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
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
money mainteineth his right being sicke by money getteth all sortes of remedies finally being in want obtaineth all outward things in a manner by money or money worth On the contrary side pouerty is a sore estate which as we vse to say causeth the old wife to trot but this singular cōmoditie it hath that because the poore man hath nothing to giue or pay no quareller sueth him no thiefe setteth on him no magistrate seazeth on his house 9 The light of the iust shal reioyce but the candle of the wicked shall be put out The prosperitie of the righteous is here compared to the light of the day or to the sunne which reioycing to runne his course continueth firme frō time to time in the skie In like maner then the welfare of the godly shall increase remaine constant The glory of the vngodly on the contrarie side is fitly resembled vnto a candle For euen as a lampe or candle burneth but a while and quickly consumeth so all the pompe and flourishing of the wicked shall suddenly decay and vanish in a moment For this cause it is sayd in a certaine Psalme that light is planted vnto the iust man This maketh Bildab to affirme of the wicked man on the contrarie side Psal 97.11 Iob. 18.6 that the sparke of his fire doth not shine and his candle is put out in his tent 10 Through meere pride a man maketh cōtention but wisedome is with the well aduised The cause or fountaine of strife of peace is here opened and declared Through meere pride a man maketh contention The conceipt of a mans owne excellencie breeding in him contempt of all good counsell maketh his affections fierce and stirreth him yea emboldeneth him to prouoke his neighbors vnto wrath or to contend with them whatsoeuer commeth of it But with the well aduised is wisedome As for those who follow the aduise of Gods word or spirit they are indued with that wisedome which is peaceable whereby they auoyd all occasions of strife yea sometimes they pacifie wrath when it is kindled 11 Substance gotten by vanitie shall be diminished but he which gathereth with the hand shall increase it Goods ill gotten wil quickly consume but he who plyeth his calling faithfully shall thriue He is sayd to gather with the hand who getteth any thing in a lawful calling with a good conscience whether he labour with his bodie or his mind 12 The hope which is differred maketh the heart sicke but a desire which cometh is a tree of life This verse sheweth the danger or hurt of delay the comfort of present good things By hope the thing hoped for is meant whether it be some comforatble newes or some acceptable person Euen as meate long kept from the hungry stomach maketh the body weake so the thing longed for prolonged causeth a feeble soule See an example in Iacob Gen. 45 26. For the minde wanting the thing expected grieueth because it doth not presently enioy it and feareth that it shall neuer haue it On the contrarie side a desire which commeth or is present is a tree of life The sight or receiuing of the good thing which hath bene earnestly wished for healeth the maladie of the heart and reuiueth the spirits 13 He which despiseth the word shall be destroyed but he which reuerenceth the law shall haue peace Contempt of the word of God is threatned in this verse and a reward is promised to obedience So were the Israelites so were Corasin Bethsaida and Capernaum He which despiseth the word shall be destroyed That person who cōtemptuously reiecteth the commandement of God or will by no meanes be subiect thereunto shall be plagued at the last with some fearefull and grieuous punishment But he which reuerenceth or feareth the law So did Iasiah shall haue peace Whosoeuer trembleth at Gods word and putteth it into practise shall enioy prosperitie For as the Psalmist saith See Psal 117. Esa 66.2 there is great peace to those who loue Gods law 14 The doctrine of a wise man is a welspring of life to depart from the snares of death The meaning of this sentence is that the word of God wisely applied is profitable first as a spring of water to enrich the receiuers thereof with manifold good things secondly as a faithfull guide to preserue them from sundrie euils as from sin and death 15 Grace giueth good successe but the way of transgressors is rough Obediēce to the word of God meant here by grace causeth men to prosper the Lord being with them so long as they serue him But the way of transgressors is rough The life of sinners is full of troubles and miseries by reason of their sinnes and like away which is rugged or full of thornes 16 Euerie wise man dealeth with knowledge but a foole layeth his folly open Wisedome is now commended and folly condemned Euery wise man dealeth with knowledge Euerie one who is prudent doth his affaires exactly not onely setting downe the meanes of attaining his enterprises or the order of his matters according whereunto he will then proceed but forecasting the issues and preuenting the hinderances of his attempts But a foole layeth open his folly On the contrarie side he who is vnskilfull or vndiscreet goeth rashly and rawly about all things and by his rude and vnperfect works bewrayeth and layeth open his owne ignorance and vanitie 17 A wicked messenger falleth into euil but a faithfull embassadour healeth Trustie and vnfaithfull dealing in messages is now spoken of A wicked messenger falleth into euill He who doth his arrant slouthfully or guilefully not onely much grieueth other but hurteth him selfe drawing by this means on him selfe both his maisters displeasure and Gods iudgement On the contrarie side a faithfull embassour healeth A trustie messenger freeing his maisters mind from doubts feares and griefes so healeth the maladie thereof as a Phisition cureth the diseases of the bodie For which cause as the leech of the bodie vseth to haue his fee so this embassadour or Phisition of the soule shall haue the good will of men and the blessing of God for his recompence as it were 18 Pouertie and shame shall befall him who withdraweth him selfe from instruction but he which regardeth correction shal be honored The spirit of God herein intreateth of chastisements Pouertie and shame c. Iob. 5.17 Iam. 1.12 He that will not obey good counsell lightly euen in this world commeth to beggerie and infamie For the Lord will despise those who despise him But he which regardeth correction shall be honored He which yeeldeth to wholsome aduise and profiteth by chastisements is made partaker of many good things and namely of credit and dignitie For those who honor God he also will honor 19 The desire present is pleasant to the soule but it is an abhomination to fooles to depart frō euill Herein is shewed how glad men are when they enioy their pleasures how loth they are to
way not be ruled or brought into the right path againe so these wicked wretches will by no meanes be reclaimed but rush on into all mischiefe and proceed forward in all leudnesse See how dangero usrockes wicked seducers are in the Epistle of Iude. Nowe then to be preserued or deliuered from naughtie men or from such daungerous rockes is a singular mercie of God and a precious frute of grace or of heauenly wisedome which the vngodly wanting fall into the hands of seducers that as they haue not had a loue of the truth so they may beleeue lyes 2. Thess 2.10 2. Tim. 3.6 and that as they haue polluted thē selues with sinnes so they may be led away captiue by sinners By such seducers or tempters the verie elect are somtimes led aside for the time but the Lord deliuereth them in the end out of temptation 2. Pet. 2.9 Apostle Peter plainly teacheth 16 To deliuer thee from the strange womā from the stranger who flattereth with her lips 17 Who for saketh the guide of her youth and forgetteth the couenant of her God 18 For her house tendeth to death and her pathes toward those who are voyd of life 19 VVhosoeuer goe vnto her returne not backe neither come vnto the wayes of life The naughtie woman a second most perillous euill is herein on the other side most liuely painted out in her colours She is called a strange woman in regard of her condition and disposition in as much as she seeketh to be familiar with many though in right she appertaineth to some one husband One of her properties is to flatter with her lips or to make her speeches very smooth For she entiseth young men to adulterie by wanton words and plausible perswasions telling them what affection she beareth toward thē what delite they shall haue that her husband is abrode and so foorth Another of her qualities is to forsake the guide of her youth and to forget the couenant of her God This misdemenour of hers argueth her impietie and impudencie For what greater shamelesnesse can there be in a woman then to cast away the vale of her eyes yea to reiect that her husband whō first she chose and was linked vnto euen in her tender yeares Again what greater vngodlines is there thē to breake that solemne promise which was made at the times of affiance and mariage both before God and his Angels and his people It is a great fault to breake promise in a small matter how much more in the greatest contract or bargaine that may be It is a speciall fauor of God to be kept from this adulteresse or harlor For as is afterward testified in this booke the mouth of a strange woman is a deepe pit he with whō the Lord is angrie shall fal therinto Yea as is affirmed in the eighteenth and nineteenth verses her very house is infectious and deadly For her house tendeth to death and her pathes toward those who are voyd of life The place where she keepeth is perillous yea the very way that leadeth therto is daungerous for which cause thou art not to come neare her habitation in any case Whosoeuer go vnto her return not backe neither come vnto the wayes of life Whosoeuer meddle with her are caught in