dayes shall be multiplied and yeares of life heaped vpon thee 12 If thou be wise thou shalt be wise for thy selfe but if thou be a scorner thou alone shalt suffer These speeches wisdome or the sonne of God directeth as it may seeme to the messengers of the Gospell First he telleth thē what persons are not be reproued He which instructeth a scorner getteth him selfe reproch The meaning is that the Lord would not haue pearles cast before swine or holy things giuen vnto dogges Mat. 6.7 For indeed such as despise God and all godlinesse and are obstinate in their sinnes will doe nothing but rayle or hurt him who telleth thē of their faults Giue instruction to the wise man and he will become the more wise Here in the second place he declareth who are to be taught rebuked to wit the wise who are soūd in iudgement the righteous who walke in some obedience to the word The reason why these persons are to be instructed is for that such will by this meanes wax the wiser as Apollos did by the direction of Aquila and Priscilia and for that they will also beare good will toward the rebuker as Dauid did toward Abigail after that she dissuaded him from reuenging him selfe on Naball Now the points wherein the wise and the iust are to be instructed in be the feare of God which is the beginning of wisedome and the knowledge of holy things of vnderstanding What the feare of God is hath bene shewed in the exposition of the seuēth verse of the first Chapter of this booke What the knowledge of God or of holy things is hath bene declared in the exposition of the fift verse of the second Chapter hereof For by me thy dayes shall be multiplied The sonne of God in these wordes promiseth eternall life to those who know his father and him If thou be wise thou shalt be wise for thy selfe but if thou be a scorner thou alone shalt suffer In this conclusion of his speech the sonne of God threateneth the disobediēt with plagues and eternall condemnation The meaning of this saying is that when the godly haue done all that they can they aduantage not God yea still they are to him vnprofitable seruāts but onely they benefite them selues for the Lord will blesse those that walke vprightly On the contrary side they that sinne cannot possible hurt God who is out of their reach but as malefactours them selues carie their crosses at the time of executiō so the wicked person shall him selfe alone beare his owne indgement The cōsideratiō herof caused Elihu to say vnto Iob speaking of God if thou sinnest what doest thou to him or if thy transgressiōs be many Iob. 35.6.7 what canst thou do vnto him if thou art iust what giuest thou to him or what doth he receiue at thy hands 13 The foolish woman is full of babling the simple woman euen knoweth nothing 14 And yet sitteth at the doore of her house on a seate in the high places of the citie 15 To turne aside passengers who euen go on straight in their paths Now the wise king offreth to our consideratiō the workes of the harlot and her feast First of all this enchaunting and vaine woman sitteth at the doore of her house The adulteresse abiding neare to the place where she keepeth watcheth all oportunities of getting mates vnto her on a seate in the high places of the citie She also shamelesly and openly sheweth her selfe and entiseth companions in publicke assemblies to turne aside passengers who euengo on straight in their path This she doth not onely to Ieade away captiue the vngodly but to intangle through the wanton lusts of the flesh such as had in deed escaped from those who haue their conuersation in error or going astray 2. Pet. 2. 16 And whosoeuer is foolish let him turne in hither and whosoeuer is void of vnderstanding to him she saith 17 Stolne waters are sweete and hidden bread is pleasant The words of the strange woman in her of all seducers are herein set downe As wisedome inuited the foolish and ignorant to her house so doth she the same persons vnto hers This sort of people she calleth by name as it were because vnrighteous and vnstable persons not well grounded in the truth easily yeeld vnto the baytes of seducers To them she promiseth water and bread euen those things which belong to the nourishment of men as if that she also would preserue her guests in life But it is verie diligently to be obserued that her waters are stolne waters and hidden bread euen delitesome pleasures and profites howbeit vnlawfull and forbidden 18 But he knoweth not that those who are voyd of life are there and that her guests are in the valleys of the graue Well some wanton or foole goeth into this houswifes house but this is hid from him that her followers dayes are cut off and that her louers are in the darke dungeons of death and destruction THE X. CHAPTER 1 The Prouerbes of Salomon A wise son reioyceth his father but a foolish son is an heauinesse to his mother CHildren are admonished in this verse to honour their parents