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
of Israel not onely to set foorth the riches of Gods mercie toward him who as if it were too litle to fill Salomons heart with wisedome did moreouer set the crowne of dignitie on his head but to assure vs that euen he was the author of the sentences of this booke of whom it is said in the sacred story 1. Kings 432. that he spake three thousand Prouerbes as also to moue vs highly to esteeme of these princely sayings which proceded from a Prince of high degree and of most excellent glorie 2 To know wisedome and instruction and to vnderstand * Or speeches the words of prudence In this second verse two endes or vses of the Prouerbes cōtained in this booke are pointed vnto The former end is the knowing of wisedome and instruction that is to say the attaining of two most excellent vertues the later is the vnderstanding of the words of Prudence that is to say the perceiuing or receiuing of most notable and profitable speeches and sayings Wisedome is an effectuall knowledge of spirituall things which are to be beleeued or to be done Instruction is a practising of those duties which the Lord requireth at our hands whereby we rightly vse our wisedome or knowledge The words of prudence or the sayings of skilfulnesse are those speeches or doctrines whereby a man may be made prudent to get and to keepe instruction and wisedome 3 To receiue the instruction of vnderstanding of iustice of iudgement and of all * or Righteousnesse equitie Sundry particular points or parcels as it were of that instruction which hath bene mentioned in the verse going before are now in this specified and rehearsed The instruction of vnderstanding according to the Hebrue phrase may here verie well be put for the instruction which giueth vnderstanding to wit of these three points iustice iudgement and all equitie Iustice is that vertue whereby euery ones due is giuen vnto him Iudgement is that vertue whereby the streight rule of Gods lawe is so put into practise as that nothing is done but that which hath some ordinance of the Lord for a warrant neither any thing in any actiō otherwise performed then as the statute in the word of God prescribeth or enioyneth Equitie is the vertue whereby whatsoeuer things are true whatsoeuer comely whatsoeuer iust whatsoeuer holy Philip. 48. whatsoeuer acceptable whatsoeuer of good report of aine praise or of any vertue are thought on practised or followed after 4 To giue vnto the simple * or Warinesse sharpnesse of wit and to the child knowledge and * or Wittinesse discretion That wisedome which was spoken of in the second verse is now in this diuided into certaine branches as namely into sharpnesse of wit knowledge and discretion As the Prophet Dauid affirmeth in the nineteenth Psalme that the testimony of the Lord which is true giueth wisdome to the simple so in this place it is sayd of the Prouerbes of this booke that they giue vnto the simple sharpnesse of wit or warinesse By the simple here they are vnderstood who are slow of vnderstanding heedlesse in their dealings rude or vnlearned By sharpnesse of wit or warinesse not only a quicke conceipt or a good capacitie but a forecast in foreseeing of dangers preuenting of harms is meant Moreouer as the same Prophet Dauid in the hundreth and nineteenth Psalme affirmeth Psal 119.99 that by the precepts of the word of God he became more learned then his teachers and more prudent then his elders so in the later part of this sentence the Prouerbes of this booke are sayd to be profitable to giue vnto the child knowledge and discretion By the child in this place that childish person is noted out who wanteth experience or stayednesse or who like to children is caried about as the Apostle speaketh with euery blast of doctrine Ephes 4.14 By knowledge an vnderstanding of truth and error or of the mysteries of the word is signified By discretion a ripenesse of wit ioyned with a soundnesse of iudgement and stayednesse in affection is insinuated 5 A wise man shall heare and increase in learning and a man of vnderstanding shall attaine vnto wise counsels 6 To * or To vnderstand teach a parable and an eloquent speech the words of the wise and their darke sayings This reading of this sentence the words do beare the matter seemeth to require 7 The feare of God which is the beginning of knowledge of wisedome and of instruction fooles despise The words of prudence mentioned before in the second verse of this chapter are in these sentences so distributed into their seuerall sorts and kindes as that withall is declared that the godly wise attaine vnto these speeches of prudence but as for the wicked who are fooles indeed whatsoeuer worldly pollicie they haue or account they carrie among such as are like them selues that they despise the reuerence of the Lord which is the fountaine of that knowledge wisedome and instruction which before haue bene spoken of A wise man shall heare and increase in learning Such a one as alreadie in part knoweth spirituall or holy things shall by hearing these parables see into diuine mysteries more cleerly and fully then euer he did And a man of vnderstanding shall attaine vnto wise counsels Moreouer he that is a profound clearke or a singular learned man shall by these instructions be furnished with such skill and cunning that he shall be mightie in words and deeds For as concerning the speeches of prudence mentioned before in the second verse he shall be able either to vnderstand him selfe or to vtter to other That these foure words are to be distinguished may appeare not onely by the signification of thē in the Hebrewe toung but by the vse therof in the scripture as Habacuk 2.6 Eccles 12.13 See the roote of this sentence Iob 28.29 That the feare of God is the beginning of wisedome is also taught Psal 111.10 That instructiō commeth by it is also affirmed in the 15. of this booke verse 33. Examples of the feare of God wee haue in Noah Ioseph the midwiues in Egypt and Cornelius first a parable or a common prouerbe secondly an eloquent speech or a fine description of a matter thirdly the words of the wise or choise termes full of Art or euidence of the spirit last of all their darke sayings or hard and obscure riddles which shadowe or couer some secret meaning Thus then as well the learned as the vnlearned shall be greatly instructed helped by these diuine Prouerbes both in deeds and in words inasmuch as hereby they shall attaine not only to wisedome or instruction but to the speeches of prudence or of vnderstanding But on the contrary side the wicked neither will seeke after neither can be made partakers of these vertues or graces neither shall reape any profit by these instructions or any other like vnto them For as is added in the seuenth verse the
wherof is to be found in the fourth commandement of the morall law Secondly a promise is made also of peace that is to say of prosperitie euen in these outward things for godlinesse hath the promises both of this life the life to come But here may some say how are these promises performed seeing oftentimes the wicked liue as long or longer then the godly and enioy outward blessings more then they To answer briefly vnto this doubt first the promises of God touching outward blessings are not absolute or simple but conditional Secondly the obedience of the godly is not full but in part and therefore no maruell it is if in part onely they are made partakers of outward blessings Last of all the Lord giuing his children in heauen eternitie and glorie performeth a great deale more then here he doth promise 3 Let not * or Goodnesse or bountie mercie and truth forsake thee bind them about thy necke write them vpon the table of thine heart 4 And thou shalt find fauor and good successe before the eyes of God and man In these verses two points or precepts are summarily propounded which throughout the whole chapter afterward are seuerally handled To be briefe herein two vertues are commended and two rewards promised vnto the practise of them The former vertue is mercie whereby all sorts of duties seruing to the benefiting of mē are to be vnderstood as almes visiting of the fatherlesse and widowes and such like The later is truth vnder which gift faith vnfained sinceritie in all actions is comprehended For indeed the end of the law as Paule speaketh to Timothie is loue out of a pure heart and a good conscience 1. Tim. 1.5 and faith vnfayned And behold saith Dauid in the Psalme vnto the Lord Behold thou art delighted with truth Psal 51.8 and in secret hast made wisedome knowne vnto me Now euen as signes frontlets which are bound about the face or neck are alwayes present so both these vertues must alwayes be meditated on and practised Again as notes or letters written in paper or grauen in mettall continue so these graces must continually be thought on and firmely written not in paper or in stone but in the fleshly tables of our hearts The self same thing is here signified which is set downe in Deuteronomie where it is sayd lay vp these my words in your hearts and minds and bind them for a signe on your hands Deut. 11.8 place them betweene your eyes A like phrase is vsed by the Apostle Paule to the Corinthians 2 Cor. 3. Heb. 8. and by the author of the Epistle to the Hebrewes The rewards promised to the forenamed vertues being also two the former of them is fauour whereby is meant the well liking of the Lord before whose eyes the hidden man of the heart in the incorruptiblenesse of a gentle meeke spirit is much worth and most amiable The later reward is good successe that is prosperitie and acceptation among men who are wont to loue and recompence such as do them good This promise then is all one in a manner with that which the Apostle Paule setteth downe in the Epistle to the Romanes where speaking of righteousnesse peace and ioy in the holy Ghost Rom. 14.18 he saith that he which in these things serueth Christ pleaseth God and is acceptable to men 5 Trust in the Lord with thy whole hart but leane not vnto thine owne vnderstanding 6 In all thy wayes acknowledge him and he will direct thy pathes The first particular dutie which we are exhorted to performe to the Lord is herein set downe Trust in the Lord with thy whole heart doubt not of Gods fauour in Christ or of the truth of anie of his promises but leane not vnto thine owne vnderstanding on the contrarie side thinke not by thine owne pollicie to auoyd euils or to attaine vnto good things For in deed so long as we put any confidence in our owne gifts we can neuer truly or surely relye on God alone or looke for helpe from him onely Yea that which is more the wisedome of the flesh is enmitie to God and the naturall vnderstanding