth peaceable the which the Lord him selfe therefore gaue him 1. Chro. 22.12 because he purposed to graunt peace in his dayes Albeit there is no mention of any other Salomon sauing this one in the Scripture yet some other might afterward be called by this name for which cause as wel to distinguish this our Salomon frō all other Salomons as to shew for honors sake that he had a most godly man to his father it is futhermore sayd of him that he was the sonne of Dauid In the last place he is affirmed to haue bene king
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.
Ghost so as that the spirituall worshipper of God not onely practiseth the word of God with delite or meditateth therein with exceeding coÌ„fort Mat. 11.30 1. Ioh. 5.3 but seeleth certaine sugred motions of the spirit together with peace that is to say inward and outward quietnesse so that the godly wise man is at rest within him selfe Phil. 4.7 and moreouer through the fauor of the Lord findeth good successe in all things prosperitie The stones of the streete and the beastes of the field are in league with him who walketh vprightly He that is vnder the shadow of the Almightie shall not neede to feare the arrow nor the noysome pestilence Now because it would be endlesse to prosecute in this sort all the particular frutes which wisedome worketh in her children Salomon concludeth that which was affirmed in the beginning with an effectuall and excellent sentence saying She is a tree of life to those who lay hold on her and they who keepe her are blessed That is to say she saueth mens soules and maketh them immortall Looke then what a manner of thing the tree of life in Paradise was Gen. 3.22 which was a signe of Gods fauour or the tree of life shewed to Moses in Marah was Exod. 15.25 which sweetened the bitter and deadly waters or the tree of life seene by Iohn in a reuelation was Reuel 22.2 which brought foorth twelue frutes and the leaues therof were for the curing of the GeÌ„tiles or to conclude any liuing or good tree is which bringeth foorth frute whereby men may liue such a thing is the wisedome of God which sealeth vs vnto our election bringeth foorth in vs the frutes of sanctification purgeth out our corruption and maketh vs partakers of saluation 19 The Lord by wisdome hath founded the earth he hath established the heauens by vnderstanding 20 By his skill the depths haue bene cleft in sunder and the clouds aboue droppe downe the dewe In these sentences the praises of wisedome are enlarged by the meÌ„tioning of those great things which therby the Lord hath wrought in the world It ought not to seeme strange vnto any that Salomon hauing before considered wisdome as it is possessed by man now proceedeth to speake of it as it lodgeth in the bosome of Iehouah euen the first person in the Trinitie for so this name is taken in this place The riuer and the fountaine are both of one nature and when pure water hath bene looked on in the streame it is a pleasaunt thing to behold it in the conduict head Now Iesus Christ the wisedome of the Father working together with him is here shewed to haue wrought foure excellent workes of wonder The first is the founding of the earth which being made of nothing and being vpheld by nothing saue onely by the power of God and yet being also the mother pillar of all things must needs be a foundation and ground-worke of singular skill and cunning The second is the establishing of the heauens which declare the glorie of God as the Prophet speaketh The heate of the sun the moisture of the moone the influence of the stars the motions of the celestiall globes are manifest proofes of vnderstanding incomprehensible If we maruell at the litle clockes which are made by the art of man how much more may we iustly wonder at the skie the diall of the world The third is the cleauing of the deepes in sunder As the mercie of God appeareth herein that the earth as a nurse giueth waters as milke to quench the thirst of the creatures so his wisedome doth no lesse shew it self in that a passage is made in the ground and hardest rockes for soft and moyst waters to pierce through to rise vp by Psal 104.23 Now to come to the last effect of wisedome the Lord in causing the vapors to ascend out of the earth to the end that being distilled in the aire they might fall downe as honie drops on the ground beneath declareth his rare and singular art and cunning Not without cause then is this reckened among the workes of diuine wisedome that the clouds aboue drop downe the dew whereby the withered plants are refreshed and the parched earth is cooled And yet all this while nothing is sayd of the frosts of snow of haile of other meteors or creatures wherein the great power of the singular wisedome of God appeareth But the summe of all that doctrine which in these sentences is taught Ioh. 1.1 is that by the sonne of God all things were made and are continually gouerned and preserued 21 My sonne let not these things depart froÌ„ thine eyes keepe true wisedome and counsell 22 And they shall be life vnto thy soule and a grace vnto thy necke 23 Then shalt â—hou