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
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
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
and againe ministreth vnto him manie good things The pouertie of the poore is their breaking On the contrary side penurie like a mightie hammer breaketh both the hearts and bodies of poore people who by reason of want can not resist the force of their aduersaries and are hindred from attaining to learning and offices 16 The labour of the iust man is vnto life the reuenue of the wicked is vnto sinne The vse and abuse of riches herein is touched The iust man is sayd to get his goods vnto life because the drift of his labour is that he and his family may haue whereof to liue On the contrary side it is affirmed that the reuenue of the wicked is vnto sinne Iames 43. because he earneth goods to spend them vpon his lusts or some ill vses 17 He that keepeth instructioÌ„ is in the way to life but he who forsaketh correction goeth astray The frutes of obedience and of disobedience are herein shewed He that keepeth instruction is in the way to life He that obeyeth admonitioÌ„s walketh in the high way to eternall life But he who forsaketh correction goeth astray On the contrarie side he that disobeyeth or contemneth reproofes or chastisements wandring from the paths of prosperitie runneth headlong into destruction 18 He that is a man of deceiptfull lips hideth hatred and he that is a foole vttereth a reproch Secret dissembling and open reuiling are herein condemned He that is a man of deceiptfull lips hideth hatred he that speaketh faire cloketh malice And he that is a foole vttereth a reproch he that is rash or vnaduised breaketh out into open rayling 19 In many words sinne cannot be wanting but he that refraineth his lips is wise Multitude of words or babling is herein shewed to be the wel-spring of manie vices In many wordes sinne can not be wanting he that talketh much offendeth much inasmuch as among a multitude of words he must needes lightly vtter some superfluous false or offensiue But he that refraineth his lips is wise He that keepeth silence or speaketh sparingly is prudent It is no fault to vtter manie speeches which do edifie but to haue a talkatiue toung or to prattle without ceasing is not only a sinne of it selfe but a fountaine of many sinnes 20 The toung of the iust man is as fined siluer but the heart of the wicked is litle worth 21 The lips of the righteous man do feede many but fooles dye for want of wisedome In the former of these verses the speech of the godly is affirmed to be precious and excellent The toung of the iust man is as fined siluer As the fined siluer is pure from drosse so the talke of the godly is pure and precious and not onely voyd of vanitie swearing babling or such vices but full of excellent instructions and admonitions But the heart of the wicked is litle worth As for the mind of the wicked man it is like vnto drosse rather then vnto siluer Hence it is that out of the ill treasure of his heart he bringeth foorth ill things In the later of these two sentences the profite which ariseth to many by the speeches of some one good man is declared The lips of the righteous man do feede many the doctrines of godly Christians and teachers nourish the soules of manie people vnto eternall life But fooles die for want of wisedome As for the vngodly they perish and die the second death of the soule through neglect or contempt of good instructions 22 The blessing of the Lord makeeh rich and it doth ad no sorow with it The fauour of the Lord is here shewed not only to be the cause of all prosperity but to giue wealth without wo and store without sore The blessing of the Lord maketh rich The fauour of God ministreth necessaries vnto the godly who by the Lords good successe on their labors come to goods without vexatioÌ„ of mind or great toyle of bodie 23 It is as a pastime to a foole to coÌ„mit wickednesse but wisedome is the delite of a prudent man In this verse is obserued that as the vngodly reioyce in doing of euill so the godly with ioy followe after that which is good It is as a pastime to a foole to coÌ„mit wickednesse The practising of iniquitie as of theft drunkennesse or adulterie is as it were the game of the wicked man But wisedome is the delite of the prudent person On the contrary side learning or godlinesse is as it were the recreation of the well disposed person 24 That which the wicked maÌ„feareth shall come vpon him but God will graunt the desire of the righteous That which the wicked man feareth shall come vpon him the euill which the conscieÌ„ce of the euill doer threatneth him withall whether it be shame Psal â—45 19 death or damnation or anie plague