her snares which she layeth not in vaine Herof this our Salomon had experience which maketh him as it may seeme both so often in this booke to warne men to take heede of the harlot and in Ecclesiastes to say Eccles 8.28 that he hath found that woman to be more bitter then death whose heart is as nets and snares whose hands as bands he saith he that is good before God shall be deliuered from her but the sinner shall be taken by her Now furthermore howe true it is that they who haue the feare of the Lord before their eyes are safely garded by aduisement and preserued by vnderstanding frō the straunge woman may appeare in the example of Ioseph who by this meanes was kept from yeelding to his mistresse 20 To the ende that thou mayest walke in the way of good men and keepe the pathes of the iust The ende why wisedome deliuereth the faithfull out of dangers is here shewed to be that they may serue the Lord in holinesse and righteousnesse all the days of their life following the example of the godly by whom they may be directed and made the better 21 For they that are vpright shall dwell on the earth the righteous shall remaine therin 22 But the wicked shall be cut off from the earth and the transgressors shall be pluckt out of it See the roote of these sentences in the 11. Deut. 8. and Psal 37.2 In this conclusion of the chapter the wise father pricketh forward his sonne by most forcible reasons to walke in the way of good men spoken of in the verse immediatly going before There is saith he great cause why thou shouldest shunne the wayes of the wicked and keepe the paths of the iust For first the wicked shall be cut off from the earth they that are of corrupt conuersation shal by some particular iudgement in this life or by Gods vengeance hereafter be taken away euen as the grasse is mowen downe and the transgressors shall be pluckt out of it such as breake Gods lawes shall together with their vngodly posteritie be quite rooted out as frutelesse plantes or naughtie trees On the contrary side the vpright shall dwell on the earth and the righteous shall remaine therein the elect and iust shall remaine for euer heires in Christ of heauen and earth THE III. CHAPTER 1 My sonne forget not my doctrine but let thine heart keepe my precepts 2 For they shall heape vpon thee length of dayes and yeares of life and peace IN this third chapter Salomon exhorteth and instructeth his sonne the third time In the entraunce thereof he prepareth him by a generall preface to receiue the speciall commandements following In the first verse he warneth him to looke to two points the one that he forget not his doctrine the other that he keepe his precepts They are sayd in the Scripture to forget the word who either let good lessons slip out of their memories as the Disciples of our Sauiour oftē did his sayings or put not the truth into practise as that naturall man of whom Iames speaking saith that he looketh his face in a glasse James 1.23 and immediatly forgetteth of what fashion it is Now on the other side they are sayd to keepe the word in their hearts who lay vp wholesome instructions in their remembrance practise it in their liues being like herein to the thrifrie housholder who treasureth vp his goods or to the good ground Luke 8.15 which keeping the corne in time conueniēt bringeth foorth frute Great rewards are promised in the second verse vnto those who obey good admonitions First of all a promise is made vnto them of long life the root
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
bene spent thy carkasse plagued and pined with some sore disease and say howe haue I hated instruction c. and then thou feele acknowledge with griefe that a Prophet was sent to thee Within a litle space I am in all euill in the midst of the congregation and assembly Suddenly in a short time I am made an open spectacle of shame and vengeance in the place of araignement and execution before the bench and the common people All these reasons are taken from humane dammages and as concerning the last it can not throughly be vnderstood vnlesse it be coÌ„sidered that adulterers vnder Moses law were punished with death 15 * To let passe diuerse other reasons these words and verses I expouÌ„d not Synecdochically as doth Iumus but Allegorically of the vse of wedlocke because the same state is vsually in the scripture shadowed our by the same borowed speeches which here are vsed as Num. 24.7 Deut. 33.28 Esa 48. 1. Psal 68.27 Esa 51. 1. Ouid as an eccho vnto Salomon resoundeth these senteÌ„ces in verse thus lib. 2. de remedio amoris Explenda est sitis ista tibi quâ praeditus ardes Cedimus è medio â—am licet amne bibas Sed bibe plus etiaÌ„ quà m quod praecordia poscunt Gutiure fac pleno sumpta reduÌ„det aqua Et fruere vsque tuâ nullo prohibente puella Illa tibi noctes auferat illa dies See a like admonition Eccles 9.9 Drinke water out of thine own cestern and liquour out of the midst of thine owne well 16 Thy fountaines shall disperse them selues abrode thy streames of water in the streets 17 They shall be thine in seuerall and not other mens with thee 18 Let thy well spring be blessed and reioyce in the wife of thy youth 19 Let her be a most louely hind and an amiable Roe 20 Let her pappes suckle thee at all times dote in the loue of her continually In these verses a remedie of that foule vice of adulterie is prescribed which a litle before hath bene condemned Drinke water out of thine owne cesterne c. enioy thine owne yoke fellow for mariage is honorable among all c. Thy fountaines shall disperse them selues abrode c. Rather here enioy thy delite to the full then go astray with strangers Let thy well spring be blessed Let thy wife become a frutefull vine that thou mayst haue plenty of children of thine owne lawfully begotten in honest wedlocke And reioyce in the wife of thy youth Liue chearefully with her whom the Lord hath first matched with thee and linked vnto thee Let her be a most louely hind and a most amiable Roe Euen as the Hart being most fond of the hinde followeth her vp and downe and solaceth him selfe with her or as the Roe buck being exceedingly enamoured with the female Roe deliteth in her and wandreth with her so walke talke refresh thy selfe with thy wedded spouse louing her most dearly all the dayes of thy life Let her pappes suckle thee at all times dote in the loue of her continually Finally euen as the litle infant contenteth himselfe with the breasts of his mother or nurse or as they who are stricken in yeares dote greatly on those things which they like so being satisfied with her alone whatsoeuer wants or frailties she hath let her seeme of all other most beautifull yet let her be a peerelesse pearle in thine eye 21 And why ô my sonne shouldest thou * or Dote on go astray with a strange woman and embrace the breast of another mans wife 22 Sith euery mans wayes are before the eyes of the Lord and he pondereth all his paths 23 His owne iniquities shall take the wicked man and he shall be held by the cords of his own sinne 24 He shall die for vvant of instruction and for that he wandereth in his great folly In this conclusion of the chapter the spirit of God addeth a diuine reason disswading from adultery vnto those humane which before haue alreadie bene set downe to this intent And why ô my sonne shouldest thou go astray with a strange woman or dote on a strange woman Great cause there is why thou shouldest flie all liking of other women besides thine owne wife why thou shouldest not be so bold as to come neare vnto an harlot Sith euery maÌ„s ways are before the eyes of the Lord in asmuch as God plainly seeth the most secret actions that are done yea the verie inward cogitatioÌ„s of the heart And he pondereth all his pathes Yea and sith the eternal God examineth all the deeds thoughts of men and iudgeth them in iustice His owne iniquities shall take the wicked man wherefore howsoeuer for a time the vngodly person and the adulterer may go abrode freely or be out of trouble yet his owne sinne as a bailiffe or sergeant shall at the last arrest and apprehend him For his conscience shall checke him summon him before the tribunall seate of God And he shall be held by the cords of his owne sinne Moreouer the troubles of the Lord raised vp by his transgressions shall as iaylors bind him with such bands or irons as it were that he cannot possibly escape being kept together with the euill Angels in chaines of darkenesse against the day of iudgemeÌ„t He shall die for want of instruction At the last death and destruction as the Lords executioners shal take away his life from him yea they shall torment him in hell fire Now all this shall befall him for want of instruction for his ignorance his carelesnesse his disobedience See a very like saying Iob 36.12 and for that he wandreth in his great folly as also for that he goeth astray with the strange woman or committeth many like abhominations THE VI. CHAPTER 1 My sonne if thou hast promised to be suretie to thy friend or clapt thine hand vvith a straunger 2 Thou hast ensnared thy selfe by the words of thy mouth thou art caught by the speeches of thy mouth 3 Do this now my sonne and deliuer thy selfe in asmuch as thou art come into the haÌ„d of thy neighbour go to submit thy selfe and be importunate with thy neighbour 4 Graunt no sleepe to thine eyes nor slumber to thine eye lids 5 Deliuer thy selfe as a Roe out of the hand of the hunter and as a bird out of the hand of the fowler Herein the wise king warneth men first not to enter into suretiship then if peraduenture they haue through vnaduisednesse incurred this danger to vse all good meanes of getting out thereof My sonne if thou hast promised to be suretie to thy friend if thou hast in words told thy friend that thou wilt see his debt satisfied or clapt thine hand with a stranger or if by any signe or leauing of earnest thou hast bound thy self to one with whom thou hast no acquaintance to see him contented for that which thy neighbour oweth him thou hast ensnared thy selfe by the words of thy
