insinuated in the name of the widow whose estate is of all other most greeuous because she being desolated of her husband lyeth open to all wrongs but especially to the iniuries of great and wealthie men The Lord then will destroye the house of the proud God often ouerthroweth their families yea pulleth them vp by the rootes who in the pride of their hearts haue oppressed the poore taking from them either their lands or goods But he will establish the border of the widow The Lord will restore the poore to their right or els by some meanes or other he will so defend their possessions and fields against the power of the mightie that they shall not be able to pull thē out of their hands 26 The thoughtes of the wicked man are abhomination to the Lord but the wordes of the pure are pleasant wordes All things which proceede from the wicked as for example euen their thoughtes are vncleane and abhominable in the sight of God On the contrary side Tit. 1.15 not onely their thoughtes but the wordes of the godly which flow from the good treasure of their hearts are acceptable to the Lord and as a cleane and sweet sacrifice before him 27 He which is giuen to gaine troubleth his owne house but he which hateth gifts shall liue Couetousnesse is herein threatened He which is givē to gaine troubleth his owne house Such a one as getteth goods by hooke or crook or is addicted to euil gaine Hab. 2 9. is a cause and occasion of many euils in his estate familie But he which hateth giftes shall liue On the contrary side such a one as abhorreth bribes giuen to peruert iustice or to any such ill intent shall liue in prosperitie and peace 28 The heart of the righteous studieth to speake but the mouth of the wicked * or Powreth bableth out euill things A good man out of the good treasure of his heart bringeth foorth good things See the roote hereof Psal 37.30.31 but an euill man out of the euill treasure of his heart bringeth foorth euill things The heart of the iust man studieth to speake the vpright person premeditateth what to say and when and how to vtter his wordes But the mouth of the wicked powreth foorth euill things The mouth of the vngodly cā neither be silent nor speake well but pratleth and bableth vaynely rashly offensiuely and lewdly 29 The Lord is farre off from the wicked but he heareth the prayer of the righteous See the roote hereof or a like sentence Psal 145.18 God is farre off from the vngodly not in place but in helpe On the contrary side God is neare to those who feare him not in presence onely but in fauour graūting their prayers and succouring them in their aduersities 30 The light of the eyes reioyceth the heart and a good hearing maketh the bones fat Those things which are teceiued in by the eye or eare haue great force to affect a man The light of the eyes reioyceth the heart a sight pleasant and acceptable to the eye reuiueth the spirites and a good hearing maketh the bones fat a good report but especially the doctrine of the Gospell which is the voyce of ioye and gladnesse not onely comforteth the minde but causeth the body to be in good plight 31 The eare that hearkeneth to the * or Reprose correction of life shall lodge among the wise The care that hearkeneth the person which heareth yeeldeth obedience to the correction of life to wholesome reproofes which teach men to liue well here and lead them to life eternall shall lodge among the wise shall not onely in this world haue a place yea honour also among the learned but hereafter raigne with them in Gods kingdome 32 He that * Or withdraweth him self from instructiō refuseth instruction despiseth his owne soule but he that obeyeth correction possesseth his owne heart He that refuseth instruction the contemner of good counsell who neither is wise him selfe nor will be taught by other despiseth his owne soule by wāt of knowledge and grace layeth open his life to destructiō But he that obeyeth correction possesseth his owne heart On the contrary side he who doth profit by rebukes preserueth his soule from death and from Gods wrath 33 The feare of the Lord is the instruction of wisdome and before honor goeth humilitie The feare of the Lord the reuerence of God is the instruction of wisedome Iob. 25.28 is that which maketh a man wise or which as a schoolemistres teacheth wisdome For the feare of God giueth a man many good lessons And before honor goeth humilitie And lowlynesse of mind bringeth a man to glorie THE XVI CHAPTER 1 The preparations of the heart are in mā * Or speech but the answere of the toung is from the Lord. THe preparations of the heart are in man oftentimes a man hath whole armies as it were of thoughts in his minde therein placed in an exact order as in battaile array but the answere of the toung is from the Lord but when a mā hath set downe how to speake the vttering of his minde is as God shall open his mouth Here then is taught that when a man hath obtained a former grace of thincking well he stādeth in need of a second grace namely to speake well without which he shall neuer be able to vtter aright any part of that matter or one of those wordes which he hath thought on or cond by heart 2 All the wayes of a man are pure in his owne eyes but the Lord pondereth the spirites All the wayes of a man are pure in his owne eyes a man looketh onely on his outward actions which seeme faire and cleane in his sight so that therein he pleaseth and iustifieth him selfe But the Lord pondereth the spirites On the other side the Lord considereth the inward intentes and affections of the heart yea he weigheth them and proueth them euen as a good Magistrate tryeth the measures of his subiects by the common standard 3 Commit thy workes vnto the Lord * Or cast thine affaires See the roote hereof Psal 37.5 55.23 See this sentence alledged 1. Pet. 4. and thy thoughtes shall be directed Commit thy workes vnto the Lord whereas thy troubles and thy labours in thy calling are as it were certaine weightie burdens which lye on thy backe torment not thy selfe with care but roll them as it were vpon almightie God and thy thoughtes shall be directed for so thy desires shall at last happely be accomplisheth Now by what meanes or after what sort we are to cast our affaires on God the Apostle Paule declareth in his Epistle to the Philippians when he saith Phil. 4.6 be carefull for nothing but in euery case let your petitions be made knowen vnto God by prayer and supplication with thankes giuing and so that peace of God which passeth all vnderstanding shall keepe your hearts and mindes in Christ Iesus Thus
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
time not euill in them selues but as they proceeded from the wicked they were euill for it is an abhominable thing to God that the wicked man should take vnto him before his sight the person of a iust man On the contrary side the prayer of the righteous is acceptable vnto him Euen the least seruice of the beleeuer who walketh in the spirite is pretious and acceptable to the Lord because he accepteth him in Christ 9 The way of the wicked man is abhomination to the Lord but he loueth him who followeth after righteousnesse That wicked course of life which the vngodly lead is called here the way of the wicked This is sayd to be an abhomination to the Lord because the iust God abhorreth vnrighteousnesse as a most foule and filthie thing From hence it commeth that so many plagues fall downe from heauen vpon the sinner and that as the Psalmist speaketh the way of the wicked doth perish Psal 1. Now he is sayd to follow after righteousnesse who is not could or slow in doing that which is good but with might and mayne pursueth after what soeuer is vpright and iust True it is we can neuer attayne vnto perfect righteousnesse while we liue in this world but with our whole endeuour we must follow after it making it as it were our gaine Him who thus followeth after righteousnesse the Lord loueth The meaning of this speech is that God in Christ not onely fauoureth or accepteth the iust person but that he vseth to bestow many benefites on him as signes and tokens of his fatherly good will Hence it is that they who walke vprightly haue oftentimes such wealth estimation honour and prosperitie in this world Hence it is that alwayes they who feare the Lord are indued with the graces of Gods spirit and aboūd with ioy of the holy Ghost Finally hence it is that the true worshippers of God are preserued from so many dangers of body and soule and that oftentimes miraculously For indeede the loue of God is to be considered not onely in the affection but in the effectes of his good will This sentence is therefore diligently to be obserued because diuers thinke they are in the loue of God and shall finde sauour through Iesus Christ howsoeuer they commit all sorts of wickednesse euen with greedinesse or proceede in their euill course of life vntil the last gaspe But either such do greatly deceiue them selues or the spirite here setteth down an vntruth which once to imagine were most horrible and impious 10 * or An euill chastisement shall be Instruction seemeth euill vnto him who forsaketh the way he who hateth * or Reproofe correction shall dye The vngodly are in this sentence threatened with destruction Instruction seemeth euill vnto him who forsaketh the way the doctrine whereby the sinner is warned and instructed displeaseth him as being in his eyes too sharpe and bitter For which cause he shall meete with some greeuous aduersitie scourge inflicted by God or man He who hateth correction shall dye As for him who not onely forsaketh the way of vertue but hateth reprofes or any chastisements whatsoeuer he shall either before the time loose this temporall life or after this life dye eternally 11 Hell and destruction are before the Lord how much more the hearts of the sonnes of men There is nothing hidden from the all-seeing spirit of the Lord be it neuer so secret Hell and