go on thy way securely and not stumble with thy foote 24 If thou shalt lye downe thou shalt not be afrayd but whilest thou restest thy sleepe shall be sweete 25 Thou shalt not be afrayd of any sodaine terror or of the destruction of the wicked when it commeth 26 For God will be present with thy trust and keepe thy foote from being caught Salomon commeth now to apply that doctrine touching the excellencie of wisedome which he hath taught in the verses going before In the one twentith verse he giueth his sonne an admonition in the rest he sheweth him the frutes which he shal receiue by obeying his instructions My sonne let not these things depart from thine eyes keepe true wisedome and counsell or aduisement Euen as they who loue any thing continually and constantly set their eyes on that wherewith they are enamoured so cast thine eye alwayes and perpetually meditate on that heauenly wisedome which descendeth from aboue Iames 3.17 and is contrarie to that false and fained wisedome which is earthly sensuall and deuillish And they shall be life vnto thy soule and a grace vnto thy necke So by the word of god his spirit thou shalt be nourished in this life vnto eternall life yea thou shalt also be made partaker of the ornaments of this life and the life to come shining as a starre on earth and in heauen Then shalt thou go on thy way securely and not stumble with thy foote So prospering in thine affaires thou shalt be free froÌ„ the arrow that flyeth by day neither shalt thou commit any such wickednesse or incurre any such danger or trouble as that thou shalt fall or at the least without rising againe If thou shalt lye downe thou shalt not be afrayd but whilest thou restest thy sleepe shall be sweet So not onely abrode but at home not onely in the day time but in the night season when troubles most stir in the heart and enemies practise mischiefe thou shalt be safe and without dread or perplexitie of spirit Thig is that which the Prophet speaketh of in the Psalme when he saith Psal 127.2 that the Lord giueth his beloued sleepe Neuerthelesse
appointed frō the Lord do shew thee by my precepts and chalke out before thee by my doctrines When thou shalt walke thy gate shall not be strait and if thou shalt runne thou shalt not be hurt So doing wisedome as a guide will direct thee in the right and plain way which leadeth to prosperitie in such sort as that alwayes thou shalt find libertie and safetie Lay hold on her instruction leaue not of keepe her because she is thy life Therefore keepe the doctrine of the word and suffer not wisedome to depart from thee because hereby thou shalt be quickened to fairh obedience and immortalitie For indeed Iesus Christ is the way the truth and the life And this is eternall life to know the true God him whom he hath sent Iesus Christ 14 Enter not into the path of the wicked neither walke in the way of euill men 15 Auoydit go not through it turne from it and passe by it 16 For they sleepe not vnlesse they haue done a mischiefe and their sleepe is taken away vnlesse they cause some to fall 17 For they eate the bread of wickednesse and drinke the wine of violence 18 As for the path of the righteous it is like the glistering light which proceedeth to shine vntill the perfection of the day 19 The way of the wicked is like the darkenesse they knovv not vvhere they shall stumble Herein Dauid disswadeth his sonne from hauing any fellowship with euill men These verses containe straight charges diuerse forcible reasons tending to this purpose Enter not into the path of the wicked come not into the place where sinners are rashly or to an ill intent neither walke in the way of euill men continue not in the companie nor liue after the conditions of vngodly persons Auoyd it go not through it turne from it and passe by it Flye their presence and doings with might and maine For they sleepe not vnlesse they haue done a mischiefe and their sleepe is taken away vnlesse they cause some to fall They sinne not of frailtie but of malice not by occasion as it were but of an vnsatiable desire of committing wickednesse The eye of the adulterer wayteth for the twilight the thiefe ietteth abrode in the darke to conclude the harmefull man museth on mischiefe in his bed For they eate the bread of wickednes and drinke the wine of violence They liue not of honest labour but of goods gotten by hooke and crooke and moreouer it is meate and drinke to them to do euill As for the path of the righteous it is like the glistering light which proceedeth to shine vntill the perfection of the day The way of the wicked is like darkenesse they know not where they shall stumble The godly being the children of the day and of the light 1. Thess 5.1 2. Sam. 23.4 Dan. 12.1.2 are full of blessings and increase in excellent ornaments yea attaine at last to perfect glorie and at noone commeth to perfect brightnes On the contrarie side as they who walke in the night go in great feare and fall most daungerously so the wicked are full of sinnes and calamities which also sometimes ouertake them in those times and places wherein they least suspect