21 Bind thē alvvay vpon thine heart and tye them about thy necke Solomon intending in this chapter againe to disswade his sonne from adulterie prefixeth in these words a preface containing his aduise My son obserue c. my child lay vp thy parents counsel as a most precious treasure and keepe it safely as most costly iewels 22 It shall leade thee vvhen thou walkest it shall vvatch ouer thee vvhen thou sleepest it shall talke vvith thee vvhen thou vvakest 23 For the commandement is a * or Lampe lanterne and doctrine a light and reproofes of instructiō a vvay of life 24 To preserue thee from the naughty woman and from the flatterie of the straunge vvomans toung Herein Salomon sheweth the reasons of that his aduise which he did set downe in the two verses going before It shall leade thee when thou walkest the counsell of thy godly parents or the word of God by them applied vnto thee shall as a guide direct thee in thy calling actions and iourneys It shall watch ouer thee when thou sleepest it will be also as a watch man to preserue thee from temptations troubles and dangers in the night season It shall talke with thee when thou wakest Finally it will likewise be as a familiar friend vnto thee conferring with thee in the morning or in the day time of the mercies of God of the promises of the word and of spirituall matters See Psal 19.8 See Psal 119.105 For the commaundement is a lanterne for the law of the Lord is as a bright lamp which in the night season shineth in a dark chamber inasmuch as it enioyneth that which is good and forbiddeth that which is euill And doctrine a light the instruction of the word is againe as the light of the Sunne which in the day time manifesteth the way which is to be gone For in like maner the doctrin of the scripture manifesteth truth error And reproofes of instruction a way of life Finally rebukes for sin or the admonitions of Gods word are like the way or path which directly bringeth men to their iourneys end or to the place whither they would go For as wholsome reproofes pull vs from our vices so they do hold vs in our duties To preserue thee from the naughtie woman the word of God I say is such a soueraigne preseruatiue as hath bin spoken of to keepe thee frō the adulteresse and from the flatterie of the strange womans toung and to preserue thee from being seduced by the entising speeches of the harlot 25 Desire not her beautie in thine heart neither let her catch thee with her eye lids Now Salomon commeth to warne his sonne that he be not drawne to go astray by any prouocations vnto vnchastitie Desire not her beautie in thine heart albeit she is faire yet looke not on her to lust after her Neither let her catch thee with her eye lids Neither yet suffer her wanton or pleasant lookes to be a net to intangle thee or a fire to inflame thee 26 For by a whorish woman one is brought to a morsell of bread and the adulteresse hunteth for life which is precious Two great hurts arising vnto men by following after strange women are here specified as sufficient reasons to disswade euery one from the foule sinne of adulterie One is the losse of goods For by a whorish woman one is brought to a morsell of bread Through whordome men come to extreme pouertie For the harlots haue one part of their substāce who haunt their companie baudes and ruffians another part officers before whom they are often conuēted another part the rest consumeth through a secret curse of the Lord and thus at last all commeth to nothing Another mischiefe is the losse of life it selfe For the adulteresse hunteth for life which is precious The vile harlot not onely bringeth a man to beggerie but to death and destruction being in this respect like vnto hunters who seeke after the life of the poore beast For the adulteresse seeketh by all meanes to draw her companion to commit folly with her whereby it commeth to passe that he is layd open to her husbands rage the magistrates sword Gods wrath Now because she vseth craft and deceipt to intangle her louers it is not onely here sayd of her that she hunteth but in the booke of the Preacher Eccles 7.28 that her heart is as nets and her hands as snares 27 Can anie take fire into his bosome and his garments not be burnt 28 Can anie walke vpon burning coales and his feete not be burnt 29 So is he that goeth in to his neighbours wife whosoeuer toucheth her shall not be vnpunished Now the wise king commeth to amplifie the former reasons which here he doth by a most fit similitude There is great likenesse betweene the adulteresse and fire both in the propertie of inflaming and consuming Can any take fire in his bosome c. Euen as it is impossible that fire should not consume those clothes or that body which it toucheth so it can not be but that the adulterous woman will vndoe or hurt at the least very sorely both in outward things and in his person him who cōmitteth folly with her The consideration hereof caused Iob to say from whom it is likely that Salomon tooke this comparison that the sinne of adulterie is such a fire Iob. 31.12 as would if he had committed it haue consumed him vnto destruction and quite rooted out all his increase 30 A threfe is not despised who stealeth to satisfie his soule when he is hungrie 31 But if he be taken he repayeth seuen fold he maketh recompence with any substance of his house 32 As for him who cōmitteth adulterie with a vvoman he is voyd of vnderstanding he vvho shall do this destroyeth his owne soule 33 He shall receiue a blow and blame and his reproch shall not be blotted out 34 For the fierce rage of a man is in iealousie and he sheweth no mercie in the day of reuenge 35 He hath no respect to any ransome and he resteth not albeit thou profferest many gifts The reasons before set downe tending to disswade from adulterie are in this conclusion of the chapter enlarged by a comparison betweene the lesser sinne and the greater A thiefe is not despised who stealeth to satisfie his soule Albeit it is a shame to steale yet theft is not so foule a fault as to defile another mans wife True it is he who did steale to preserue his life was by the law of God to be punished for he was to make full restitution or to be sold Exod. 22.1 but he was not to be put to death or to be noted with publike infamie at the least when he had made restitution all his discredit was to cease As for him who commiteth adulterie with a woman c. The case standeth otherwise with the adulterer who considereth not the greatnesse of his sinne or of Gods iudgement against it
and therefore is voyd of vnderstanding for he deserueth death and by the law of God he is to die He shall receaue a blow and blame and his reproch shall not be blotted out He who committeth adulterie shall be pursued by the whorish womans husband vnto death and executed by the magistrate neither onely shall he liue and die like a strained and spotted man but euen when he is dead his infamie shall remaine For the fierce rage of a man is in iealousie Although effeminate persons can put vp the wrong offred them in the defiling of their wiues yet those who haue any manhood in them will not neither possibly can Indeed priuat reuenge is vnlawfull but the secret motions of nature will so worke in this case that men will pursue those before the magistrates euen vnto the death who haue done them wrong in their chiefest treasures which are more deare vnto them then life How true this is may appeare in the example of that Leuite of whom mētion is made in the booke of Iudges who seeing his wife to haue bene shamefully abused sent the partes of her dead bodie to the tribes of Israell with this message Iud. 19.30 Consider the matter consult and giue sentence To conclude the husband which is inflamed with iealousie or rage for wrong offered vnto him in his wife will neuer be reconciled nor rest till he hath bene reuenged of his aduersarie the adulterer euen vnto the full Now if man will not pardon the offence this way done to him how much more will God punish the transgression of his law in this case yea how much more seuerely will he reuenge such villanie THE VII CHAPTER 1 My sonne obserue my wordes and lay vp my preceptes within thee 2 Keepe my preceptes and thou shalt liue and my doctrine as the apple of thine eye 3 Bind them to thy fingers write them on the table of thine hart 4 Say vnto wisedome thou art my sister and call prudence thy kinswoman 5 That she may preserue thee from the strange woman from the adulteresse who flattereth with her lippes THis Chapter wherein Salomon still intreateth of adulterie consisteth of a Preface contained in these verses and a parable which first is propoūded thē applied in the rest of the Chapter After what maner we are to receaue the word of God the wise king sheweth first in these speeches My sonne obserue my wordes c. If a man haue iewels he will not cast them in euery place but he will keepe thē as safe as he can vnder locke and key Such carefulnes would the holy Ghost haue vs also vse in hiding and keeping good instructions in our hearts Keepe my preceptes and thou shalt liue and my doctrine as the apple of thine eye The instruction of the word is the same to the soule which the eye is to the body For as the body without the sight of the eyes runneth vpō many things that hurt it and falleth at euery litle stumbling blocke So the soule most fearefully rusheth into sinnes if it wāt the light and direction of the word As therefore we are most carefull to keepe our eyes from hurt so should we be as charie and warie to preserue the admonitions of the Scripture When Nahash the Ammonit offred to make a conenant of peace with the children of Israell vpon condition that they would pull out their right eyes albeit they were in great distresse yet would they not