destructiō are before the Lord God not only seeth the outward things which are on the face of the earth or of the waters but he knoweth also the state of the dead and dāned who haue their being in the graue or the infernall pit The condition of the deceased is of all other things most hidden from the eyes of man seeing the dead neuer returne and are in most secret and deepe places For this cause Iob attributeth this prayse vnto God as being peculiar to him alone that hell is naked before him and destruction vncouered in his sight Iob. 26.6 But now if God knoweth that which is most deepe much more doth he know that which though it is deepe yet is not so deepe the heart of man I meane Wherfore the spirite of God reasoneth thus how much more the hearts of the sonnes of men Hence it is that Ieremie speaketh after this sort the heart of man is euill and vnsearcheable who shall know it I the Lord who search the heart and trye the reines For he which knoweth those things which haue vnto men no being much more doth know those things which although they are secret yet they are 12 A scorner loueth not him who rebuketh him neither will he go vnto the wise He is a scorner who either in wordes scoffeth at Religion or so carieth him selfe as that by his lewd offensiue cōuersation he witnesseth that he maketh but a iest or mocke therof Such a wicked man esteemeth not but hateth not onely the doctrine but the person of him who telleth him of his faultes Moreouer he abstaineth both from the cōpanie the house and the schoole of learned men Hence it is that prophane people are so good fellows with those who are like them selues but such straungers with their godly neighbours and their faithfull teachers 13 A ioyfull heart maketh a * or Glad good countenance but by the sorrow of the heart the * or Breath spirite is broken The spirite of God herein speaketh to the heauie hearted person as tender mothers are wont to do to their children who cry when they tell them that if they whine thus they will marre their faces A ioyfull heart maketh a good countenance A merry quiet minde maketh not onely the whole body healthfull but the face which is the glory thereof wherein the senses are specially seated comely For the affections of the minde pearce into the whole body but especially worke in the countenance Hence it is that whē the heart is chearefull the eye is quicke the cheekes are ruddie the bloud is cleare the skinne is faire On the contrary side by the sorrow of the heart the spirite is broken Heart grief not onely marreth the looke but dulleth the spirites in such sort as that the sorrowfull wight neither hath the perfect vse of his wits neither can with ease draw his breath 14 The heart of the prudent man seeketh knowledge but the mouth of fooles is fed with foolishnesse Herein is declared that euery man seeketh after that wherewith he is delited The heart of the prudent man seeketh knowledge the soule of a man indued with vnderstanding seeketh for learning as the proper food therof to the end that thereby it may increase in wisedome But the mouth of fooles is fed with foolishnesse Not onely the inward soule of the foole is delighted with vanitie but the outward partes of his body reioyce therein so that with open and gaping mouth as it were he swilleth in and feedeth on vayne speeches
wil not lay aside his iniquities or impieties not onely his sinnes shall prouoke God but euen his prayers and they shal not onely be reiected but be abhominable and matter of offending and incensing the Lord to wrath As therfore such a one did refuse to heare God speaking in his law so the Lord will in iustice refuse him speaking to him by prayer Therefore aboue all things be more ready to heare then to offer the sacrifice of fooles 10 Whosoeuer leadeth aside the vpright into an euill way shall him selfe fall into his owne pit but the iust shall possesse that which is good Seducers are herein threatned with the Lords iudgement They are fitlie resembled vnto theeues or robbers who lead true men out of the way oftentimes to spoile them of their goods For euen so the wicked are seduced and seduce others 2. Tim. 3. drawing them into daunger vnto the committing of sinne or vnto heresies But they shall fall into their owne snare as did the accusers of Daniell Act. 13. Elimas the sorcerer Saul Haman Achitophell In the meane time they who are vpright or sincerely and constantly serue the Lord shall not only escape the euils which seducers labour to bring them into but attaine and enioy riches honour glorie and saluation 11 A rich man seemeth wise in his owne eyes but the poore man who is prudent findeth him out Conceited arrogancie vsually accompanying aboundance of wealth is now reproued It is the custome not of godly rich men but of wealthie worldlings both to ascribe the getting of their goods to their owne wisedome and to like wonderfully well of their owne speeches actions and courses Wherfore not without cause doth Paul will Timothie to put thē in minde not to be high minded Now againe it is the manner of foolish poore people who measure all things by wealth to flatter them as the multitude did Herod crying out it is the voyce of God and not of man But the godly poore man who knoweth the word is indued with the spirit of discretion will so search and finde the rich man out that he will discerne if neede require declare him to be either an ignorant or wicked person Iohn 9. as may appeare in blind Bartimaeus his conference with the Pharisies Neuerthelesse as this ought to humble the rich that the poore go somtimes beyond them in spirituall gifts so ought it not to breed any malapertnesse in the poore who should alwayes be farre off from dealing saucilie with their betters 12 When the righteous triumph there is great glory but when the * In the wicked mens rising vp wicked are listed vp a man is sought for Tyrannie is spoken of in this sentence a vice most contrarie vnto the mild and righteous gouernement of the iust For their raigne bringeth forth glory as a most pretious fruite so that it causeth Religion to florish peace to abound plētie to be in euery place to conclude temporall and spirituall blessings to spread farre and neare What miracles were done in the wildernesse whilest Moses ruled What conquests had Ioshua What peace was vnder Salomon What zeale vnder Dauid On the contrary side wicked rulers make hauocke of Church and common wealth They seeke for the godly to slay them the rich to spoile them all to molest thē But of this point more hereafter in the exposition of the 28. verse of this Chapter as also in the interpretation of the second verse of the next Chapter 13 He which hideth his sinnes shal not prosper but he which confesseth and forsaketh them shall receiue mercie Hypocrites are threatned with a miserable iudgement He which hideth his sinnes either by denying that euill which he hath done or lessening it or else continuing in it shall not prosper but shal be left and remaine in grief of minde pouertie sicknesse or some other trouble as Dauid was vntill such time Psal 32. as he confessed his sinne against him selfe But he which confesseth his sinnes to the Lord as Iob did Iob. 31.33 and not onely acknowledgeth them in wordes but indeede and affection forsaketh them shall not onely be forgiuen but obtaine many graces and blessings as did the prodigall sonne It is not alwayes necessarie to publish secret sinnes to men which may but breed offence and infamie and dishonour to the Lord. Neuerthelesse somtimes this also is to be done both publickly and priuatly But both manifest and secret offences are alwayes to be acknowledged vnto the Lord and sinne is alwayes to be forsaken It is no maruaile if diuers many yeares together are not taken from the racke of the Lordes visitation seeing they will not confesse their iniquities to him as they ought See a like promise Iob. 8. chap. 4.5.6.7 vers 14 Blessed is the man who greatly feareth alwayes but he which hardneth his heart shall runne headlong into euill Securitie is a forerunner of Gods iudgements but the mā is happy which feareth alwayes Indeed whosoeuer is possessed or tormented with a seruile feare is most miserable But he which is indued with a son-like feare so that he dreadeth to sweare vainly to prophane the Saboth or to sinne against God he which worketh on his saluation with feare and trembling so that he stādeth in awe of the Lord not only in the Church but out of the same finally he which reuerenceth the Lord continually so that he feareth him not for an houre or day or month or by fits as some which haue an aguelike feare now and then vpon them but all the dayes of his life is most happy For such a one doth no euill the Lord heareth his prayers and maketh him at the last an inheritour of his kingdome The secure people of the world on the contrary side harden their hearts both by resisting the word and by not profiting by the Lordes workes and by not yeelding vnto the motions of his spirit They do therfore but treasure vp wrath against the day of wrath so fall at last into sinne into trouble into the iawes of death to conclude euen into hell For whē they say peace peace then sudde in destruction commeth on them 15 A vvicked ruler ouer the poore people is as a roaring Lyon and a rouing beare The rage of tyrants is here fitlie compared to the crueltie and rauening of beares Lyons 1. Sam. 17. which pray on the lambes and on the sheepe For as the Lyon frayeth the poore beasts with his roaring prayeth on thē with his teeth and as the beare searcheth thē out and teareth them with her pawes so vngodly superiours of all sortes threaten oppresse and slay such as can make no resistance They which are of the lowest degree are sometimes as fierce as beares or lions but rulers should be pastors not wolues and parentes not tyrants Not onely diuers Magistrates are tyrants but many housholders are beares and lions in their families But Christian maisters must remit their threatnings and lay
