or oration in the rest of the chapter 4 O men I call vnto you and I vtter my voyce vnto the sonnes of men 5 O ye simple ones vnderstand warinesse ô ye fooles be wise in heart In this beginning of the proclamation the persons called by vnderstanding or wisedome euen by the personall wisedome of God Iesus Christ are described O men I call to you c. I Iesus Christ call all estates of people to heare my doctrine both those who are of high degree as namely on the one side the noble the learned and the rich and those that are of lowe degree as the poore the simple and contemptible 6 Harken for I will vtter excellent things and the opening of my mouth shall propound vpright things 7 For the roofe of my mouth shall record truth and wickednesse is abhomination to my lips 8 All the speeches of my mouth are iust there is nothing in them crooked or awry 9 All of them are easie to the prudent man and plaine to those who find knowledge 10 Receiue mine instruction and not siluer and knowledge rather then most fine gold 11 For wisedome is better then pearles and no delites can be matched with her The sonne of God declareth herein the excellencie of his doctrine to the end that euery one should hearken thereunto First he saith I will speake of excellent things The doctrine of the word is full of maiestie and royaltie For it doth intreate not of base arguments but of diuine and rare points as of election regeneration faith and the glorie which is to come Secondly the word of God is vpright For it is perfect and able to make a man wise vnto saluation in it is nothing wanting nothing vnsound Thirdly the word is also true For whatsoeuer God hath sayd See Psal 19. it shall come to passe whose word hath bene tried as the siluer seuen times in the fire Fourthly the speeches of Christ are iust condemning all things which are vnlawfull and commanding all things which are lawfull Fiftly the word of God is plaine and easie For albeit the naturall mā perceiueth not the things which belong to God yet the spirituall man discerneth all things Wherefore if the Gospell be hid from anie it is hid from those whose eyes the God of this world hath blinded that they cannot see the truth Sixtly the word is also profitable yea more profitable then gold For what would it profit a man to win the whole world to loose his soule eternally which by the word of God is saued Last of all the word of God is also most sweete and pleasant For it reioyceth the heart and sweeteneth the soule like an heauenly kinde of honie And who would not now rather hearken to the royall vpright true iust easie profitable and pleasant speeches of wisedome then the vile wicked flattering impure subtill and in very deed most bitter words of the harlot 12 I Wisedome dwell with * or Warinesse Prudence and find forth the knowledge of politicke deuises 13 The feare of the Lord the hatred of euill contemptuousnesse and haughtinesse the way of wickednesse a mouth of peruersenesse I hate 14 Counsell is mine and substance prudēce is mine strength mine owne Herein Iesus Christ proceedeth to make him selfe further knowne and more and more amiable by intreating a while of his owne diuine vertues I Wisdom dwell with Prudence or warinesse The Sonne of God Christ Iesus is most circumspect wittie prudent and politicke himselfe and the worker of these graces in mortall men The feare of the Lord the hatred of euil c. The sonne of God is also most righteous For he loueth the good and detesteth the euill Psal 45. wherfore God euen his God hath annointed him with the oyle of gladnesse aboue his fellowes Counsell is mine and substance c. The sonne of God is also a coūseller as Esay calleth him For he is both of the priuie counsel of his father and the aduiser of his church Moreouer he hath strength in him being the arme of God to conquer sinne with hell and Sathan is able to do whatsoeuer he will Substāce or the being of things is likewise his for he causeth all creatures to be subsist 15 By me kings raigne and rulers decree iustice 16 By me Princes beare rule and all the noble iudges of the earth Now Christ Iesus speaketh of his excellent wonderfull works By mekings raigne c. There is no power or potentate but they are from me the sonne of God yea by me also they discharge their functions for I giue all magistrates and worthie persons their places and graces The chiefe monarkes of the world come vnto their scepters by the power and permission of the sonne of God Law giuers and counsellers by his direction and inspiration giue aduise and inuent politicke lawes Inferior rulers and Lieutenants keepe their places countenance and authoritie by his assistance whereunto also they rise by his secret disposing of matters Finally iudges and iustices who vse to keepe courts and to sit on benches do by him frō him and for him pronounce sentence handle matters of state execute lawes and finally determine all cases 17 I loue them who loue me and they who seeke me earnestly find me 18 Riches