as that it is a signe of some heauie vengeance or of present death See an example Hest 7.8 being herein like vnto messengers which are sent to slay a man But a wise man will pacifie it A prudent person by some gracious speech or wittie deuise wil ouercome and appease the indignation of a Prince See an example in Ioab 2. Sam. 14. although it is verie forcible and very terrible 15 In the light of the kings countenance is life his fauour is as a thicke cloud of the latter raine In the light of the kings countenance in the chearefull louing looke of the Prince is ioy and comfort and his fauour is as a thicke cloud of the latter raine his good will also is verie beneficiall and profitable For as the latter raine doth much good to the groūd and causeth the fruites of the earth to reuiue and florish so the fauour of the king is not onely very comfortable but verie fruitfull 16 How much better is it to get wisedome then gold and to get prudence how much more to be desire then siluer Seeing the possession of wisdome bestoweth temporall and eternall life on men is it not infinitely to be preferred Ecclesiastes 7.11.12 before corruptible mettals as gold and siluer 17 To depart from euill is the fortresse of the vpright he which keepeth his way keepeth his life The forsaking of sinne or abstaining there-from Psal 34.13.14.15 as it were a bulwarke preserueth the righteous from Gods iudgements so that he who ordereth his way aright saueth his owne soule 18 Pride goeth before destruction and an high minde before a fall Hawghtinesse and arrogācie are the causes of cōfusion and of manifold calamities yea of vtter ruine which oftentimes euen in this life befalleth proud persons as their proper reward 19 Better it is to be of an humble mind with the lowly than to diuide the spoyles with the proud It is more profitable and commendable indeede together with the afflicted people of God to be bruised in heart and lowe in port as captiues vsually are See an exomple in Moses Heb. 11 25. than after the manner of insolent conquerors who diuide the spoyles to be stately in behauiour or to practise any tyrannie 20 He which hearkeneth to the word obtaineth that which is good and blessed is he who trusteth in the Lord. He that exerciseth him selfe in reading and hearing the word of God shall thereby finde great comfort and instruction So also he which beleeuing the word Luc. 1.45 Heb. 4.1 putteth his confidence in the power and mercie of God shal attaine to many benefites both temporall and eternall But without faith the word profiteth not at all 21 He who is wife in heart is to be called prudent but the sweetnesse of the lippes giueth instruction He who is wise in heart he which knoweth much is to be called prudent is to be commended as a learned mā but the sweetnesse of the lippes but an elequent or gracious vtterance giueth instruction edifieth and profiteth the hearer 22 Vnderstanding is a well spring of life to them that haue it but the doctrine of fooles is a well spring of follie Vnderstanding is a well spring of life to them that haue it true knowledge ministreth continuall instruction to those who therewith are indued being in this respect like to a fountaine which floweth with tunning waters But the doctrine of fooles is a well spring of follie As for the instructions which seducers giue they do but infect peoples mindes with errours and vices so that although their doctrine floweth from them yet it is but as a spring of filthie or deadly waters 23 The heart of the wise man guideth his mouth wisely and by his lippes he ministreth instruction The heart of the wise man the minde of the learned mā guideth his mouth wisely moderateth his mouth for matter and manner of speech and by his lippes he ministreth instruction and the wise man by his gracious vtterance edifieth the hearers 24 Pleasant speeches are as it were an honie comb sweetnesse to the soule and health to the bones Pleasant speeches cloquent wordes and sayings are as it were an hony combe sweetnesse to the soule delite the minde as honie doth the tast of the mouth and health to the bones and cure also the body which they refresh and oftentimes restore to health 25 There is a way which seemeth streight to a man the end whereof is the high way to death The cōmitting of sinne in the beginning seemeth a good way vnto man in regard of pleasure or profit but in the end it worketh destruction 26 He which is troublesome troubleth him selfe for his mouth recoileth vpon him selfe He which is troublesome Thus with Tremelius I interpret this verse being lead into this sense by the sute of the sentences going before and following by the signification of the wordes and specially by comparing of the 15.16.17 vers of the 7 Psalme herewith Psal 7.14 c. the busie body who troubleth his neighbours troubleth him selfe draweth trouble vpon his owne pate for his mouth rocoileth vpon him selfe for his slaunderous or hurtfull speech whereby he went about to harme his neighbour causeth him to be hateth or to be punished being found false in the end Behold then he shall trauaile with wickednesse for he hath conceiued a mischief but he shall bring foorth a lye He hath made a pit and digged it and is fallen into the pit that he made his mischief shall returne vpon his owne head and his crueltie vpon his owne pate 27 Awicked man diggeth vp euill and in his lippes is as it were burning fire A wicked man diggeth vp euill a malitious person secretly practiseth mischief against his neighbour to vndermine him thereby and his lippes is as it were burning fire and in his mouth are railings as hote and as hurtfull as coales of iuniper 28 A froward person soweth strife and a tale teller separateth a chief friend A froward person soweth strise a treacherous backbiter maketh contētion and a tale teller separateth a chief friend a secret whisperer causeth diuision yea such a separation as that the greatest friends in the world forsake each other 29 A mischieuous man intiseth his neighbour to the end he may lead him aside into some euill way A seducer by faire or craftie speeches perswadeth and prolleth on his neighbour to goe to that place wherein he may be in danger or to doe that thing which may be hurtfull to his body or soule 30 He which wincketh with his eyes doth it to deuise mischief he which biteth his lippes worketh harme He which wincketh with his eyes that person who vseth oftē to shut his eye lids doth it to deuise mischief cōmōly thinketh on some euill which yet for the time he keepeth close and dissembleth He which hiteth his lippes But that person who in his angrie mood showeth by some signe in his lippes-that he is ossended
