custome of husband men amōg the Iewes to thresh the harder corne with a cart wheele may be gathered out of the 28. Esay 27.28 ver Sacriledge is here condemned two sortes whereof are also specified The one is the taking away of a thing which hath already bene dedicated to the Lord in these wordes it is a destruction for a man c. The other is a differring or withholding of the thing which is in heart vowed or in speech hath bene promised to Gods worship or seruice Both these kinds of sacriledge are called a destructiō because they draw the plagues of the Lord on such as commit them Thē a thing consecrated is deuoured when the Lord or the Church or the poore are defrauded of that which hath bene giuen to holy vses Now they after vowes call backe who make promises to the Lord but after wish they had not made them or doe not performe them 26 A wise king fanneth the wicked and turneth the wheele ouer them Euen as the husbandmā by winnowing seperateth the chaffe from the good graines so the good Magistrate seuereth the euill frō the good Againe as the husbandman thresheth the hard corne with a carte wheele so a iust ruler inflicteth sharpe punishmentes vpon the wicked 27 Mans soule is as it were the candle of the Lord whereby he searcheth all the bowels of the belly The excellent gift of reason bestowed on mankind is herein commended Mans soule is as it were the candle of the Lord. The minde of man is not brutish as is the heart of beastes but so illightened with vnderstanding as that it may fitly be called the lampe of the eternall whereby he searcheth all the bowels of the belly A man by this spirite of his indued with reason seeketh out and pearceth into the nature all thinges which are most obscure neither onely knoweth his owne estate but fisheth out the secrets of other with whom he hath to do 28 Bountie and truth preserue the king by bountie he vpholdeth his throne Vertue is that whereby the crowne is especially maintained Bountie that vertue which consisteth not onely in pardoning of offences but in giuing of almes or giftes freely to those who stand in neede and truth and that vertue also which giueth euery one his due as namely honour to the good and punishmēt to the wicked preserue the king are the bucklers or bulwarks whereby the royall person of the Prince is defended from euils And by bountie he vpholdeth his throne Neuerthelesse howsoeuer both these vertues are indeede so necessarie as that if either both of them or but one of them be wanting the Prince cannot possiblie remaine long in safetie yet bountie is the chief pillar of the state or kingdome For when as straungers are nourished the poore relieued the fatherlesse defended schooles erected the Preachers of the word maintained to conclude all the works of mercy practised this is that which winneth the hearts of the subiectes in whose good will the strength of a land doth especially consist as on the contrary side nothing so soone ouerthroweth the throne of a Prince as the ill will or hatred of the people vnder him 29 The glory of young men is their strēgth the honor of the aged is the gray head This sentence insinuateth that both the young the old haue their seuerall ornaments wherein they may reioyce and for the which also they are to be reuerenced The glorie of young men is their strength Albeit they that are of tender or greene yeares want oftentimes wisdome or experience which commonly are to be found in the auncient yet haue they courage of minde and strength of body whereby they are inabled to follow their callings to fight for their countryes to do actes of great same and renowne No mā then is to despise the younger for their greene years but rather euen in this respect to esteeme them the more Now on the other side the honour of the aged is the gray head Albeit also they who are stricken in yeares are weake in body or want the vse of their senses yet the siluer crowne of hoarie haires which the finger of God hath set vpō their head doth make them venerable in all places where they come so that they carie an authoritie or maiestie with them as it were Hence it is that in the law the Lord giueth this commaundement specially to the younger sort directing his precept to eury one of them in particular as it were Rise vp before the hoarie head and honour the person of the aged man Leuit. 19. Were this commaūdement of the Lord so practised in these times as it ought to be there would not be so great saucinesse or malapartnesse in youth as vsually appeareth euery where 30 Blewnesse and woundes serue to * Or are a purging for purge the wicked man and strokes that pearse into the bowels of the belly This instruction teacheth vs how needfull a thing it is for the vngodly to be scourged and punished for their offences Blewnesse and woundes serue to purge the wicked man Euen as beating which blewnesse followeth and launcing which leaueth a wound behind is fit and profitable for diseased and naughtie iades so sharpe punishmentes and cutting corrections in the flesh and in the skinne are meete for euill doers and for those who otherwise will not be reformed And strokes that pearse into the bowels of the belly Yea moreouer as goads or spurres are requisite and necessarie for stubburne and stiffenecked beastes who will not stirre vnlesse they be touched and prickt to the quicke so most grieuous and inward plagues and troubles pearsing the