whatsoeuer shall surely befall him But God will grant the desire of the righteous On the contrary side God will giue the iust in time conuenient those good things which their hearts wish or put them in hope of 25 As the whirlewind passeth so is the wicked no more but the iust man is as an euerlasting foundation As the whirlwind quickly vanisheth Psal 37.20 item 35. so the vngodly man shall quickly be destroyed but he who is vpright shall remaine firme on earth or in heauen being like to mount Sion which cannot be remoued 26 As vineger is to the teeth and as smoke to the eyes so is the slouthfull person to theÌ„ that send him As vineger maketh the teeth to ake or as smoke causeth the eyes to smart so the negligent messenger or workman fretteth and vexeth his masters mind 27 The feare of the Lord increaseth the dayes but the years of the wicked are cut short The reuerence of God is a meanes whereby men attaine to liue long in this world or for euer hereafter On the contrarie side wickednesse either bringeth men to vntimely death in this world or by death cutteth them of from the yeares of immortalitie in the life to come 28 The hope of the righteous shall be gladnesse but the expectation of the wicked doth perish The iust receiuing at the last the thing which they haue hoped for conceiue great ioy in this respect that they haue not hoped in vaine On the contrarie side the wicked not receiuing the thing which they looked for do fret within them selues and rage against the Lord. 29 The way of the Lord is strength to the vpright man but a breaking in peeces to the workers of iniquitie The Lord in the course of his prouidence keepeth and encourageth the iust but plagueth and crosseth the wicked 30 The iust man shall neuer be remooued but the wicked shall not dwell on the earth The righteous shall continue for euer in heauen the vngodly shall quickly be rooted out of the earth 31 The mouth of the iust is frutefull in wisdome but the toung of the froward shall be cut out The toung of
the godly man plentifully vttereth good instructions as a good tree bringeth forth good frutes but the euill toung shall be hewen downe by the axe of Gods iudgements 32 The righteous mans lips shall find fauour but the mouth of the wicked the reward of frowardnesse He that speaketh gracious words shall be blessed Psal 52.7 but he that abuseth his toung shall be plagued THE XI CHAPTER 1 False ballances are an abhomination to the Lord but an vpright weight is acceptable to him THis sentence is a streame flowing out of the statute of the Lord which is set downe in the nineteenth chapter of Leuiticus and the fiue and thirtith verse There saith the Lord thou shalt practise no vnrighteousnesse in any office in measures or in weight c. Not onely deceipt it selfe but the deceiptful scales as the instruments of craft are abhomination to the Lord. Now surely not without iust cause doth the Lord abhorre such as vse false ballances For first they abuse the measures of iustice secondly hereby they most hurt the pore On the cōtrary side an vpright weight doth so please the Lord as that he will prosper those who vse faithfull dealing in their trades or bargaines 2 When pride commeth contempt commeth also but with the lowly is wisedome Herein is shewed that as deceipt is punished by the Lord so pride shall be reuenged When pride commeth c. When statelinesse goeth before infamie followeth after For what say people of an arrogant person but behold he is a stately foole But with the lowly is wisedome With the modest is such prudence as not onely is worthie of honor but aduaunceth them to dignitie and preferment 3 The vprightnesse of the iust guideth thē but the vnrighteousnesse of transgressors shall destroy them Righteous dealing causeth men to haue good successe but wickednesse ouerthroweth them in such sort as that they are as cities broken down brought to desolation 4 Riches profite not in the day of wrath but righteousnesse deliuereth from death Goods euen iustly gotten are not able to saue a man in the time of destruction See before 10.2 an example 1. Tsoph 18. but then the righteous are preserued by the Lord. 5 The righteousnesse of the iust man directeth his way but he which is wicked falleth in his wickednesse Balaam louing the wages of vnrighteousnesse may be an example A good cause hath good successe but an ill enterprise or action hath manie crosses bringeth great troubles on a man 6 The righteousnesse of the iust deliuereth them but the deceiptful are caught in their own mischiefe They that are innocent being in trouble are freed from it by the prouidence of God fauoring and clearing their vpright dealing Mardochai and Haman may be examples The craftie being in great power