money mainteineth his right being sicke by money getteth all sortes of remedies finally being in want obtaineth all outward things in a manner by money or money worth On the contrary side pouerty is a sore estate which as we vse to say causeth the old wife to trot but this singular cōmoditie it hath that because the poore man hath nothing to giue or pay no quareller sueth him no thiefe setteth on him no magistrate seazeth on his house 9 The light of the iust shal reioyce but the candle of the wicked shall be put out The prosperitie of the righteous is here compared to the light of the day or to the sunne which reioycing to runne his course continueth firme frō time to time in the skie In like maner then the welfare of the godly shall increase remaine constant The glory of the vngodly on the contrarie side is fitly resembled vnto a candle For euen as a lampe or candle burneth but a while and quickly consumeth so all the pompe and flourishing of the wicked shall suddenly decay and vanish in a moment For this cause it is sayd in a certaine Psalme that light is planted vnto the iust man This maketh Bildab to affirme of the wicked man on the contrarie side Psal 97.11 Iob. 18.6 that the sparke of his fire doth not shine and his candle is put out in his tent 10 Through meere pride a man maketh cōtention but wisedome is with the well aduised The cause or fountaine of strife of peace is here opened and declared Through meere pride a man maketh contention The conceipt of a mans owne excellencie breeding in him contempt of all good counsell maketh his affections fierce and stirreth him yea emboldeneth him to prouoke his neighbors vnto wrath or to contend with them whatsoeuer commeth of it But with the well aduised is wisedome As for those who follow the aduise of Gods word or spirit they are indued with that wisedome which is peaceable whereby they auoyd all occasions of strife yea sometimes they pacifie wrath when it is kindled 11 Substance gotten by vanitie shall be diminished but he which gathereth with the hand shall increase it Goods ill gotten wil quickly consume but he who plyeth his calling faithfully shall thriue He is sayd to gather with the hand who getteth any thing in a lawful calling with a good conscience whether he labour with his bodie or his mind 12 The hope which is differred maketh the heart sicke but a desire which cometh is a tree of life This verse sheweth the danger or hurt of delay the comfort of present good things By hope the thing hoped for is meant whether it be some comforatble newes or some acceptable person Euen as meate long kept from the hungry stomach maketh the body weake so the thing longed for prolonged causeth a feeble soule See an example in Iacob Gen. 45 26. For the minde wanting the thing expected grieueth because it doth not presently enioy it and feareth that it shall neuer haue it On the contrarie side a desire which commeth or is present is a tree of life The sight or receiuing of the good thing which hath bene earnestly wished for healeth the maladie of the heart and reuiueth the spirits 13 He which despiseth the word shall be destroyed but he which reuerenceth the law shall haue peace Contempt of the word of God is threatned in this verse and a reward is promised to obedience So were the Israelites so were Corasin Bethsaida and Capernaum He which despiseth the word shall be destroyed That person who cōtemptuously reiecteth the commandement of God or will by no meanes be subiect thereunto shall be plagued at the last with some fearefull and grieuous punishment But he which reuerenceth or feareth the law So did Iasiah shall haue peace Whosoeuer trembleth at Gods word and putteth it into practise shall enioy prosperitie For as the Psalmist saith See Psal 117. Esa 66.2 there is great peace to those who loue Gods law 14 The doctrine of a wise man is a welspring of life to depart from the snares of death The meaning of this sentence is that the word of God wisely applied is profitable first as a spring of water to enrich the receiuers thereof with manifold good things secondly as a faithfull guide to preserue them from sundrie euils as from sin and death 15 Grace giueth good successe but the way of transgressors is rough Obediēce to the word of God meant here by grace causeth men to prosper the Lord being with them so long as they serue him But the way of transgressors is rough The life of sinners is full of troubles and miseries by reason of their sinnes and like away which is rugged or full of thornes 16 Euerie wise man dealeth with knowledge but a foole layeth his folly open Wisedome is now commended and folly condemned Euery wise man dealeth with knowledge Euerie one who is prudent doth his affaires exactly not onely setting downe the meanes of attaining his enterprises or the order of his matters according whereunto he will then proceed but forecasting the issues and preuenting the hinderances of his attempts But a foole layeth open his folly On the contrarie side he who is vnskilfull or vndiscreet goeth rashly and rawly about all things and by his rude and vnperfect works bewrayeth and layeth open his owne ignorance and vanitie 17 A wicked messenger falleth into euil but a faithfull embassadour healeth Trustie and vnfaithfull dealing in messages is now spoken of A wicked messenger falleth into euill He who doth his arrant slouthfully or guilefully not onely much grieueth other but hurteth him selfe drawing by this means on him selfe both his maisters displeasure and Gods iudgement On the contrarie side a faithfull embassour healeth A trustie messenger freeing his maisters mind from doubts feares and griefes so healeth the maladie thereof as a Phisition cureth the diseases of the bodie For which cause as the leech of the bodie vseth to haue his fee so this embassadour or Phisition of the soule shall haue the good will of men and the blessing of God for his recompence as it were 18 Pouertie and shame shall befall him who withdraweth him selfe from instruction but he which regardeth correction shal be honored The spirit of God herein intreateth of chastisements Pouertie and shame c. Iob. 5.17 Iam. 1.12 He that will not obey good counsell lightly euen in this world commeth to beggerie and infamie For the Lord will despise those who despise him But he which regardeth correction shall be honored He which yeeldeth to wholsome aduise and profiteth by chastisements is made partaker of many good things and namely of credit and dignitie For those who honor God he also will honor 19 The desire present is pleasant to the soule but it is an abhomination to fooles to depart frō euill Herein is shewed how glad men are when they enioy their pleasures how loth they are to