of man is not able to comprehend spirituall mysteries but disputeth against the plaine truth of Gods word or promises In all thy wayes acknowledge him In all the actions of thy life set the Lord onely before thee aske counsell what is best to be done at his word calvpon him by prayer giue him thankes and referre all things to his glorie And he will direct thy pathes The Lord will blesse thy counsel and enterprises For it can not be but that we must needes find God an approuer and defender of those actions and courses which we attempt and go about in his name and feare hauing him for our author and captaine 7 Be not wise in thine owne eyes feare God and depart from euill 8 So health shall be vnto thy nauell and moisture vnto thy bones In these verses we haue the second dutie of pietie commended vnto vs. Be not wise in thine owne eyes folow not thy corrupt reason neither in matters of religiō nor in the ordering of thy life and conuersation but follow the line of Gods word in all things For indeed conceipt and selfe loue causeth men to erre most grossely and to thinke they do very well when they do very ill as also to be secure in their sinnes yea to defend them selues in their most wicked deedes as may appeare in Saules offting of sacrifice and sparing of Agag Feare God and depart from euill 1. Sam. 13.9 Item 15.13 Be not so bold as to worship God after thine owne conceipt but follow the direction of his word reuerence his maiestie who will grieuously plague thee if thou continuest obstinately in thy wil-worship or euill course of life Wherfore if thou hast bene ouertaken with any sinne forsake it because thou canst not please God nor do good before thou hast departed from that which is euill So health shall be vnto thy nauell and moysture vnto thy bones When thou confessest and forsakest thine iniquitie then if thou art visited with sicknesse or any aduersitie thou shalt be restored to health enioy the welfare both of bodie and soule The Prophet Dauid felt the experience hereof in his own person for all the while that he kept close his sinne Psal 32.2.3 4.5 c. his humors were turned into the drought of summer but when he made it knowne or confessed it then the Lord tooke away the punishment of his iniquitie so that on the contrary side there was health to his nauell and moisture to his bones 9 Honor God with thy substance and with the first frutes of thy whole increase 10 So shall thy barnes be filled with plentifulnesse and thy wine presses breake in sunder with new wine These verses containe a precept wherin the third dutie of godlinesse is prescribed Honour God with
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
confirmed by diuers places of this booke as chap. 2.14 chap. 10. vers 23.14 c. 5. v. 15. c. v. 20. Ratsō somtimes a kind affection either of man to man or of God to man sometimes that thing which is to be accepted This is as much as if it were sayd shunne the companie of the wicked and hearken not to the counsell of seducers 8 The wisedome of the prudent man is to take heede vnto his owne way the follie of fooles to deceit Euen as he is a wise trauailour who so looketh to his way that he suffreth not him selfe to be lead aside out of the right path so he is a wise Christian who looketh that he be in a good course and suffreth not him to be drawen aside to sinne But such as walke vnwisely either deceiue other or are themselues seduced 9 Fooles make a mocke of the punishment of sinne but among the righteous is fauour The wicked make a light matter both of sinne and of Gods iudgemēt for which cause the Lord causeth them to feele his wrath vnto the vtmost But amōg the righteous is fauour On the contrary side the good will of the Lord is toward the righteous compassing thē about as a shield The Prophet Dauid setteth downe certaine speeches in the 5. Psalme very like vnto this sentence Thou ô Lord saith he doest blesse the righteous person thou causest that fauour doth compasse him as a shield But speaking of the wicked araigne them ô Lord saith he let them fall from their counsels c. 10 * This translatiō is that which the Geneua Bible setteth downe and diuers good authors allow The sense which is giuen is confirmed not onely by Hieromes interpretatiō and the expositiōs of some other but by the significatiō of the wordes and the sute of the matter Zar here is taken for alius aliquie as chap. 22. The heart knoweth the bitternesse of the soule therof and a stranger shall not meddle with his ioy The force of sorrow is herein declared The heart that chief part of the body which is the fountaine of life knoweth the bitternesse discerneth and feeleth the deepe and extreme sorrow of the soule thereof of that minde or spirite which dwelleth as it were with it in the same earthly tabernacle of the body And a stranger and other man who soeuer shall not meddle shall not enter into the afflicted heart with his ioy with his merie speeches or iests or what delites soeuer they are which he vseth to refresh the pensiue heart withall Whē as thē one mans heart is heauy to the death or extremely sad any other shall not be able with his mirth to please or ease the same For surely the heart which aketh with pinching paine the soule which soaketh in suds of pensiue sorrow taketh small pleasure in pastime or in mirth but rather refuseth all comfort and flyeth sporting as a thing most contrary to it Outward delites heale scratches as it were or smaller griefes but not deepe woundes or extreme heauinesse 11 The house of the wicked shall be destroyed but the tent of the righteous shall florish The dwelling and houshold of the vngodly Iob. 5.3.4.5 Also 24. shall be ouerthrowē but the habitation and familie of the iust shall increase and spread There is a way which seemeth right in the eyes of men but the end thereof is the high way to death Some course of life there is as namely continuing in sinne which pleaseth flesh and bloud for a time seeming either pleasant profitable or iust but at last it bringeth destruction 13 Euen by laughter the mind is made heauie and in the ende reioysing is turned into mourning Vaine vngodly pleasure bringeth losses sorrow Iames 4.7 diseases yea sometimes death Iollitie is turned into wayling and weeping oftentimes This sentence thē accordeth with that threatening of our Sauiour we be vnto you which laugh for you shall weepe 14 A man of a froward minde shall be filled with his own wayes but a good man is seuered from him The vngodly person shall not onely tast of Gods wrath but be made drunke as it were with all his plagues But a good man is seuered from him the righteous man is not plagued together with him by the Lord who alwayes spareth his whē he punisheth the wicked but on the contrary side See an example in the Israelites the Egyptiās Psal 4.4 he is aboundantly blessed by him so that the iust man also is filled with his wayes Know then that the Lord hath seuered to him selfe him whom he receiueth into fauour 15 The simple mā beleeueth all things but the prudent man taketh heede to his steps Such a one as is ignorant of Gods word or voyde of the discretion of his spirite crediteth all speeches whether true or false certaine or vncertaine 16 The wise man feareth and departeth frō euill but the foole hazardeth him selfe so venterous is he He who is warie See the expositiō of the 12. ver of the 27. chap. dreading hatmes as he ought shūneth both the actions places of danger whereinto the vngodly rush very rashly 17 He vvho is swift to vvrath vvorketh follie but a man full of vvyles is hated Two contrary vices are herein cōpared together to wit hastinesse and subtilitie He is swift to wrath who is quickly moued to anger vpon euery light occasion Such an vnaduised and moodie foole worketh follie See a like sentence before in the 12 chapter and in the 26.25.26 vers that is to say by speech or deede sheweth such signes of his folly as that he maketh him selfe a mocking stocke to all On the cōtrary side he is counted a man of wyles who outwardly faineth good will but inwardly intendeth reuenge being occupied in musing on the meanes or opportunities of accomplishing of the same This dissembler not onely hateth his neighbour in his heart but is him selfe hated or worthie to be hated For in as much as he is so close an hypocrite he deserueth to be odious neither can he lightly be in other account sith he may be suspected to plot some mischief 18 The simple inherite follie but the vvise crowne them selues vvith knowledge Such as are of litle wit or vnderstanding in spirituall things not onely commit wickednesse but inherite the punishment thereof namely Gods vengeance Thus then the vngodly are heires as it were to troubles and plagues these are their portiō as the Prophet speaketh in the Psalme On the contrary side the prudēt onely increase in the gifts of the holy Ghost but at the last attayne honor and glory yea euen that crowne of righteousnesse which the iust iudge hath layd vp for them 19 Euill men bow thē selues before the good and the wicked at the gates of the iust man As it is meete that the righteous rule the vngodly obey Thus we read that Haman bowed to Mordecai and that Iosephes brethrē came to him so by the disposition of the diuine