or prosperitie through the iust iudgement of God are brought into trouble for their subtiltie and iniquitie 7 When the wicked mā dieth his expectation perisheth the hope of his strength perisheth So long as the vngodly liue in prosperitie Iob. 8.14.15 they put their trust in their riches or friends perswading thē selues that if any danger come they shall be deliuered by these meanes Psal 49. But at the time of death or in extreame aduersitie they finde that all the things wherein they did put affiance can stand them in no stead and that all their wealth and glorie doth forsake them To conclude then the sinner perceiueth that all the hope he had of the mercie of Christ vanisheth and is turned into despaire 8 The iust man is deliuered out of trouble See the 21.18 of this booke An example Dan. 6.25 and the wicked man commeth in his stead O behold also this worke of Gods prouidence or point of dayly experience that the vngodly man succeedeth the iust man in his troubles The righteous are in aduersitie but by the helpe of God they wade out of it and their aduersaries or some malefactors come into it through his iust iudgement 9 The hypocrite corrupteth his neighbour with his mouth but the iust are preserued by knowledge One wicked man seduceth another 2. Tim. 2.13 2. Thess 2. deceiuing and being deceiued But as concerning Gods children they through the wisedome of the word as by a buckler resist and repell those who tempt them to any error or sinne 10 For the prosperitie of the iust the citie reioyceth and when the wicked are destroyed there is singing 11 By the blessing of the vpright the citie is exalted by the mouth of the wicked it is destroyed When either the godly speed well and are aduanced or the wicked are disgraced put to death See examples 1. Sam. 18.6 Hest 8.16 the well disposed multitude is not onely inwardly glad but outwardly signifieth this internall ioy by testimonies of mirth Great cause there is why cities in these cases should thus be affected and carrie them selues For the societies of men are greatly benefited by the doctrines counsels and prayers of the good which are their blessings as on the contrarie side kingdoms are brought to ruine by the mischieuous speeches of the wicked 12 He who is voyd of vnderstanding reprocheth his neighbour but he who is prudent will keepe silence The harebraind man vseth to breake out into opprobrious speeches wherewith he loadeth somtimes his enemie sometimes his verie friend But he who is prudent See examples in Shimei and Dauid is so farre off from rayling or from giuing of taunt for taunt that he behaueth him selfe as a deafe man neither will seeme to heare any of his slanders or speeches by whom he is reuiled 13 He vvho vvalketh as a tale-bearer reuealeth a secret but he which is of a faithfull mind * or Conereth concealeth a matter Talkers and walkers from place to place disclose both the secret intents and faults of their friendes These packe-horses of Sathan are in all places to be found but God in his law giueth an expresse commaundement to his worshippers to take heede of this vice Leuit. 19.16 saying Thou shalt not walke among thy people with tale carrying But he which is of a faithfull mind concealeth a matter Such a one as is a friend not in shewes onely but in truth and hath power ouer his affections concealeth those faults purposes words and deeds of his friends which with a good conscience may be kept close 14 Where prudent counsels are not the people run to decay but in the multitude of counsellers there is health See an example in Reheboans Without sound aduise a cōmon wealth perisheth but by the politicke counsel of many wise gouernors it florisheth For where sound aduise out of the word of God is not giuē how can the people but be greatly hurt both in their bodies and soules and contrariwise Now if good counsel be not obeyed it is all one as if it were neuer giuen 15 He who becommeth suretie for a stranger shall wholly be broken but he
did that worthie Queene Hester who although it was present death for her to goe in to the king vnlesse she should finde speciall fauour in his eyes yet she so committed her wayes to the Lord hauing first vsed prayer and fasting that saying to her selfe if I perish I perish she boldly entred into his presence 4 The Lord hath made all men for him selfe yea euen the wicked man vnto the day of euill Predestination is here spoken of The Lord the eternall God by whom all things haue their being hath made hath not onely foreknowen but or dained all mē aswell Iewes and Gentils young as old rich as poore See for this doctrine the whole 9. chap. to the Rom. for him selfe for the setting forth of his wisdome power iustice and glorie Yea euen the wicked