He onely is a wise sonne who knoweth and feareth God Such a child bringeth comfort vnto his godly father by the vertues which are in him the good report which goeth of him the blessing of God on him On the contrarie side he is a foolish sonne who is an hereticke or wicked liuer Such a child bringeth sorow to both his parēts but chiefly to his mother who loueth him most tenderly and being the weaker vessell can not but grieue extremely 2 The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Noah Lot and Baruch may be examples Righteousnesse is commended in this verse All goods ill gotten or wrongfully kept from the lawfull owners are treasures of wickednesse Such wealth be it neuer so great hath no force to turne away Gods iudgement or to redeeme a mans life in the day of trouble But iust and plaine dealing so pleaseth the Lord as that it may be sayd that righteousnesse deliuereth from death because the iust are preserued by the Lord from common plagues in this life and from eternall destruction 3 God suffereth not the soule of the righteous to hunger but he scattereth the substance of the wicked As righteousnesse deliuereth from death so from famine See examples in the Israelits and 〈◊〉 Elias The godly in this world ordinarily want no necessaries In the time of common dearth the Lord prouideth for them extraordinarily The lyons then hūger as it is in the Psalme but they who feare God want nothing On the contrarie side the goods of the wicked being consumed by some casualtie or Gods curse it falleth out that they very often suffer famin 4 He which dealeth with a deceiptful hād shall become poore but the hand of the diligent maketh rich Although God will not suffer the iust
vievv streight before thee 26 Ponder the path of thy foore and let all thy vvayes be ordered aright 27 Turne not to the right hand or the left remoue thy foote from euill In this cōclusion of the Chapter we haue the last instruction of Dauid set downe The summe of it is that his sonne should keep all the parts of his body powers of his soule in the obedience of Gods commaundements Ephes 5.15 Let thine eyes looke directly on afore c. Walke circumspectly not as the vnwise but as the wise redeeming the time For to take heede to the way to looke on strait before and not to turne aside hither or thither are properties of a wise traueller Now what a daungerous thing it is to looke awry neuer so litle the example of Lots wife may testifie Iob cōsidering this point verie deepely made as he witnesseth a couenant with his eyes not to looke on a mayd The roote of these preceptes is to be found in the fift of Deutronomie and the thirtie and eight verse where the Lord speaketh thus to the people of Israell You shall take heede that you doe as the Lord your God commaundeth you see that ye decline not either to the right hand or the left THE V. CHAPTER 1 My sonne hearken vnto my vvisedome bow dovvne thine eare to mine vnderstanding 2 That thou mayst regarde counsell and thy lips preserue knovvledge SAlomon in this Chapter beginneth a new Oratiō wherof this is the Preface My sonne harken vnto my wisedome stirre vp the affections of thy minde applie the powers of thy soule vnto my sage doctrine Bowe downe thine eare to mine vnderstanding applie also the senses of thy body and listen with thine eare as they vse to do who are desirous to heare anie speech which they thinke to concerne them That thou mayst regard coūsell To the end that by this means thou mayst be endued with spirituall pollicie and thy lips preserue knowledge to the end also that thou mayst haue the word of God in thy month as a buckler to repell all the firie darts of Sathan and namely the allurements of the harlot as Ioseph did the entisemēts of his mistresse 3 Albeit the lips of a strange woman drop as an honie combe and the roofe of her mouth is softer then oyle 4 Yet her later end is bitter as wormwood and sharpe as a two edged sword 5 Her feet go downe to death her steps go downe to the graue 6 Lest thou shouldest ponder the way of life her pathes wander thou knowest not whither In these verses Salomon describeth an harlot painting her out most liuely in her colours to the ende that his sonne may grow into the greater detestation of her Albeit the lips of a straunge woman drop as the hony combe the roofe of her mouth is softer then oyle Although the naughtie womans wordes flow from her without pressing and are sweet to flesh and blood inasmuch as they tickle the senses with promise of ioyes and pleasures although also they are without any roughnesse yea they are verie plausible foopling the vains and sinewes with flatteries and smooth shewes yet her latter end is bitter as wormewood sparpe as a two edged sword Neuerthelesse for all this her effects are most grieuous and deadly being sorow of heart shame destruction and damnation Her feete go downe to death her steps go downe to the graue As she