through with manie sorowes of minde or woundeth his bodie laying violent hands on him self as Iudas did On the contrarie side the godly man flieth to the Lord and putteth his confidence in him when he is in greatest extremitie and torment Great and grieuous were the troubles of that holy seruant of God Iob who was euen in a maner brought vnto deaths dore Neuerthelesse in the midst of all his aduersitie he made this protestation Iob. 5.15 that he wold trust in the Lord although he should slay him 33 Wisdome resteth in the heart of the prudent man but that which is within fooles See like seniēces 33. chap. 12.23.13.16 maketh it selfe knowne The meaning of this prouerbe is that wise men can keepe counsell but fooles can hold no secret Wisdome so resteth in the heart of the prudent man as that he vttereth not that which he knoweth vndiscreetly or vaingloriously But that which is in the heart of fooles so maketh it selfe knowne as that he publisheth and bableth whatsoeuer he knoweth be it good or bad As we vse to say in our cōmō prouerbe in it is and out it must 34 Righteousnesse exalteth a people but sin is a reproch to nations The cause of the safetie and againe of the ruine of common wealths is herein declared Righteousnesse exalteth a people The knowledge of God and the executing of wholsome lawes cause the inhabitants of a land to prosper and to be praised But sinne is a reproch to nations Againe the vices and sinnes of countreyes make them infamous in the end ouerthrow them Thus in old time the lewes were reproched for their stiffeneckednesse Ierem. 18.10 Ezech. 16.49 and the men of Creta for their lying Thus also in these dayes some countreys are infamous for drunkennesse other for pride all almost for one peculiar vice or other 35 The kings good will will be toward an vnderstanding seruant but his wrath will be toward him who causeth shame A godly ruler will affection and aduance a faithful and prudent subiect and officer Psal 101.6 but he will rebuke correct or put away him who doth his businesse so vntowardly or fondly as that thereby he receiueth some discredit or is ashamed THE XV. CHAPTER 1. A soft answere turneth away wrath but a bitter word stirreth vp anger See an example on the one side in Gedeon Iud. 8.2 c. On the other in Naball who by his currish answere moued Dauid to great anger A Speech wherein faire wordes are vsed or titles of reuerēce giuen causeth displeasure to cease But a bitter word stirreth vp anger sharpe and reprochfull termes moue choler The reason hereof is manifest For by the speaking of an hard word the cause of anger is increased Againe by vttering of a gētle speech the matter of wrath is diminished 2 The toung of the wise setteth forth knowledge but the mouth of fooles powreth out folly The prudent person speaketh in such sort as that his speeches carie a grace force with them which he placeth and ordereth rightly and wisely The vndiscret man on the other side hath no regard either to the matter or manner of his speech Col 4.6 Let then your speech be gracious alwayes and powdred with salt that you may know how to answere euery man 3 The eyes of the Lord are in all places beholding the wicked and the good Here is obserued that the all-seeing spirite of the Lord vieweth and pondereth all the corners of the world and all sorts of persons This is all one with that which the author of the Epistle to the Hebrewes meaneth when he saith Heb. 4. that all things are naked and manifest before him with whom we haue to do For as concerning the quarters of the world Psal 139. Lord whither shall I go from thy spirite or whither shall I flye from thy presence If I clymbe vp to heauen thou art there if I lay my bed in the graue behold thou art there also Now as touching the persons of all sortes the Lord is in the temple of his holynesse the Lordes throne is in heauen whose eyes behold and whose eye lids try the sonnes of mē The Lord trieth the iust mā Psal 13. but his soule hateth the wicked man and him who loueth violence 4 The healing of the toung is as tree of life the mischieuousnesse of it is as a breach made by the winde As a tree which bringeth forth pleasant and holesome fruites Iob. 8.1 Iames. 3. is a pretious and profitable thing so the toung which conuerteth and comforteth the hearts of mē is a rare iewell On the contrary side as a blustering winde which throweth downe trees houses doth much harme so a venemous toung which causeth troubles and great calamities is one of the greatest euils in the world 5 A foole despiseth his fathers instruction but he which regardeth a rebuke is very wise He who is an enemie vnto his owne well fare See the 10.1 will not be ruled by good counsell but he who is content to be reproued tendreth his owne happie estate 6 In the house of the righteous man there is great * or Strength treasure but the wicked mans reuenue wasteth of it selfe The meaning of this sentence is manifest namely that the goodes of the iust remaine and continew firme vnto them and theirs and that sinners substāce cōsumeth none in a manner can tell how The roote of this sentence is to be found in the booke of Deutronomie Deut. 28.17 where the Lord first maketh this promise to those who feare him that he will blesse their baskets and their barnes and secondly threatneth the transgressors of his lawes that he will curse them in their baskets and their kneading troughes yea in the fruite of their belly and of their ground 7 The lippes of the wise scatter knowledge but the heart of the fooles that which is not good The godly wheresoeuer they come speake to the edification of their brethren In their houses they Cathechise their children in the companie of their neighbours they intreat of Gods word and workes finally in the Church if they be teachers they publish wholesome doctrine On the cōtrary side the wicked out of the ill treasure of their hearts bringing foorth euill things spread abroad errours and vanities 8 The sacrifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable vnto him The iudgement which the Lord carieth as well concerning the wicked as the iust herein is reuealed vnto vs. The sacrifice of the wicked is abhominotion to the Lord not onely all the labour but all the cost which the vnfaithfull or wicked liuers bestow on the worship of God is in vayne See an example in Cain and Abell yea it is nothing els but a sin and prouocation of the wrath of God The reason hereof is for that God respecteth not mens actions but their persons Sacrifices were at this
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
abhorreth all meanes and instruments of iniustice Before 11.1 16. â—1 11 Euen a child is knowen by his doinges whether his worke be pure and right Indeede the proofe is all but yet young impes oftentimes declare by certaine signes what they are what they will be Euen a child is knowen by his doinges not onely the old So did Daniell on the one side and I smaell one the other but the young shew by their actions or behauiour whether his worke be pure and right whether the thing he doth be sincerely performed by him or no or proceedeth from a true and plaine heart 12 The Lord hath made both these euen the eare which heareth and the eye which seeth The Lord hath not only formed all the parts of meÌ„s bodies namely these two the eare the eye Exod. 4.11 Psal 94.9 but he it is who enableth quickneth theÌ„ to do their office 13 Loue not to sleepe least thou come vnto pouertie open thine eyes and thou shalt be satisfied with bread Sleepe not too much that thou become not a begger watch in thy calling and thou shalt haue plenty 14 It is naught it is naught saith the buyer 1. Thess 4.6 but when he is gone apart he boasteth Albeit the ware cheapened is well worth the money demauÌ„ded by the seller yet the couetous buyer to the end he may get it verie cheape disprayseth it to the vtmost and sayth that it is not worth halfe so much as it is prised at but when he hath bought the thing and is come home theÌ„ he will say to his friend had I not a good penieworth it is euen worth twise as much as I payd for it Thus to deale is to call good euill and to speake contrarie to a mans owne knowledge and conscience 15 There is gold and a multitude of pretious stones but the lips of knowledge are a most pretious treasure Worldly treasures are herein compared with true and gracious wordes There is gold and a multitude of pretious stones there are in the world mettals and stones of great price but the lippes of knowledge are a most pretious treasure but plaine dealing in word deede is the best iewel for indeed the one come out of the earth the other are giuen from heauen The one are esteemed by men the other by the Lord the one are corruptible the other immortall the one serue vnto the vses of this life the other are profitable to edifie the soule Balaam him self saw thus much for which cause he said to Balaak that if he should giue him an house full of gold and siluer he could not goe besides the word of God 16 Take his garment who is suretie for a straunge man and a pledge of him who is suretie for a straunge woman Rash suretieship is againe forbidden in this verse Although the garment of thy poore brother who flyeth vnto thee in his necessitie to borrow somewhat of thee Exod. 22.26 is not in any case to be kept by thee froÌ„ him neither yet his pawn to be retained yet when any person who is indeed in poore estate shall so dissemble or take on him the person of a rich man as to offer him selfe vnto thee to be surety for another thou mayest with a good conscience deale streightly with him and require thine owne of such a one 17 The bread of deceit is sweet to a man but afterward his mouth shall be filled with * Or sharpe stones grauell Great reasoÌ„ there is why all men should take heed of craftie dealing For the bread of deceit is sweet to a maÌ„ In the beginning goodes ill gotten are verie pleasant and delitesome to a craftie person but afterward his mouth shal be filled with grauell Neuertheles in the end he shall for the same meete with troubles For such sweet meate as we say will haue sowre sawce 18 Establish thy thoughtes by counsell and by prudent aduise make warre In all matters of doubt whatsoeuer seeke for and follow the direction and counsell of wise and faithfull men but especially bend thine owne wits to deuise all the pollicies in the world and take aduise also with other of skill and experience in so weightie matters as warre is Luc. 14. wherein the life of many a man is hazarded 19 To him who discloseth a secret going about as a * Or backbiter tale bearer and to him who flattereth with his lippes ioyne not thy selfe Take counsaile with wise meÌ„ about thine affaires but make not blabs acquainted therwith neither referre thy matters vnto those who will but faune vpon thee or glose with thee saying as thou sayest and doing all thinges to please thee not regarding their owne dutie or thy good 20 He who curseth his father or his mother shall haue his candell put out in obscure darkenesse That child doth curse his father or his mother See the roote of this sentence Exod. 21.17 who wisheth some euill vnto them or reuileth them His candell shall indeed be put out for his prosperitie and life shall be taken awaye See beneath 30.11 This shall be done in obscure darkenesse in as much as all his glorie shall not onely be taken away but turned into extreme miserie in a day of wrath and vengeance Disobedience then to parents is threatened in this sentence 21 An heritage is hastely gotten at the beginning but the end thereof shall not be blessed Substance by ill meanes or with greedinesse heaped together in short time at the last vanisheth or is accursed 22 Say not I will recoÌ„pence euill but wayt on the Lord and he will saue thee Neither in heart intend nor in speeches threaten reuenge Possesse thy soule rather in patience Rom. 12.19 See the fouÌ„taine of this precept Leuit. 19.18 looking for defence from the Lord. So doing thou shalt be preserued by him from the future dangers and deliuered out of thy present troubles 23 Diuers waightes are abhomination to the Lord Before 11.1 and false ballances are not good All meanes and measures of iniustice are detestable in Gods sight and hurtfull to those men who vse them 24 Amans steppes are of the Lord but what doth a man vnderstand of his way God not only knoweth but ruleth all the thoughts Psal 139. words deeds goings of a maÌ„ On the coÌ„trary side man perceiueth litle or nothing of the counsell or dealing of the Lord in gouerning the world 25 It is a * Or snare destruction for a man to deuoure that which is coÌ„secrated after vowes made to call backe See the roote of this precept Deut. 23.21 alike instruction Eccl. 5.3 an example of the daÌ„ger of breaking it Act. 5.1 the warrant of vowing Psal 76.11 what doings are not to be vowed Deut. 23 18. Iudg. 11.30 gather what a vow is out of the 30. Num. 3.4.5.6 vers See an example in Iudas who was a theefe froÌ„ the beginning That it was the