in it selfe so it must needs be comfortable to the parents of that child in whom it is For as before hath bene affirmed A wise sonne maketh a glad father But as it followeth in the latter end of this sentence A childe or boy left to himselfe shameth his mother Then a boy is left to himselfe when he is neither chastened with the rod nor controlled by words but cockered as Adoniah was by Dauid This fault is often to be found in fathers but yet commonly it most of all raigneth in mothers who if they haue sonnes especially cannot abide that in their tender age they should be spoken to or sharply dealt withall For this cause here the holy Ghost especially directeth his speech to mothers and threateneth them It is then a fault in parents onely to vse admonitions and not therewithall corrections which are necessary or to neglect both the one and the other meanes of bringing their children to amendment What childe is it saith the Apostle whom the father correcteth not Cockering parents will say if so they do they shall make their children foolish but here a promise is made of the contrary namely that they shal make them wise But this point hath bene entreated of before in the 22.15 and 13.24 and 23.13.14 Onely thus much may here be obserued that such as at Gods commandement wil not correct their children with the rodde would hardly with Abraham take the knife to slay them if the Lord should enioyne this for their triall 16 When the wicked encrease sinne encreaseth but the iust see their fall As in the former verse the pretious frute of the vse of correction hath bene declared so here the fearfull hurt and inconuenience which falleth out by the neglect therof is insinuated Hereby it commeth to passe that wicked persons encreasing in age in number in power encrease in sinne also being not babes in malitiousnesse but growing to the top of all impietie and iniquitie Euen as a man proceedeth to his iust stature by degrees the bodie which is litle at the beginning waxeth great in processe of time so is it with sin Euerie man saith Iames is drawne aside and deluded by his owne concupiscence and concupiscence hauing conceiued bringeth forth sinne and sinne being perfected bringeth forth death Now then sinne and the wicked man are as it were twinnes euen borne togither and both louing liuing and growing togither in like sort And euen as the thorne or briar whilst it is in the bud or greene may be handled and hurteth not as afterward it doth but the longer it continueth and groweth the sharper and more harmfull it waxeth so the elder the wicked man is the more sinfull he becommeth and the more the vngodly encrease either in number or strength the more wickednes spreadeth till at the last by a generall backsliding all flesh corrupt their waies At the beginning of the doctrine of the Gospell the Iewes were somewhat pliable and the most obstinate of them raged not so much as at the last they did against our Sauiour The Egyptians oppressed not the Israelites at the first but at the last they came euen to drowne their infants and to make most vile bondslaues of them But as here is added that the righteous shall see the fall of the wicked so the Israelites at length he held the Egyptians drowned in the sea Dauid notably painteth out this matter in the Psalme saying Psal 58.10 Whilest as yet your prickles shall not be felt the prickles of eglentine he will destroy both that which is quicke and that which is dried vp The iust shall reioyce when he shall see vengeance he shall wash his feete in the blood of the wicked As this teacheth parents in time to apply correction so also it serueth to encourage the godly who are not to be troubled but rather to lift vp their heads when they see the vngodly to encrease euery way 17 Chastise thy sonne and he wil bring thee rest he will also giue pleasures vnto thy soule Other excelleÌ„t frutes beside that wisedome which was mentioned in the 16. verse are shewed here to spring from nurturing and correcting of children It is a grief to parents to deale sharply with their children which wheÌ„ they do lightly their bowels yearne within them But first here quietnesse and rest is promised vnto them for their paines Their well nurtured children shal as it were bring the chaire vnto theÌ„ of ease and refreshing They will so dutifully behaue them selues in all respectes that their parents shall neede to take no thought for them they may quietly lye on their beds or securely sleepe therin Again they will so diligently dispatch their parents affaires that they may sit at home and take their rest This is one excellent frute indeede but another is also added in the last wordes He will also giue pleasures vnto thy soule Euen as ground well tilled and drest or trees well pruned and looked vnto bring foorth to the husbandman sweete flowres daintie frutes and food so the well nurtured child will vtter such gracious speeches do such righteous deeds haue such comely gestures and practise such obedience and thankefulnesse toward his parents as that his fathers soule shall much more delite in such vertues of his then Isaacs soule delited in venison or the sauerie meate which Iacob brought vnto him See examples of the truth hereof in Isaac Iacob Ioseph Or when the â—ision is not 18 * WheÌ„ there is no visioÌ„ the people are made naked but blessed is he that keepeth the law Both the ignorance of ministers and the disobedience of people â—â—om priuat faâ—ilies Salomon â—â—mmeth to the â—hurch Sam. 3.2 Sam. 9 â—say 1 â—mos 8. herein are taxed By the vision is meant the doctrine of the word of God which the Prophets who were called in old time seers receiued by visions by reuelatioÌ„s The vision is said then not to be when sound doctrine is not taught at all but there is a miserable famine of the word Againe when as the word is sometime expounded but not sincerely diligently and soundly so that the people may be as sheepe without shepheards in the midst of great plentie of such as take on them to be teachers Math. 9. Moreouer wheÌ„ of the preaching of the word is made light account 1. Thes 5. so that prophesie is despised as a thing not necessarie Last of all when God hath in vengeance shut vp the eyes both of teachers and hearers so that the word of God or the vision is to the learned as letters sealed which he cannot open and to the vnlearned as letters which he cannot read Esay 29.9 Alas how can it be but that people must needes be made naked when by reason of the want of the vision they must needs lye open to Gods wrath which hangeth ouer all vnbeleeuers as a company of naked soules and like to the Israelites whom Aaron is said to