her selfe is neare to a plague so she leadeth her louers vnto miserie punishment both of bodie and soule Lest thou shouldest ponder the way of life her pathes wander thou knowest not whither To conclude vnto the end that thou mayest not find or discerne the way of holinesse and righteousnesse wherein thou art to walke her speeches gestures and dealings are so craftie and crooked as that like by-pathes full of turnings they will leade thee hither and thither cause thee to stray in such sort as that thou art sure to misse the kingdome of God for no vncleane person shall inherit the kingdome of heauē as the Apostle witnesseth Heb. 13.14 but on the contrary side fornicators and adulterers the Lord God will iudge 7 Now therefore ô sonnes hearken vnto me and depart not from the wordes of my mouth 8 Put thy way far off from her and draw not neare to the doore of her house 9 Lest thou giue thine honor vnto other and thy yeares to the cruell 10 Lest strangers be filled with thy riches and thy labours be in another mans house 11 And thou mourne at the last after that thy flesh and thy bodie haue bene consumed 12 And say how haue I hated instruction and my soule despised correction 13 And haue not hearkened to the voyce of my teachers and not enclined mine eare to mine instructors 14 * So the Hebrew word here vsed is taken Psal 81.15 cahal a counsell gneda a multitude howsoeuer assembled Within a litle space I am in all euill in the middest of the congregation and assembly In these verses the spirituall father partly admonisheth his sonne to vse all meanes whereby he may be preserued from adulterie partly alledgeth sundry reasons to this intent and purpose One meanes of auoiding the allurements of the strumpet is listening to good counsell or the word of God contained in these words Now therefore ô sonnes hearken vnto me Another is flying of the place where she keepeth Put thy way farre off from her and draw not neare to the doore of her house For in deed as it is in our common prouerbe he that would no euill do must do no thing which longs thereto Men will shunne the doore of an house infected with the pestilence much more then is the habitation of the harlot to be auoyded who is infinitely more contagious and dangerous then anie plague The first reason set downe by the holy Ghost to disswade men from passing by the way where the adulteresse keepeth is lest thou giue thine honor to other lest thou loose by this meanes thy beautie strength and good name The second reason is lest thou giue thy yeares to the cruell lest thou by this meanes incurring the fierce wrath of the naughtie womans husband or kinsfolke or friends be cut off by their crueltie as Shechem was by Shimeon and Leui before the naturall course of thy life be expired The third cause is lest strangers be filled with thy riches and thy labors be in another mans house Lest also like the prodigall sonne thou spend thy goods vpon harlots bauds ruffians and ill companions yea euen that thy substance which thou hast got by labour and earned dearely with the sweat of thy brows The last argumēt is lest thou mourn at the last finally lest when it is too late thou howle and crie as the beasts which are drawne or stricken to be slaine or as desperat men are wont to do after that thy flesh and bodie haue bene consumed when as now thy vitall spirits haue
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
sonne of God intreateth of his being of his calling to the office of a mediator Iehoua possessed me in the beginning c. I the eternall word of God was with God the Father at the beginning Ioh. 1.1 being of one and the selfe same essence with him and the spirit Before the world was I annointed c. I was appointed to the office of a mediatour betwixt God and man Psal 110.11 from all eternitie Whilest yet there were no depthes was I borne c. Heb. 1.2 I had my person from the person of my father from all eternitie being begotten before all creatures and to continue for euer 27 When he made firme the heauens I vvas there vvhen he set the round compasse on the outside of the deepe 28 When he strengthened the vpper clouds aboue when he made firme the fountaines of the deepe 29 When he prescribed his decree to the sea and the waters that they passe not his commandement vvhen he layd the foundation of the earth Now Iesus Christ declareth that he did worke together with the Father in the creating of the world at the beginning For first as concerning the heauēs he made hard and fast as the adamant those liquid waters wherof they consist Secondly as touching the aire called here the compasse on the deepe he so framed the clouds as that like bottles or glasses they were and still are fit vessels to containe the waters aboue Thirdly he formed the flouds springs seas binding vp the waters herein as it were in certaine swadling bands Last of all he layd the earth at the beginning as the ground