boldnesse of carnall men is reproued who proceede in wicked actions or walke on in daungerous places without any chaunge of minde or withdrawing of the body vntill they be ouertaken with some calamitie or ouerthrowen by some iudgement of the Lord. For example the rash man goeth to euery one that hath the pestilence or some such sore disease at the last he is infected The gamester goeth on in his dising and in the end commeth to pouertie The robber on the high way ceasseth not to folow his wicked trade and at last he is apprehended and executed The wanton walketh on toward the house of the harlot and in the end he committeth follie with her To conclude all sorts of sinners securely proceede in their impieties and iniquities but at one time or other they meete with some heauie iudgement of the Lord. Wherefore let euery one pray vnto the Lord that he may not be so brutish as to runne into the snare which is before him but that he may haue a quicke sight to espie and foresee and a mighty power to shunne and escape all sortes of euils which may any wayes hurt him in goods in name in body or in soule Psal 143.9 The safest best hiding of a mans selfe in daunger is flying vnto God Luke 21.20 But it is also lawfull somtimes to hide not onely the heart but the head and to change the place Euen as thē the Serpēt hideth him selfe when he spyeth a dāger but the seely bird flying on without feare meeteth with a snare or bullet oftentimes so he that is warie preuenteth or auoideth perils but he that is simple going on in perilous actions or places is punished with one afflictiō or other 4 The reward of humilitie with the feare of God is riches honor and life The reward of humilitie the mercifull recompence of meeknesse or lowlynesse toward men with the feare of God ioyned with the reuerence of the Lord is riches honor and life is store of good things as namely wealth and aduancement and length of dayes which things men especially desire 5 Thornes and snares are in the way of the wicked man but he which taketh heed to his soule shall be farre off from them Thornes and snares are in the way of the wicked mā sicknesse grief and shame with sundrie other euils befall the vngodly person He which taketh heed to his soule shal be farre off from thē They who watch ouer their hearts and walke vprightly are farre from these crosses 6 Teach a child according to the trade of his wayes and when he shall be old he will not depart from it The way of a child is first the feare of God Ephe. 6. secōdly learning or trades thirdly Dan. 1.3 ciuilitie or good behauiour Teach a child thus according to his way Gen. 33.3 and when he shall be old he will not depart from it For albeit good doctrine once learned in youth may quite vanish away yet lightly it doth not perish but the vessel alwayes retaineth some sent of the liquor wherewith it was seasoned at the beginning 7 The rich man ruleth ouer the poore the borrower is seruant to the lender The rich man ruleth ouer the poore he that is wealthie commaundeth the needie people yea sometimes he maketh them his drudges And the borrower is seruaunt to the lender Exod. 21.2 Mat. 18.25 Moreouer the debter oftentimes selleth him or is sold as a bondman by course of law vnto the creditor to satisfie the debt 8 He that soweth iniquitie shall reape affliction and the rod of his anger shall consume him He that soweth iniquitie shall reape affliction Iob. 4.8 Gal. 6.8 he that goeth about to trouble other shall be troubled him selfe and the rod of his anger shall consume him That thing whatsoeuer wherewith he vexed or oppressed other shall cause him to smart yea to decay or perish 9 He that hath a good eye shall be blessed for he giueth of his bread to the poore So did the widow of Sarepta and the Shunamite He that hath a good eye he that hath a pitifull and bountifull eye shall be blessed shall receiue store of spirituall or temporall blessings for he giueth of his bread to the poore sith he bestoweth necessaries on the needie Vnto him also it shall be said at the day of iudgement come thou blessed of my father Mat. 25. 10 Cast out the scorner and strife will goe out so contention and reproch will cease See a like precept 2. Thess 3.14 And an exāple in Sarah who did cast out Ismaell Cast out the scorner remoue the quarellour and the obstinate person out of thine house or iurisdiction and strife will go out so variance will be at an end so contention and reproch will cease so also defending and prouing together with railing or reuiling will be husht 11 He which loueth purenesse of heart and in whose lippes is grace the king will be his friend The Prince will fauor such a one Psal 101.6 who out of a sanctified heart vtteteth wise and gracious wordes or speeches 12 The eyes of the Lord preserue the man of vnderstanding but he ouerthroweth the * Or affaires wordes of the transgressor The eternall God with a mercifull eye fauoureth keepeth him from hurt who knoweth him aright On the contrary side Psal 34.16 the eternall with an angry face reiecteth the prayers ouerthwarreth the speeches and to conclude Iob. 5.12 ouerturneth the estate of the vngodly man 13 The slouthfull man saith a Lion is without I shall be slaine in the street In this verse the behauiour of sluggardes when they are called about their worke is notably painted out The sense hereof is that the idle person doth indeede so behaue him selfe as if one called to go abroad should plead that therefore he will not go out of doores because a Liō is in the strets By the slouthfull mā such a one is meant as deliteth in idlenesse or loytering By the Liō abroad some great danger is shadowed out Whereas it is said by the sluggard I shall be slayne in the streete he sheweth that he feareth not onely some harme but death it selfe Thus much then here is taught that although it is not the vse of idle persons to vtter the selfe same wordes which are set downe in this place yet indeede they alwayes so behaue them selues as if they spake them For the slouthfull hinder themselues from their worke by fainyng of lets and fearing of daungers as losse of fauour of goods of libertie and of life hauing alwayes one excuse or other either in their mouthes or in their hearts For when they are moued or exhorted to follow their trades or to serue God they alledge the hardnesse the impossibilitie the trouble the danger of the matter Vnto the sluggish persō watching fasting praying is a Lyon He that is afrayd to confesse his faith or to show his zeale saith often
in his heart I dare not make knowen my Religiō or declare my loue of the truth least the persecutor slay me Thus the sluggard flyeth smal troubles as if they were great and feareth vncertaine daungers as if they were certaine But put the case ô slouthfull mā that there were a Lyon abroad indeede yet when thy calling bindeth thee to go foorth thou art to proceede to the workes thereof setting aside all vayne excuses and fond feares Did Dauid leaue his fathers sheepe because of the Lyon did Daniell cease from praying vnto God because it was decreed that he who should so do should be cast into the Lyons denne Hath not God made a promise to those who walke in their callings that they shall tread vpon Lyons and not be hurt Sluggishnesse then is in any case to be shaken off which causeth a man to feare the dangers of this life more then God yea which oftentimes causeth him to imagine that a moule hill is a mountaine a Lambe a Lyon an easie matter hard a small daunger great 14 The mouth of straunge women is as a deepe pit he who is a detestation to the Lord shall fall therein They are called here strāge womē who are harlots or wantons The mouth of such strumpets is cōpared to a pit because with their speeches they go about to intangle the simple to cause them to fall into fornication It is said that he who is a detestation to the Lord shall fall therein because the Lord vseth to reuenge a notorious offendor Eccle. 7.26 whom he loatheth for his former sinnes by this most fearefull iudgement that deliuering him vp into a reprobate sense he suffreth him to be seduced by the mouth of the adulteresse and chaseth him as a beast into that pit Rom. 1.26 15 Foolishnesse is bound vp in the heart of a child but the rod of correction will driue it away Foolishnesse is bound vp in the heart of a child frowardnesse stubburnnesse and vanitie or wickednesse dwelleth in all the members of a youth but specially hath abode in their minds For their reason is weake their will peruerse their whole heart inclined to all euil Hence it is that Iob affirmeth that man new borne Iob. 11.12 is like a wild asse colt But the rod of correction will driue it away Neuerthelesse chastisement by stripes remoueth and beateth out the corruption which is in a child 16 Both he who oppresseth the poore to increase his owne substance and he which giueth to the rich shall surely come to pouertie That person who pulleth to him selfe the goods of such as stand in neede shall at last be punished with penurie Againe he who in the humor of vainglorie spendeth his owne goods on the wealthy by sending them rich presents or by feasting them sumptuously shall come to want in the end 17 Incline thine eare and hearken to the wordes of the wise and applie thine heart vnto my knowledge 18 For it shall be pleasaunt if thou keepe these sayings in thy belly and if they be directed together in thy lippes 19 To the end that thy confidence may be in the Lord I haue shewed knowledge this day vnto thee 20 Haue not I writtē vnto thee most Princely sayings in counsels and in vnderstanding 21 Making knowen vnto thee that which is certaine and speeches of truth that in thy speeches thou mayest returne the truth to those who send vnto thee A graue exhortation enforcing the preceptes going before and following after is contained in this place of Scripture It containeth certaine admonitions and certaine reasons enforcing the same