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
21 Bind thē alvvay vpon thine heart and tye them about thy necke Solomon intending in this chapter againe to disswade his sonne from adulterie prefixeth in these words a preface containing his aduise My son obserue c. my child lay vp thy parents counsel as a most precious treasure and keepe it safely as most costly iewels 22 It shall leade thee vvhen thou walkest it shall vvatch ouer thee vvhen thou sleepest it shall talke vvith thee vvhen thou vvakest 23 For the commandement is a * or Lampe lanterne and doctrine a light and reproofes of instructiō a vvay of life 24 To preserue thee from the naughty woman and from the flatterie of the straunge vvomans toung Herein Salomon sheweth the reasons of that his aduise which he did set downe in the two verses going before It shall leade thee when thou walkest the counsell of thy godly parents or the word of God by them applied vnto thee shall as a guide direct thee in thy calling actions and iourneys It shall watch ouer thee when thou sleepest it will be also as a watch man to preserue thee from temptations troubles and dangers in the night season It shall talke with thee when thou wakest Finally it will likewise be as a familiar friend vnto thee conferring with thee in the morning or in the day time of the mercies of God of the promises of the word and of spirituall matters See Psal 19.8 See Psal 119.105 For the commaundement is a lanterne for the law of the Lord is as a bright lamp which in the night season shineth in a dark chamber inasmuch as it enioyneth that which is good and forbiddeth that which is euill And doctrine a light the instruction of the word is againe as the light of the Sunne which in the day time manifesteth the way which is to be gone For in like maner the doctrin of the scripture manifesteth truth error And reproofes of instruction a way of life Finally rebukes for sin or the admonitions of Gods word are like the way or path which directly bringeth men to their iourneys end or to the place whither they would go For as wholsome reproofes pull vs from our vices so they do hold vs in our duties To preserue thee from the naughtie woman the word of God I say is such a soueraigne preseruatiue as hath bin spoken of to keepe thee frō the adulteresse and from the flatterie of the strange womans toung and to preserue thee from being seduced by the entising speeches of the harlot 25 Desire not her beautie in thine heart neither let her catch thee with her eye lids Now Salomon commeth to warne his sonne that he be not drawne to go astray by any prouocations vnto vnchastitie Desire not her beautie in thine heart albeit she is faire yet looke not on her to lust after her Neither let her catch thee with her eye lids Neither yet suffer her wanton or pleasant lookes to be a net to intangle thee or a fire to inflame thee 26 For by a whorish woman one is brought to a morsell of bread and the adulteresse hunteth for life which is precious Two great hurts arising vnto men by following after strange women are here specified as sufficient reasons to disswade euery one from the foule sinne of adulterie One is the losse of goods For by a whorish woman one is brought to a morsell of bread Through whordome men come to extreme pouertie For the harlots haue one part of their substāce who haunt their companie baudes and ruffians another part officers before whom they are often conuēted another part the rest consumeth through a secret curse of the Lord and thus at last all commeth to nothing Another mischiefe is the losse of life it selfe For the adulteresse hunteth for life which is precious The vile harlot not onely bringeth a man to beggerie but to death and destruction being in this respect like vnto hunters who seeke after the life of the poore beast For the adulteresse seeketh by all meanes to draw her companion to commit folly with her whereby it commeth to passe that he is layd open to her husbands rage the magistrates sword Gods wrath Now because she vseth craft and deceipt to intangle her louers it is not onely here sayd of her that she hunteth but in the booke of the Preacher Eccles 7.28 that her heart is as nets and her hands as snares 27 Can anie take fire into his bosome and his garments not be burnt 28 Can anie walke vpon burning coales and his feete not be burnt 29 So is he that goeth in to his neighbours wife whosoeuer toucheth her shall not be vnpunished Now the wise king commeth to amplifie the former reasons which here he doth by a most fit similitude There is great likenesse betweene the adulteresse and fire both in the propertie of inflaming and consuming Can any take fire in his bosome c. Euen as it is impossible that fire should not consume those clothes or that body which it toucheth so it can not be but that the adulterous woman will vndoe or hurt at the least very sorely both in outward things and in his person him who cōmitteth folly with her The consideration hereof caused Iob to say from whom it is likely that Salomon tooke this comparison that the sinne of adulterie is such a fire Iob. 31.12 as would if he had committed it haue consumed him vnto destruction and quite rooted out all his increase 30 A threfe is not despised who stealeth to satisfie his soule when he is hungrie 31 But if he be taken he repayeth seuen fold he maketh recompence with any substance of his house 32 As for him who cōmitteth adulterie with a vvoman he is voyd of vnderstanding he vvho shall do this destroyeth his owne soule 33 He shall receiue a blow and blame and his reproch shall not be blotted out 34 For the fierce rage of a man is in iealousie and he sheweth no mercie in the day of reuenge 35 He hath no respect to any ransome and he resteth not albeit thou profferest many gifts The reasons before set downe tending to disswade from adulterie are in this conclusion of the chapter enlarged by a comparison betweene the lesser sinne and the greater A thiefe is not despised who stealeth to satisfie his soule Albeit it is a shame to steale yet theft is not so foule a fault as to defile another mans wife True it is he who did steale to preserue his life was by the law of God to be punished for he was to make full restitution or to be sold Exod. 22.1 but he was not to be put to death or to be noted with publike infamie at the least when he had made restitution all his discredit was to cease As for him who commiteth adulterie with a woman c. The case standeth otherwise with the adulterer who considereth not the greatnesse of his sinne or of Gods iudgement against it