bones and entring to the heart are needefull for obstinate and hainous offendors True it is albeit an vnrepentant wicked man be neuer so much corrected or sharply delt with yet his corruption wil not quite be tamed or wholly purged out But yet nenerthelesse punishment for the time somewhat restraineth the most vngodly wretch in the world Now as for those penitent sinners who haue done amisse through ignorance or infirmitie the scourges or punishments which they sustaine for their offences not onely scoure out of them many vices to which before they were giuen but worke in them many good vertues So then not onely afflictions for righteousnesse sake but corrections for sinne are profitable for Gods children in as much as they are by these purged from much drosse like as by the other they are declared to haue in them much fine siluer as it were THE XXI CHAPTER 1 The kinges heart is in the hand of the Lord as the riuers of water he turneth it whither soeuer it pleaseth him EVen as riuers of water are moued by the hand of the Lord hither and thither See a like comparison Reuelation 1.16 so that sometimes they ebbe somtimes they flow somtimes they runne forward sometimes they returne backward sometimes they are rough sometimes they are calme so the hearts of Princes and of all men are
wil poure out my spirit vnto you I will make known my words vnto you From reprouing Wisedome commeth to exhorting In this verse she first calleth men to repentāce and secondly promiseth them great fauor vpon this condition that they will returne from their wicked wayes To turne at the correction of wisedome is to returne from vice to vertue or in one word to repēt By the powring out of the spirit of wisedome a plentiful bestowing of the graces of Gods spirit is meant Whereas Wisedome promiseth to make knowne her wordes it is all one as if she should haue said that she wold not only secretly or inwardly deriue or conuey the light or sugred motions of the spirit of God into mens hearts but also by the outward ministerie of the Gospell reueale the whole counsell of the Lord vnto them For as the prophet speaketh in the Psalme Psal 25.14 the secret of the Lord is with those that feare him and his couenant to be a witnes vnto thē 14 For asmuch as I call but ye refuse I stretch out my hand but none regardeth 25 But ye withdraw your selues from all my counsell and yeeld not vnto my correction 26 I will also laugh at your * or Calamitie destruction and mocke when your feare commeth 27 When your feare commeth like an horrible desolation and your destructiō approcheth as a whirlewind when * or Oppression and distresse affliction and anguish shall come vpon you Now Wisedome commeth from exhorting to vpbraiding of men and to threatning of them for their contempt of so great grace as she hath offred First she obiecteth vnto them their refusing to come at her call or becke How true this is may further appeare by that parable in the Gospell wherin is shewed that a great number of those who were bidden to the kingdome of God Mat. 22.2 c. desired to be held excused some pleading that they had bought a farme other that they had bought oxen other that they had maried wiues Secondly she obiecteth disobedience to the aduise and reproofes of the word as also to the chastisements of the Lord. For diuerse also there are who are content to heare the word but they are not amended or reformed by it How true this is may appeare in those cities of whom mention is made in the Gospell Luc. 10.13 c. wherin many miracles were wrought many good instructions taught but yet they brought not foorth the frutes of repentance The Lord hauing thus set the faults of men as it were in order before their eyes proceedeth to threaten them with grieuous punishments and iudgements I will also laugh at your destruction saith he and mocke when your feare commeth c. There is not in the Lord any such affection of laughing or mocking as is in man but when in the course of his prouidence he so worketh that he leaueth the wicked in their miseries or maketh them a mocking stocke to the world he is sayd in the Scripture to scorne or to haue them in derision See Psal 2.4 because he dealeth as a man which scorneth Now we know that if no man visit him who is in aduersitie the afflicted person taketh it heauily But if any shall reioyce at his trouble this is a double corsey to him O then when the Lord himselfe shal not only not visit but deride mē in the time of such calamities as like a tēpest or whirlwind spoyl thē throw them downe into euill must not this needes be vnto them a state almost as hard to be borne as hell it self 28 Then they shall call vnto me but I will not heare they shall seeke me early but they shal not finde me 29 Because they haue hated knowledge and not chosen the feare of the Lord 30 Nor yeelded vnto my counsell See an example Luc. 16. Zac. 7.13 a type Heb. 12.17 but despised all my correction Another iudgement is herein threatened against impenitent sinners to wit that God will not heare their prayers This is a sore punishment For whē the afflicted are forsaken by men this refuge they haue that they may pray to God wherein if they finde no comfort or helpe how wretched is their estate 31 Thus shall they eate the frute of their owne way and be filled with their owne wicked deuises 32 For ease slayeth the foolish and the * or Peace prosperitie of fooles destroyeth