The former admonition is incline thine eare c. apply with all diligence thine outward senses to the instructions of this booke The latter is and apply thine heart vnto my knowledge Moreouer bend the inward powers of thy soule to my doctrine The former reason is For it will be pleasant if thou keepe these sayings in thy belly c. For if thou shalt remēber talke of my lessons they will be vnto thee sweeter then the hony or the hony comb To the end that thy confidence may be in the Lord c. The secōd reason is set down in these wordes The summe of it is that the doctrine of this booke is to be embraced by euery one sith he shall receiue this double fruit thereby that both he may be confirmed thereby in the true faith See a like sentence 1. Pet. 3.15 Item Rom. 15.14 and be enabled to render a reason of his beliefe and doings to euery one who shall call him to account 22 Rob not the poore because he is poore neither tread downe the afflicted in the gate 23 For the Lord pleadeth their cause and will spoile their soule who spoile them Rob not the poore because he is poore do wrong to no mā but in no case to the poore man least of all in this respect that he is not able to resist thee or to reuenge thee See the roote hereof Exod. 22.21 c. Neither tread downe the afflicted in the gate aboue all thinges abuse not thy might euen in the seat of iustice to ouerthrow the right of the afflicted For the Lord pleadeth their cause for God much mightier then thou is the defendor of the needy of the comfortlesse And will spoile their soule who spoile them And will take away their life who put them to death 24 Make no friendship with an angry man neither go with a furious person 25 Lest thou learne his wayes and receiue * Or a snare destruction to thine owne soule Make no friendship with an angry man chuse not him to be thy friend who is giuen to wrath neither goe with a furious person and auoyd the very presence of a moodie man lest thou learne his wayes lest by his example thou be infected with his vices and receiue destruction to thine owne soule and lest thou meete with a deadly blow at his handes For indeede furious people are wont in their moodynesse sometimes to slay their nearest and dearest friends 26 Be not of the number of them who Or clap touch the hand nor of them who promise to pay debtes 27 If thou hast not wherewith to make recompence why causest thou that the creditor should take thy bed from vnder thee Be not a rash suretie for by this meanes thou shalt cast thy selfe into thy creditors daunger in such sort Before 20.16 as that he may by law distraine vpō all thy goods the very bed whereon thou lyest not excepted 28 Thou shalt not remoue the auncient boundes which thy forefathers haue set This Prouerbe teacheth that those things are not rashly or lightly to be chaunged which by law or by the custome of the elders are receiued Thou shalt not remoue the auncient bounds Thou shalt not encroch vnlawfully on other mens possessions nor deceitfully displace the marke of thine inheritance which being remoued the grounds or lands would be confoūded
that thou wilt follow thine aduersarie in his euill course rather remit all reuenge considering not what he hath deserued but what the law of God requireth at thine hands 30 I passed by the field of the slouthful man and by the vineyard of the man destitute of vnderstanding 31 And lo it was all growne ouer with thistles and nettles had couered the face therof and the stone vvall thereof vvas broken downe 32 Then I behelde and considered it in my mind I looked vpon it and receiued instruction 33 By a fevv sleepes a fevv slumbers See the 6. of this booke 8.9 c. a little folding of the hands in lying dovvne 34 Both thy pouertie commeth on thee as a speedie trauellour and thy needines as an armed man First here Salomon setteth downe the condition or estate of the goods of the negligent or improuident person I passed c. I haue by experience obserued that the sluggard letteth all things runne to decaie in his field bodie soule and charge Secondly he sheweth by himselfe what vse we are to make by the view of such examples Then I beheld c. I reioyced not in this mans fall but by his wo learned to be wise and to walke the more discreetly in my calling But though we haue seene many whose state hath decaied whose houses shut vp whose credite empaired by carelesnes yet not one of vs among an hundreth can say that we haue receiued instruction hereby Thirdly he toucheth the subtiltie of this sin By a few sleepes c. By multiplying thy naps deferring of the time Last of all he declareth the miserie of the slouthfull person Both thy pouertie c. Sodaine miserie commeth on thee strong to ouerthrow and confound thee THE XXV CHAPTER 1 Also these are the Prouerbes of Salomon vvhich the men of Hezechia King of Iudah gathered together THese Parables ensuing were by the seruants of Hezechia copied out of sundry writings and peraduenture out of the publike Monuments or Chronicles wherein the sayings and actes of Salomon were set downe 2 The glorie of God is to conceale a thing secret See the roote hereof Deut. 13.14 See an example Iob. 29.16 but the kings honour is to search out a thing Because the Lord hath no equall or superiour to whom hee standeth bound to render a reason it is a point of honour vnto him to haue some waies so insearchable as that no creature can know the same which to do both men and Angels are not onely vnable but vnworthie The case standeth otherwise with earthly princes who as they are commanded by the Lord to inquire into matters so then they are commended by men when they boult out the truth in hard cases 3 The heauens in height and the earth in deepenesse and the Kinges heart * Or is vnsearchable can no man search Infinit should the care and wisedome of a king be See an example in this our Salomon 1. King 4. who should be able to reach vnto most high points of knowledge and to pierce into most profounde secrets 4 Take avvay the drosse from the siluer and there vvill proceed a vessell for the finer 5 Take avvay the vvicked from the king and his throne shall bee established in righteousnesse Princes are to punish offenders See the same comparison Mal. 3.3 For as the Goldsmiths separating with fire the refuse mettall from the pure causeth a fine cup to arise so a wise ruler by cutting off euil doers causeth his land to flourish and establisheth his scepter 6 Take not honour vnto thy selfe before a king Vsurping of honour or intruding of a mans selfe into high places and stand not in the place of great personages 7 For it is better that it be said vnto thee come vp hither then that thou be thrust downe before a worthier person which thing thine eyes do see Neither ambitiously seeke nor boldly intrude thy selfe into those high places whereunto thou art not called See the same paerable Luc. 14. The same reason Luc. 18. for he who exalteth him selfe shall be brought low which thing is testified by dayly experience to be most true 8 Go not foorth hastily to sue any Going to law consider what thou wilt do at the last whē as thy neighbour shall haue put thee vnto shame Runne not out of thine house vpon euery trifling occasion Deut. 19.16 to brabble or to law with him who is thine aduersarie lest if thou receiue the foyle Mat. 5.25 the iudge deliuer thee to the iaylor thou be cast into prison 9 Debate thy matter with thy neighbour but reueale not anothers secret 10 Lest he who heareth blame thee and thine infamie do not cease If at any time thou must needes haue any dealing in law Blabbing plead thy case without defacing thine aduersarie or blasing his secret offences lest the vmpire or iudge blame thee as a cruell pursuer and so thou be spotted with perpetuall infamie 11 As golden apples with pictures of siluer Eloquence so is a word spoken fitly Gold of it selfe and by it selfe is pretious and excellent but when both it is brought into some pretie forme as for example into the fashion of an apple peare or cherrie and wrought about or embroidered with faire and curious picture-workes and fruteryes as with siluer leaues Ephe. 4.2.9 branches and trees then it is much more comely and glorious In like manner a sage or pithie sentence is in it selfe acceptable and commendable but when it is vttered with a grace and in time and place it becommeth exceedingly pleasant and gracious Teachers and hearers 12 As a golden earing and a iewell of fine gold so is a wise reproouer to an obedient eare Like as a pretious iewell a golden earing ioyned together See an example in Dauid and Abigail 1. Sam. 25. And a like saying Psal 141 are a mutuall bewtifying the one to the other and most fitly do agree so a mouth which vttereth pretious reproofes and admonitiōs and an eare which listeneth to them with attention and humilitie are not onely sutable and well met but a mutuall honour each of them to the other 13 As the colde of the snow in the time of haruest Messengers so is a faithfull messenger vnto those vvho send him for he restoreth his maisters soule That auncient people in the hot countryes vsed to coole their drinke in sommer with snow water which to that end they reserued many glories testifie Euen as snowe water which is most colde put into drinke to coole the same is very pleasaunt in the hot countryes and refresheth those who labour hotly in the haruest so a speedie and trustie messenger by his good newes greatly reuiueth the heauie and longing mind of those who sent him about their businesse 14 As cloudes and vvind vvithout raine so is the man vvho boasteth of a false gift Like as cloudes wind without rain Se