who hateth those who clap hands is secure The rash person who standeth bound to pay anothers debt smarteth throughly for his follie but he is not onely without trouble but without feare who misliketh such as vse to enter vndaduisedly into suretiship 16 A gracious woman obtaineth honor and strong men obtaine riches See examples in Hester and Abigail A woman indued with vertue especially if also she haue a comely personage is in her standing place greatly reuerenced and esteemed On the other side the mightie men who are strong in bodie get store of wealth by their diligent labour 17 The liberall person doth good to himselfe but he vvho is cruell troubleth his owne flesh Herein the holy Ghost intreateth of almes or liberalitie Psal 112. after 24 25. First whereas it is sayd that a liberall man doth good vnto himselfe the meaning is that he who releeueth other shall him selfe in his weldoing find a blessing from the Lord who will increase his store or otherwise do him good So much this phrase signifieth both here and Eccles 12.4 Secondly whereas it is added that he who is cruell troubleth his owne flesh the sense is that the niggard the cruell oppressor of the poore by this meanes hurt them selues drawing the vengeance of God on their owne pates 18 The wicked man getteth him selfe a deceiptfull reward but he who soweth righteousnesse hath a sure recompence Euery wicked man who soweth vnto the flesh Gal. 6.7.8 Ioh. 5. shal of the flesh reape corruption but the godly person who soweth vnto the spirit shall of the spirit reape life euerlasting 19 The righteous man soweth to life but he who followeth wickednesse vnto his owne destruction He who walking with a sincere heart is not wearie of well doing shall inherit Gods kingdome as contrariwise the wicked shall find the wages of sinne to be death 20 The froward in heart are abhominatiō to the Lord but the vpright in way are acceptable to him God hateth such as suffer sinne to raigne in them Rom. 8.1 but he fauoureth those who walke not after the flesh but after the spirit 21 Though hand ioyne in hand the wicked man shall not escape scotfree but the seed of the righteous deliuereth it selfe Albeit the euildoer hath often many friends which seeke to bring him out of trouble when he is therein The Israelites may be an example yet in spite of the pie as we say he is oftentimes condemned or punished neither can the whole country saue him as we speake On the contrary side the innocent not indeed without the wonderfull power of God but without the helpe of any mortall man escape out of danger and affliction euen maugre the heads of most mightie aduersaries 22 As a iewell of gold in a swines snout so is a faire woman * or Voyd of reason which lacketh discretion In this comparison beautie is compared to a ring or ouch of gold in regard of the excellencie good vse thereof The woman voyd of discretion is resembled to a sow which is a most brutish filthie and abhominable creature yet not so bad as the wanton or wicked woman who walloweth in the mire of vnchastitie riot scolding pride or such other vices Is there any thing more vncomely or more lothsome to behold then that such beasts should shamefully abuse the good graces and gifts of God as beautie eloquence knowledge of the word But that which is set downe in this true prouerbe hath befallen thē they returne as dogges to their vomit 2. Pet. 2.22 Rom. 2.9 or as swine to their wallowing in the mire 23 The desire of the iust findeth good the hope of the wicked indignation The godly haue at the last that prosperitie which they wished but the vngodly contrarie to their expectation meet with troubles and Gods vengeance 24 Some there are who scattering are the more increased and some who sparing otherwise then is meete come to pouertie 25 The liberall mind shall waxe fat and he which giueth bountifully shall powre foorth Examples hereof we haue in the widow of Sarepta Abraham Iob. In the former of these two verses is shewed that the stocke of the franke giuer is increased by giuing as on the contrary side the substance of the niggard waxeth lesse and lesse by sparing For in deede God blesseth the liberall enriching them both with outward benefits the gifts of his spirit but he curseth and crosseth the couetous In the fiue and twentith verse is declared that the liberall person shal not only waxe richer but be exceedingly wealthie so that he shall become fat in goods and possessions yea that the more he giueth the more he shal be able to giue being herein like vnto the wels which the more they are drawne the more they abound with water For he giueth and lendeth all day long Psal 37.26 and his seede is full of blessings 26 The people will curse him who keepeth in his wheate but a blessing shall be on his head who selleth it See an example Nehem. 5.2.3 It is an execrable thing to withhold the selling of prouision to this end that men may make a priuate commoditie thereof not caring though they vndoe the cōmon wealth On the contrarie side it is a blessed thing to set corne or other prouision to sale in the time of dearth and to sell it at a reasonable rate For by this meanes the poore people are fed preserued aliue who therefore wish all good to him who hath brought foorth necessaries in time of extreme want and famine 27 He who earnestly followeth after that which is good getteth good will but him who seeketh after euill it shall befall Such a one as euen setteth him selfe to do good to the people among whom he liueth in their goods bodies or soules shall winne and haue their hearts and find Gods fauour Againe he who bendeth him selfe to annoy his neighbours or anie shall meet with their hatred or some euill 28 He which trusteth in his riches shal fall but the iust shall flourish as a branch The man who putteth confidence in his wealth Psal 52.9 Psal 92.13 shall fall from prosperitie and wither as the naughty frute or leafe which falleth from the tree On the other side he who walking vprightly trusteth in the Lord shall be in a flourishing estate 29 He which troubleth his owne house shal inherit the wind and the foole shall be seruant to the wise in heart The prodigall foole and improuident housholder who doth not rightly gouerne his familie or dispose his houshold affaires but spendeth his goods prodigally See an example in the prodigall sonne or suffreth them to wast and consume for want of good husbandrie shall at last want money foode and all necessaries yea be constrained to sell him self to be a drudge to some rich man or other who hath bene a wiser housholder then he For commonly vnthrifts are brought to