man he hath ordained the reprobate person him self also who because he is an enemie to Gods glorie may seeme not to haue bene appointed or created to his glorie vnto the day of euill to the day of Iudgement and of execution that so in this vessell of wrath the iustice of God may be declared The originall cause of the dānation of men is in them selues seeing they are wicked of them selues without any compulsion offred on the Lordes part But as here is shewed the will of God which is a rule of iustice is the fountaine not onely of election but of reprobation Thus God is without fault in refusing the wicked sith he is indebted vnto none but the wicked are most iustly condemned because by their sinnes they are indebted vnto God 5 Euery one who is proud in heart is abhomination to the Lord though hand ioyne in hand he shall not be vnpunished See examples in Pharao the builders of Babell Nebuchadnezar and Herod The Lord will plague euery high minded person who neither by any aide nor by any art shal be able auoide his Iudgemēt Some are not very lofty in their lookes nor glorious in their apparell and yet haue in them most stout hearts and proud spirites These are abhominable in Gods sight and shall be plagued as well as the gay and boasting peacockes of the world 6 By mercie and truth iniquitie is purged and by the feare of God euill is departed from It is most sure and certaine that sinnes are couered and pardoned vnto men not by the vertue or excellencie of their good workes or merites but by the tender mercy of God in Christ Luc. 1.72 Psal 25.10 Psal 85.9.10 by his performing of his promises in him Neuerthelesse it is also an vndoubted truth that by vnfained repētāce the iudgement of God is preuented when as iniquitie is broken off by practising of that which is good The Prophet Daniell teacheth this doctrine most paynely whē he sayth to Nebuchadnezar breake of thy sinnes with righteousnesse and thine iniquities with mercy toward the afflicted Dan. 4.27 that thy prosperitie may be prolonged Thus then by mercie and truth iniquitie is purged sinne committed is remitted by the meere grace of God in Christ in whom all his promises are yea and amen but moreouer when pitifulnesse and faithfulnesse is practised temporall chastisements for foule faults threatened or inflicted are stayed or remoued the Lord beyng well pleased with such sacrifices of obedience albeit the sacrifice which Christ hath offred on the Crosse is onely meritorious who is the onely propitiatiō for our sinnes And by the feare of God euill is departed from The awe or reuerence of the Lord is that thing which maketh men to shunne sinne so that abstayning from iniquitie they incurre not the wrath or indignatiō of the Lord. This verse thē teacheth whereby the pollutiō of sinne may so be washt away as that it shall not cry for vengeance and againe whereby it may so be auoyded as that it shall not be able to infect vs. 7 When the Lord fauoureth the wayes of a mā he maketh his enemies at peace with him See examples in the I sraelites the Egyptians in Dauid and Saul in Ahasuerus and Mordecha◠and a like sentence Iob. 5.23 When the Lord fauoureth the wayes of a man at what time God is reconciled to an vpright person he maketh his enemtes he causeth those who were his aduersaries for the time to be at peace with him not onely to lay aside their hatted but to beare good will or to enter into a league of friendship with him 8 Better is a litle with righteousnesse then a great reuenue with wrong A small stocke gotten prospereth better and is more to be esteemed then great wealth scraped together by iniurie and oppression 9 The heart of man purposeth his way but the Lord ordereth his steps Mā purposeth as we say but God disposeth Many iourneyes are often intended many courses are deuised but God causeth things to come to passe as he seeth good 10 A diuine sentence shall be in the lippes of the king his mouth shal not transgresse in iudgement Kings in old time did vse to sit in iudgemēt Hence it is that here it is sayd a diuine sentence shall be in the lips of the king The meaning hereof is See the roote hereof Exod. 23.2 An example 1. King 3.27 that a Prince or ludge should haue a gift of searching or ferretting out the truth His lips shall not transgresse in iudgement he should neuer giue a rash or false sentence on any matter See the roote herof Deut. 1.17 I tem 25.13 a like charge 2. Chron. 