done what is to be belieued In mind they are corrupt and vnable rightly to practise their duties they are not able to discerne betweene true doctrine and false the right course of teaching and the wrong But such as seeke the Lord in his word vnfeinedly shall know all things needfull for saluation for auoyding of error yea sometime for temporall good finally for the discharge of the duties of their calling wherein the wicked haue no vnderstanding Psal 82. 6 Better is the poore man who * In his vprightnesse then he which is peruerse in his waies walketh vprightly then hee who peruerteh his wayes though he be rich Men are to bee esteemed not according to their wealth but vertue See chapter 19.1 7 He which keepeth the law is a prudent sonne but he which keepeth company with banquetters shameth his father Among sundry vices which yoong men are to take heed of riotousnesse is one of the chiefe whereunto that age is peculiarly inclined Godly parentes charge their children to liue soberly to take heede of wasting and prodigalitie Hee then which keepeth this law of God and other duties which parents out of the word teach apply to their children is a wise sonne For by this meanes he auoydeth the wrath of God who in his law commanded such children to be punished as were dissolute disobedient vnto their parents Deut. 21. Moreouer by this meanes he reioyceth and honoureth them who haue begotten him and well brought him vp But on the contrary side he which not regarding the law spendeth his time and his substance in feasting and gaming is not only foolish but a blemish vnto his father for what will bee sayd but that such a one brought not vp his children well or that such a stocke is naught or if the parents of such a prodigall youth see him come to pouertie cast into prison or drawne to punishment for his sin how can they but blush and euen hang downe their heads for shame 8 Hee which increaseth his substance by vsurie and * Or giue franklie interest shall gather it for him who will be liberall to the poore As the Lord alloweth not the wastfull spender so neither doth he like of the vniust and cruell getter of goods Such are said to get their goods by vsurie and interest who in lending or letting the same to hyre byte and oppresse the poore either by an hard bargaine or by misreckoning them Now it may be these cormorantes sometimes do gather great wealth into their handes pilling and polling the poore who stand in need of their helpe and borrow of them after the hardest rate But by the iust iudgement of God such an heire shall succeed those miserable oppressors as will lend to the poore looking for nothing again and pitie their wantes for either the children or the kinsmen or the friends or the executors of these misers proue liberall or prodigall persons oftentimes Let therfore as the Apostle exhorteth none oppresse or circumuent his brother in any matter seeing the Lord is the reuenger of all these thinges There are many which cry out against vsurie who are most grieuous oppressors and vsurers indeed Some buy of the poore which are indebted a field very cheap and sell it very deare They are vsurers Some suffer their poore neighbour to fetch much on the score then set on more then was taken or make him pay double the worth of that which he hath fetcht These are vsurers Some get a great deale of bad mony and paie it away These also are vsurers Now vsury is not onely in mony but in other creatures Deut. 23. Giue not vsury to thy brother vsury of thy mony vsury of thy meate vsury of any thing that is giuen to vsury As therefore such as lawfully gaine by monie or other creatures offend not so such as vnlawfully gaine by corne wine or other such marchandise no lesse are vsurers then such as abuse their mony It may be diuers here expect some large discourse of vsurie but they may be satisfied by the briefe handling of three needful points pertaining to this question First what is vsurie properly taken secondly why it is vnlawfull thirdly what is to be thought of the vsuall compacts and dealings of vsurers in these times Vsury properly taken is a simple binding of the receiuer or borower of mony or goods to repaie the whole summe receiued and the aduantage thereof agreed on be it more or lesse This simple binding or compact is vnlawfull first because it is contrary to charitie equitie as may appeare in that it is a thing vnequall that the summe decaying through no negligence or fault of the receiuer but by Gods prouidence or some casualtie as by fire and water hee is bound to so great inconuenience as to make it good Secondly because the Lord hath enacted a law quite contrarie to this dealing as well touching borrowing as hyring the equitie whereof still remaineth as being grounded on Gods will and nature The law of borrowing is this Exod. 22.14.15 If any borrow ought of his neighbour and it be hurt or else dye the owner thereof not being by he shall surelie make it good If the owner thereof be by he shall not make it good Marke here the principall in such cases is not to be required The law of hiring followeth If it were a thing hired it came for his hire he shall not repay it for that is to be repeated Marke here the vantage may be required but not the principall Now this is euident that in vsurie the thing is lent or hired By the equitie then of the law of God to bind both to the principall and to the vantage is a sinne and vnlawfull Hereby appeareth that the cōpacts now a dayes in vse are vngodly yea that they are horrible sinnes and plaine murderings both of the rich and poore Euery on almost now which hath a stocke of money to spare will let it out if the end be cōsidered seeking his owne cmmoditie if the persons to Christians if the manner binding them simply whether God blesse thē or no to paye such a sum of money after ten or more in the hundred Otherwise if the borrower do not to prison hee must his wife and children staruing in the meane season And can there be more cutthroat dealing then this Much more may be said but it is needlesse the summe is this there may be a gaine agreable to charitie in hiring in letting in borrowing and lending but all vsurie is vnlawfull I meane all simple binding and compelling of any rich or poore to repay the principall and the aduantage 9 Whosoeuer turneth away his eare from hearing the law euen his prayer is abhomination Sinners may flatter them selues and namely adulterers murtherers such vsurers stubburne children as before haue ben spoken of but if any willingly and wittingly turne away his eare from knowing or obeying the will of God so that he
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
some acceptable measure by the spirit In as much as the faithfull walke in their callings with an vpright conscience and are blessed by the Lord many waies exceedingly they both outwardly magnifie him with psalmes and hymnes and spirituall songs and inwardly are chearfull being filled with ioy of the holy Ghost Indeed none are more in afflictions then they but they are so farre off from mourning in this respect that they count it exceeding when they fall into manifold trials When the Apostles were beaten for publishing the Gospel Acts. 5.41 they went out from the face of the councell reioycing that they were counted worthie to be disgraced for the name of Christ Paul and Sylas being cast into prison Acts. 16.25 praised and sang euen at midnight 7 The righteous man knoweth the cause of the poore the wicked man applieth not his minde to know it Negligence in iudging or determining cases in controuersies herein is condemned By knowing of a person or cause oftentimes in the Scripture the protecting fauouring and furthering thereof is meant Thus the Lord is said to know the way of the righteous and to know those who are his that is to fauour them and to take care for them Here then is meant that although the poore man hath no money to giue bribes or wealthie friends to take his part yet the godly man discerning his cause to be right by all meanes and with all paines defendeth it against the rage of the mightie aduersarie Such an vpright iudge was Iob who protesteth that in the dayes of his prosperitie and authoritie he was a father to the poore Iob 19. and searched out the cause which he did not vnderstand So Dauid prophesying of Christ in the Psalme affirmeth that he should defend the poore people Psal 62.4 and saue the sonnes of the needie But the wicked man as the same Prophet complaineth in another place and here Salomon testifieth hath no regard Psal 82. or applyeh not his minde to know it either because he giueth him selfe to pleasure or because the poore is not able to giue bribes 8 * Of scorning Scornefullmen * Blow that is by blowing enflame set a Citie on fire but the wise turne away wrath Here is shewed that deriders of God and godlinesse such as either iest at other or in rage contēne other do much hurt to the societie of mankind The hurt which they do is like the hurt of fire yea much greater then it For they ouerthrow Religion peace concord of neighbours and loue of friends This they do eitheir by their false doctrines malitious speeches euill examples or wicked practises How true this is may appeare in Demetrius who set Ephesus in an vprore Indeede sometime this crime is layd to their charge who are of all other furthest from it as it was by Achab to Elias and by Tertullus to Paule The reason hereof is because the wicked cannot or will not put a difference betweene the fire and sword which our Sauiour came to put into the world and that fiame which Sathan and his instruments kindle As for those who are indued with the wisedome whereof I ames speaketh which is peaceable and lowly and heauenly they are so farre off from kindling of dissentions or raysing vp tumultes that either by their authoritie or counsaile or grauitie or long suffring they appease all the strifes and quench as it were the fires which arise and begin to kindle when Seba the sonne of Bochri through his sedition and pride had subdued the Citie Abela and by reason of his conspiracie it was now in danger of ouerthrowing a certaine wise womā deliuered and freed it from the siege by appeasing the wrath of Ioab who went about to destroy it 2. Sam. 20. 9 If a wise man debate a matter with a foole whether he be moued to wrath or whether he smile yet is there no quietnesse They are noted with infamie in this sentence who are vnreconciliable and past amendment Albeit the wise pacifie some vnrulie people as in the sentence before set downe hath bene affirmed yet other there are who neuer cā or'will be perswaded to cease from their tumultes or wicked course which they haue entred into Two meanes commonly are vsed by the godly and prudent seruants of God vnto the reclayming of fooles by whom proud wrathfull stubburne ignorant and wicked persons here are meant from their follie and madnesse The former of these is to be moued as here Salomon speaketh that is to say to be in good sadnesse to deale earnestly to looke with a sterne and austere countenance to alledge weightie reasons or to vse forcible speeches of perswasion and round represhension The Apostle Paule calleth this manner of dealing a comming vnto offenders with the rod. The other meanes is smiling or as the same Apostle speaketh the spirit of mildnesse that is to say humble entreatie faire speeches and friendly lookes tokens of good will common or speciall curtesies and such like gentle meanes of winning mens hearts Let now a godly or peaceable person come to instruct or pacifie a froward or wilfull foole he laboureth in vayne For either because he is proud he contemneth faire entreaties and gentle curtesies or because he is fottish and furious or malitious he no more regardeth reasons or rought dealing then feathers or the wind Such fooles the Pharises were whom whether our Sauiour confuted by reasons at any time or allured by soft speeches and a meeke conuersation he preuailed with thē neuer a whit The other Iewes were for the most part of the same disposition who like froward childrē would neither mourne after the dolefull pipe of Iohn the Baptist nor daunce when Christ Iesus went about to stirre them vp to gladnesse by a more chearefull pipe and tune then his forerunner sounded 10 Bloudie men hate the vpright person but the iust seeke His soule So beneath 24. after him Here is shewed that this is the proper note and a certain signe of wicked hurtfull and mercilesse men to be at deadly enmitie with euery one who hath any goodnesse in him The principall reasons of this hatred are that the light of the one reproueth the darkenesse of the other and the course of both their conuersations is quite contrary Cain being a bloudy man at the beginning of the world in a manner hated Abell to the death Esaus wickednesse is in the scripture offred to our view in the hatred he bare to Iacob Sauls in his dealing with Dauid the Pharisies in their raging against our Sauiour This must needs be a great sinne seeing the enmities which are exercised against the godly endued with heauenly graces redound vnto God the authour of euery good thing But they who feare God seeke the soule of the righteous Psal 142. that is loue him and labor to preserue his life For so this phrase is vsed in the scripture and is here to be taken as the opposing of the