confirmed by diuers places of this booke as chap. 2.14 chap. 10. vers 23.14 c. 5. v. 15. c. v. 20. Ratsō somtimes a kind affection either of man to man or of God to man sometimes that thing which is to be accepted This is as much as if it were sayd shunne the companie of the wicked and hearken not to the counsell of seducers 8 The wisedome of the prudent man is to take heede vnto his owne way the follie of fooles to deceit Euen as he is a wise trauailour who so looketh to his way that he suffreth not him selfe to be lead aside out of the right path so he is a wise Christian who looketh that he be in a good course and suffreth not him to be drawen aside to sinne But such as walke vnwisely either deceiue other or are themselues seduced 9 Fooles make a mocke of the punishment of sinne but among the righteous is fauour The wicked make a light matter both of sinne and of Gods iudgemēt for which cause the Lord causeth them to feele his wrath vnto the vtmost But amōg the righteous is fauour On the contrary side the good will of the Lord is toward the righteous compassing thē about as a shield The Prophet Dauid setteth downe certaine speeches in the 5. Psalme very like vnto this sentence Thou ô Lord saith he doest blesse the righteous person thou causest that fauour doth compasse him as a shield But speaking of the wicked araigne them ô Lord saith he let them fall from their counsels c. 10 * This translatiō is that which the Geneua Bible setteth downe and diuers good authors allow The sense which is giuen is confirmed not onely by Hieromes interpretatiō and the expositiōs of some other but by the significatiō of the wordes and the sute of the matter Zar here is taken for alius aliquie as chap. 22. The heart knoweth the bitternesse of the soule therof and a stranger shall not meddle with his ioy The force of sorrow is herein declared The heart that chief part of the body which is the fountaine of life knoweth the bitternesse discerneth and feeleth the deepe and extreme sorrow of the soule thereof of that minde or spirite which dwelleth as it were with it in the same earthly tabernacle of the body And a stranger and other man who soeuer shall not meddle shall not enter into the afflicted heart with his ioy with his merie speeches or iests or what delites soeuer they are which he vseth to refresh the pensiue heart withall Whē as thē one mans heart is heauy to the death or extremely sad any other shall not be able with his mirth to please or ease the same For surely the heart which aketh with pinching paine the soule which soaketh in suds of pensiue sorrow taketh small pleasure in pastime or in mirth but rather refuseth all comfort and flyeth sporting as a thing most contrary to it Outward delites heale scratches as it were or smaller griefes but not deepe woundes or extreme heauinesse 11 The house of the wicked shall be destroyed but the tent of the righteous shall florish The dwelling and houshold of the vngodly Iob. 5.3.4.5 Also 24. shall be ouerthrowē but the habitation and familie of the iust shall increase and spread There is a way which seemeth right in the eyes of men but the end thereof is the high way to death Some course of life there is as namely continuing in sinne which pleaseth flesh and bloud for a time seeming either pleasant profitable or iust but at last it bringeth destruction 13 Euen by laughter the mind is made heauie and in the ende reioysing is turned into mourning Vaine vngodly pleasure bringeth losses sorrow Iames 4.7 diseases yea sometimes death Iollitie is turned into wayling and weeping oftentimes This sentence thē accordeth with that threatening of our Sauiour we be vnto you which laugh for you shall weepe 14 A man of a froward minde shall be filled with his own wayes but a good man is seuered from him The vngodly person shall not onely tast of Gods wrath but be made drunke as it were with all his plagues But a good man is seuered from him the righteous man is not plagued together with him by the Lord who alwayes spareth his whē he punisheth the wicked but on the contrary side See an example in the Israelites the Egyptiās Psal 4.4 he is aboundantly blessed by him so that the iust man also is filled with his wayes Know then that the Lord hath seuered to him selfe him whom he receiueth into fauour 15 The simple mā beleeueth all things but the prudent man taketh heede to his steps Such a one as is ignorant of Gods word or voyde of the discretion of his spirite crediteth all speeches whether true or false certaine or vncertaine 16 The wise man feareth and departeth frō euill but the foole hazardeth him selfe so venterous is he He who is warie See the expositiō of the 12. ver of the 27. chap. dreading hatmes as he ought shūneth both the actions places of danger whereinto the vngodly rush very rashly 17 He vvho is swift to vvrath vvorketh follie but a man full of vvyles is hated Two contrary vices are herein cōpared together to wit hastinesse and subtilitie He is swift to wrath who is quickly moued to anger vpon euery light occasion Such an vnaduised and moodie foole worketh follie See a like sentence before in the 12 chapter and in the 26.25.26 vers that is to say by speech or deede sheweth such signes of his folly as that he maketh him selfe a mocking stocke to all On the cōtrary side he is counted a man of wyles who outwardly faineth good will but inwardly intendeth reuenge being occupied in musing on the meanes or opportunities of accomplishing of the same This dissembler not onely hateth his neighbour in his heart but is him selfe hated or worthie to be hated For in as much as he is so close an hypocrite he deserueth to be odious neither can he lightly be in other account sith he may be suspected to plot some mischief 18 The simple inherite follie but the vvise crowne them selues vvith knowledge Such as are of litle wit or vnderstanding in spirituall things not onely commit wickednesse but inherite the punishment thereof namely Gods vengeance Thus then the vngodly are heires as it were to troubles and plagues these are their portiō as the Prophet speaketh in the Psalme On the contrary side the prudēt onely increase in the gifts of the holy Ghost but at the last attayne honor and glory yea euen that crowne of righteousnesse which the iust iudge hath layd vp for them 19 Euill men bow thē selues before the good and the wicked at the gates of the iust man As it is meete that the righteous rule the vngodly obey Thus we read that Haman bowed to Mordecai and that Iosephes brethrē came to him so by the disposition of the diuine