appointed frō the Lord do shew thee by my precepts and chalke out before thee by my doctrines When thou shalt walke thy gate shall not be strait and if thou shalt runne thou shalt not be hurt So doing wisedome as a guide will direct thee in the right and plain way which leadeth to prosperitie in such sort as that alwayes thou shalt find libertie and safetie Lay hold on her instruction leaue not of keepe her because she is thy life Therefore keepe the doctrine of the word and suffer not wisedome to depart from thee because hereby thou shalt be quickened to fairh obedience and immortalitie For indeed Iesus Christ is the way the truth and the life And this is eternall life to know the true God him whom he hath sent Iesus Christ 14 Enter not into the path of the wicked neither walke in the way of euill men 15 Auoydit go not through it turne from it and passe by it 16 For they sleepe not vnlesse they haue done a mischiefe and their sleepe is taken away vnlesse they cause some to fall 17 For they eate the bread of wickednesse and drinke the wine of violence 18 As for the path of the righteous it is like the glistering light which proceedeth to shine vntill the perfection of the day 19 The way of the wicked is like the darkenesse they knovv not vvhere they shall stumble Herein Dauid disswadeth his sonne from hauing any fellowship with euill men These verses containe straight charges diuerse forcible reasons tending to this purpose Enter not into the path of the wicked come not into the place where sinners are rashly or to an ill intent neither walke in the way of euill men continue not in the companie nor liue after the conditions of vngodly persons Auoyd it go not through it turne from it and passe by it Flye their presence and doings with might and maine For they sleepe not vnlesse they haue done a mischiefe and their sleepe is taken away vnlesse they cause some to fall They sinne not of frailtie but of malice not by occasion as it were but of an vnsatiable desire of committing wickednesse The eye of the adulterer wayteth for the twilight the thiefe ietteth abrode in the darke to conclude the harmefull man museth on mischiefe in his bed For they eate the bread of wickednes and drinke the wine of violence They liue not of honest labour but of goods gotten by hooke and crooke and moreouer it is meate and drinke to them to do euill As for the path of the righteous it is like the glistering light which proceedeth to shine vntill the perfection of the day The way of the wicked is like darkenesse they know not where they shall stumble The godly being the children of the day and of the light 1. Thess 5.1 2. Sam. 23.4 Dan. 12.1.2 are full of blessings and increase in excellent ornaments yea attaine at last to perfect glorie and at noone commeth to perfect brightnes On the contrarie side as they who walke in the night go in great feare and fall most daungerously so the wicked are full of sinnes and calamities which also sometimes ouertake them in those times and places wherein they least suspect danger and when they say peace peace as the Apostle speaketh 20 My sonne hearken vnto my words encline thine eares vnto my sayings 21 Let them not depart from thine eyes keep them within thine heart 22 For they are life vnto those who find thē wholsom to the whole flesh of euery one of thē Before that Dauid commeth to deliuer new instructions he prepareth his sonne in these sentences by a preface to receiue them He first demandeth an attentiue eare saying My sonne encline thine eares vnto my sayings The reason hereof is for that faith cometh by hearing and the eare is the doore at which knowledge doth especially enter Secondly he requireth a watchfull eye Let them not depart from thine eyes If the eye be not sanctified by the word and spirit enuie pride adulterie and other vices will therein haue an habitation Thirdly he doth also claime a faithful heart Keepe them within thine heart If the soule be carelesse or not inwardly reformed as well as the outward senses the seede of the word is lost which either the foules of the aire will picke out or the thornes will choke or the stones will cause to wither For they are life vnto those who find them and wholsome to the whole flesh of euery one of them The doctrines of the Scripture are able to make men wise vnto saluatiō yea whosoeuer obey them shall be sure not onely to liue but to liue in prosperous health if not alwayes of the bodie yet of the soule 23 Aboue all watch and vvard keepe thine heart for out of it proceed the issues of life As before Dauid hath disswaded his sonne from the companie of wicked persons so now he warneth him to take heed that he haue no fellowship with any euill things He forbiddeth in this verse the pollution of the heart or spirit Aboue all watch and ward keepe thine heart not onely looke that thy soule be free from pride hypocrisie and such vices but aboue all other things do this Rather looke to the cleansing of thine heart then to the cleansing of thy well rather looke to the feeding of thine heart then to the feeding of thy flocke rather looke to the defending of thine heart then to the defending of thine house rather looke to the keeping of thine heart then to the keeping of thy money For out of it proceed the fountaines or issues of life Seeing the hart is the wel-spring of motion sense and vigor the least hurt which befallerh the heart must needes bring death and therefore it standeth thee vpon to looke that thine heart be not infected with any poyson but especially that thy spirituall heart be not venomed with sinne for out of the heart commeth murder adulteries and all mischiefes as our Sauiour teacheth 24 Remoue from thee the peruersenesse of the mouth and put farre avvay from thee the naughtinesse of the lippes Now in the second place Dauid admonisheth his sonne Col. 3.8 to lay aside all euill and filthie speaking The toung indeede is the most excellent member in our body if so be that it glorifie God and edifie men But if it breake the bridle or abuse it selfe in speeches there is nothing in our whole body more hurtful thē it is We are thē not without cause willed to remoue from vs the peruersnesse of the mouth after that we haue bene exhorted aboue all things to looke to our harts All the vices of the toung are comprehended vnder these two wordes peruersenesse and naughtines We are then charged to take heed of blasphemy heresie periurie lying cursing iesting backebiting brawling foolish speaking boasting and infinit other such deformities of the mouth and of the lips 25 Let thine eyes looke directlie on afore let thine eyes lids
21 Bind thē alvvay vpon thine heart and tye them about thy necke Solomon intending in this chapter againe to disswade his sonne from adulterie prefixeth in these words a preface containing his aduise My son obserue c. my child lay vp thy parents counsel as a most precious treasure and keepe it safely as most costly iewels 22 It shall leade thee vvhen thou walkest it shall vvatch ouer thee vvhen thou sleepest it shall talke vvith thee vvhen thou vvakest 23 For the commandement is a * or Lampe lanterne and doctrine a light and reproofes of instructiō a vvay of life 24 To preserue thee from the naughty woman and from the flatterie of the straunge vvomans toung Herein Salomon sheweth the reasons of that his aduise which he did set downe in the two verses going before It shall leade thee when thou walkest the counsell of thy godly parents or the word of God by them applied vnto thee shall as a guide direct thee in thy calling actions and iourneys It shall watch ouer thee when thou sleepest it will be also as a watch man to preserue thee from temptations troubles and dangers in the night season It shall talke with thee when thou wakest Finally it will likewise be as a familiar friend vnto thee conferring with thee in the morning or in the day time of the mercies of God of the promises of the word and of spirituall matters See Psal 19.8 See Psal 119.105 For the commaundement is a lanterne for the law of the Lord is as a bright lamp which in the night season shineth in a dark chamber inasmuch as it enioyneth that which is good and forbiddeth that which is euill And doctrine a light the instruction of the word is againe as the light of the Sunne which in the day time manifesteth the way which is to be gone For in like maner the doctrin of the scripture manifesteth truth error And reproofes of instruction a way of life Finally rebukes for sin or the admonitions of Gods word are like the way or path which directly bringeth men to their iourneys end or to the place whither they would go For as wholsome reproofes pull vs from our vices so they do hold vs in our duties To preserue thee from the naughtie woman the word of God I say is such a soueraigne preseruatiue as hath bin spoken of to keepe thee frō the adulteresse and from the flatterie of the strange womans toung and to preserue thee from being seduced by the entising speeches of the harlot 25 Desire not her beautie in thine heart neither let her catch thee with her eye lids Now Salomon commeth to warne his sonne that he be not drawne to go astray by any prouocations vnto vnchastitie Desire not her beautie in thine heart albeit she is faire yet looke not on her to lust after her Neither let her catch thee with her eye lids Neither yet suffer her wanton or pleasant lookes to be a net to intangle thee or a fire to inflame thee 26 For by a whorish woman one is brought to a morsell of bread and the adulteresse hunteth for life which is precious Two great hurts arising vnto men by following after strange women are here specified as sufficient reasons to disswade euery one from the foule sinne of adulterie One is the losse of goods For by a whorish woman one is brought to a morsell of bread Through whordome men come to extreme pouertie For the