haue made naked want Iesus Christ the robe of righteousnesse and happinesse want faith want mortification and sanctification Ephe. 6. Math. 22. want the whole armour of God the wedding garment How is it possible but that their soules must needes be pined away and starued for want of spirituall foode and comfort in the midst of temptations and afflictions Amos. 8. And will it not come to passe that such poore people walking as heathen in the darknesse and vanitie of their mindes will rush into errors fall into idolatries breake out into blasphemies runne into all sortes of sinne follow after witches finally degenerate into the nature of brute beasts waxe worse thē they But on the other side blessed is he that keepeth the law Diuerse heare the word but it is to their condemnation and therefore the outward enioying of the exercises of Religion maketh not any happie but rather those it maketh most miserable who onely are partakers of them and are not with them partakers of Gods spirit or transformed thereby into the image of Christ but remaine vnreformed pratling hypocrites such as onely haue an outward shew of godlinesse but deny the power thereof in their deeds But the happinesse of that man on the contrary side is vnspeakable who is not a forgetfull hearer Iames. 1. but a doer of the word who beleeueth in Christ Iesus who bringeth foorth good frutes as a tree planted by the riuers side and that in due season and without withering finally who groweth dayly in all sortes of gifts of the holy Ghost For this sound and true Christian shall by the meanes of the word which he firmely keepeth be directed in all his particular actions preserued from sinning against the maiestie of God comforted in the midst of all his afflictions and after that God hath poured vpon him many blessings in this world be made an heire of the kingdome of glory which is in heauē Although prophane Esaus shall seeke this blessing with teares they shal not finde it but as our Sauiour testifieth in the Gospell blessed is he and surely he onely who heareth the word of God and keepeth it 19 A seruant is not to be chastened with wordes alone when as vnderstanding yet he answereth not Stubburne disobediēt seruants are here shewed to be of so vile a disposition as that rebukes by words alone will not make them do their dutie and therefore they must be beaten with stripes Some seruants are so stout that whē they either are called to come to their maisters they will not come making shew that they heare them not or when a question is asked of them they will hold their peace of a curst stomach These are of the nūber of those who whē they heare do not answere and such birdes as can speake and will not speake must be made to speake But such againe are of this sort who though they say they will do all which their maisters enioyne them yet answere not their commaundements by putting them into practise in which sense the word of answering is oft vsed in the Scripture as where the Lord is said to answere those his suters whose prayers he graunteth It seemeth that our Sauiour had relation to this prouerbe when he saith in the Gospell that the seruant which knoweth his maisters will and doth it not shal be beaten with more stripes then he which knoweth it not Let seruants in families according to the exhortation of the Apostle be subiect vnto their maisters Tis. ◠seruiceable in all things not gainsaying them Let those who professe thē selues to be the seruants of God when they know their dutie out of the word not neglect to practise it lest the Lord lay on them his scourges of pouertie sicknesse and other afflictions 20 Hast thou seen a mā hastie in his words There is better hope of a foole then of him As disobedience and sullennesse is a bad propertie in seruants so likewise is a quicke and talkatiue toūg here condemned both in them after a speciall manner and in all generally as a great fault The foole which is slow of speech and speaketh sparingly sinneth and offendeth for want of matter or of wit But the pratler which is quicke and busie of his tongue so that he giueth his neighbour or maister a crosse answere and quip without any studie offendeth by reason of an ill habite and an arrogant spirit This vice of babling is at all times to be taken heed of but especially in prayer Eccles 5.2 10. as the wise king exhorteth in the booke of the Preacher saying make no hast with thy mouth and let not thy minde beswift to vtter any thing before God For a fuller expositiō of this sentence returne to reuiew the notes set downe on the 26. chapter of this booke and the 12. verse 21 He that bringeth vp his seruant daintily from his youth shall * In his end at the last be bereaued of his children As all are the worse for libertie so here is shewed that such who be of a seruile estate or condition thereby of all other are most spoiled and corrupted Seruants are then brought vp daintily when they are lifted vp to great offices whereof they are not worthy or clothed with fine apparell or fed with good cheare or suffred to haue too much ease or familiarly spoken vnto and intertained When they are tried to be faithfull they may be trusted lawfully with great matters and put in high places as was Ioseph But to aduaūce or let loose the bridle vnto some natures is to spoile them according as this wise king found by experience 1. King 11.28 who placing Ieroboam his seruant ouer the familie of Ioseph and his workes or munitions felt him at last an heauie aduersarie and rebell And indeede the insolencie of such beggers set on horsebacke is intolerable as is insinuated in the latter part of this sentence They will not only beate their fellow seruants as is shewed in the parable of the Gospell but slay or put by and hurt their maisters children Zimri the seruant of Ela king of Israell was by him so aduaunced esteemed as that he was placed Captaine and ouerseer ouer the halfe part of his chariots 1. King 16.11 But within a while Zimri affecting to be a Lord not onely slue Ela his good maister but the whole stocke of Baasha Elaes father 22 * A man of wrath A wrathfull man stirreth vp strife and a * A Lord of anger furious man is full of transgressions As too much remisnesse so wrath is to be taken heed off Let anger be kindled neuer so little in any the wrathfull person will prouoke such as he dealeth withall vnto brawling or fighting either by his irefull lookes or crosse speeches or hastie strokes and blowes But if anger increase in any great measure so that it burning into a flame maketh the person therewith enflamed furious it not onely breedeth
good wil was not toward him as in former times Dauid going about to cleare himselfe from pride speaketh thus vnto the Lord O Lord I am not high minded I haue no proud lookes Psal 131. As then the humble man is knowen by his lowlie lookes his reuerent speeches his modest apparell his plaine gate so the proud person is discerned by his stately gestures Indeede many can dissemble notably yea it is now counted a comely and courtly grace to speake curteously or to giue the wall which they oft will striue to do whose hearts yet are full of pride But euen these at one time or other by one signe of pride or other will plainly bewray the hautinesse of their spirits For first they that are proud of their wealth and such outward things will manifest their lofty mindes either by coy lookes or disdainful speeches or affecting the higher places as did the Pharisies Againe those who haue receiued spirituall gifts and in regard thereof are puffed vp wil with the Corinthians either by vaunting them selues or censuring other declare to all how they stand vpon slippers Finally euen they which haue receiued no gifts at all but by reason of a pride in the heart despise their neighbours and rebell against God may be discerned oftentimes by their poysoned malice vayne behauiour as toades by their swelling and bladders by the puffing of them vp with wind The fourth generation is of those whose teeth are swords and whose cheek-teeth are kniues to cōsume the poore out of the earth and the needie frō among men Cruell oppressors are noted by this last stocke or kindred who are shewed to destroy the poore by their accusations tyrannie strength wicked dealings euen as beares or liōs or wolues such beasts who hauing sharpe and strong teeth deuour the silly sheepe and lambes By these comparisons the cutthroate dealing of the wicked is oft expressed in the Scripture Dauid in the Psalme speaking of his deadly enemies saith I am among the huge lyons Psal 57.5 I lye amōg the firebrands among mē whose teeth are speares and arrowes and whose tongue is a sharpe sword Salomon going about to note out false accusers there is saith he one that speaketh wordes like the pearcings with a sword Prou. 12.18 but the tongue of wise men is health Iohn in the Reuelation describing the persecuters of the Church Reuel 9.8 which should arise affirmeth that their teeth were as the teeth of lions Such are not onely tyrants but slaunderers extortioners heretikes and idoll shepheards For such either spoile men of their liues or most cruelly destroy their soules In all ages there haue bene such now are great nūbers of them but wo be to thē saith