some acceptable measure by the spirit In as much as the faithfull walke in their callings with an vpright conscience and are blessed by the Lord many waies exceedingly they both outwardly magnifie him with psalmes and hymnes and spirituall songs and inwardly are chearfull being filled with ioy of the holy Ghost Indeed none are more in afflictions then they but they are so farre off from mourning in this respect that they count it exceeding when they fall into manifold trials When the Apostles were beaten for publishing the Gospel Acts. 5.41 they went out from the face of the councell reioycing that they were counted worthie to be disgraced for the name of Christ Paul and Sylas being cast into prison Acts. 16.25 praised and sang euen at midnight 7 The righteous man knoweth the cause of the poore the wicked man applieth not his minde to know it Negligence in iudging or determining cases in controuersies herein is condemned By knowing of a person or cause oftentimes in the Scripture the protecting fauouring and furthering thereof is meant Thus the Lord is said to know the way of the righteous and to know those who are his that is to fauour them and to take care for them Here then is meant that although the poore man hath no money to giue bribes or wealthie friends to take his part yet the godly man discerning his cause to be right by all meanes and with all paines defendeth it against the rage of the mightie aduersarie Such an vpright iudge was Iob who protesteth that in the dayes of his prosperitie and authoritie he was a father to the poore Iob 19. and searched out the cause which he did not vnderstand So Dauid prophesying of Christ in the Psalme affirmeth that he should defend the poore people Psal 62.4 and saue the sonnes of the needie But the wicked man as the same Prophet complaineth in another place and here Salomon testifieth hath no regard Psal 82. or applyeh not his minde to know it either because he giueth him selfe to pleasure or because the poore is not able to giue bribes 8 * Of scorning Scornefullmen * Blow that is by blowing enflame set a Citie on fire but the wise turne away wrath Here is shewed that deriders of God and godlinesse such as either iest at other or in rage contēne other do much hurt to the societie of mankind The hurt which they do is like the hurt of fire yea much greater then it For they ouerthrow Religion peace concord of neighbours and loue of friends This they do eitheir by their false doctrines malitious speeches euill examples or wicked practises How true this is may appeare in Demetrius who set Ephesus in an vprore Indeede sometime this crime is layd to their charge who are of all other furthest from it as it was by Achab to Elias and by Tertullus to Paule The reason hereof is because the wicked cannot or will not put a difference betweene the fire and sword which our Sauiour came to put into the world and that fiame which Sathan and his instruments kindle As for those who are indued with the wisedome whereof I ames speaketh which is peaceable and lowly and heauenly they are so farre off from kindling of dissentions or raysing vp tumultes that either by their authoritie or counsaile or grauitie or long suffring they appease all the strifes and quench as it were the fires which arise and begin to kindle when Seba the sonne of Bochri through his sedition and pride had subdued the Citie Abela and by reason of his conspiracie it was now in danger of ouerthrowing a certaine wise womā deliuered and freed it from the siege by appeasing the wrath of Ioab who went about to destroy it 2. Sam. 20. 9 If a wise man debate a matter with a foole whether he be moued to wrath or whether he smile yet is there no quietnesse They are noted with infamie in this sentence who are vnreconciliable and past amendment Albeit the wise pacifie some vnrulie people as in the sentence before set downe hath bene affirmed yet other there are who neuer cā or'will be perswaded to cease from their tumultes or wicked course which they haue entred into Two meanes commonly are vsed by the godly and prudent seruants of God vnto the reclayming of fooles by whom proud wrathfull stubburne ignorant and wicked persons here are meant from their follie and madnesse The former of these is to be moued as here Salomon speaketh that is to say to be in good sadnesse to deale earnestly to looke with a sterne and austere countenance to alledge weightie reasons or to vse forcible speeches of perswasion and round represhension The Apostle Paule calleth this manner of dealing a comming vnto offenders with the rod. The other meanes is smiling or as the same Apostle speaketh the spirit of mildnesse that is to say humble entreatie faire speeches and friendly lookes tokens of good will common or speciall curtesies and such like gentle meanes of winning mens hearts Let now a godly or peaceable person come to instruct or pacifie a froward or wilfull foole he laboureth in vayne For either because he is proud he contemneth faire entreaties and gentle curtesies or because he is fottish and furious or malitious he no more regardeth reasons or rought dealing then feathers or the wind Such fooles the Pharises were whom whether our Sauiour confuted by reasons at any time or allured by soft speeches and a meeke conuersation he preuailed with thē neuer a whit The other Iewes were for the most part of the same disposition who like froward childrē would neither mourne after the dolefull pipe of Iohn the Baptist nor daunce when Christ Iesus went about to stirre them vp to gladnesse by a more chearefull pipe and tune then his forerunner sounded 10 Bloudie men hate the vpright person but the iust seeke His soule So beneath 24. after him Here is shewed that this is the proper note and a certain signe of wicked hurtfull and mercilesse men to be at deadly enmitie with euery one who hath any goodnesse in him The principall reasons of this hatred are that the light of the one reproueth the darkenesse of the other and the course of both their conuersations is quite contrary Cain being a bloudy man at the beginning of the world in a manner hated Abell to the death Esaus wickednesse is in the scripture offred to our view in the hatred he bare to Iacob Sauls in his dealing with Dauid the Pharisies in their raging against our Sauiour This must needs be a great sinne seeing the enmities which are exercised against the godly endued with heauenly graces redound vnto God the authour of euery good thing But they who feare God seeke the soule of the righteous Psal 142. that is loue him and labor to preserue his life For so this phrase is vsed in the scripture and is here to be taken as the opposing of the