harlots haue one part of their substāce who haunt their companie baudes and ruffians another part officers before whom they are often conuēted another part the rest consumeth through a secret curse of the Lord and thus at last all commeth to nothing Another mischiefe is the losse of life it selfe For the adulteresse hunteth for life which is precious The vile harlot not onely bringeth a man to beggerie but to death and destruction being in this respect like vnto hunters who seeke after the life of the poore beast For the adulteresse seeketh by all meanes to draw her companion to commit folly with her whereby it commeth to passe that he is layd open to her husbands rage the magistrates sword Gods wrath Now because she vseth craft and deceipt to intangle her louers it is not onely here sayd of her that she hunteth but in the booke of the Preacher Eccles 7.28 that her heart is as nets and her hands as snares 27 Can anie take fire into his bosome and his garments not be burnt 28 Can anie walke vpon burning coales and his feete not be burnt 29 So is he that goeth in to his neighbours wife whosoeuer toucheth her shall not be vnpunished Now the wise king commeth to amplifie the former reasons which here he doth by a most fit similitude There is great likenesse betweene the adulteresse and fire both in the propertie of inflaming and consuming Can any take fire in his bosome c. Euen as it is impossible that fire should not consume those clothes or that body which it toucheth so it can not be but that the adulterous woman will vndoe or hurt at the least very sorely both in outward things and in his person him who cōmitteth folly with her The consideration hereof caused Iob to say from whom it is likely that Salomon tooke this comparison that the sinne of adulterie is such a fire Iob. 31.12 as would if he had committed it haue consumed him vnto destruction and quite rooted out all his increase 30 A threfe is not despised who stealeth to satisfie his soule when he is hungrie 31 But if he be taken he repayeth seuen fold he maketh recompence with any substance of his house 32 As for him who cōmitteth adulterie with a vvoman he is voyd of vnderstanding he vvho shall do this destroyeth his owne soule 33 He shall receiue a blow and blame and his reproch shall not be blotted out 34 For the fierce rage of a man is in iealousie and he sheweth no mercie in the day of reuenge 35 He hath no respect to any ransome and he resteth not albeit thou profferest many gifts The reasons before set downe tending to disswade from adulterie are in this conclusion of the chapter enlarged by a comparison betweene the lesser sinne and the greater A thiefe is not despised who stealeth to satisfie his soule Albeit it is a shame to steale yet theft is not so foule a fault as to defile another mans wife True it is he who did steale to preserue his life was by the law of God to be punished for he was to make full restitution or to be sold Exod. 22.1 but he was not to be put to death or to be noted with publike infamie at the least when he had made restitution all his discredit was to cease As for him who commiteth adulterie with a woman c. The case standeth otherwise with the adulterer who considereth not the greatnesse of his sinne or of Gods iudgement against it
parentage and yet is in debt or hath not sometimes a penie in his purse or food sufficient for his dinner or supper 10 The righteous man regardeth the life of his beast but the bowels of the wicked are cruell Pitie is now commended and hard heartednesse condemned The righteous man regardeth the life of his beast A iust man wil not ouer toyle the poore dumme creature nor suffer it to want food or looking to But if he be so pitifull to his beast much more is he mercifull to his seruants his children and his wife As for the very bowels of the wicked they are cruell For they are vnmercifull to their beasts See an example in Balaam striking his asse in Dalila betraying Sampson and in the Iewes crying crucifige on Christ vnnaturall to their children hard hearted to the poore and bloodie persecutors of the people of God 11 He which tilleth his land shall be satisfied with bread but he who followeth vaine things is voyd of vnderstanding The diligent person shall haue plentie but the spend-thrift who followeth carding dicing or such like vanities shall in time to come want necessaries as now he wanteth wit 12 The wicked man desireth a defence against euils but the roote of the righteous giueth frute So did Cain They that do euill wish for pardon of their liues a priuiledge or protection against troubles death and condemnation but all in vaine For in deede at the last Gods iudgement taketh hold on them On the contrarie side the roote of the righteous giueth frute The godly being rooted and grounded in Christ and as trees planted by the riuers of water are not onely preserued frō euils but prosper and flourish in good things Psal 1.3.4.5.6 bringing foorth frute in due season as it is in the Psalme 13 The euill mans * or Destruction snare is in the transgression of his lips but the iust man wadeth out of trouble Wicked men by their rash speeches cast thē selues into such troubles out of which they cannot deliuer them selues See an example in Daniel and his accusers but although sometimes the innocent being falsely accused are brought into question or molested yet they escape at the last as a bird out of the snare of the fowler 14 A good man is satisfied with the frute of his mouth and the * or Worke. recompence of a mans hāds shall reward him Albeit the opening of the mouth is a smal matter yet it shall be recompenced by the Lord with great blessings when it is done in wisedome For such as vse their toungs to Gods glorie and the edification of their brethren instructing them and exhorting them from day to day shall be loued by God man and tast many good blessings Now as good words so good workes also shall be rewarded For the recompence of a mans hands shall reward him That is to say 2. Cor. 5.10 Mal. 2.5 not only the wicked shal be plagued for their ill doing but the godly shal be blessed for their well doing The reward here spoken of is not a reward of merit but of mercy to the godly whose good actions are crowned with comfort and good successe as the euill deedes of the wicked haue a curse or crosse attending on them 15 The way of a foole is right in his owne eyes but he who harkeneth to counsell is wise Selfe liking is here reproued and hearing of aduise commended The way of a foole is right in his owne eyes The cōceipted person thinketh his owne course to be best and as if he were a verie wise man himself or sufficient by him selfe to deale in any matter he vseth no aduise of other But he who harkeneth to counsell is wise That is to say he who enquireth after and practiseth the good aduise of other prouideth wel for his owne welfare 16 The vvrath of a foole is made knowne the same day but a prudent man couereth reproching The meaning hereof is that the furious person presently sheweth some signe of his choler but he who is godly wise suppresseth angrie speeches gestures and behauiour For this phrase the same day both here and elsewhere in Scripture Psal 84 11. noteth out a verie short time Thus the people in Ezechia his time couered a reproch whē they aunswered not a word to Rabsakeh So likewise by couering a reproch abstaining from reuiling and rayling is to be vnderstood 17 He telleth the truth who declareth that which is iust but a false witnesse vttereth deceipt He who telleth that which is agreeable to the matter in question and the circumstances thereof boldly and constantly auoucheth that which is sure and certaine not mingling therewith any thing which is doubtfull or vntrue On the contrary side he who maketh no conscience of lying Such were the false witnesses who rose vp against Steuen coloureth his forged accusations with plausible speeches and faceth down an vntruth 18 Some vtter vverdes like the pricking of swords but the toung of vvise men is a medicine Euill speakers and slaunderers as here is shewed hurt their neighbors not lightly but most grieuously in bodie goods and name For some as Ezechiel speaketh carrie tales to shed blood But the tong of wise men is a medicine The godly vttering wholsome seasonable speeches heale the innocent who haue bin troubled by pleading for them foes at variance by perswading them to peace and finally the heauie hearted by comforting them 19 The lip of truth shall be established for euer the lying toung scant for the space of a moment He who speaketh truth shall liue long in this world and continue for euer in the world to come but God will quickly destroy all those that speake lyes Psal 5 7. 20 Deceipt recoyleth on the heart of those vvho plot mischiefe but ioy vpon the counsellers of peace As for example Achitophel who for griefe hanged him selfe Thus Mardoches aduise which he gaue to Hester rebounded into his heart with ioy Euill counsell most hurteth those who giue it For such as are the authors of any mischiefe meete with some grieuous plague inflicted by God or man vpon them which bringeth bitter sorow into their hearts But ioy vpon the counsellers of peace Such as make cōcord betweene neighbour and neighbour or giue any aduice tending to their brethrens welfare are blessed 21 No euill shall befall the iust man but the wicked shall be full of miserie 22 Deceiptfull lips are abhomination to the Lord but they who deale faithfully are accepble to him In the former of these sentences a promise of preseruation is made to the righteous a threatening of destruction is denounced against the vngodly No euill shall befall the iust man Psal 91. Either no afflictiō at all shal betide the righteous person or onely such aduersitie as shall rather further then hinder his saluation For as the Apostle speaketh 2 Cor. 4.8 we are pressed downe in euerie thing but