danger and when they say peace peace as the Apostle speaketh 20 My sonne hearken vnto my words encline thine eares vnto my sayings 21 Let them not depart from thine eyes keep them within thine heart 22 For they are life vnto those who find thē wholsom to the whole flesh of euery one of thē Before that Dauid commeth to deliuer new instructions he prepareth his sonne in these sentences by a preface to receiue them He first demandeth an attentiue eare saying My sonne encline thine eares vnto my sayings The reason hereof is for that faith cometh by hearing and the eare is the doore at which knowledge doth especially enter Secondly he requireth a watchfull eye Let them not depart from thine eyes If the eye be not sanctified by the word and spirit enuie pride adulterie and other vices will therein haue an habitation Thirdly he doth also claime a faithful heart Keepe them within thine heart If the soule be carelesse or not inwardly reformed as well as the outward senses the seede of the word is lost which either the foules of the aire will picke out or the thornes will choke or the stones will cause to wither For they are life vnto those who find them and wholsome to the whole flesh of euery one of them The doctrines of the Scripture are able to make men wise vnto saluatiō yea whosoeuer obey them shall be sure not onely to liue but to liue in prosperous health if not alwayes of the bodie yet of the soule 23 Aboue all watch and vvard keepe thine heart for out of it proceed the issues of life As before Dauid hath disswaded his sonne from the companie of wicked persons so now he warneth him to take heed that he haue no fellowship with any euill things He forbiddeth in this verse the pollution of the heart or spirit Aboue all watch and ward keepe thine heart not onely looke that thy soule be free from pride hypocrisie and such vices but aboue all other things do this Rather looke to the cleansing of thine heart then to the cleansing of thy well rather looke to the feeding of thine heart then to the feeding of thy flocke rather looke to the defending of thine heart then to the defending of thine house rather looke to the keeping of thine heart then to the keeping of thy money For out of it proceed the fountaines or issues of life Seeing the hart is the wel-spring of motion sense and vigor the least hurt which befallerh the heart must needes bring death and therefore it standeth thee vpon to looke that thine heart be not infected with any poyson but especially that thy spirituall heart be not venomed with sinne for out of the heart commeth murder adulteries and all mischiefes as our Sauiour teacheth 24 Remoue from thee the peruersenesse of the mouth and put farre avvay from thee the naughtinesse of the lippes Now in the second place Dauid admonisheth his sonne Col. 3.8 to lay aside all euill and filthie speaking The toung indeede is the most excellent member in our body if so be that it glorifie God and edifie men But if it breake the bridle or abuse it selfe in speeches there is nothing in our whole body more hurtful thē it is We are thē not without cause willed to remoue from vs the peruersnesse of the mouth after that we haue bene exhorted aboue all things to looke to our harts All the vices of the toung are comprehended vnder these two wordes peruersenesse and naughtines We are then charged to take heed of blasphemy heresie periurie lying cursing iesting backebiting brawling foolish speaking boasting and infinit other such deformities of the mouth and of the lips 25 Let thine eyes looke directlie on afore let thine eyes lids
is not sparing of words but very talkatiue Secondly she is not of a meeke spirit but disobediēt to God and her husband yea very stout Last of all she is not an house-doue but a gadder to and fro Now she is without now in the streets She hath this propertie also to lye in wayt for the chastitie of men in euerie place as Thamar did when she sate in the high way to tempt Iudah vnto whoredome 13 Then she taking hold on him kissed him and hardening her face sayd vnto him I haue at home sacrifices of thankesgiuings this day haue I payed my vowes 15 For this cause I am come foorth to meet thee whilest earnestly I seeke thy face in good time I find thee Those speeches of the harlot are here set downe wherein she intreateth him to sup with her Then she taking hold on him kissed him The whorish woman saluteth the young man in a most bold and wanton manner not with an holy but with a filthie kisse As Potiphars wife laid hold on Ioseph to stay him so she layeth hold on the yong mā to draw him toward her house I haue at home sacrifices of thankesgiuing Sith I haue very good fare at home saith she I pray thee come and sup with me God commanded in his law that when any offred peace offrings for their prosperitie part of those sacrifices should be burnt part giuen to the Priest part reserued to be eaten by thē who brought the same Of this part then she speaketh in this place For this cause I am come foorth to meete thee c. Here is great good will pretended but this loue was not true loue in deed because none can loue