worke or foundation of the whole world 30 Moreouer I am with him as a nourisher and I am a dayly delite chearing vp before him at all times 31 Chearing vp his earth in the world inhabited and my delites are with the sonnes of men As before Christ Iesus hath shewed that he created all things so now his intent is to declare that he gouerneth the whole world bearing it vp by the word of his power Moreouer I am with him as a nourisher Furthermore I the sonne of God being God coessential with my father together with him preserue all things as a nurse reaching out my hand to feede them and cherish them And I am a dayly delite chearing vp before him at all times In me also the father is continually wel pleased Ioh. 5.6 to whō I am a singular recreation as it were Chearing vp his earth in the world inhabited Againe I am the ioy of the earth Psalm 36. which together with all the creatures therein I refresh causing my sunne to shine my dewes to fall vpon them And my delites are with the sonnes of men Act. 14.17 But to conclude I chiefly loue and solace mortall wights whose hearts I fill with ioy and gladnesse to whom I giue the vse of all my creatures whom I endue with reason and other excellent gifts finally whose redemption I am on whom I bestow my word and spirit 32 Now therefore ô sonnes hearken vnto me for blessed are they that keepe my vvayes 33 Heare instruction and be wise and withdraw not your selues 34 Blessed is the man who harkeneth vnto me attending diligently at my gates from day to day wayting at the posts of my doores 35 For whosoeuer findeth me findeth life and hath obtained fauor of the Lord 36 But he who sinneth against me hurteth his own soule all they vvho hate me loue death From teaching Wisedome now commeth to exhort Now therfore ô sonnes harken vnto me c. The case thus standing as hath bene declared giue not eare to the harlot but obey me the personall wisedome of God Blessed is the man who harkeneth vnto me Happie is euery one who heareth the word of God and keepeth it seeking also by prayer for the grace of God and knocking continually at the gate of his mercie For whosoeuer findeth me findeth life For this is eternall life to know the true God and him whom he hath sent Iesus Christ All they that hate me loue death They that reiect me draw on them selues damnation wherfore if any loue not our Lord Iesus Christ let him be anathema maranatha THE IX CHAPTER 1 * or Perfect wisdome Wisedome hath built her house she hath hewen out her seuen pillars 2 She hath killed her beasts she hath mingled her vvine she hath furnished her table 3 And hauing sent forth her handmayds she calleth throughout the assemblies and the high places of the citie This chapter is a confirmation of the former doctrine namely that the sonne of God Christ Iesus is to be loued and obeyed and the harlot as most contrarie to him to be abhorred and auoyded It presenteth two points vnto our view one the feast which the Lord calleth vs vnto the other the banket of the strumpet Vnto the former point appertaine first the works of Christ mentioned in these verses secondly his words set downe in those which follow One work of his is that he hath built an house and hewen out his seuen pillars 1. Tim. 3.16 The meaning hereof is that the sonne of God Christ Iesus hath a Church in this world so orderly and firmely built Esa 55.5 that the gates of hell shall not preuaile against it Another worke of his is That he hath killed his beasts mingled his wine and furnished his table The meaning hereof is that Iesus Christ hath prepared spirituall dainties for the soules of men Mat. 22.1 ◠to feed them euen vnto eternall life A third worke of his is that he hath sent foorth his handmaydes c. The meaning is that the sonne of God hath caused the Gospell to be preached by his Prophets Apostles and other messengers so that his seruants haue gone foorth to call those that were bidden vnto the banket 4 Whosoeuer is foolish let him turne in hither whosoeuer is voyd of vnderstanding to him she saith 5 Come eate of my meate and drinke of my wine which I haue mixed 6 Oye simple ones forsake your errour and liue and walke in the way of vnderstanding Herein those words are set downe which the son of God speaketh to the guests inuited to his banket Whosoeuer is foolish c. The meaning is that the son of God offreth his grace to repentant Publicans and sinners and to all sorts of ignorant and vngodly people vpon condition that they beleeue and forsake their impieties and iniquities 7 He which instructeth a scorner getteth him self reproch and he which reproueth a wicked man purchaseth him selfe a blot 8 Rebuke not a scorner least he hate thee reproue a wise man and he will loue thee 9 Giue instruction to the wise man and he will become the more wise cause the righteous man to vnderstand and he will increase in learning 10 The feare of God is the beginning of wisedome and the knowledge of holy things of vnderstanding 11 For by me thy