and honor are with me enduring wealth and righteousnesse 19 My fruite is better then gold yea then right pure gold and my reuenue then most fine siluer 20 I walke through the waye of iustice through the midst of the paths of equitie 21 To cause my louers to wherit substance and I replenish their storehouses The heauenly wisdome of the Father Iesus Christ affirmeth in these sentences that he bestoweth all happinesse on his true worshippers For first he loueth them who loue him that is he giueth them his grace fauour like a friend talking walking dining supping with them and secretly chearing vp their hearts Secondly he bestoweth on them the riches of the mind as knowledge temperance patience and such like vertues which remaine in the faithfull for euer and which are more precious then gold or any mettall more pleasant then grapes or any frutes of the trees Thirdly he doth impute his righteousnesse vnto thē sanctifying them also by the holy spirit which leadeth them in the wayes of the Lords commaundements Last of all he will glorifie them in the world to come causing them to enioy the presence of God for euermore 22 Iehouah possessed me in the beginning of his wayes before his workes before all time 23 Before the world was I annointed before the beginning before the first beginning of the earth 24 Whilest yet there were no depthes was I borne vvhilest yet there vvere no springs abounding with waters 25 Whilest as yet the mountaines were not setled before the litle hilles was I borne 26 As yet he had not made the earth or the plaines no nor the groundworke or the dust of the world inhabited Herin the
wealth meete with a rich bootie and get store vnto our selues of wares of garments of siluer of gold and precious iewels Thus then these ruffians steale not to satisfie their need as hunger bitten the eues are wont to do but to fulfill their pleasures and to make them selues great gentlemen Thou shalt cast thy lot amongest vs there shall be one purse amongest vs all An obiection is here preuented which the young man might haue made who might thinke or say that hee should haue but small part of those prayes or spoiles before spoken of Vnto this doubt the entising robbers answer to this effect albeit we ô young man who perswade thee to ioyne with vs in taking a purse as captaines or maisters in this trade may challenge to our selues the greater part of the spoile yet when we come to diuide it we will suffer thee to cast thy lot amongst vs that thereby thou mayest drawe out such a portion as it shal giue or assigne thee be it neuer so great a one Now to this end mates fellows all let euery one of vs bring that which we shal take from the trauellers vnto one common bagge out of which it being afterward drawne shall by lot be parted amongst vs all 15 My sonne walke not in the same way with them draw backe thy foote from their path The wise Salomon now commeth to disswade the young man from following the companie and yeelding to the counsell of these vngodly robbers whose speeches haue before bene set downe Now whereas they had sayd in the eleuenth verse come with vs the wise father here chargeth aduiseth the quite contrarie saying walke not in the same way with them that is to say neither in affection like them nor keep the companie nor any way ioyne with them in their mischiefes It is lawfull to haue such ciuill dealing as is necessarie euen with the vngodly and it is meete that the works of charitie be performed toward thē but in regard of being seduced by them and of hardening them in their sinnes their companie is to be auoyded 16 For with their feete they runne vnto mischiefe and make hast to shed blood See Esay 59.7 The wise father in these words disswadeth his son from the companie of the wicked robbers by a reason taken from the mischieuousnesse of their minds which he layeth open When he saith that they runne vnto mischiefe and make hast to shed blood his meaning is to shew that they follow after wickednesse euen with greedinesse for slowing no time to put into practise euen the greatest mischiefe that may be to wit murder which euen nature it selfe abhorreth 17 Because the net is spred in vaine before the eyes of euery foule 18 * The coniunctiō copulatiue I turne therfore in which sense it is often taken in the Scripture Therefore they lye in wayte for their blood they hide them selues priuily for their liues 19 Such are the wayes of euery one who is greedie of gaine he would take away the life of the owners thereof In these his last speeches the godly father discouereth vnto his sonne the reason why the robbers will not openly be seene but lurke in corners He resembleth them not only to fowlers but to cūning skilful fowlers who are carefull in hiding their trains and nets that they may not be espied of the birdes Euen as then saith he bird catchers are wont to vse secret net laying because if they should openly spread their snares or ginnes in the sight of the wyly foules who then