them 33 But he who harkneth to me shal dwel * or Securely safely and be quiet from feare of euill These verses containe the conclusion of Wisdoms oration Thus saith she shall they eate the frute of their owne way This is the golden haruest of the wicked that as they sow to the flesh so they shal reape of the flesh corruption And be filled with their owne wicked deuises This is also their cup or portion that they shall not only be punished but be made drunke as it were with the plagues of the Lord inflicted on them for their wicked deeds For ease slayeth the foolish security is the cause of the afflictions of the vngodly and the prosperitie of fooles destroyeth them the peace and plenty which sinners enioy is their bane For if they stood in awe of the Lord or were vnder the crosse they would walke in obedience of Gods commaundements or forsake their sinnes But because they haue the world at will and suffer no aduersitie at all they are proud and full of all sorts of iniquities which cry for the vēgeance of the Lord against them Thus they are setled on their dregs as was Moab and fatted as oxen or swine against the day of slaughter .. But he who harkeneth vnto me shall dwell securely and be quiet from feare of euill On the contray side that person which obeyeth my precepts or putteth my counsels in practise shall not onely be safe but free from the dread of euill which oftentimes is greater then the euill it self See the roote of this promise Leuit. 26.3.4 For indeed the godly not being guiltie to them selues of grieuous crimes or being assured of the remission of all their sins through Iesus Christ haue peace with God Rom. 5.1 and a wonderfull courage within them selues Hence it is that the faithful man is not afrayd either of the terrour in the night or of the arrowe which flyeth by day Psal 91. of the plague which dwelleth in the darkenesse or of the Pestilence which destroyeth at noone day Sometimes in deede such feares may seaze on the godly or like fittes of an ague shake them as may trouble their spirits but these befall thē as chastisements for their sinnes are at the last driuen away by the grace and spirit of the Lord. On the contrary side the vngodly man flieth at the very shaking of a leafe when none pursueth him and hath a spirit of terror and trembling which euen dwelleth within him and continueth with him vntill his liues end THE II.
way not be ruled or brought into the right path againe so these wicked wretches will by no meanes be reclaimed but rush on into all mischiefe and proceed forward in all leudnesse See how dangero usrockes wicked seducers are in the Epistle of Iude. Nowe then to be preserued or deliuered from naughtie men or from such daungerous rockes is a singular mercie of God and a precious frute of grace or of heauenly wisedome which the vngodly wanting fall into the hands of seducers that as they haue not had a loue of the truth so they may beleeue lyes 2. Thess 2.10 2. Tim. 3.6 and that as they haue polluted thē selues with sinnes so they may be led away captiue by sinners By such seducers or tempters the verie elect are somtimes led aside for the time but the Lord deliuereth them in the end out of temptation 2. Pet. 2.9 Apostle Peter plainly teacheth 16 To deliuer thee from the strange womā from the stranger who flattereth with her lips 17 Who for saketh the guide of her youth and forgetteth the couenant of her God 18 For her house tendeth to death and her pathes toward those who are voyd of life 19 VVhosoeuer goe vnto her returne not backe neither come vnto the wayes of life The naughtie woman a second most perillous euill is herein on the other side most liuely painted out in her colours She is called a strange woman in regard of her condition and disposition in as much as she seeketh to be familiar with many though in right she appertaineth to some one husband One of her properties is to flatter with her lips or to make her speeches very smooth For she entiseth young men to adulterie by wanton words and plausible perswasions telling them what affection she beareth toward thē what delite they shall haue that her husband is abrode and so foorth Another of her qualities is to forsake the guide of her youth and to forget the couenant of her God This misdemenour of hers argueth her impietie and impudencie For what greater shamelesnesse can there be in a woman then to cast away the vale of her eyes yea to reiect that her husband whō first she chose and was linked vnto euen in her tender yeares Again what greater vngodlines is there thē to breake that solemne promise which was made at the times of affiance and mariage both before God and his Angels and his people It is a great fault to breake promise in a small matter how much more in the greatest contract or bargaine that may be It is a speciall fauor of God to be kept from this adulteresse or harlor For as is afterward testified in this booke the mouth of a strange woman is a deepe pit he with whō the Lord is angrie shall fal therinto Yea as is affirmed in the eighteenth and nineteenth verses her very house is infectious and deadly For her house tendeth to death and her pathes toward those who are voyd of life The place where she keepeth is perillous yea the very way that leadeth therto is daungerous for which cause thou art not to come neare her habitation in any case Whosoeuer go vnto her return not backe neither