yeeld thereunto In like manner then let vs not for any thing in the world part with the good instructiōs which once we haue receaued yea let vs sooner part from our eyes thē from them Let vs rather as is added bind them to our fingers and write them on the tables of our harts let vs haue them I say at our fingers ends neuer suffring thē to vanish or to perish To this end euery one is admonished in the last place to say vnto wisedome thou art my sister c. The loue betweene brethren sisters and kinsfolke is very naturall and againe their familiaritie verie great They often feast one another as did Iobs children and they liue louingly together as did Marie Martha and Lazarus In like sort then we are not to be strangers in the word but we must be dayly conuersant therein louing it most dearely and following it most carefully Thus if thou embracest and entertainest prudence then she will preserue thee frō the strange woman The summe of these words is that for as much as no man by himselfe is able inough to take heede of the harlot and the word of God is an onely soueraigne preseruatiue against this euill therefore it is with all diligence to be kept and regarded 6 For as I looked through the window of mine house out of a casement 7 I sawe among the fooles I marked among the lads a witlesse youth 8 Who passing through the street neare vnto her corner wēt the way toward her house 9 In the twilight at euening ryde in thē blacknesse of the night and the darknesse Now the wise king beginneth to propounde his parable describing in these verses the foolish and wāton yong man which was drawen at last to commit folly with the naughtie woman As I looked through the window of mine house They that wil stand in their chābers or looke out of the windows of their houses may heare and see many such things done and sayd as here are spoken of But Salomon through the window of his mind did view and behold the customes behauiour of wantons I saw among the fooles c. He considered and found by obseruation that some rash and vngodly youth with whom God is angrie for former sinnes falleth through his owne corruption into the deepe pit of the mouth of the harlot at the last Who passing through the streete neare vnto her corner Here he wold giue vs to vnderstand that the vaine yong man by going the way where the harlot dwelt was brought at last to commit whoredome In the twilight at euening tide in the blacknesse of the night and the darkenesse He cōsidered what was done sayd from euening to morning and all night long as also how the adulterer is wont to stray abrode when it is darke 10 Now behold a woman came foorth to meete him in whorish attire and subtill in hart 11 She is a babler and stubburne her feet abide not within her house 12 Now she is without now in the streetes and she lyeth in wayte at euery corner The wise king hauing described the wanton youth proceedeth to paint out the naughtie woman in her colours Now saith he behold a woman came foorth to meete him c. An vnmodest strumpet light in her apparell and cunning as well to hide her craft as to deceiue spying the wantō youth out of her house tooke this occasion to tempt him vnto follie She is a babler and stubburne c. She hath these three ill properties first she
not oppressed shaken with doubting but not giuen ouer to despaire persecuted but not forsaken cast downe but we perish not But the wicked shall be full of miserie The vngodly shall be filled full of infamie pouertie Psal 32.10 heart-griefe and infinite other plagues 23 A prudent man hideth knowledge but the heart of fooles proclaimeth folly The wise man boasteth not of his cunning not vttereth all that he knoweth as fooles are wont to do who either speake of good things vnseasonably or talke of ill things continually 24 The hand of the diligēt shall beare rule but the idle shall pay tribute The meaning hereof is that as labor bringeth men not only to wealth but to honor so sloth bringeth on them not onely pouertie but bondage For in deed the idle come oft to such need and miserie as that they offer them selues to be bondslaues to the rich 25 Heauinesse in the heart of man presseth it downe but a good word cheareth it vp On the one side here the force of inward sorow or care is shewed to be exceeding great For in deed as it causeth the mynd to faint so it maketh the hand to be slow to worke On the other side the efficacie of a comfortable speech is declared to be no lesse the which not onely driueth heauinesse away but bringing ioy into the heart reuiueth all the senses of the bodie making them fit to discharge their dutie 26 The righteous man is more excellent thē his neighbour but the way of the wicked deceiueth them The iust man is better then the wicked man in manie respects and by infinit degrees First his birth is the more noble for he is borne againe of the word spirit Secondly his deeds are more commendable Thirdly his death is sweeter Last of all his life is more blessed in regard of the fauour of God toward him and good successe in his affaires which point is here especially meant For the way of the wicked deceiueth them Their prosperitie is at last turned into aduersitie and their reioycing into mourning 27 The deceiptfull man shall not rost that which he hath caught in hunting but he which is diligent shall enioy the precious substance of a man Like as an hunter oftentimes rosteth not the venison which he hath taken which peraduenture either the dogges deuour or the keeper of the parke taketh away so oftentimes the wicked man enioyeth not that which he got by fraud On the contrary side the iust man possesseth gold siluer such other precious things in account among men 28 In the way of righteousnesse is life and the pathway thereof is immortall Godlinesse bringeth vnto men the good things of this life and of the life to come THE XIII CHAPTER See the expositiō of the first verse of the 10. chapter 1 A wise sonne hearkeneth to the instruction of his father but a scorner will heare no rebuke An obedient child will obey any counsell of his parentes which is good but one that is stubburne will abide no reproofe 2 A good man eateth the frute of his mouth but the soule of transgressours violence 3 He which keepeth his mouth keepeth his life but destruction shall be vnto him who openeth his lippes wide THe godly man who vseth his toung aright shall obtaine the good will of his neighbours Gods blessing two pretious frutes which good speeches bring forth As for the wicked man who breaking Gods lawes abuseth his lippes he shall reape for his labor hatred woundes and Gods curse Surely the case so standeth that he who setteth a watch before his lippes by this meanes preserueth him selfe from many harmes yea somtimes from death But as concerning him whose mouth as a common strumpet spreadeth it selfe to all filthie communication or openeth it selfe to talke lauishly he shall be sure to meete with much trouble and in the end he shall be quite ouerthrowen 4 The sluggard lusteth and yet his soule hath nought but the soule of the diligent shall be made fat To the diligent a promise herein is made against the slothfull a threatning is denounced The sluggard lusteth and yet his soule hath nothing Idle people wanting all necessaries are wishers and woulders but neuer good housholders Sometimes they wish for money sometimes for rayment sometimes for foode but all in vayne But the soule of the diligent shall be made fat On the contrary side they who take great paines in their callings waxing very rich are satisfied with great plētie of all necessaries and comforts 5 The iust man hateth a false matter but it causeth the wicked man to stincke and to be ashamed Whereas it is sayd that the iust mā hateth a false matter this doctrine is taught that an vpright person not onely misliketh euil Rom. 12. but detesteth it as a foule or filthie thing This saying thē notably agreeth with that admonition of S. Paule abhorre euill and cleaue to that which is good It accordeth also with that exhortation of Iude hate the verie coate which is defiled with the flesh Now whereas it is added that it causeth the wicked man to stincke and to be ashamed the sense of these wordes is that euill dealing maketh the vngodly to be abhorred as stincking carions and to liue as spotted men in the earth For the wicked man ceaseth not as it is in the Psalme till he hath practised his sinne which is to be hated Psal 36. 6 Righteousnesse preserueth him who is vpright in way but wickednesse ouerthroweth the sinner The meaning of this sentence is that notorious offendors and hypocrites are vsually plagued in this world for their sinnes Ezech. 9. whereas they who keepe them selues in the obedience of Gods lawes are spared passed ouer in the midst of great and common calamities 7 Some vaunt them selues to be rich whē they haue nothing other fayne them selues to be poore when they haue great substance It is the custome of vayneglorious fooles as here is obserued to make shewe of great riches when in deede they are poore because they affect the name and account of Gētlemen On the contrary side couetous misers not onely in wordes cōplayne of great want in the midst of abundance but to auoid taxes such other charges carie so low a port that oftentimes they are thought seeme scant worth a groat when they haue hundreths or thousandes lying by them 8 The riches of a man are the ransome of his life but a poore man heareth not rebuke Here is shewed that both riches pouertie haue their commodities discōmodies The riches of a man are the ransome of his life As this is one of the vanities vnder the Sunne that riches oftētimes are reserued vnto the hurt of the owner thereof in as much as for the same he is enuied accused yea somtimes also cōdemned so wealth againe hath herein a great commoditie that a man taken captiue in warre by money ransometh his life being drawen into sutes of law by