and foolish toyes 15 All the dayes of the afflicted person are euill but a good heart is * Or a merry heart Or his dayes who hath a merry heart are a continuall feast But the sense is all one a continuall feast Great difference there is betweene a woful wight and a merry hearted man All the dayes of the afflicted person are euill he who being vnder some great aduersitie is vexed in minde as one not well cōtented with his estate can neither sleepe eate worke nor ioy in any thing at any time but both night day seemeth long greeuous vnto him because the grief which pained him causeth him to mislike what soeuer is present How true this is it may appeare in Iob who being pressed downe with manifold and sore afflictions cōplaineth and crieth out vnder the burthen of the same that he had as an inheritāce the mouths of vanitie and that painefull nightes had bene appointed vnto him When saith he I layd me downe I sayd when shall I arise and measuring the euening I am full with tossing too and fro Iob. 7.3.4 vnto the dawning of the day But a good heart is a continuall feast On the contrary side he who being in prosperitie carieth in him a cheareful minde or being in aduersitie is of good courage or being in any conditiō of life is content with his estate and quiet in his conscience passeth away his life and dayes so pleasantly as they doe the time who being at a wedding feast there tast of dainty delicats see most deliteso me spectacles and heare most sweet instrumēts of Musicke For indeede a merrie heart continually refresheth a man with securitie and comforteth him in all aduersitie But this is diligently to be obserued that none can haue a chearefull minde indeede but onely such as through faith in Christ hauing peace with God pollute not their consciences with detestable iniquities For indeede euils enter in into such to trouble their mindes to prophane their ioyes and to pul thē from the continuall feast of securitie here spoken of who either walke in the committing of grosse offences or are close hypocrites and dissemblers 16 Better is a litle with the feare of the Lord then a great treasure and trouble therewith Better is a litle Psal 37.16 a small portion of goods is more profitable and comfortable with the feare of the Lord with godlynesse causing a contented minde yea and working ioy in the holy Ghost than great treasure thē the aboundāce of wealth and trouble therewith with feare care sorrow or the checke of an ill conscience For what good can the greatest store of treasures or pleasures do a man when he hath not an heart to enioy them 17 Better is a dinner of greene herbes where loue is then a stalled oxe and hatred therewith Better is a dinner of greene herbes where loue is slender fare where concord and hartie good will is is indeed better cheare than a stalled oxe and hatred therewith thā daintie dishes with ill will or brawling For indeede loue recompenceth the slendernesse of the fare but hatred and brawling causeth most delicate meates to seeme vnsauerie 18 An angrie man stirreth vp contention but he that is slow to wrath appeaseth strife The angrie man the furious person whose very presence is hurtfull stirreth vp contention maketh debate where none was before but he that is slow to wrath as for him who can suffer much appeaseth strife he causeth contention already raised to cease so profitable is the very presence of the patient man 19 The way of a slothfull mā is as an hedge of thornes but the path of the righteous is as a paued causey The way of a slothfull man the course which the sluggard taketh in going about his affaires is as an hedge of thornes is slow and hard For he goeth creepingly about his busines yea his feares griefes pricke him and stay him like thornes or briars But the path of the righteous is as a paued causey The order which the godly man taketh is most plaine and easie who so readely and lustely runneth on in the workes of his calling as if he walked on a paued causey 20 A wise sonne reioyceth his father but a foolish man despiseth his mother A godly child at all times by his obediēce comforteth his father But a foolish man despiseth his mother an vngodly youth when he commeth to mans age maketh no account of his parents but especially contēneth or disobeyeth her who bare him being a great heauinesse vnto her by this meanes This sentence then teacheth that we owe obediēce to parents both whilest we are yong and whilest we are old 21 Foolishnesse is a ioy to him who is destitute of vnderstanding but a man of vnderstanding will walke vprightly Foolishnesse is a ioy to him who is destitute of vnderstanding a vayne mā is delited in seeing hearing and doing of vayne things But a mā of vnderstanding will walke vprightly The ioy of a prudent person is to make his pathes streight or to do the will of God 22 Without coūsell thoughts come to nought but by store of coūsellors they shall be established Intentes not aduised on vanish or haue vnluckie issue but those enterprises which are considered on or debated by learned counsell are afterward executed with very good successe 23 Ioy cōmeth to a man by the * Or speech answere of his mouth and how good is a word in his season This sentence conteineth a commēdation of wise speeches Ioy commeth to a mā by the answere of his mouth A gracious speech bringeth gladnesse to him who vttered it For he reioyceth either for the honor which is giuen him for his wordes or for the profite which he seeth other thereby receiue And how good is a word in his season How profitable and delitesome is counsell or instruction giuen in time of necessitie and when it falleth out well 24 The way to life aboue is walkt in by the wise man to the end that he may depart from hell below Mat. 7.13.14 Col. 3.2 Phil. 3.20 There is a double way the one streight which leadeth to life and this onely the wise do find the other broad which leadeth to destruction and this the vngodly walke in but the prudent auoyde it Wherfore the meditation of the faithfull is on holy things yea their conuersation is heauenly to this end that not being intangled with sinne or the world they may be preserued frō destruction dānatiō Thus then doth the path of vertue bring the godly at last to lifeaboue whō not onely it raiseth vp to heauenly thoughtes actions but lifteth vp in the end to celestiall glory 25 The Lord will destroy the house of the proud but he will establish the border of the widow This sentence commendeth the iustice of God vnto the terrifying of mightie oppressours See the root hereof Exod. 22.22 and vnto the comforting of the poore people who are
are filled with aches 23 A wicked man taketh a gift out of his bosome to peruert the wayes of iudgement A wicked man one who hath an ill minde or an ill cause taketh a gift draweth forth a bribe out of his bosome secretly and closely to peruert or wrest the wayes of iustice to peruert or stop the law which is the life of the common wealth 24 Wisedome is in the face of the prudent man but the eyes of a foole roue to the ende of the earth He who is indued with discretion carrieth calmenesse in his browes modestie in his eyes grauitie stayednesse in his looks On the contrary side he who is simple or vaine sheweth signes of lightnesse and inconstancie in his countenance 25 A foolish sonne is a vexation to his father and a bitternesse to his mother A leud child is not onely a matter of sorow to his parents but prouoketh them also vnto wrath and choler 26 It is not good to punish * Or also the iust to wit with the wicked euen the iust man to strike the well disposed is contrarie to equitie Not onely to kill but to scourge or fine anie for well doing is a great sinne which God will seuerely reuenge 27 A wise man spareth his words and a maÌ„ of vnderstanding is of a coole spirit 28 Euen a foole when he holdeth his peace is counted wise and he which stoppeth his lips prudent The discreet person is silent euen when he is prouoked vnto wrath neither onely doth he moderate his speeches but his affections Moreouer euen the vngodly and vnlearned person putting vp a wrong with patience and keeping silence Here with the Greeke interpretors and Ierome I read letaanah occasionem quaerâ—â— which reading also by some of sounde iudgement in our time is thought to be the truth is thought sayd in that respect and for that time to be verie wise and warie THE XVIII CHAPTER 1 He who separateth him selfe seeketh a quarrell he medleth in euerie matter That person is sayd to separate him selfe who seuereth him selfe from other in heart or course of life Such a one seeketh a quarrell that is to say wayteth for some occasion or oportunitie of falling out or bralling Ep. Iud. 19. ver To coÌ„clude he medleth in euerie matter he stirreth very busily in euery thing which is done catcheth at euery word which is spoken to the end he may take some occasion of breaking concord or prouoke his neighbour vnto strife 2 A foole is not delighted with vnderstaÌ„ding but with those things which are in his owne heart Albeit most profitable instructions are taught or most sound arguments brought to conuince the conceited person of his errour or euill course of life yet he is so farre off from resting therein that he woÌ„derfully pleaseth him selfe in those phantasticall imaginations onely which his blind or froward heart deuiseth or ministreth vnto him 3 When the wicked man commeth contempt commeth also and with the vild person reproch Before 11.2 Disgrace and infamie followeth the notorious offender euery where 4 The wordes of an excellent mans mouth are as deepe waters the well spring of wisedome is like a flowing riuer Euen as deepe waters fayle not but are plentifull or as a flowing riuer is neuer dry nor standeth still but runneth continually so the godly speeches of a man indued with knowledge are not superficiall but sound not barren but fruitfull For out of the good treasure of his heart bringing foorth good things he ceaseth not out of