his neighbour aright but he which loueth God as he ought The sense of these words is as if she should haue sayd Because I beare thee most entire good will I haue not sent a messenger for thee but come my selfe what good lucke is this that I meete with thee 16 I haue decked my bedsted with couerlits with sundry picture workes with curtaines of Egypt 17 I haue perfumed my bed with mirrhe aloes and cynamome The harlot in these words intreateth the yong man hauing now supped with her to stay and lodge in her house all night The reason which she bringeth to this intent is taken from the ornaments and furniture of her bedding I haue princely lodging for thee saith she therefore I pray thee refuse not to stay with me all night Come thy way let vs take our fill of loue vntill the morning let vs delite our selues with amorous ioyes 19 For mine husband is not at home he is gone a farre iourney 20 He tooke in his hand a bag of money at the day appointed he will returne home The naughtie woman in these verses entiseth the young man vnto the verie act of adulterie To this ende she bringeth two reasons whereof the one is pleasure a subtill bayte to take the young manby the other is securitie telling him that her husband is gone a farre iourney which long absence of her husband is confirmed by two fignes thereof the great bag of money which he tooke with him and the set day wherein he appointed to returne 21 She drew him by * or The store of her craft her great craft by the flatterie of her lips she prold him on 22 He followeth her forthwith as an oxe goeth to the slaughter Ce gneces el musar euil I turn these words as Drusius doth who thus rēdreth them in Latin Sicut stultus ad castigationem compedis Pro. class 1. lib. 4. and as a foole to the correction of the fetters 23 Vntill a sharpe pointed weapon cleaueth his liuer like as a bird hasteneth to the snare not knowing that it is set for her life The force or issue of the straunge womans oratiō is declared in these verses First of all herein she is resembled to a schoole-mistresse which leadeth and draweth her nouices and scholers to follow her and do what she prescribeth or perswadeth Secondly he the young man I meane is resembled first to an oxe which followeth rhe drouer to the shambles where he is knockt on the head For indeed in like maner the wanton youth followeth the harlot to her house where the good man comming in at vnawares reuengeth him In the next place the young man is compared to a foolish malefactor led to the prison there to be kept in chaines vntill the day of execution at which time the executioner thrusteth him through with some sharpe pointed sword That the executioners in those times vsed with the sword to thrust through or kill malefactors may appeare 1. Kings 2.25 other places of Scripture to the end that his heart or liuer being cleft or cut in sunder his life may quite be taken away For after this maner it fareth with the witlesse youth who either by the harlots husband or the publike magistrate is at last takē and put to death Last of all the young man is likened to a bird which flying greedily toward the lure is caught in the snare to her destruction For he committing folly with the naughtie woman is by one meanes or other plagued and reuenged 24 Now therefore ô sonnes listen vnto me and hearken to the words of my mouth 25 Let not thy soule go astray toward her wayes wander not aside toward her paths 26 For she hath wounded and strucke downe many and mightie men of all sorts haue bene slaine by her 27 The wayes to her house are the wayes to the graue going dovvne to the secret vautes of death In this conclusion of the chapter Salomon cometh to apply the former parable First he sheweth the remedies of adulterie one whereof is the hearing of the word another the flying of the place where the harlot keepeth Secondly he declareth the ruines which the adulteresse hath wrought in the world whereof one is that she hath slaine innumerable people as may appeare in the destruction of the old world the plaguing of the Israelites for their wantonnesse and the warres betweene the Grecians and Troians another is that the mightie potentates of the world haue also by her meanes bene brought to miserie or death as Sampson Dauid this our Salomon with infinite other THE VIII CHAPTER 1 Doth not wisedome crie and vnderstanding lift vp her voyce 2 On the top of the high places standing by the high way in the place of many pathes 3 At the side of the gates in the comming in of the citie in the entrie of the dores they sing saying THe excellencie of wisedome and vnderstanding is at large set downe in this chapter which containeth two points the one the manner of their calling vnto men to come vnto them in these three verses the exposition whereof is set downe in the interpretation of the twentith and one and twentith verses of the first chapter of this booke the other is the summe or matter of their proclamation
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
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
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