19.6 11 The beame and scole of the ballances of iustice belong to the Lord all the weights of the bagge are his worke All the parts of the ballance and all things thereto belonging are the Lordes ordinance yea he hath also commaunded that they be vsed aright 12 It should be an abhomination to kings to commit wickednesse for the throne is established by iustice It should be an abhominatiō to kings to cōmit wickednes it is the part of rulers so to abhorre the working of iniquitie See an example in Dauid Psal 101. as that they neither thē selues commit grosse vices nor allow them but rather detest thē in other For the throne is established by iustice The cause why Princes should aboue all other abhorre iniquitie is because the royall crown and authoritie is mainteined not so much by strength as by equitie which subiects loue and God doth blesse 13 Righteous lippes should be the delite of kings and he who speaketh right things is to be loued by them Righteous lips should be the delite of kings wise and faithfull speeches should please Princes and he who speaketh right things is to be loued by them the person also who vttereth the truth or giueth sage aduise is to be entertained in their courts and to be esteemed 14 The wrath of a king is as messengers of death but a wise man will pacifie it The wrath of a king is as messengers of death the furie of Princes is of so great force
by him disposed and altered according to his will power vnto fauour or hatred to one affection or another 2 A man seemeth streight to him selfe in all his wayes but God pondereth the hearts A man iustifieth him selfe oftentimes in all respectes when as God who searcheth the reines See before 16.2 findeth many things amisse in him 3 To do iustice and iudgemēt is a thing more acceptable to the Lord then sacrifice Workes of charitie practised toward men are here preferred before the exercises of Religion which cōcerne the worship of God The reason hereof is for that the Lord had rather be serued by those actions which are profitable to men then by those which to them are vnfruitefull For this cause it is said in the Epistle to the Hebrewes that by such sacrifices as good workes are Heb. 13. God is well pleased When as the exercises of Religion are performed with faith they are acceptable to the Lord as was the sacrifice of Abell but because iustice and iudgement are the greater points of the law Micha 6.6 when other things are alike the Lord alwayes preferreth them As for the outward exercises of Religion which the wicked who practise al iniquitie performe Ose 6.6 they are so farre off from being acceptable vnto the Lord Esay 1.10 that they rather are abhominable in his sight 4 The haughty looke and the proud heart to conclude the * Or plowing light of the wicked is sinne We are herein taught that all the actions of the wicked are abhominable in the sight of God The haughtie looke and the proud heart the stately gestures and minde puffed vp To conclude the light of the wicked is sinne and to be brief whatsoeuer the wicked do euen their ciuill and religious actions yea their consciences and their soules are polluted Tit. 1.15 For vnto the vncleane all things are vncleane and that which is high in the sight of man Luc. 16.15 is abhomination in the sight of God 5 The thoughtes of the diligent man are onely vnto profit but the hastie mans tend onely to pouertie They who bend their wits and applie them selues to finde out and to vse the meanes and opportunities of inriching their estate shall waxe wealthie On the contrary side such harebraynes as runne all on head in making hastie bargaines or in doing things they care not how vndoe them selues 6 Treasures gathered together by a deceitfull toung are vanitie tossed too and fro of men who seeke death Goods gotten by falsehood haue two euils First they are vnstable vanishing away as the dust flyeth before the wind Secondly they are hurtfull bringing sometimes temporall death but alwayes eternall destruction on the owners thereof 7 The calamitie of the wicked shall * Or cut them in sunder destroy them because they refuse to practise that which is right The great afflictions of the vngodly shall cause them to houle and crye and shall ouerthrowne them for that they will execute iustice or doe that which is good 8 * Or the way of a peruers man is straunge The way of some man is peruerse and straunge but as for the pure man his worke is right The course which impure men take See the same phrase Iob. 8.6 is ouerthwart and contrarie to nature to reason or to the law of God On the contrary side the action of the vpright person is agreable to equitie and to the law of God 9 It is better to dwell in a corner of the house top then with a contentious woman in a * Or an house of companie wide house A brawling wife is here shewed to be a great euill The Iewes houses were broad and open in the top Now then Chap. 19.13.23.24 it would be a verie in cōuenient abiding for a man to dwell in such a place so subiect to the wind and weather as that it were more