would auoyd them their labour should be in vaine so these craftie money catchers or theeues do therefore lurke in corners for blood because otherwise being seene See the self same comparison Micha 7 2. they should easily be auoyded and frustrated of their purpose This is the course which all couetous robbers take they are readie to take away a mans life that they may haue his goods 20 * or Perfect wisdome Wisdome cryeth without she lifteth vp her voyce in the streetes 21 She calleth on the top of the throngs she vttereth her words at the entries of the gates in euery citie saying After that Salomon hath brought in a godly father warning and instructing his sonnes now he raiseth vp as it were a matrone or Queene mother prouoking her children vnto vertue Vnder the name of Wisedome Christ Iesus is shadowed out who is the personall and eternall wisedome of God in whom all the treasures of knowledge and vnderstanding are hidden 1. Cor. 1.19 1. Cor. 1.30 He is sayd to crie to lift vp his voyce and to vtter his words because he speaketh most earnestly eloquently and boldly But this may seeme strange that he being in heauen it is affirmed here of him that he calleth without in the streetes on the top of the throngs in the entries of the gates The answer hereunto is that the sonne of God not onely whilest he liued sometimes vpon the earth published the truth immediatly in his owne person himselfe but hath from the beginning spread and still reuealeth the same vnto all people in all places at all times by his creatures messengers inspirations secret operations 22 How long ô ye simple ones will ye loue simplicitie and scorners * ori Desire scorning to thēselues delite in scorning and fooles hate knowledge Now Wisedome beginneth her oration to mortal men whom first of all in these words she roundly reproueth The vices for which wisdome rebuketh the people of the world are partly their dotages partly their obstinacie Their dotage or going astray is cōsidered in three degrees their loue of simplicitie their delite in scorning their hating of knowledge They are called simple ones who offend of ignorance or of frailtie They are named scorners who trāsgressing of knowledge make but a mocke of sinne wherein they delite and continue To conclude they are tearmed fooles in this place who being void of grace not only commit all manner of wickednesse euen with greedinesse but neglect and contemne yea abhor rage against all good things These may be peraduenture worldly wise or be counted great politickes in the world but the word of God acknowledgeth them for no other See a like speech Psal 4.2 An example 1. Pet. 3.20 then most starke fooles The obstinacie of men is reproued in this question How long The summe of this briefe demand is thus much as if wisdome had sayd in more wordes or longer speeches Will you not onely thus grieuously sinne but perseuere in so great vices Will you spend so many dayes so many moneths so many yeares in vanitie and iniquitie Will you alwayes abuse my patience and long suffering Will you neuer profit by the meanes of your conuersion which I continually make you partakers of It pitieth me at the verie heart to see you thus without ceassing to proceede in the way which leadeth to destruction 23 Turne you at my correction behold I
part from them The desire present is pleasant to the soule Vaine people are exceedingly glad when they are made partakers of those things which they wish be they neuer such foolish toyes or vnlawfull delites But it is an abhomination to fooles to depart from euill On the contrarie side it is a deadly griefe vnto the wicked to be weaned or pulled from their sinnes or vanities 20 He which walketh with the wise shall be the wiser but he who keepeth company with fooles shall waxe the worser In this verse is declared that there is great force in the companie which a man keepeth to chaunge him into the better or the worse He is sayd to walke with the wise who is often in their coÌ„panie to heare their words to see their behauiour Such a one waxeth wiser that is more learned zelous and religious then he was before But he who keepeth coÌ„panie c. Such a one as ioyneth in fellowship with the vngodly shall be the worse in two respects the one that he shall be infected thereby the other that he shall be plagued therewith 21 Euill pursueth sinners but that which is good rewardeth the iust Since as a pursuiuant troubleth Psal 34.22.23 attacheth and slayeth the wicked maÌ„ but Gods blessing as a reward of mercie maketh a recompence to the vpright person for all his paines in doing of his dutie 22 The good man leaueth an inheritance to his childrens children and the sinners goods are layd vp for the iust man The godly person not onely him selfe enioyeth his goods whilest he liueth but when he dieth leaueth the same in such sort to his childreÌ„ as that also their children through Gods mercie inherit the same On the contrarie side the wicked man is so farre off from