prouidēce it often commeth to passe in this world that the faithfull are the head the vngodly the tayle as it were For euill men bow them selues before the good the vngodly often serue the godly and reuerence them in most humble manner because they are rich or lifted vp vnto honour And the wicked at the gates of the iust man Transgressors also oftē come to the rich mās doores either for almes or fauour or counsell 20 The poore mā is hated euen of his neighbour but the rich mans friends are many He who is in aduersitie is forsaken not onely by straungers but by those who are neare vnto him in dwelling or in kinne On the contrary side euery one fawneth on the wealthy and claimeth kindred of thē neuerthelesse these friends of the rich man are not true friends indeede but they are so called because they pretend great friendship how soeuer in verie truth they are friendes not to him but to his goods which onely they loue 21 He who despiseth his neighbour is a sinner but he who sheweth mercy to the poore is blessed As he who forsaketh or reprocheth his poore brother committeth a greeuous offence so shall he be araigned and punished as a notorious euill doer On the contrary side he who is mercifull to the needie or afflicted shall finde mercy That to deale hardly with the afflicted is a greeuous sinne it may appeare by that speech which Iob vseth to his friēds who were so bitter vnto him when he saith vnto them you rush vpon the orphāt Iob. 6.26 when you digge a pit for your friend Moreouer that the word sinner is taken in the Scripture for one who being guiltie is arayned or condemned is manifest by that speech of Bathsheba to Dauid in the booke of the Kings 1. King 1.21 otherwise I my sonne Salomon shal be sinners that is in danger of death or condemned to dye 22 Do not they who deuise mischief goe astray but mercy and truth shall be vnto those who practise that which is good The meaning of the former part of this sentence is that it is a most certaine truth confirmed by dayly experience that the inuentors and workers of euil things haue ill successe or perish For by the borowed speech of going astray which to do is a daungerous and vncomfortable thing missing of a mans purpose and meeting with some trouble is ment Thus much Eliphaz also teacheth in the booke of Iob when speaking of the Lordes ouerthwarting of the wicked in their ill enterprises he saith Iob. 5.12 He maketh frustrate the deuises of the craftie so that their hands are able to doe nothing c. The sense of the latter part of this parable is that the Lord sheweth fauour and performeth his promises vnto those who studie to glorifie him to do good to their neighbours 23 In euery labour there is increase but the talke of the lippes onely bringeth want Some gaine is to be gotten by euery kinde of worke as euen by making of a button of the tagge of a point But by vaine and idle pratling or talking that which a man hath consumeth For whilst much talke is spent much time is lost whilest much time is lost litle or nothing being got much of the stocke is consumed 24 The riches of the wise are their crowne the follie of fooles remaineth follie It should not be so indeede yet so it commeth to passe that wisedome in a poore man is contemned For be a man neuer so learned if he be not wealthy he is not esteemed but may sit well inough without doores See an example in Iob. Iob. 29.2.3.4.5.6.7 c. But when as both wisedome maketh him to vse his wealth aright so wealth maketh him the more admirable and the more to be accounted of in as much as it is as it were a crowne of authoritie and glorie to him On the contrary side let a foole be neuer so rich yea let him be clothed in scarlet or purple he neither will nor can be any other thē a Naball still remaining foolish for all his wealth and cōtemptible for his follie 25 A true witnesse deliuereth liues but a deceiptfull one forgeth lyes He who testifieth the truth oftentimes saueth the liues of the innocēt but a false witnesse is a hammer as it were or a sword to slay men 26 In the feare of the Lord there is strong hope who is wont to be a refuge to his children 27 The feare of the Lord is a well spring of life to depart from the snares of death The sonlike awe of the Lord or reuerencing of his Maiestie See before 1.7 is herein commēded in two respectes The one is for that it maketh men couragious and strōg of faith in troubles The other is for that it ministreth vnto them store of all good things For thus much is meant by a well spring 28 In the multitude of people is the honor of a king but by the want of people commeth the destruction of a Prince Nothing is more sure than that in the multitude of people is the honour of a king For that ruler which hath store of subiectes vnder him may in time of warre be garded by them receiueth from them much tribute by them is witnessed to