confirmed by diuers places of this booke as chap. 2.14 chap. 10. vers 23.14 c. 5. v. 15. c. v. 20. Ratsō somtimes a kind affection either of man to man or of God to man sometimes that thing which is to be accepted This is as much as if it were sayd shunne the companie of the wicked and hearken not to the counsell of seducers 8 The wisedome of the prudent man is to take heede vnto his owne way the follie of fooles to deceit Euen as he is a wise trauailour who so looketh to his way that he suffreth not him selfe to be lead aside out of the right path so he is a wise Christian who looketh that he be in a good course and suffreth not him to be drawen aside to sinne But such as walke vnwisely either deceiue other or are themselues seduced 9 Fooles make a mocke of the punishment of sinne but among the righteous is fauour The wicked make a light matter both of sinne and of Gods iudgemēt for which cause the Lord causeth them to feele his wrath vnto the vtmost But amōg the righteous is fauour On the contrary side the good will of the Lord is toward the righteous compassing thē about as a shield The Prophet Dauid setteth downe certaine speeches in the 5. Psalme very like vnto this sentence Thou ô Lord saith he doest blesse the righteous person thou causest that fauour doth compasse him as a shield But speaking of the wicked araigne them ô Lord saith he let them fall from their counsels c. 10 * This translatiō is that which the Geneua Bible setteth downe and diuers good authors allow The sense which is giuen is confirmed not onely by Hieromes interpretatiō and the expositiōs of some other but by the significatiō of the wordes and the sute of the matter Zar here is taken for alius aliquie as chap. 22. The heart knoweth the bitternesse of the soule therof and a stranger shall not meddle with his ioy The force of sorrow is herein declared The heart that chief part of the body which is the fountaine of life knoweth the bitternesse discerneth and feeleth the deepe and extreme sorrow of the soule thereof of that minde or spirite which dwelleth as it were with it in the same earthly tabernacle of the body And a stranger and other man who soeuer shall not meddle shall not enter into the afflicted heart with his ioy with his merie speeches or iests or what delites soeuer they are which he vseth to refresh the pensiue heart withall Whē as thē one mans heart is heauy to the death or extremely sad any other shall not be able with his mirth to please or ease the same For surely the heart which aketh with pinching paine the soule which soaketh in suds of pensiue sorrow taketh small pleasure in pastime or in mirth but rather refuseth all comfort and flyeth sporting as a thing most contrary to it Outward delites heale scratches as it were or smaller griefes but not deepe woundes or extreme heauinesse 11 The house of the wicked shall be destroyed but the tent of the righteous shall florish The dwelling and houshold of the vngodly Iob. 5.3.4.5 Also 24. shall be ouerthrowē but the habitation and familie of the iust shall increase and spread There is a way which seemeth right in the eyes of men but the end thereof is the high way to death Some course of life there is as namely continuing in sinne which pleaseth flesh and bloud for a time seeming either pleasant profitable or iust but at last it bringeth destruction 13 Euen by laughter the mind is made heauie and in the ende reioysing is turned into mourning Vaine vngodly pleasure bringeth losses sorrow Iames 4.7 diseases yea sometimes death Iollitie is turned into wayling and weeping oftentimes This sentence thē accordeth with that threatening of our Sauiour we be vnto you which laugh for you shall weepe 14 A man of a froward minde shall be filled with his own wayes but a good man is seuered from him The vngodly person shall not onely tast of Gods wrath but be made drunke as it were with all his plagues But a good man is seuered from him the righteous man is not plagued together with him by the Lord who alwayes spareth his whē he punisheth the wicked but on the contrary side See an example in the Israelites the Egyptiās Psal 4.4 he is aboundantly blessed by him so that the iust man also is filled with his wayes Know then that the Lord hath seuered to him selfe him whom he receiueth into fauour 15 The simple mā beleeueth all things but the prudent man taketh heede to his steps Such a one as is ignorant of Gods word or voyde of the discretion of his spirite crediteth all speeches whether true or false certaine or vncertaine 16 The wise man feareth and departeth frō euill but the foole hazardeth him selfe so venterous is he He who is warie See the expositiō of the 12. ver of the 27. chap. dreading hatmes as he ought shūneth both the actions places of danger whereinto the vngodly rush very rashly 17 He vvho is swift to vvrath vvorketh follie but a man full of vvyles is hated Two contrary vices are herein cōpared together to wit hastinesse and subtilitie He is swift to wrath who is quickly moued to anger vpon euery light occasion Such an vnaduised and moodie foole worketh follie See a like sentence before in the 12 chapter and in the 26.25.26 vers that is to say by speech or deede sheweth such signes of his folly as that he maketh him selfe a mocking stocke to all On the cōtrary side he is counted a man of wyles who outwardly faineth good will but inwardly intendeth reuenge being occupied in musing on the meanes or opportunities of accomplishing of the same This dissembler not onely hateth his neighbour in his heart but is him selfe hated or worthie to be hated For in as much as he is so close an hypocrite he deserueth to be odious neither can he lightly be in other account sith he may be suspected to plot some mischief 18 The simple inherite follie but the vvise crowne them selues vvith knowledge Such as are of litle wit or vnderstanding in spirituall things not onely commit wickednesse but inherite the punishment thereof namely Gods vengeance Thus then the vngodly are heires as it were to troubles and plagues these are their portiō as the Prophet speaketh in the Psalme On the contrary side the prudēt onely increase in the gifts of the holy Ghost but at the last attayne honor and glory yea euen that crowne of righteousnesse which the iust iudge hath layd vp for them 19 Euill men bow thē selues before the good and the wicked at the gates of the iust man As it is meete that the righteous rule the vngodly obey Thus we read that Haman bowed to Mordecai and that Iosephes brethrē came to him so by the disposition of the diuine
With the fruite of a mās mouth shall his belly be satisfied with the reuenue of his lips shall he be filled 21 Death and life are in the power of the toung as euery one deliteth to vse it he shall eate the fruite thereof The toung herein is compared vnto a fruitefull tree to declare that euen as a man eateth of such fruites as he hath so shall he haue such an estate as he hath a toung With the fruite of a mans mouth shall his belly be satisfied c. According as euery one vseth his toung so good things or euils do befall him and that in great aboundance Death and life are in the power of the toung c. A man by abusing his toung in teaching accusing witnessing and speaking may vndoe and destroy him selfe and other On the contrary side againe a man by vsing his toung aright in exhorting testifying giuing aduise and talking with euery one may saue his owne soule and his neighbours 22 He who findeth a wife findeth a good thing and obtaineth fauour of the Lord. Now the spirite of God intreateth of matrimonie He who findeth a wife findeth a good thing Whosoeuer meeteth with a vertuous wife meeteth with an excellent blessing In deede some wiues by reason of their corruption are crosses to their husbandes but here the spirite of God alluding to the institution of God that it is not good for man to be alone Gen. 2. commēdeth such a wife as is an helper to her husband in all good things And obtaineth fauour of the Lord euen as that poore man vpon whom a Prince bestoweth his daughter findeth grace in his eyes so that person is accepted fauoured by the king of heauen to whō he graunteth in mariage a godly wife who is one of his owne daughters 23 The poore man speaketh with * Or speaketh supplications prayers but the rich man answereth roughly The course of mens behauiour both in the state of aduersitie and of prosperitie is touched in this verse The poore man speaketh with prayers beggers bondmen prisoners and such like afflicted persons See an example in the Israelites speech to Pharao Exod. 5. carie them selues very submissely toward the wealthie and the mighty But the rich mā answereth roughly On the cōtrary side they who haue aboundance of goods or are in authoritie vse to reuile to rate the poore as dogs Commonly thus it is but yet not alwayes For some of the lowest sort speake most disdainefully and againe some great personages behaue them selues most curteously This sentence then is thus to be vnderstood that vsually poore people are lowly in their behauiour and the rich scornefull and haughtie Neuerthelesse it may also generally be taken thus that they who are poore in spirite alwayes shew humilitie in their speeches and actions whereas the rich according to the world manifest their insolencie by word and deede continually 24 A man that hath many friendes is * Or to mainteine frēdship to shew him selfe friendly but some one louer there is who * Or cleaueth to wit in hartie good will aboue a brother is nearer then a brother Amitie is intreated of in this sentence A man who hath many friendes is to shew him selfe friendly he who hath great acquaintance is to hold in with euery one of his well wishers to which end he is not onely to take heede least by strangenesse of offring of discourtesie he loose the liking of any but to endeuour by all signes and pledges of good will to knit the