his lippes to powre forth dayly instructions 5 It is not good to respect the person of the wicked to ouerthrow the iust man in iudgement It is a great sinne by regarding of some thing in the vngodly aduersarie the which is without the cause as honour frendship or a gift Exod. 23.2.3 to condemne or wrong the innocent person 6 The lippes of the foole make strife and his mouth calleth for stripes 7 A fooles mouth is his owne destructioÌ„ and his lippes a snare to his soule 8 The wordes of the whisperer are as flatterings but they go down into the inward parts of the belly Euery one herein is warned againe to take heede that he abuse not his toung The lippes of the foole make strife euen as moles raise vp hils whithersoeuer they goe so rash people stirre vp strife wheresoeuer they become and his mouth calleth for strips The words which proceede out of the mouthes of the wicked cause them oftentimes to be smitten and wounded A fooles mouth is his owne destruction c. The speech of the vngodly person some times causeth hiâ— to be called into question worketh his vtter vndoing The words of the whisperer c. The secret backbiters tale Psal 52.21 is smooth as the oyle but it cutteth like a sword so that he can both bite and cry as we say in our English Prouerbe 9 He that is negligent in his businesse is euen brother to him who is a waster The idle person is another spendthrift as it were For as the prodigall person consumeth his goods by lauishing them out so the sluggard suffereth his possessions to decay by not looking to them or labouring to maintaine them The one spendeth all the other getteth nothing and thus as both are vnthriftie so both fall into extreme pouertie at the last 10 The name of the Lord is a stroÌ„g tower the righteous man runneth vnto it and is exalted 11 The rich mans substance is as it were his defenced Citie and as an high wall in his imagination In the former of these two verses resorting vnto the Lord by faith in the time of trouble is commended The name of the Lord the protection and fauour of God toward the elect in Christ is a strong tower is a sufficient defence and a sure refuge against all daungers The iust man runneth vnto it So did Dauid Asa Iehosaphat and Hezechia he who is iustified by the bloud of Iesus Christ and sanctified by the holy Ghost in time of affliction speedely by faith repentance prayer and fasting repaireth hereunto as men in time of warre runne to castles or fortresses that they may be safe from daunger and is exalted and so is preserued from the rage of troubles and kept out of the reach of all his aduersaries In the eleuenth verse confidence in riches is condemned The rich mans substance c. aboundance of earthly treasures seemeth a strong defence against euils and a meanes of auoyding all daungers vnto the wordly rich man 12 Before destruction the heart of a man is haughtie Luc. 14.12 Iam. 4.6 Pet. 5.5 but lowlynesse goeth before honour Securitie is the forerunner of a fall See the expositioÌ„ hereof before 12.2.16.18.15.33 humilitie of preferment and of all good blessings and graces 13 For one to aunswere a matter before he hath heard it it is a follie and shame It is a note of rashnesse and a great discredite vnto
happy thing to giue rather thē to receiue a mā is after a speciall sort to endeuour that he may be bountifull and giue almes to the poore Abraham did so desire to extend his liberalitie to those who stoode in neede that he sat at his doore to waite for guests But he that is poore is better then he that is a lyar Neuerthelesse he who hath nothing to bestow on good vses yea who hath scant so much as will suffice him selfe and those who depend on him is more acceptable to the Lord and more to be esteemed by men then the great rich men of this world who are Atheists or hypocrites giue their goods to the poore onely to be seen and commended 23 The feare of the Lord bringeth life and he who therewith is indued shall remaine satisfied and shall not be visited with euill The reuerence of the Lord maketh those happie who haue it alwayes before their eyes vnto whom it bringeth plentie of all good things and from whom it turneth away all sortes of euils 24 The slouthfull mā hideth his hand in his * Or sleeue bosome and wil not put it to his mouth againe Nice and daintie slouth is herein cōdemned The hand is the instrument of working The bosome is a place of warmth and ease The mouth is not far from the bosome must of necessitie be fed Thus much then here is meāt that some are so slouthfull as that they will not set their handes to most easie and needfull workes as for example to take their foode or to combe their heades 25 If thou smite a scorner he who is simple will be made warie and if thou reprooue a prudent man he will vnderstand knowledge He which erreth of simplicitie or sinneth of infirmitie will receiue profit both by the punishmentes which are inflicted on obstinate offendours 1. Tim. 5.20 Act. 5.11 and by the rebukes which are applied vnto the godly after that they haue gone astray 26 He which spoileth his father or chaseth away his mother is * Or which causeth blushing shame a sonne of confusion and shame That child who robbeth his father of his goods or turneth his mother out of doores not onely shameth his parentes but shall him selfe come to confusion and destruction 27 O my sonne cease to swarue from the wordes of knowledge to the end that thou mayst hearken to instruction Herein euery one is called to repentance Cease ô my sonne c. Let it be sufficient for thee ô man to haue spent the former time of thy life in vngodlinesse and vnrighteousnesse Now therefore lay aside all thy vanities and vices Psal 119. v. 101 that thou mayest rightly heare obey the word of God 28 A wicked witnesse mocketh at iudgement and the mouth of the vngodly swalloweth vp iniquitie 29 But iudgements are prepared for these scorners and stripes for the backe of fooles A wicked witnesse mocke that iudgement A false witnesse maketh no account of truth or equitie and the mouth of the vngodly swalloweth vp iniquitie moreouer they who haue not the feare of God before their eyes vtter lyes without any shame or remorse making no bones thereat as we vse to speake But iudgements are prepared for these scorners neuerthelesse these deriders shall not goe vnpunished for many decrees are set downe concerning the plaguing of them And stripes for the backe of fooles Moreouer rods yea great scourges are made ready for the vngodly THE XX. CHAPTER 1 Wine is a mocker * Or headie drinke strong drinke is raging who soeuer ouershooteth him self therein is not wise THis sentence warneth euery one Pro. 30.4 Ephe. 5.18 to take heede that he abuse not wine or strong drinke Three euils proceede from the abuse hereof The first is iollitie for wine maketh men secure talkatiue wanton and vayne Esay 28. Ose 4. The second is contention for strong drinke causeth brawling fighting and murther The last is foolishnesse for when the wine or strōg drinke is in the wit is out for which cause the Prophet saith that fornication wine and drunkennesse take away the heart 2 The * Or terror feare of the king is as the roaring of a young Lyon he that prouoketh him sinneth against his owne soule As there is naturally such force in the voyce of a young Lion who roareth more strongly then the old Before 19.12.16.14 as that by the sound thereof all the beastes which heare it are astonished stricken down so the rage of a Prince is very terrible and deadly to the subiect against whom it is incensed 3 It is an honour for a man to cease from strife but euery foole will be medling It is a commendable thing to end contention See an example in Abraham Gen. 13. but to begin or to maintaine a quarell is great follie 4 The slouthfull mā who will not plough because of winter shall begge in summer when he shall haue nothing The tender and fearefull sluggard who abstaineth from labour by reason of the hardnes of the present time shall fall at the last into extreme want 5 The counsell in the heart of man is like deepe waters but a man that hath vnderstanding will draw it out A secret intent of the minde is cunningly hidden and closely concealed oftentimes but he who is indued with discretion either by propounding of questions or by obseruing of gestures soundeth and fisheth out the secret purpose of him who is so close 6 Many commend the man who * Heb. the man of his bountie Drusius saith he dare pawn all that he is worth that this sense which is set downe is the naturall meaning of this sentence Pro. Class 2. lib. 1. Pro. 289. is bountifull vnto thē but who can finde a faithful man There are in a great nūber who magnifie those who haue bestowed benefites on them but few there are who in aduersitie especially or when neede requireth shew them selues to be constāt friends or keepe touch in word and deed or who declare them selues to be thankefull by requiting courtesies receiued 7 The iust man who continually walketh in his vprightnesse is blessed and blessed shall his children be after him It shall go well with the righteous and their seede Psal 127. Iob. 5.25 8 A king that sitteth on the throne of iudgement * Or winnoweth all euill in his eyes chaseth away all euill with his eyes A iudge personally sitting on the tribunall seate faithfully exercising his office by his presence and examining of matters findeth out and punisheth all sortes of misdeameanours 9 Who can say I haue purified mine heart I am cleane from my sinne Is any in this world able truly to say I haue sanctified my selfe Rom. 3.10.11 or I am without all reliques of naturall corruptiō Iob could not Daniell could not Paul could not and who then can 10 Diuers weightes and diuers measures are euen both abhomination to the Lord. The Lord
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