be iust mercifull seeing otherwise so many would not liue vnder him Neuerthelesse it is againe as true on the other side that by the want of people commeth the destruction of the Prince For that Prince which wanteth people wanteth reuerence reuenues and defence 29 He who is slow to wrath aboundeth with vnderstanding but he who is of an hastie mynde raiseth vp follie The patient man is exceding wise in as much as he cutteth of quarelling and knoweth how to vanquish him selfe but the furious man by foolish words gestures or deedes kindleth strife 30 A sound heart is the life of the flesh but enuie is the * Or rather the magot of the bones For the Hebrew word Rachab signifieth so much rottennesse of the bones A quiet minde causeth health to the body but fretting at a mans owne trouble or els anothers prosperitie tormenteth the poore carcase without and within 31 He which oppresseth the poore reprocheth him who made him but he who sheweth mercy to him that is in neede honoureth him That person which dealeth hardly with the poore hurting them in body goods or name Mat. 25.40 sinneth highly against God whom in his creatures he disgraceth as it were So againe he which doth good vnto those that want doth good vnto the Lord whose workemāship and people they are and thus honoureth as it were the maister in his seruants 32 The wicked man * Or driuen on forward casteth him self away in his trouble the righteous man hath hope in his death The difference betweene the godly and the wicked in the day of aduersitie here is shewed The vngodly person when he is in trouble either thrusteth him selfe
a little paltrie gaine for a dinner yea for a morsell of bread Not onely Magistrates are to take heed that they be farre from this sinne but other also If Ministers are giuen to this vice they will teach false doctrine or smoother the truth that they may still enioy the rich mens trenches If people be caried away with it you shall see them extoll a Papist for a litle relief at his doore 22 A man of an euill eye maketh hast to get riches but he knoweth not that pouertie shall befall him Of the crew before spoken of are moreouer miseserable niggards who are noted to be men of an euill eye because with the eye they desire other mens goods enuie their neighbours prosperitie grudge those who come vnto their tables the very meate which they eate Such Labans spare care and toyle exceedingly imagining through their industrie and pinching both to attaine to abundance and alwayes to liue in plentie Yet at last by some casualtie or by death pouertie which they flie by all meanes commeth vnto them Luke 12. Luke 16. as may appeare in the rich glutton described in the Gospell See this parable expounded in the Psal 39.49 Also oft before in this booke 23 He which reproueth a man in the * Or after me 〈◊〉 Tremellius taketh it end shall rather finde fauour then he * Softeneth his tongue vvhich flattereth with his tongue The vaine and needie people of this world seeking by all meanes to enrich them selues vse flattering speeches to this intent knowing that faire words make fooles faine But yet as here is shewed they which reproue shall finde more fauour then they which flatter Indeede many finde fault with other and controll them but because they do this with an harsh spirite and in an vndiscreet manner their speeches make them rather odious theÌ„ gracious vnto the parties rebuked But he which reproueth his neighbours iustly wisely charitablie that to a good end and as Paule speaketh to Titus that they may be sound in the faith he shall reape a pretious frute after his labour True it is the wicked and sottish people of the world will hate them most which rebuke them most for sinne For with such flatterie getteth friends and truth hatred Neuerthelesse they which haue any sparke of grace or are wise will beare good will to a reprouer and hate a flatterer The consideration of the reprouers affection his reasons will winne the partie reproued to amendment and raise vp in him a great liking of that man or that woman who told him of his fault as may appeare in the example of Dauid Psal 141. Let vs then rather by wholesome rebukes labour to profit our frieÌ„ds then seeke to please them by soothing speeches O saith flesh and bloud I shall loose my friend and gaine if so I do But fie vpon such lothnesse to displease as betrayeth a friend eueÌ„ vnto Sathan him selfe Let rather the commaundement of our Sauiour moue vs to reproue our brother betweene him and vs. Ezech. 