contention but bringeth forth a great number of sinnes of sundry sortes For the furious person curseth sweareth slaundereth enuieth murmureth and is ready to commit murder See a very like sentence Iames 3.16 23 The hautinesse of a man casteth him downe but honor lifteth him vp who is cast downe in spirit This point hath oft bene handled as namely in the 22. Chapter of this booke and the 15. verse also in the 28. Chapter and the 17. verse Briefly the meaning of this sentence is thus much to wit that the pride of heart lifted vp either in regard of some gifts whether outward or inward or by reason of some secret rebellion and contempt of God shal be an occasion of bringing that hautie person to low degree and wāts who before was of high estare and indued with many blessings Againe that on the contrary side the humilitie and low linesse of the spirit cast downe vnder the mightie hand of God and giuing honor to men shall be as it were a piller to vphold all those graces and blessings whereof the partie therewith indued is already made partaker and furthermore as a step to greater honor shal encrease his dignity and prosperitie in euery respect For he that lifteth vp him selfe shal be brought low and he that humbleth himself shal be exalted Adam Pharaoh and Nebuchadnezzar may be witnesses on the one side and Dauid the virgin Marie and Elizabeth on the other of the truth of this sentence 24 He that is partner with a theef hateth him selfe and he which hearing cursing declareth it not We are herein taught to be farre off from communicating with sinners as to rebuke and reproue those offences whereunto we are priuie All men generally count it a wicked thing to steale and many who are euen without all feare of God will not rob or pilfer themselues but a great number make no bones to be accessary vnto euill doers and are glad when they may haue any share in a rich bootie manfully gotten Howsoeuer such may thinke themselues to be better then theeues yet the Prophet Esay maketh them all one with them Esay 1. when he saith thy Princes are the fellowes of theeues Now here is shewed that not onely these partakers with euill doers are in fault as well as they but that they shall not escape punishment For thus much is meant when it is said that they hate their owne soule or them selues that is to say they make them selues subiect to danger of law to infamie and to the wrath of God in as much as theeues and robbers shall not inherite the kingdome of God 1. Cor. 6. The Lord by his Prophet threatneth such affirming that in as much as they saw a theef Psal 50. they consented to him and were partakers with the adulterer therefore he would reproue them and set their sinnes in order before them But as he draweth on him selfe the Lordes iudgements who communicateth with theeues in their spoiles euill deeds so he also offendeth casteth himself into his wrath which hearing cursing declareth it not that is to say who hearing any to blaspheme to sweare or otherwise abuse his tongue telleth him not of his fault if he be such a one whō it is wisedome to reproue This to be the naturall sense of these words may appeare by that mother sentēce vnto which this verse is referred which is set downe in the fift Chapter of Leuiticus 1. verse Also when one hath sinned and he hath heard the sinne of blasphemie whereof he is witnesse whether he hath seen it or whether he hath heard it if he tell it not surelie he shall beare his iniquitie In which place as appeareth by the sute of the whole Chapter Thus Tremellius and Iunius also take it the Lord speaketh not of publicke but of priuate offences and not of accusations brought vnto Magistrates but of priuate admonitions Many a one who heareth his neighbour vse most execrable speeches herein thinketh him highly to offend and is ready in heart to condemne him But although he let him proceed or open not his mouth at all to declare his fault vnto him yet he blameth not himselfe because he knoweth not or doth not consider that his suffering of his neighbours sinnes to passe without any controlment vsed by him maketh him subiect to the punishment due thereunto Well then to stir vp euery one to pull his neighbour out of the fire here is shewed that silence kept in such cases causeth vs to incurre the recompence due to other mens offences Let vs then as the Apostle exhorteth follow the nature of light which not onely hath no fellowship with darkenesse but reprooueth and declareth the workes thereof Let vs practise the commandement of our Sauiour if our brother offendeth vs to tel him betweene vs and him If our brother I say for as for scorners another course is to be taken with them 25 The * The trembling of a man fearfull man laieth a snare before himselfe but he which trusteth in the Lord is placed on high As in the verse going before the effects of communicating in sinne or winking thereat haue bene shewed so in this the contrary workings of infidelitie and faith are declared The spirituall feare and sonlike reuerence of God is a fountaine of life as before in this booke hath bene affirmed Againe the naturall feare of dangers of troubles of death is not to be reproued so long as it keepeth in compasse or is sanctified by the spirit of God But here a slauish hellish feare is spoken off springing from infidelitie and troubling the mind aboue measure with the dangers or euils of this life or the world to come This feare worketh a snare euen death and destruction euen as the Apostle saith the sorrow of this world doth For first he which feareth the faces of men or troubles runneth by this meanes into many sinnes as to leaue his calling to trust in carnall helpes and to deny the truth of God Secondly he giueth the aduersaries great aduantage ouer him whom by reason of his feare he is not able to resist and who on this occasion are emboldened Thirdly by extreeme passions his senses are bound his spirits dulled his bodie cast into diseases and his minde faileth and fainteth Last of all in as much as he doubteth of the fauour of God by this meanes hee doth incurre eternall damnation seeing the featfull shall haue their portion in the lake which burneth with fire and brimstone As then the fearfull beasts and byrds fall into pittes and inwrap themselues in snares in like sort the timorous persons draw the iudgements of the Lord vpon themselues There are a great number in the world which are farre from this feare and yet no nearer to happinesse if not further off from it then the timorous For they feare neither God nor man but presumption embraceth their neckes as a chaine Their destenie hath before bene set downe