tolerable to dwell in a caue of the earth But not onely to dwell on an house top but in a corner of an house top is yet more incommodious For how can a man so much as stirre him when he is pent vp in so narrow streights Neuerthelesse to haue fellowship with a brawling wife is yet an harder estate then this For she with her scoulding toung wil disquiet her husbands mind hinder him in his calling and cause rest to depart from his eyes And what though the house be wide wherein thou dwellest with such a contentious mate or there are diuers therein with whom thou mayest haue societie See the punishment of this sin Psal 109 16. See an example in the Edomites Psal 137. Also in the brethren of Ioseph who were touched with no compassion toward him Thou shalt be quiet in no corner of thine house neither shalt thou receiue any ioye by the presence of any person 10 The soule of the wicked man wisheth euill his neighbour hath no fauour in his eyes The bloudie minded man wisheth for and seeketh his neighbours harme His neighbour hath no fauour in his eyes He will by no pitie due vnto his friend or the poore afflicted person be stayed from doing of that mischief which his soule desireth For indeede he hath no pitie or mercie or reuerent regard vnto any 11 When the scorner is punished he that is simple waxeth wise and when a wise man is instructed he receiueth knowledge This verse sheweth two meanes whereby a simple or vnwise man may attaine vnto wisedome See before 19.25 The one is the destruction of the wicked the other is That mashkil signifieth to consider appeareth Psal 41.1 that beth is of the masculin gender manifest the instruction of the godly 12 The righteous man considereth the house of the wicked man which ouerthroweth the vngodly * Or which throweth the vngodly into euill for their wickednesse The iust person beholdeth and pondereth how the place wherein sinners dwell oftentimes falling down on them or being full of curses reuengeth them for their impieties and iniquities How true this is Eliphaz declareth in the booke of Iob who saith that he had seen the foole well rooted Iob. 5.3 whose habitation by and by he cursed The Prophet Dauid likewise affirmeth in the Psalme Psal 37.36 that he had beheld the wicked man florishing as a laurell whom seeking a while after he could no more finde For this cause the Lord would haue Abraham behold the smoke of the sinnefull Cities set on fire that by the house of the wicked he might receiue instruction yea and by their ouerthrow minister instruction to his owne familie 13 He that stoppeth his eares at the crying of the poore shall him selfe crye and not be heard The vnmercifull are threatened in this sentence He is said to stoppe his eares at the crying of the poore See an example in the rich miser who doth not pitie or relieue the afflicted Luc. 16. A double calamitie shall befall this mercilesse man
heareth shall speake for euer He which deuising lyes reporteth those things which he hath neither seen nor heard shall be put to silence or punished with temporall or eternall death On the coÌ„trary side he who testifieth no other thing saue onely that which he hath heard or knoweth to be true shall continue speaking and finde good 29 A wicked man hardeneth his face but he who is vpright ordereth each of his wayes aright As a traueller who setteth his face to go to any place proceedeth on his iourney albeit he meeteth with many lets therein or is told of more so the vngodly person goeth on in his sinnes obstinately although he hath oft been crossed therein or warned thereof On the contrary side the iust man walketh warily and soberly in this world examining his actions whether they be such as are to be left off or proceeded in 30 There is no wisedome and no vnderstanding and no counsell against the Lord. The vanitie of worldly politickes is herein layd open There is no wisedome there is no plotting of matters and no vnderstanding no subtle deuise or inuention also and no counsell finally no aduise or debating of cases against the Lord able to withstand or ouerthrow the Lordes will or purpose 31 The horse is prepared against the day of battell but saluation it selfe is of the Lord. As before hath been shewed that no pollicie preuaileth against the Lord 〈◊〉 the roote â—ereof Psal 3.9 see like sayings â—cl 20.9 〈◊〉 33.16.17 so here is declared that no power can do any thing without the Lord. The horse is prepared against the day of battell Meanes vnto warre as namely the horse and the rider are made ready by men But saluation it selfe is of the Lord. As for the conquest and preseruation in the conflict these things proceede from God alone THE XXII CHAPTER 1 A good * Or faâ—â—â— name is to be desired aboue great