hearts of all faster and faster vnto him But some one louer there is who is nearer then a brother Now moreouer among many friendes there is some one especiall and extraordinarie louing mate whose heart aboue all other yea aboue a natural brother is glued vnto his neighbour in such sort as that he is ready to do any thing for his good yea euen to dye for him which no common friend or kinsman lightly will doe Wherefore aboue the rest See an example in Dauid and Ionathan such a one is to be loued and made much of for indeed the onely load stone of loue is shewing of loue againe not onely in wordes but in deedes THE XIX CHAPTER 1 Better is the poore man who walketh in his vprightnesse then he who is of froward lips for he is a foole THe prayse of vprightnesse is set downe in this verse Better is the poore man c. The godly poore soule who feareth the Lord and dealeth iustly with men albeit he wanteth necessaries or is litle set by in the world yet is in a more happie estate seeing he is acceptable to the Lord then a wealthie wicked man who getteth his goods by lying or abuseth his toung to euill speaking 2 He whose minde discerneth not that which is not good offendeth as he doth who is hastie in his feete As he who wanteth the eyes of the body or with his feete is too swift runneth too hastely wandreth out of the right way or stumbleth at some stone so he who wanteth discretion the eye of the minde or followeth his affections in such post hast as that he will not or cā not marke or see what is vnlawfull or vncōuenient for him sinneth and transgresseth 3 The foolishnesse of a man ouerthroweth his way his heart fretteth against the Lord. Repining against God is here condemned The foolishnesse of a man ouerthroweth his way Iam. ◠13. concupiscence and sinne draweth vpon a sinner sundry troubles yea sometimes death it selfe And his heart fretteth against the Lord. Now when the offendour seeth him selfe to be plagued he accuseth God as the author of his euill and aduersitie or murmureth against him for dealing so sharpely with him 4 Riches gather many friends but the poore man is seperated from his neighbour New friendes dayly ioyne them selues to the wealthie but euery one forsaketh and disclaymeth him who is afflicted or needie 5 A false witnesse shall not be vnpunished Exod. 23.1 and a forger of lyes shall not escape All those who testifie or deuise lyes shal surely and seuerely be reuenged 6 Many sue vnto the face of the francke person and euery one is a friend to him who giueth giftes 7 All the brethren of the poore man hate him Deut. 19.18 See an example in Iobs friendes Iob. 6.14.15 c. how much more are his friendes farre off from him though he be instant in wordes yet they are not disposed to heare A great number faune vpon those who are rich liberall to the end that they may receiue some profit by them but as concerning him who is in aduersitie euen his nearest kinsmen despise him and what maruaile is it then if they who are of no kinne vnto him at all be so chaunged and estranged from him as that when he requesteth their helpe they do not relieue him nor will heare on that eare 8 He which possesseth his * soule Or heart
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
aside all bitternesse Ephe. 4. 6. wrath and outcries The inferiors which are oppressed are as the sheepe of Christ to beare iniuries patiently They are also to pray to be deliuered frō such lions and to assure them selues Psal 22. that they shall at last in some sort tread them vnder foote Psal 91. 16 A gouernour * Vnderstandings voyde of all vnderstanding and much in oppressions shall shorten his dayes but he which hateth gaine shall prolong his dayes As tyrannie so couetousnesse ought to be farre as from all men so chiefly from rulers Politike Pharaos imagine they deale wisely when they lay grieuous burdens on the Israelites Foolish Rehoboams thinke it the most prudent course to scourge the people with scorpions But such rulers who are much in oppressions incroaching the peoples landes getting their goods by hooke and crooke and exacting extreme tribute estraunge their subiects hearts offend God fall into many foolish hurtfull lustes which plunge men into destruction and therefore haue indeed no vnderstāding But he that is so farre from couetousnesse that he is a mā as Iethro would haue rulers be which euen hateth gaine that gaine I say which is vniust shall waxe old in the fauour of the people as Samuell did be beloued of all mē and blessed of the Lord. 1 Sam. 12. Let then the conuersation of euery one be without couetousnesse as the Apostle exhorteth and let euery one be cōtent with the things Heb. 13. that are present Would any know a couetous man Looke on his conuersation his bargaines his housekeeping c. Would a couetous man know whether this roote of all euill be in him selfe or no Let him looke on his minde his cares his feares his desires But aboue all other Psal 119. let Magistrates say to the Lord with Dauid Incline mine heart to thy statutes and not to couetousnesse 17 Let a man pursued for the bloud of a * Soule or life flie to the graue let none vphold him Magistrates are not to pardon wilfull murderers By Moses law they who flue any at vnawares might haue cities of refuge Exod. 21.22 and be preserued from death by the rulers but he which offred violence and maliciously slue his neighbour was to die without mercie They which maimed their neighbours were to pay eye for eye tooth for tooth But he which tooke away life Gen. 9. by man was to be depriued of his life Magistrates may be moued by rewards to shew such fauour Num. 35. but the Lord would haue no reward taken for a man-slaier Pitie may sometimes incline them to mercy but the Lord wold not haue their eye to spare them Magistrates then being the deputies of the Lord are to execute this law on wilfull murtherers as Salomō did on Ioab 1. Kings 2. When men take no vengeance on him which sheddeth innocent blood God pursueth him as he did Cain The Papists impietie is here notably detected who did set open sanctuaries and priuiledged places vnto all sortes of notorious offenders 18 He which walketh vprightly shall be saued but he who is peruerse in * His two waies his waies falleth * In one therein This is the course which magistrates are to obserue in their iudgements imitating the Lordes example namely on the one side to defend and spare the righteous who neither declining from the right hand nor the left walke circumspectly in the straight way of the Lordes preceptes and on the other to punish the transgressor who either doth that which is wicked or dealeth vnlawfully in those actions which are lawfull Those then who either vse deceit in their best actions or commit grosse sinnes and walke therin shall at one time or other bee taken napping as was Shimei 1. Cor. 10. and be plagued in some one of their iniquities as were the Israelites If magistrates alway punish not the wicked and cherish the good as they ought yet surely the Lord will 19 He which tilleth his land shall be satisfied with foode but hee which followeth vaine persons shall be filled with pouertie Disorderly walkers who do nothing Before 12.10 23.21 but go vp and downe as busibodies haue bene oft before reproued and here are taxed againe Amongst other vpright waies this is one that a man diligently follow his vocation When husbandry or any such trade is well put in vre it will through the Lords blessing yeeld vnto a man sufficient to content him and to maintain his family as may appeare in the rich estate whereunto Iacob came by the Lords blessing on his industry The prouident then and the diligent shall haue foode to kill hunger with garmēts wherewith to couer them and money for good vses But the good companions and youthes of this world which follow hunting halking carding dicing stage-players and such vanities or are vagabonds roging vp and downe the countrey shall not onely want necessaries but be filled with pouertie bondage grief and miserie as was the prodigall sonne 20 A * Of faithfulnesses faithful man is full of blessings but he which hasteth to waxe rich shall not be vnpunished As vnthriftinesse shall be punished by the Lord so posting to be rich shal be reuenged by him A man of faithfulnesse to speake as the spirite doth in the originall tongue who dealeth plainly and truly not only in word but deede both with God and men not onely in one matter but all shal be much inblessings shal be made partaker not of one good thing onely but of many His credit shal be great he shall haue peace of heart his store shall increase he shall haue children vnto him at last it shal be said Come thou blessed of my Father Now as touching those who make hast to be rich or who as Paule speaketh wil be rich as it were whether God will or no who get their goods by hooke and crooke or by playing the partes of drudges and snudges to conclude who labour after wealth but vse not to call on the name of God nor regard his word these make commonly more hast then speed seeing they are not vnpunished but fall into temptation and a snare meeting with some losse or crosse in steed of gaine and aduantage as birds hasting to the pray are oft in their flight striken and stayed with a pellet Achab made hast to Naboths vineyard but at last dranke a cup of bloudie grapes for his posting 21 It is not good to accept * The face persons for so a man would transgresse for a morsell of bread Of the number of such as make hast to be rich are they who respect persons in iudgement He that is infected with this vice albeit he be a man of high calling in the common wealth and although there is no comparison betweene truth or iustice and a morsell of bread yet will he easilie be hired brought to hold his peace or to giue a false sentence for