See the ground hereof Deut. 23.10 Item 27.17 from whence strife yea slaughter vseth oftentimes to arise Which thy forefathers haue set Those boundes I say thou art in no case to remoue farther vpon a couetous minde the which thine auncestors haue fixed as signes whereby right may be discerned froÌ„ wrong 29 Hast thou seen a man diligent in his businesse he shall stand before kinges he shall not stand before meane persons This sentence commendeth diligence or quickenesse in dispatching matters Hast thou seen a man diligent in his businesse doest thou obserue by thine experience one which applieth his wits and senses speedely and painfully to dispatch and performe matters or who doth things with great nimblenesse and dexteritie he shall stand before kings He shall be receiued into the seruice of Nobles and Princes who are wont to esteeme to aduance those that are painfull He shall not stand before meane persons He shall not be suffred to liue obscurely or haue some base office Here it may be obiected how is this saying true sith many painfull people are vnprouided for whilest idle seruing men yea most wicked ruffians are entertained in great mens houses Truly these times are most corrupt but Salomon herein onely obserueth that oftentimes it coÌ„meth to passe that such as are very laborious are hired and aduaunced before other Now howsoeuer sometimes it is to be seene that they who are most diligent are most neglected in this world yet herein they are to comfort them selues that hereafter they shall stand before the king of glory in heauen For when the Lord shall come to call his seruants to account for the talentes which he hath credited them with all he will say vnto him whom he findeth diligeÌ„t well good seruant Luke 19.17 because thou hast been faithfull in a very little thing take thou authoritie ouer ten Cities The drift of this instruction is by the account and honour which foloweth those who are laborious in their callings or affaires to moue euery one to embrace and practise diligence which commonly is a thing most acceptable to those who beare rule as on the contrary side sluggishnesse or slownesse in matters is odious and grieuous vnto them Wherefore let euery one be diligent and faithfull both in temporall and spirituall workes which doing he shall be sure either to be aduaunced by men or to be glorified by the Lord. THE XXIII CHAPTER 1 When thou shalt sit to eate with a ruler Temperance consider diligently that which is before thee 2 Otherwise thou shouldest put a knife into thy * Or iawes throat if thou wert of agreedy appetite 3 Desire not his daintie dishes for it is deceiptfull meat AT all times beware of surfetting Luk. 21.34 but especially when thou commest to a table richly furnished with store of dainties else by distempering and ouercharging thy stomach thou mayst cast thy selfe into some dangerous disease For indeede delicious fare is a baite which will easily deceiue thee if thou takest not great heed AT all times beware of surfetting Luk. 21.34 but especially when thou commest to a table richly furnished with store of dainties else by distempering and ouercharging thy stomach thou mayst cast thy selfe into some dangerous disease For indeede delicious fare is a baite which will easily deceiue thee if thou takest not great heed 4 Ouertoile not thy selfe that thou mayest become rich Moyling and drudging after riches So Ierome and the 70. turne hatagniph Psal 127.2 cease from thine owne wisedome 5 Wilt thou lift vp thine eyes to those things which are not to be had for they make them selues wings like the Aegle which flieth vp toward heauen Be not a drudge of the world See a like senteÌ„ce in the sonne of Syrach chap. 11. v. 11. which may confirme this exposition vexing thy body or tormenting thy mind to get riches to thy selfe which God will not haue thee attaine but other enioy For what madnesse were it for thee without Gods blessing to gape after and to droile and moile for wealth which thou mayest perceiue to flye from thee as an Aegle in such sort that the more paines thou takest the poorer thou art Niggardlinesse See a like saying in the sonne of Sirach 14.10 6 Eate not his meate who hath an euill eye and desire not his daintie dishes 7 For as though he thought it in his mind he will say vnto thee eate and drinke but his heart is not with thee 8 Thou shalt vomit out thy morsell which thou hast eaten and shalt loose * Thy speeches not which thou vtterest but hearest the miser speake as thy morsell not which thou hast giuen him but eaten at his table thy pleasaunt speeches Frequent not the table borrow not the goods vse not the helpe of any snudge for he will speake faire but indeede he maketh more account of his meate 〈◊〉 of thee This his hollow heart will so grieue thee â—â—en thou perceiuest it See an example in Iacob who found Labans promises which he made at the first to vanish at the last and his entertainmeÌ„t to worke his discontentement Mat 7.6 Before 9.7 that thy meate which thou â—ast eaten will do thee no good the friendly words which thou hast heard him welcome thee with shall but vexe thee exceedingly and vanish without any comfort on thy part as without truth on his 9 Speake not in the eares of a foole for he will despise the wisedome of thy sayings Cast not pearles before swine or holy things vnto dogs If thou talke of wisedome before prophane people they will but scorne thy wordes be they neuer so excellent because they vnderstand them not or because they are contrary to their humors 10 Remoue not the auncient boundes Encroching and enter not into the fieldes of the fatherlesse 11 For their reuenger is strong Before 22.28 Item 22.23 Exod. 22. where see the roote hereof he him selfe will plead their cause against thee Encroch not vpon any mans possessions but especially take heede of wronging those who are without helpe or defence of man For albeit they are weake yet God is the Lord God of hostes albeit they finde no patrones in the world yet he wil plead their cause 12 Apply thine heart to correction Iames. 1 31. and thine eares to the word of knowledge Profite by rebukes and chastisementes receiuing them with meekenesse and apply the outward parts of thy body to get knowledge and instruction 13 Withdraw not chastisement from the child Parents when thou shalt strike him with the rod he shall not dye 14 Strike him with the rod and thou shalt deliuer his soule from * Or from 〈◊〉 See for correctioÌ„ Pro. 13.24.19.18.22.15.29.17 the graue Correct thy children according to their deserts for a rod will breake no bones but saue them from destruction 15 My sonne if thine heart be wise mine heart * Or I also euen mine shall
streetes See the expositiō of this verse before in the notes on the 13. ver of the 22. Chapter Only here obserue how the sluggard amplifieth the imagined daungers which he feareth For he saith that not onely a Lion but an huge Lion is in the way 14 As the doore * Or is turned about turneth vpon his hinges so doth the slouthfull man vpon his bed In the former sentence was shewed what doth withhold the sluggard from going abroad Herein now is declared what he doth at home to wit he there sleepeth euen till noone As the doore is turned on the hinge in such sort as that sometimes it is moued to one side sometimes to another and yet alwayes remaineth vnremoued from the hinge so the sluggard euen when he sleepeth not nor needeth his bed any longer turneth in his bed sometimes to this side sometimes to that often purposing to rise but for all that lying downe still 15 The slouthfull man hideth his hand in his bosome and * Or he is wearied it grieueth him to put it to his mouth againe Before we haue heard what the sluggard doth in his bed now here is shewed whar he doth when he is risen out of his warme nest See the sense hereof before in the exposition of the 24. vers of the 19. Chapter 16 The sluggard is vviser in his owne eyes then seuen men vvho call him to account Slouth not onely maketh men ful of excuse drowsie and idle but conceited For See an example in that slouthful seruant who hid his talent the slouthful mā imagineth that he doth wisely in taking his ease in hiding his talent yea farre better thē those who take paines in their callings or go to heare Gods word Albeit then his master or many other call him to account yet he iustifieth him self before them and preferreth his owne wisedome before theirs 17 He that passeth by and * Or rageth medleth vvith the strife that belongeth not vnto him is as one that taketh a dogge by the eares Busie bodies do great hurt vnto them selues Euen as he who taketh a dog by the eares which he by no meanes cā abide to be touched causeth him to bite him or to flie in his face so he who medleth in another mans quarrel prouoketh him to rayle on him or to do him a mischief 18 As a madman that casteth * Or firehoopes firebrands arrowes and deadly things 19 So dealeth he vvho deceiueth his neighbour and saith am I not in iest Such as in meriments craftily hurt their friends are to be condemned As bedlem people who fling about all that commeth to hand are to be auoyded and blamed so mad merry mē are to be shunned and reproued Ephe. 5.4 who vnder the colour of sport hurt their neighbours 20 Without vvood the fire is quenched and vvithout a * Or whisperer talebearer strife ceaseth Tale cariers are to be remoued from the societies of men As when fewell is put to the fire it is nourished but when it is taken therefrom it goeth out so if there be a whisperer in any societie he maketh much anger and debate but if he go away to some other place or be banished out of the cōpanie all contention is husht and at an end 21 As the dead coale is to kindle the burning coales and vvood the fire so a contentious person is to kindle strife Another cause of strife is the contentious or angry mā who is wont to striue about euery light trifle As therefore the dead coales being put to the burning coales increase the heate and the flame and as wood being added to the fire nourisheth it so the