riches fauour is better then siluer or gold IN this verse is declared that credit or reputation is a great good thing A good name is to be desired aboue great riches That glorie or fame which is gotten by well doing is more excellent then all the treasures of this world The reasons hereof are many and manifest First a good name maketh the speeches actions of the person in account acceptable Secondly a good name remaineth after death Thirdly it is a meanes of aduauncing a man oftentimes Last of all it doth good to a mans children who for their fathers sake are the more esteemed and the better helped Some may here obiect why but doe we not see that the wicked are in great reputation what then is credit or renowne so excellent a thing Tush the fame of the wicked is onely but a shadow of a good name the roote whereof is vertue onely It may again be demaunded if a good name spring from vertue or be so great a blessing how falleth it out that many worthie seruaunts of God liue obscurely and are in no reckening in a manner God seeth obscuritie as well as pouertie to be meete and profitable for some of his children Last of all some may thus argue that if a good name be a most pretious iewell then reproch or infamie wherewith the best are commonly most spotted and loaded is one of the greatest euils that may be The answere hereunto is ready and easie Ill report deserued by misbehauiour is an extreme miserie but reproch for well doing is a glorie which Moses preferred before all the treasures of Egypt Heb. 11. Now on the other side againe fauour is better then siluer or gold The loue and good liking of men alwayes adioyned to the good will of God toward vs is to be prised aboue money For first a maÌ„s cause vsually is ended as he is friended Secondly as we are wont to say in our English Prouerbe a friend in the Court is better oftentimes then a peny in the purse Last of all in warre a man escapeth with his life by finding grace in the sight of his enemie Hence it coÌ„meth to passe that the scepter and the sheepehooke are often ioyned together To conclude by this meanes the good of the whole Church of God is sometimes procured 2 The rich and poore meete together the Lord is the maker of them all In sundrie places the wealthie and needie concurre vpon occasions Now lest in this meeting of theirs the poore man be despised or the rich man enuied this is to be considered that both of them are created by the Lord according to his image and that both of them receâ—ue from him their estate and condition For indeede pouertie and riches fall not out by chaunce or fortune but by the will and prouideÌ„ce of the Lord. 3 A prudent man seeth the * Or euill plague and hideth him selfe but the foolish goe on still and are punished The first propertie of the wise man is that he seeth the euill to wit by the illightening of Gods spirite which giueth vnto him a sense and feeling of the greatnesse of sinne of the certaintie of the punishment thereof Euery one doth not perceiue this yea a man may haue all the preceptes of Diuinitie in his heart and in his head and yet not see the daunger of sinne or of Gods wrath vnlesse it be reuealed vnto him by the Lord him selfe after a peculiar manner The second propertie of a prudent man is vpon the sense of the plague to force him selfe by all lawfull meanes to escape It may here be demaunded how we are to flye when we discerne the plague to be coÌ„ming The answere hereunto is easie that the name of the Lord is a strong towre the righteous man flyeth vnto it and is exalted Another questioÌ„ may here be moued whether it be lawfull to flye euill ayre and places infected with the pestilence This doubt may briefly be thus resolued that a man may lawfully auoyde any vnnecessarie daunger or perilous place whereunto he is not tyed or bound by his calling or charitie But withall these instructioÌ„s are to be obserued that men in the time of the plague are especially to fly to God that they are to shunne sinne that they are to take heed of inordinat feare that they are not to leaue their callings that they are not to neglect the loue of their brethren by reason of a fond and childish feare of infection For hence it commeth to passe that when there is any pestilence walking in citie or countrye not onely some sicke folkes be suffered to dye away without all keeping but the women also great with child are forsaken in their need brethren are left of their brethren and parents shunned by their children Whereas then it is further added that fooles going on are punished this is to be vnderstood of vnnecessarie daungers or of such plagues which by some meanes they may lawfully auoyd In which latter part of the sentence not onely the blindnesse but the