latter part of the sentence vnto the former manifesteth The bloodie hate the vpright to the death but the iust loue his life most dearly Euery one then is to take heed that he be not among the number of those who loue not good men as Paul admonisheth 2. Tim. 3. Alwaies the godly haue shewed themselues carefull of practising loue toward the saints as may appeare in Obadias feeding of the prophets in a caue Ebedmeleches drawing of Ieremy out of the dungeon the disciples compassing of Paul and letting him downe in a basket 11 A foole vttereth his whole minde but a wise man In the latter part holdeth it backe As before often in this booke the sin of blabbing and babling hath bene reproued Before 14.33 â—5 2.28 so here againe it is checked The roote of it is folly for when men haue no discretion nor power of themselues either they blaze abroad their owne secrets or prattle of theyr friendes intents sayings and doings or obiect vnto their aduersaries the faultes which they knowe by them or expresse and bewray the trouble and miserie of their owne hearts and estates But he who hath a staie of himselfe and is indued with discretion will reserue his speech vntill the fittest seasons that therin it may be most forcible and therby do most good yea sometimes hee will passe things ouer with perpetuall silence This wisedome was in Iacob who kept in his minde when his daughter was rauished and in Dauid who answered not when Shimei railed on him and in Gamaliel who commanded the Apostles first to be put out and then spake his minde 12 All the seruants of a ruler which hearkeneth vnto lyes are wicked Another vice is here condemned to wit the receiuing of false tales or opening the eare willingly to heare euill reports against any This sin is to be auoyded by all according to the commandement of the Lord. Thoushalt not receiue a false report Exod. 23. nor put thy hand with the wicked to be a false witnesse It is contrary to the law of God and to charitie He that carrieth Satan in his eare is no lesse blame worthie then he which carrieth him in his tongue Vntruthes are cherished and fostered as it were by those who are too light of beliefe But this credulitie in admitting of euery vaine and false rumour is especially to be shunned by rulers in church common wealth or priuate families For all the inferiors commonly follow the example of their superiors Againe when seruants see their maisters delighted in hearing complaintes and tales to please them or to winne fauour or to discredit the good they wil bring many lies into their eares Moreouer the gouernours which are giuen to this vice will not delight in any vnder them who will deale plainly and truly but will put such out of their seruice Thus it commeth to passe that all the seruants of such a ruler are wicked being either heretikes or flatterers or whisperers or giuen to some such vice Indeed sometimes it may fal out that an Obadia may lurke in Achabs court But this is rare and commonly the sway goeth another way Who were Saules courtiers but Doeg and such backbiters Such then as are the superiors vsually such are those who are vnder their power and gouernment If the maister and mistresse in a family be zealous zeale will be found oftentimes in the lowest seruant which goeth to the doore as may appeare in Rhode If they be lukewarm it may be obserued that their children and those who attend on them be neither hot nor cold Finally if the heades of the family be prophane amongst those who are in the houshold nothing is to be perceiued but irreligiousnesse worldlinesse brawling pride and wantonnesse Of the poore man and the man of industry 13 He * that is rude and he that is wittie meete togither the Lord lighteneth both theyr eyes This instruction tendeth to disswade vs from partialitie To this end is shewed first that there are two sortes of people in the world of a diuerse disposition the one poore in wealth or gifts of the minde the other rich and endued with abundance of outward blessings or spirituall graces In one word some are baser and some more exellent Secondly these people of contrary estates or dispositions by the course of the diuine prouidence are sayd to meete togither either in church or streete or some priuate house or any place vpon occasion The learner commeth to the teacher to heare the poore to the rich to receiue alms one for one intent another for another Thirdly The Lord lighteneth both their eyes There is no respect of persons with that heauenly sonne â—â—hn 1.9 who lighteneth euery one who commeth into the world In the Lord both of them liue mooue and haue their being The father of mercies causeth his Sunne to shine Act. 17. â—at 6. as well on the one as on the other He created redeemed them both None therefore is to be despised by such as feare God for his wants or low degree â—â—o 22.2 â—â—mes 2. Brethren saith Iames Haue not the faith of Christ in respect of persons 14 The throne of that king * In faithfulâ—â—sse who faithfully iudgeth the poore shall be established for euer Magistrates are aduised in this instruction to follow the example of the Lord who regardeth both the poore and the rich In like sort then rulers are to defend not onely the wealthie in their right but the needie Yea in as much as the poore the fatherlesse and the widow are weake subiect to many dangers and not able to resist the violence of the mightie good rulers are especially to protect them and deliuer them from the hand of the oppressor So doing they shall be established for euer that is a long time as this word is often taken in the scripture A fuller exposition of this sentence is to be fetcht from the 7. verse of this chapter and from the 14. chapter 20. verse and the 28. chapter 5. verse 15 The rodde and reproofe giue wisedome but a * Or boye childe left to himselfe shameth his mother After that Salomon hath giuen an admonition to magistrates whereby they might be directed in well gouerning the common wealth he giueth now certaine precepts concerning the right ordering of youth in a priuate family This admonitioÌ„ tendeth to stir vp parents to traine vp their children in the feare and nurture of the Lord. In the former part of it a blessing is promised vnto discreet and moderate correction The rodde that is to say stripes when occasion shall require bestowed on a childe and a reproofe that is a rebuke by words giue wisedome that is to say make him modest dutiful religious and a practiser of Gods commandements For indeed true wisedome consisteth not in learning or knowledge of worldly or spirituall matters but in practising the law of God with a conscience This frute of correction as it is pretious
contention but bringeth forth a great number of sinnes of sundry sortes For the furious person curseth sweareth slaundereth enuieth murmureth and is ready to commit murder See a very like sentence Iames 3.16 23 The hautinesse of a man casteth him downe but honor lifteth him vp who is cast downe in spirit This point hath oft bene handled as namely in the 22. Chapter of this booke and the 15. verse also in the 28. Chapter and the 17. verse Briefly the meaning of this sentence is thus much to wit that the pride of heart lifted vp either in regard of some gifts whether outward or inward or by reason of some secret rebellion and contempt of God shal be an occasion of bringing that hautie person to low degree and wāts who before was of high estare and indued with many blessings Againe that on the contrary side the humilitie and low linesse of the spirit cast downe vnder the mightie hand of God and giuing honor to men shall be as it were a piller to vphold all those graces and blessings whereof the partie therewith indued is already made partaker and furthermore as a step to greater honor shal encrease his dignity and prosperitie in euery respect For he that lifteth vp him selfe shal be brought low and he that humbleth himself shal be exalted Adam Pharaoh and Nebuchadnezzar may be witnesses on the one side and Dauid the virgin Marie and Elizabeth on the other of the truth of this sentence 24 He that is partner with a theef hateth him selfe and he which hearing cursing declareth it not We are herein taught to be farre off from communicating with sinners as to rebuke and reproue those offences whereunto we are priuie All men generally count it a wicked thing to steale and many who are euen without all feare of God will not rob or pilfer themselues but a great number make no bones to be accessary vnto euill doers and are glad when they may haue any share in a rich bootie manfully gotten Howsoeuer such may thinke themselues to be better then theeues yet the Prophet Esay maketh them all one with them Esay 1. when he saith thy Princes are the fellowes of theeues Now here is shewed that not onely these partakers with euill doers are in fault as well as they but that they shall not escape punishment For thus much is meant when it is said that they hate their owne soule or them selues that is to say they make them selues subiect to danger of law to infamie and to the wrath of God in as much as theeues and robbers shall not inherite the kingdome of God 1. Cor. 6. The Lord by his Prophet threatneth such affirming that in as much as they saw a theef Psal 50. they consented to him and were partakers with the adulterer therefore he would reproue them and set their sinnes in order before them But as he draweth on him selfe the Lordes iudgements who communicateth with theeues in their spoiles euill deeds so he also offendeth casteth himself into his wrath which hearing cursing declareth it not that is to say who hearing any to blaspheme to sweare or otherwise abuse his tongue telleth him not of his fault if he be such a one whō it is wisedome to reproue This to be the naturall sense of these words may appeare by that mother sentēce vnto which this verse is referred which is set downe in the fift Chapter of Leuiticus 1. verse Also when one hath sinned and he hath heard the sinne of blasphemie whereof he is witnesse whether he