come vnto the wayes of life Whosoeuer meddle with her are caught in her snares which she layeth not in vaine Herof this our Salomon had experience which maketh him as it may seeme both so often in this booke to warne men to take heede of the harlot and in Ecclesiastes to say Eccles 8.28 that he hath found that woman to be more bitter then death whose heart is as nets and snares whose hands as bands he saith he that is good before God shall be deliuered from her but the sinner shall be taken by her Now furthermore howe true it is that they who haue the feare of the Lord before their eyes are safely garded by aduisement and preserued by vnderstanding frō the straunge woman may appeare in the example of Ioseph who by this meanes was kept from yeelding to his mistresse 20 To the ende that thou mayest walke in the way of good men and keepe the pathes of the iust The ende why wisedome deliuereth the faithfull out of dangers is here shewed to be that they may serue the Lord in holinesse and righteousnesse all the days of their life following the example of the godly by whom they may be directed and made the better 21 For they that are vpright shall dwell on the earth the righteous shall remaine therin 22 But the wicked shall be cut off from the earth and the transgressors shall be pluckt out of it See the roote of these sentences in the 11. Deut. 8. and Psal 37.2 In this conclusion of the chapter the wise father pricketh forward his sonne by most forcible reasons to walke in the way of good men spoken of in the verse immediatly going before There is saith he great cause why thou shouldest shunne the wayes of the wicked and keepe the paths of the iust For first the wicked shall be cut off from the earth they that are of corrupt conuersation shal by some particular iudgement in this life or by Gods vengeance hereafter be taken away euen as the grasse is mowen downe and the transgressors shall be pluckt out of it such as breake Gods lawes shall together with their vngodly posteritie be quite rooted out as frutelesse plantes or naughtie trees On the contrary side the vpright shall dwell on the earth and the righteous shall remaine therein the elect and iust shall remaine for euer heires in Christ of heauen and earth THE III. CHAPTER 1 My sonne forget not my doctrine but let thine heart keepe my precepts 2 For they shall heape vpon thee length of dayes and yeares of life and peace IN this third chapter Salomon exhorteth and instructeth his sonne the third time In the entraunce thereof he prepareth him by a generall preface to receiue the speciall commandements following In the first verse he warneth him to looke to two points the one that he forget not his doctrine the other that he keepe his precepts They are sayd in the Scripture to forget the word who either let good lessons slip out of their memories as the Disciples of our Sauiour oftē did his sayings or put not the truth into practise as that naturall man of whom Iames speaking saith that he looketh his face in a glasse James 1.23 and immediatly forgetteth of what fashion it is Now on the other side they are sayd to keepe the word in their hearts who lay vp wholesome instructions in their remembrance practise it in their liues being like herein to the thrifrie housholder who treasureth vp his goods or to the good ground Luke 8.15 which keeping the corne in time conueniēt bringeth foorth frute Great rewards are promised in the second verse vnto those who obey good admonitions First of all a promise is made vnto them of long life the root
21 Bind thē alvvay vpon thine heart and tye them about thy necke Solomon intending in this chapter againe to disswade his sonne from adulterie prefixeth in these words a preface containing his aduise My son obserue c. my child lay vp thy parents counsel as a most precious treasure and keepe it safely as most costly iewels 22 It shall leade thee vvhen thou walkest it shall vvatch ouer thee vvhen thou sleepest it shall talke vvith thee vvhen thou vvakest 23 For the commandement is a * or Lampe lanterne and doctrine a light and reproofes of instructiō a vvay of life 24 To preserue thee from the naughty woman and from the flatterie of the straunge vvomans toung Herein Salomon sheweth the reasons of that his aduise which he did set downe in the two verses going before It shall leade thee when thou walkest the counsell of thy godly parents or the word of God by them applied vnto thee shall as a guide direct thee in thy calling actions and iourneys It shall watch ouer thee when thou sleepest it will be also as a watch man to preserue thee from temptations troubles and dangers in the night season It shall talke with thee when thou wakest Finally it will likewise be as a familiar friend vnto thee conferring with thee in the morning or in the day time of the mercies of God of the promises of the word and of spirituall matters See Psal 19.8 See Psal 119.105 For the commaundement is a lanterne for the law of the Lord is as a bright lamp which in the night season shineth in a dark chamber inasmuch as it enioyneth that which is good and forbiddeth that which is euill And doctrine a light the instruction of the word is againe as the light of the Sunne which in the day time manifesteth the way which is to be gone For in like maner the doctrin of the scripture manifesteth truth error And reproofes of instruction a way of life Finally