wrathfull and quarrelsome person raiseth vp strife causing a litle variance to grow to a great broyle 22 The vvordes of the * Or whisperer talebearer are as flatterings but they go downe into the bowels of the belly See the meaning of this verse before in the exposition of the 8. verse of the 18. Chapter 23 As siluer drosse ouerlayed vpon an earthen pot so are fauning lips and an euill heart 24 He that hateth vvil counterfait vvith his lips but * Or within him in his heart he layeth vp deceipt 25 When he shall shew his voyce very * Or pleasurable gracious trust him not for there are seuen abhominations in his heart 26 He hideth hatred by deceipt but his malice shall be discouered in the congregation 27 He which diggeth a pit shall fall thereinto and on him who rolleth a stone it shall returne 28 A man of a deceipt full toung hateth those whom he would destroy and he who hath a flattering mouth causeth ruine Trecherous dissemblers are herein notably described As siluer drosse c. As the drosse of siluer seemeth to be siluer and maketh a faire shew when yet it couereth vnder it an earthen vessell so faire words oftentimes seeme pleasant glorious when yet they hide a mischieuous heart vnder them He that hateth will counterfait with his lips c. That person who carieth a secret grudge in his heart wil oftentimes outwardly shew great curtesie and fayne him selfe as the Hebrew word doth signifie to be another kinde of man then he is When he shall shew his voyce gracious or grace as it were his voyce trust him not c. Albeit he shall speake neuer so faire yet put no confidence in him for as he is full of curtesie so he is full of subtiltie He hideth hatred by deceipt c. He couereth by his coloured speeches the inward rancor of his mind but his spite or malice shal at one time or other by one meanes or other openly be detected He which diggeth a pit c. The dissembler shall feele that mischief which he prepared for another For euen as sometimes it commeth to passe that the pit which a man diggeth to catch his neighbour in taketh his owne foote and that the stone which a man casteth vpward to hit his neighbour therewith falleth on his owne head Psal 7. so the euill which the wicked person prepareth for the innocent on a suddaine contrarie to his expectation returneth vpon him Eccl. 10. A man of a deceiptfull toung hateth those whom he would destroy and he who hath a flattering mouth causeth ruine A close and still dissembler will carrie a grudge toward those whom he seeketh and purposeth to trouble and vndo Againe such a one as can tell how to gloze and hauing learned the flattering stile speaketh smoothly and plausiblie by this meanes perswadeth their ouerthrow and affecteth their ruine whom he maligneth tickling some or other but especially Magistrates in the eares and stirring them vp to persecute his a duersaries as if they were great euill doers when they are indeede most righteous persons THE XXVII CHAPTER Presumption or securitie 1 Boast not of to morrovv because thou knovvest not vvhat a day may bring forth Forget not thine infirmitie or mortalitie See
men of apparel or food but onely to shew that such as walke painfully fully in their calling shall not want their daily bread but haue wherewith to maintaine themselues and theirs THE XXVIII CHAPTER 1 Euerie vvicked man flieth vvhen none pursueth but the iust are like a yoong Lyon vvhich is couragious The force of the conscience in men is shewed herein to be great on either side either to worke terror or securitie This sentence is a confirmation of that threatning of the law which is set downe in the â—6 of Leuit. 17. ver In the former part of this sentence is declared that euen then when outward troubles be not present or neare yet the vngodly are tormented and vexed in their spirits as if there were great molestatioÌ„s on them or toward them The vengeance of God the sting of conscience and the temptations of Sathan cause them as Hindes or Does to flie and remoue out of their places or out of the comfortable estate wherein they are This befalleth not one wicked man alone but all the vngodlie who are in the state of nature defend an euill cause go about some mischiefe and commit that which is euill Their remembrance of their sinnes their dreames the sightes of their eyes and the rumors of Gods wrath make them in perplexitie and at their wittes end See an example in Cain Indeed whilest things go prosperously with the vngodly and whilest hardnesse of heart benummeth and possesseth them they commit sinne with ioy and not onely despise but destroy other Neuerthelesse when the Lords hand shall but worke a little against them and the byting of their own consciences returne then all their courage falleth downe on a sudden and as dastardes they take themselues to flight On the contrary side the righteous man is confident as a yoong Lyon which is of more courage then the old neither feareth to meete with any beast but walketh securely and confidently in euery place Wherfore it is no small but an exceeding great confidence which is in the faithfull man who being iustified by faith and purged from his sin by Christ hath peace with God and being certain of a good cause and a witnesse to himselfe of an vpright heart dreadeth no danger nor obiection Euery one then is to labour to haue a good conscience which onely shall bring sound and constant boldnesse to a man There bee foure sortes of consciences or the conscience rather is affected after foure sorts First there is a conscience both troubled good secondly there is a conscience both quiet and good thirdly there is a conscience both troubled and euill last of all there is a couscience both quiet and euill 2 * In the sinning of a realme For the transgression of a land there are many Princes therof but by a prudent and skilfull man it prolongeth the state As the force of the conscience is great so likewise great is the efficacie of sinne that it polluteth the place where it is committed crying for vengeance vp into heauen It hath many fearfull effectes but among other this that it causeth the Lord to take away good Princes and that it maketh many rulers succeede one an other For hereby it commeth to passe that there are great oppressions maruellous vprores and new lawes in the common wealth But where men on the contrarie side are prudent and wise so that they feare God and worship him rightly there the Prince prolongeth his life and the state continueth in one stocke or forme of gouernment Vnto the godly King the Lord maketh expresly this promise that so hee decline not from this precept neither to the right hand â—eut 17. nor to the left he shall prolong his daies in his kingdome hee and his sonnes in the midst of Israell Now if those which are neere vnto the King be also vertuous and wise or the people obedient vnto the Lords lawes and zealous this shall bee also a great preseruation to the person of the Prince safetie of the common wealth as may appeare in the speech of Elizeus calling Elias the chariots and horsmen of Israell 3 * Whether here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bee read or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I leaue to the consideration of the learned Apoore man oppressing the needie is like raine sweeping so clean as that it leaueth no food The rage of a poore wretch dealing with poore people is also a thing of great efficacie Nature indeed and the grace of God so worketh that the godly afflicted which are in miserie pitie and succor such as are in affliction But some are vnnaturall fierce as that seruant in the Gospell that tooke his fellow who ought him an hundreth pence by the throat saying paie me that which thou owest Therefore euen as a great tempest or flood of water sweeping away and choaking the seed and oppressing as it were the ground maketh it barren and bringeth a dearth so the mercilesse poore man spoyleth an other who is needie of his goods his foode his garments and all that he hath We may here obserue then that inhumanitie raigneth not onely in the rich but in the poore yea in them sometimes most of all other But as for those who feare God whether poore or rich they haue learned that lesson of Paul that they put on the bowels of compassion Col 3. 4 They which forsake the law praise the wicked but they which obserue the law make warre with them The iudgement of the vngodly is verie corrupt and peruerse Such as giue themselues to idolatrie couetousnesse lying drunkennesse do not onelie commit these sinnes but commend them in those who are like themselues For in their affections they like very well of them in their speeches they call them good teachers professors subiects neighbours in their deedes they flatter maintaine and aduance them But on the contrary side they which loue the truth liue soberly and feare God not onely dispraise them but striue with them They rebuke them rouÌ„dly conuince them oppose themselues to them yea they spare not to punish them if they be magistrats Neuerthelesse neither are the euill to be dispraised for their good actions nor the good to be allowed in their faultes The cause of the diuers iudgements of men is the diuers courses of life which they take But to iustifie the wicked as before we heard out of this booke is abhomination vnto the Lord. 5 Men * Of euill giuen to euill perceiue not what is right but they which seeke the Lord perceiue all things The natural man perceiueth not the things which belong to God but the spirituall man discerneth all things For the wicked are so blinded by naturall ignorance and malice that both Christ and the law to them is a mysterie Albeit sometimes they are lightened in their vnderstanding yet their knowledge neuer is sincere full or effectuall They erre in opinion they perceiue not their particular dutie what is to be
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
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