13. Let wo threatned by Ezechiell hold vs backe from sowing pillowes vnder euery elbo◠〈◊〉 He vvhich spoiling his father or his mother saith it is no sinne is companion to a man vvho is * Destroyer or spoiler as Exod. 32.23 before 13. â—0 a murderer Robbing of parents or spoyling of them by any meanes is a great and grieuous sinne To steale from a stranger is no small fault which sinne those who commit are iustly punished with death It must needs then be a detestable kinde of robberie and iniurie when not strangers but parents shal be not lighty endamaged but spoiled by their children and that without scruple of conscience and securelie A notable example hereof we haue in Micha of whom meÌ„tion is made in the bookes of Iudges Iud. 17. who although he had stolne from his mother eleueÌ„ hundred shikles of siluer yet made he no conscience to disclose his theft or to restore it vntill such time as he heard his mother wish a bitter curse vnto the theef then he acknowledged his fact not of any remorse of heart but onely to auoyde the curse which his mother had pronounced Thus doth the heart of vngodly childreÌ„ seduce them oftentimes who say these goods belong vnto me they are mine own I haue my part in them why should I not take them vse them spend them But howsoeuer such a wretch may delude him selfe he is in the fault and punishment to be ioyned not a common theefe and robber but with a destroyer and murderer That the word here vsed signifieth thus much may appeare 64. Esay Exod. 12.23 The Lord in Deut. 21. expresly commaundeth that such children be stoned to death Of this generation are all childreÌ„ who pilfer from their parents spend their goods riotously incurre debt and make their parentes pay it put their mothers by from their right after their fathers decease or as Lords ouer their parents goods do what they list with them 25 He vvhich * Broad is high minded stirreth vp strife but he which trusteth in the Lord shal be made fat The high minded are here beaten downe for that such are meant by those who are of a large soule may appeare by that expectatioÌ„ of Paul to Timothy â— Tim 7.17 which may serue as a perfect exposition of this sentence CoÌ„mauÌ„d the rich of this world not to be high minded nor to trust in the vncertaintie of riches but in the liuing God who giueth vnto vs all things richly vnto fruition The which last words also declare what is meant here by being fat which being a borowed speech taken from those who are in good plight of body noteth out the abundance of Gods blessings He then which is high minded secure and frolike in regard of his outward prosperitie â—uke 12. as was the rich glutton saith that he shall neuer be remoued Psal 30. as Dauid did and despiseth his neighbours oppresseth them and raiseth vp vnnecessarie warres and strifes â— Chro. 18. as did Iehosaphat when he prouoked the Syrians by the which iarres and contentions he must needes be vexed and somewhat pulled down in his estate But he which is humble in all estates and trusteth in the Lord Psal 131. as the Prophet willeth Israell to do shall prosper in body and in soule and be satisfied with peace of heart and many good things Psal 63. 92. as it were with marrow 26 He which trusteth in his owne * Heart soule is a foole but he vvhich vvalketh * In wisedome vvisely shall deliuer him selfe They that are wise in their owne eyes fall into the sinne before coÌ„demned and are here fitly reproued Such trust in their heart as imagine that they haue no neede of the helpe or aduise of other and refuse to follow the direction of the godly wise giuing theÌ„ sound couÌ„saile out of the word For these deuise new conceites
and fine linen God disaloweth not in women decent apparell no nor rich attire so that they keepe them selues within their degrees and be of a lowlie minde But if they be proud or loue gay garments God will giue them a sackcloth in steed of a silke gowne Esay 3. and rags in steed of their starched and painted ruffes 23 Her husband is knowen in the gates vvhen he sitteth with the elders of the land The prayse of the vertuous matrone is herein enlarged by the care which she hath of prouiding comly apparell and rich ornaments for her husband Her husband is knowen in the gates c. her husband also shineth as a starre in those costly and curious robes which she by her cunning hath made for him in regard whereof also he is the more noted spoken off reuerenced in the place of iudgement where he sitteth on the bench with the other rulers of the countrey For in old time women especially were exercised in making and working of garments who haue a gift giuen them by the Lord that way so that oftentimes they excell men in needle works In old times also iudgements and contracts were exercised and kept Ruth 4.1 Gen. 23.18 2. Kings 7.17 not in the market place as among vs but in the gates of townes or cities as appeareth in diuerse places of the Scripture 24 She maketh * Or lawne or cambricke sheets and selleth them giueth girdles to the marchants Bathsheba now reporteth that the good houswife coÌ„teÌ„teth not her self only with preparing of garmeÌ„ts for the vse of her seruants for her owne vse for her husbands vse but that she maketh comely ornameÌ„ts to sell to the end she may enrich her estate The Hebrew word translated sheets doth not only signifie