hath seen it or whether he hath heard it if he tell it not surelie he shall beare his iniquitie In which place as appeareth by the sute of the whole Chapter Thus Tremellius and Iunius also take it the Lord speaketh not of publicke but of priuate offences and not of accusations brought vnto Magistrates but of priuate admonitions Many a one who heareth his neighbour vse most execrable speeches herein thinketh him highly to offend and is ready in heart to condemne him But although he let him proceed or open not his mouth at all to declare his fault vnto him yet he blameth not himselfe because he knoweth not or doth not consider that his suffering of his neighbours sinnes to passe without any controlment vsed by him maketh him subiect to the punishment due thereunto Well then to stir vp euery one to pull his neighbour out of the fire here is shewed that silence kept in such cases causeth vs to incurre the recompence due to other mens offences Let vs then as the Apostle exhorteth follow the nature of light which not onely hath no fellowship with darkenesse but reprooueth and declareth the workes thereof Let vs practise the commandement of our Sauiour if our brother offendeth vs to tel him betweene vs and him If our brother I say for as for scorners another course is to be taken with them 25 The * The trembling of a man fearfull man laieth a snare before himselfe but he which trusteth in the Lord is placed on high As in the verse going before the effects of communicating in sinne or winking thereat haue bene shewed so in this the contrary workings of infidelitie and faith are declared The spirituall feare and sonlike reuerence of God is a fountaine of life as before in this booke hath bene affirmed Againe the naturall feare of dangers of troubles of death is not to be reproued so long as it keepeth in compasse or is sanctified by the spirit of God But here a slauish hellish feare is spoken off springing from infidelitie and troubling the mind aboue measure with the dangers or euils of this life or the world to come This feare worketh a snare euen death and destruction euen as the Apostle saith the sorrow of this world doth For first he which feareth the faces of men or troubles runneth by this meanes into many sinnes as to leaue his calling to trust in carnall helpes and to deny the truth of God Secondly he giueth the aduersaries great aduantage ouer him whom by reason of his feare he is not able to resist and who on this occasion are emboldened Thirdly by extreeme passions his senses are bound his spirits dulled his bodie cast into diseases and his minde faileth and fainteth Last of all in as much as he doubteth of the fauour of God by this meanes hee doth incurre eternall damnation seeing the featfull shall haue their portion in the lake which burneth with fire and brimstone As then the fearfull beasts and byrds fall into pittes and inwrap themselues in snares in like sort the timorous persons draw the iudgements of the Lord vpon themselues There are a great number in the world which are farre from this feare and yet no nearer to happinesse if not further off from it then the timorous For they feare neither God nor man but presumption embraceth their neckes as a chaine Their destenie hath before bene set downe
plaine he for whose welfare sacrifices haue bene offred and promises made vnto the Lord from time to time is tyed in cōscience to obey that person in lawfull things who hath made and performed such solemne vowes in his behalfe thou art he for whom sacrifices haue bene offred and I am she who for hath made such vowes conscience then bindeth thee to heare and regard my preceptes 3 Giue not thy strength vnto vvomen nor thy vvayes to them vvho cause kings to be destroyed The Preface being finished certaine preceptes now follow wherein Bathsheba partly informeth Salomon how to carrie him selfe in the gouernment of the common wealth and partly directeth him as concerning the estate of a priuate familie The former kind of instruction is of two sortes the one shewing what vices Salomon is especially to shunne the other declaring what duties he is to practise The former vice from which Bathsheba disswadeth her sonne is fornication Giue not thy strength vnto women nor thy wayes to them who cause kings to be destroyed See the roote of this precept Deut. 17.6 The same kinde of speech 1. Cor. 6.18 In that she willeth him not to yeeld his strength vnto women she sheweth that fornication will not onely dull his wits but weaken the constitution of his body In that she calleth strāge women See examples of the truth hereof in Hamor and Sechem and in Dauid those who cause kings to be destroyed she declareth that they do much hurt not onely to the persons of Princes but to their states crownes also 4 Farre be it from kings ô Lemoel farre be it from kings to bib in vvine and from Princes * The desire of to desire strong drinke 5 Lest * Or he they drinke and forget the decree and chaunge the iudgement of any that are afflicted 6 Giue ye strong drinke vnto him that is ready to perish and vvine vnto them that are bitter in heart 7 Let him drinke that he may forget his * Or pouertie affliction and remember his miserie no more The second vice from which Bathsheba disswadeth Salomon is drunkennesse whereof she speaketh in these words Farre be it from Kings ô Lemoel c. The vse of wine is not forbidden Princes in these wordes See a precept of this kinde Leuit. 10.9 1. Tim. 3. but the abuse or immoderate vse therof from which as priuate persons should be farre off so especially magistrates Great cause there is why rulers aboue all other people should take heed of bibbing in wine Lest they drinke and forget the decree c seeing otherwise they being ouershot may so for the time loose their wits as that they neither can remember the written law nor discerne the truth Rather then Giue ye strong drinke vnto him that is readie to perish and wine vnto them that are bitter in heart In this verse is declared that strong drinke which is poyson to Princes is a medicine to the afflicted The sense of it is this reach out a large cup of comfortable drinke to that party who by reason of famine or weaknesse or wearinesse is at deaths doore Bestow also a good cup of wine which creature maketh glad the hart of man on him who in consideration of his losses or crosses is swallowed vp with extreme sorrow Let him drinke that he may forget his affliction and remember his misery no more Let him who by reason of some outward aduersitie is readie to perish take a plentifull draught of strong drinke that being therewith refreshed he may not thinke of the matter of his affliction Moreouer affoord a large cup of wine to him who is inwardly troubled in mind that by this meanes the thorne of griefe which pricketh his hart may wholly or in some part be pulled out It is farre from the intent of the spirit of God to allow excesse or carowsing in anie neither doth the doctrine confirme or warrant the corrupt custome of offering strong drinke either to malefactors drawne to execution or to sicke persons labouring on their deaths beds for life at which time they ought to be most sober and watchfull Onelie these instructiōs tend to declare that some as namely those who are in extreme aduersitie cannot onely beare a large quantitie of strong drink without hurt but receiue much good thereby which being taken in the same measure by some in prosperitie or authority would vtterly ouerthrow them or make them vnfit to follow their callings 8 Open thy mouth for the dumme in the cause of all the * See this phrase Psal 79.11 children of destruction 9 Open thy mouth iudge righteously and plead the cause of the afflicted and the poore The vertue which Bathsheba would haue her sonne especially to remember in the course of his gouernment is here specified and commended by her vnto him * See Exo. 22.23 Ier. 23.6 Before 24.10.11 Open thy mouth for the dumme speake boldly in the behalfe of the oppressed who because they cannot or dare not plead for themselues may well be called dumme In the cause of all the children of destruction Maintaine the cause of all who are wronged neither onely of those who are vniustly pursued but of those who deseruing no such matter are condemned or neere to be executed Open thy mouth iudge righteously c minister iustice couragiously and indifferently to euerie one but especially maintaine the cause of the fatherlesse widow stranger and poore person 10 Who shall finde a vertuous woman for her price is farre aboue the pearle Bathsheba commeth now to describe and commend a good huswife Her most rare excellencie is shewed in this verse By demanding the question she declareth that many find bewtifull rich women but few a good or godly wife who is a speciall gift of God By comparing a vertuous woman with pearles shee insinuateth that she is not onely a rare but an excellent blessing of the Lord. For it is well knowne that pretious stones or pearles are in great account among all people Moses praiseth the riuers of paradise by the pretious stones which therein are found Iohn resembleth the pillers of heauē vnto pretious stones and the gates thereof vnto pearles In the garments of Aaron the Lord would haue diuers pretious stones placed to the end they might be most pretious and glorious Thus much then here is shewed that an honest matrone is a singular iewell and the glorie of a familie The heart of her husband trusteth in her and he shall haue no need of spoile 12 She will do him good and not euill all the daies of her life Herein is shewed how the vertuous woman behaueth her selfe toward her husband who is the chiefe in the familie or among those with whom she is conuersant The heart of her husband trusteth in her Her husbād whether he be absent or present neuer doubteth either of her chastitie or of her secrecie or of her care in looking to her familie And he shall haue