leauing his goods to his posteritie as that from him by Gods prouidence they are often rolled vpon the righteous person who is his heire as it were against his will 23 The poore * The which were before vntilled and so not helped by labour or sâ—â—le plowing vp new ground haue much foode but some consume them selues thorough slouthfulnesse The meaning of this Prouerbe is that a litle grouÌ„d well tilled or a litle stocke well employed and followed bringeth through Gods blessing great abundance and great aduantage as on the contrary side great wealth or a large patrimonie is through idlenesse brought to litle or nothing 24 He which spareth his rod hateth his child but he which loueth him chasteneth him betimes The cockering father who seldome or neuer correcteth his sonne is truly sayd to hate him For he is an enemie if not in affection yet in this his action to his welfare On the contrarie side he which loueth him chasteneth him betimes He which tendereth the good estate of his child whilest he is yet yoÌ„g prouideth a teacher to instruct him and twigs to correct him 25 The iust man eateth to the satisfying of his soule but the bellie of the wicked shal want They who serue God aright and labour faithfully in their callings shall haue plentifull store of necessaries On the contrarie side the vngodly shall suffer extreme penurie THE XIIII CHAPTER 1 A wise woman buildeth vp her house but a foolish woman pulleth it downe with her owne hands A Christian matrone on the one side and an vngodly wife on the other is here described Euen as a cunning carpeÌ„ter going about to build an house layeth it on a foundation heweth out timber for it and finally at length raiseth vp the frame so a godly matrone or good houswife founding her familie on the knowledge of Christ by labouring faithfully in her calling filleth her house with store of necessaries On the contrary side such a woman as being voyd of the feare of God neglecteth her calling or prodigally lauisheth out her husbaÌ„ds goods ouerthroweth the state of her familie and consumeth all that is in her house 2 He which walketh vprightly feareth God but he who is crooked in his wayes despiseth him Good workes are here shewed to be proofes or testimonies of the feare of God Manie deceiue them selues with a shew of godlinesse but euerie one shall know whether he feareth God or no not by the outward profession of religion which he maketh but by his doing of Gods will On the contrarie side a dissolute life is an euident demonstration of the prophanesse of the heart 3 In the mouth of a foole is a staffe of pride but in the lips of the wise their owne preseruation The good toung hath herein a reward promised but the euill is threatned In the mouth of a foole is a staffe of pride He who abuseth his toung shall smart for his follie For as he who carrying a staffe in his hand striketh euerie one therewith is oftentimes him selfe wel cudgelled for his labour so he who smiteth other with his toung shall at last be beaten for his rash speeches But eueÌ„ as he who carrieth a buckler about with him preserueth him selfe from manie blowes so he who speaketh prudently or answereth discreetly by this meanes preserueth him selfe from much danger and trouble 4 When there are no oxen the barne is * Or emptie cleane but store of fruite commeth by the strength of an oxe Husbandrie is commended in this verse WheÌ„ there are no oxen where the meanes of husbandrie are neglected the barne is cleane there is want of necessaries but store of fruite commeth there is aboundance of needefull prouision by the strength of an oxe where tillage or plowing with oxen is diligently vsed An oxe is here mentioned as a principall meanes of riches in as much as it being a good labourer draweth the teame helpeth the plough treadeth out the corne 5 A faithfull witnesse will not lye but a false record breatheth forth lyes Neither for feare nor fauour will the iust man tell an vntruth On the contrary side the wicked man powreth and faceth downe lyes 6 The scorner seeketh wisedome and she will not be found but knowledge is easie to him who is prudent Not onely he is a scorner who derideth all godlynesse but he who professing Religion liueth wickedly Now as it is the custome of men when such come to the doores of their houses whoÌ„ they care not for to refuse to see them or to speake with them but if peraduenture friends come to visite them then to shew them selues yea to runne out to meete them so the grace of Gods spirite estrangeth her selfe froÌ„ the proud and vngodly but appeareth draweth neare vnto the modest For he who is holy humble easily attaineth the true knowledge of God and of his sonne Iesus Christ 7 Depart from the presence of a foolish man and from him whom thou perceiuest not to haue the lippes of knowledge Before 4.26 See an example in Paule 1. Cor. 9.26.27 Euilim ialits ashem Euery foole maketh a mocke of sin or of araignement This interpretation is receaued agreable to the wordes