any such fine linnen as lyeth on the bed but anie linnen vesture which men weare or fine cloth wherein the bodie is enwrapped when the life is departed out of it Iud. 14.13 This is then a thing praise-worthy in housholders and namely in the mistresses of families when they will not only haue a care to saue but set to their haÌ„d to get a penie as we say 25 Strength and honor is her clothing and she laugheth at times to come The vertuous woman is herein affirmed to be inwardly decked with sundrie gifts of the holy Ghost See like sayings 1. Tim. 2.9 â—-Pet 3.3 See the same phrase in the same sense Psal 93.1 as with garments StreÌ„gth and honor is her clothing courage or pacience together with comely behauiour consisting in sobrietie chastitie and such like vertues are as it were her spirituall apparell She endureth all labours and aduersities constantly and without shrinking Againe she carrieth her selfe in all meeknesse modestie See this phrase in this sense Iob. â—9 10.25 as it were with a grace in all her actions And she laugheth at times to come she is secure as concerning the losses or crosses which in time to come may befall her She feareth not the danger of child bearing or death or the day of iudgement Yea on the contrarie side she reioyceth to thinke what rewards of her paines she shal receiue in the end Euen as theÌ„ a valiant souldier putting on him strong and bright harnesse marcheth boldly in the field not fearing the speare nor sword of the aduersarie so she albeit a woman yet taking to her the courage of a man yea being armed with the whole armour of God is patient in enduring present afflictions and secure as touching troubles to come Let then Christian womeÌ„ decke them selues with modestie and sobrietie rather then with frizled haire or gold or pearles or costly attire Let them be afrayd of no terror considering that as if they continue in the faith and in sobrietie they shall be saued euen in the state of bearing of children so it is a thing praiseworthie in them who by constitution of bodie are weake and by disposition of mind timerous to be so sanctified by grace and fortified by Gods spirit as to endure all things to the glorie of God and to feare nothing which God hath forbidden to feare 26 She openeth her mouth in wisedome and the law of grace is in her tongue See examples in Abigaile Sarah Hester the Queene of Sheba Mary Elizabeth and Priscilla The vertue wherby in this verse the holy matrone is praised is the right guiding of her speech She openeth her mouth in wisedome she talketh not rashly vndiscrretly or vnseasonably of matters but prudently soberly And the lawe of grace is in her toung Moreouer she speaketh not of toyes or of trifles but of faith of repentance of the feare of God of such other duties and points of religion This is that wherof the Apostle Paule speaketh when in his Epistle to Titus he requireth of Christian matrones that they instruct the younger vnto sobrietie to be louers of their husbands and louers of their children Tit. 2.3 There are many of this sexe who are so farre off from vttering gracious or godly speeches that as if that SathaÌ„ raigned in their tongues they continually powre out blasphemies lyes and euill words of all sorts But some againe there are who abstaine from such corrupt communication yea who take delight in talking of matters of religion but yet howsoeuer the law of grace is in their tongues yet they open not their mouthes in wisedome For they talke of good things without a grace or otherwise then becometh them yea they do nothing almost but talke not being able to keepe silence when they should 27 She ouerseeth the waies of her houshold and eateth not the bread of idlenesse The vertuous matrone is in these wordes further commended for her faithfull discharging of her dutie in her calling and house See a precept to this intent 1. Ti. 5.14 She ouerseeth the waies of her houshold as her mouth is seasoned with grace so her eyes are watchfull to see what euerie one doth to looke that nothing be lost which ought to be saued She is resembled here vnto one who standing in his watch moueth his eies hither and thither to see who is comming and who is going But here also this is to be obserued that she goeth not about to spie what is done in other mens houses but that she ouerseeth her owne Moreouer as is added She eateth not the bread of idlenesse Psal 127. She is not an idle beholder of the waies of her familie but she setteth her hand to labor her selfe among the rest Thus she eateth not the bread for which she neuer tooke paines but the food of labour or trauaile as the prophet speaketh in the psalme And surely he that will not labour 2. Thess 3. ought not to eate 28 Her children rise vp and call her blessed her husband also praiseth her saying 29 Many * Or daughters women haue done vertuously but thou surmountest them all 30 Fauour is deceitfull and bewtie is