Iude for they haue gone the way of Cain The fatherlesse the widow the poore tenāt and the vnderling can not resist or withstand these oppressors But the Lord will take their part reuenge their wrong 15 The horsleach hath two daughters giue giue Gen. 48.22 there are three things which are vnsatiable yea foure which do not say hoe 16 The graue and the * The shutting vp of the womb wombe which is shut vp the earth is not satisfied with waters and the fire doth not say hoe These similitudes seeme all to tend to expresse the condition of the people of the fourth generation before mentioned whose insatiable desires can neuer be satisfied euen as the things here spoken off neuer say there is inough In the former of these verses Agur declareth that in the course of nature there are foure things which cannot be sufficed and in the latter he sheweth what these foure things are The two daughters of the horsleach crie giue giue that is to say two things are not sufficed but call for more more yea three things yea foure things are not satisfied This to be the meaning of this sentence may appeare in that Agur both before and after obserueth the number of foure and in that Amos vseth a like phrase whē he saith for three transgressions and for foure that is for foure The wise man then here riseth vp to the number of foure as it were by certaine steps and degrees As if that he should haue said the horsleach is a worme keeping in the water which hauing once begun to sucke mā or beast leaueth not the skinne vntill she be full of bloud hath two forkes in her toung wherewith she sucketh bloud which in regard of their greedie vnsatiablenesse may be called giue giue yea three things there are which are not satisfied yea foure things which say not hoe The nature of the things them selues further may induce vs thus to vnderstand this place For first the graue in the Hebrew tongue hath his name of crauing and it is as it were a mouth which neuer being filled alwayes crieth no hoe Habakuk speaking of the vnsatiable couetousnesse of the Babilonian expresseth it by this comparison of the graue saying that he enlargeth his soule as the graue Habacuk 2.5 and is as death which is not satisfied but gathereth to him self all nations and assembleth to him selfe all people Before in this booke hath also bene affirmed Prou. 27.20 that as the graue destruction cā neuer be filled so the eyes of man can neuer be satisfied In like sort againe the barren wombe is not satisfied but saith giue giue It pleaseth the Lord to lay vpon some the crosse of barrennesse so that they haue no childrē which may resemble them or beare their names or be their heires These commonly take their estate heauilie and as wonderfully in this respect they are cast down so infinit is the desire wherewith they couet so great a blessing The truth hereof may appeare in Rachell who perceiuing herselfe to be barren came to Iacob her husband and said Gene. 30.1 giue me childrē or else I dye But the word here vsed of the shutting vp of the wombe may be referred not onely to those which are barren but which are incontinent And indeed such as the Apostle Peter speaketh haue eyes full of adulterie 2. Pet. 2.14 and which are not satisfied with sinning Such were the Gentiles who as Paule affirmeth of them gaue themselues to the working of all vncleannesse with greedinesse or vnsatiablenesse A third thing which is vnsatiable is the earth which being drie by reason of the heate of the Sunne sandie is not satisfied with waters but drinketh vp great showres of raine and flouds which sometimes ouerflow the same so that within a short time no remnants of them are to be seene Psal 63. Dauid in this respect goind about to expresse the desire which he had to be in the Lords house My soule saith he thirsteth after thee as the drie landes In the reuelation of S. Iohn it is likewise said that when the Serpent did cast water after the woman which was couered with the Sun the earth opened her mouth and
dranke vp that riuer of water The last vnsatiable thing here mentioned is the fire Which neuer saith hoe Euerie one knoweth that a litle fire is able to consume whole woods yea whole kingdomes and nations Therefore Iames speaking of the desolatiō which the tongue worketh saith Behold how much fuell a litle fire kindleth And before in this booke the wrathfull man in regard of the hurt which he doth hath bene resembled to fire and burning coales These properties and operations of the creatures are naturall to wit of fire to consume and of the earth to drinke vp water But here they are set downe not onely to make the workes of God knowne vnto vs or to moue vs to consider the courses of nature but to reproue sinne namely concupiscence or an vnsatiable coueting of euill things By the like pictures doth Iude reprooue the hypocrites when he calleth them cloudes without raine wandring starres trees without frute and so forth Yea by these comparisons the scripture often rebuleth the vnordinate affections and dealings of men and women carried about with manifold lusts as the Apostle speaketh who in generall are vnsatiable as all these creatures in particular courses like to euerie one of them 17 The eye that mocketh his father or despiseth the instruction of his mother the rauens of the valley shall picke out and the * The sonnes of the Eagles young eagles shall eate vp As in the verses immediatly before set downe the estate of the last generation hath bene at large painted out so in this the destinie and lot of rebellious children and stubborne inferiours spoken of in the first generation is declared In the former part of this sentence the fault of disobedient children is declared which is that they scorne their parentes and despise them They are so farre from honouring them that they laugh at their infirmities transgresse their commandements strike them or curse them or vse some like misdemeanour toward them Examples of this disobedience we haue in Esau Cham Absolom and Adoniah and Ismael In the latter place the punishment is shewed which shal fall on such rebels their eyes shall be pickt out and eaten vp that is they shall be put to death yea an infamous death according as the Lord willeth in Ex. 21.17 For by the eye which is a part of the bodie most deare the whole person is meant and by the digging out therof the vengeance which shall fall on the person is noted But moreouer the rauens shall dig out their eye or the young eagles eat it vp As nothing is more pretious then the eye so nothing more rauenous thē the rauen or more able to deuour then the young lustie eagle full of strength and vigour Here then is shewed that the birds and fowles of heauen shal pray vpon the carkases of disobedient children which shal not be buried but want this honour yea and that those parts which haue bene made the seates of scorning and abused as instruments of sin shall principle be reuenged and plagued Indeed in this life all stubborn children are not plagued with this punishment but the like or the same befalleth them in this world or else in the world which is to come shall befall them When troubles and wounds betide vngratious youthes in this life surely these are the Lordes rauens and eagles And these sometimes put out the right eye or take away the life But when the foule feendes of hell shall haue leaue to flie to and picke at their soules and bodies and when the eagles of Satan shall be gathered about their carcases and feed on their eyes then will be the torment indeed and then shall this threatning be fully accomplished O fearefull punishment then of disobedience yet answering vnto the offence O miserable children who shall fall into the hands of Satan and his instruments in such sort 18 These three things are hid from me yea these foure I know not 19 The way of an eagle in the aire the way of a Serpent on a * Or recke stone the way of a ship in the deepe sea and the way of a man in a maide 20 So is the way of a whorish woman shee eateth afterward she wipeth her mouth then she saith I haue not wrought iniquitie Agur in these verses hauing relation to the second generation before spoken of by three similitudes declareth that adulterers and adulteresses so cunningly couer their folly for the most part as that hardly or not at all they can be espied or conuinced When as the eagle flieth in the aire she so swiftly passeth out of one place into another that no sign of her passage can possibly be discerned Againe when as the Serpent crawleth on a rocke or stone he slideth away so quickly and smoothly that no print of his bodie or proportion of any part thereof doth remaine Finally when as the waters haue come together in the place where a ship hath sailed no monument or note of the passage of it doth any where appeare In like sort adulterers adulteresses so cunningly dissemble their wickednesse as that notwithstanding they continually commit folly yet they are not suspected nor can be conuinced of vnchastitie Dauid so coloured his wicked way with Bathsheba by going about to make Vriah drunke and by causing him to be slaine as that euen the way of a Serpent on a rocke might assoone haue bene traced out as it So likewise Potiphers wife couered her wantonnesse with such cunning as that she seemed innocent to her husband and Ioseph in fault Moreouer as here further is shewed euen as some seruants which haue eaten a thing which they should not can cleanly wipe their mouthes and make shew that they neuer touched it so harlots when they haue bene most vnchast will seeme to be free from all vnchastirie But albeit there neither is anie apparant signe of vnchastitie in the adulterer which defileth the married or vnmarried woman nor yet in the adulteresse which dealeth deceitfully with the guide of her youth yet fornicators and adulterers saith the Apostle the Lord will iudge Their wickednesse is hid from men but the Lord knoweth their thoughtes and their wordes The wise cannot trace them but he can detect them and finde them out 21 Vnder three things the earth is moued yea vnder foure which it cannot beare 22 Vnder a seruant when he raigneth and a foole when he is filled with meate 23 Vnder an hated woman when she is married to cōclude vnder an handmaid when she is made heire to her mistresse As there are foure secret things in the world so are there foure vntollerable burthens of the earth euen certain euill persons of the generation of those who haue before bene affirmed to haue hautie eyes One sort of these verie troublesome people are seruants that raigne that is to say men of a slauish disposition of a low condition aduanced to high place and as it were beggers set on horsbacke These
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