rebukes for sin or the admonitions of Gods word are like the way or path which directly bringeth men to their iourneys end or to the place whither they would go For as wholsome reproofes pull vs from our vices so they do hold vs in our duties To preserue thee from the naughtie woman the word of God I say is such a soueraigne preseruatiue as hath bin spoken of to keepe thee frō the adulteresse and from the flatterie of the strange womans toung and to preserue thee from being seduced by the entising speeches of the harlot 25 Desire not her beautie in thine heart neither let her catch thee with her eye lids Now Salomon commeth to warne his sonne that he be not drawne to go astray by any prouocations vnto vnchastitie Desire not her beautie in thine heart albeit she is faire yet looke not on her to lust after her Neither let her catch thee with her eye lids Neither yet suffer her wanton or pleasant lookes to be a net to intangle thee or a fire to inflame thee 26 For by a whorish woman one is brought to a morsell of bread and the adulteresse hunteth for life which is precious Two great hurts arising vnto men by following after strange women are here specified as sufficient reasons to disswade euery one from the foule sinne of adulterie One is the losse of goods For by a whorish woman one is brought to a morsell of bread Through whordome men come to extreme pouertie For the harlots haue one part of their substāce who haunt their companie baudes and ruffians another part officers before whom they are often conuēted another part the rest consumeth through a secret curse of the Lord and thus at last all commeth to nothing Another mischiefe is the losse of life it selfe For the adulteresse hunteth for life which is precious The vile harlot not onely bringeth a man to beggerie but to death and destruction being in this respect like vnto hunters who seeke after the life of the poore beast For the adulteresse seeketh by all meanes to draw her companion to commit folly with her whereby it commeth to passe that he is layd open to her husbands rage the magistrates sword Gods wrath Now because she vseth craft and deceipt to intangle her louers it is not onely here sayd of her that she hunteth but in the booke of the Preacher Eccles 7.28 that her heart is as nets and her hands as snares 27 Can anie take fire into his bosome and his garments not be burnt 28 Can anie walke vpon burning coales and his feete not be burnt 29 So is he that goeth in to his neighbours wife whosoeuer toucheth her shall not be vnpunished Now the wise king commeth to amplifie the former reasons which here he doth by a most fit similitude There is great likenesse betweene the adulteresse and fire both in the propertie of inflaming and consuming Can any take fire in his bosome c. Euen as it is impossible that fire should not consume those clothes or that body which it toucheth so it can not be but that the adulterous woman will vndoe or hurt at the least very sorely both in outward things and in his person him who cōmitteth folly with her The consideration hereof caused Iob to say from whom it is likely that Salomon tooke this comparison that the sinne of adulterie is such a fire Iob. 31.12 as would if he had committed it haue consumed him vnto destruction and quite rooted out all his increase 30 A threfe is not despised who stealeth to satisfie his soule when he is hungrie 31 But if he be taken he repayeth seuen fold he maketh recompence with any substance of his house 32 As for him who cōmitteth adulterie with a vvoman he is voyd of vnderstanding he vvho shall do this destroyeth his owne soule 33 He shall receiue a blow and blame and his reproch shall not be blotted out 34 For the fierce rage of a man is in iealousie and he sheweth no mercie in the day of reuenge 35 He hath no respect to any ransome and he resteth not albeit thou profferest many gifts The reasons before set downe tending to disswade from adulterie are in this conclusion of the chapter enlarged by a comparison betweene the lesser sinne and the greater A thiefe is not despised who stealeth to satisfie his soule Albeit it is a shame to steale yet theft is not so foule a fault as to defile another mans wife True it is he who did steale to preserue his life was by the law of God to be punished for he was to make full restitution or to be sold Exod. 22.1 but he was not to be put to death or to be noted with publike infamie at the least when he had made restitution all his discredit was to cease As for him who commiteth adulterie with a woman c. The case standeth otherwise with the adulterer who considereth not the greatnesse of his sinne or of Gods iudgement against it
aside all bitternesse Ephe. 4. 6. wrath and outcries The inferiors which are oppressed are as the sheepe of Christ to beare iniuries patiently They are also to pray to be deliuered frō such lions and to assure them selues Psal 22. that they shall at last in some sort tread them vnder foote Psal 91. 16 A gouernour * Vnderstandings voyde of all vnderstanding and much in oppressions shall shorten his dayes but he which hateth gaine shall prolong his dayes As tyrannie so couetousnesse ought to be farre as from all men so chiefly from rulers Politike Pharaos imagine they deale wisely when they lay grieuous burdens on the Israelites Foolish Rehoboams thinke it the most prudent course to scourge the people with scorpions But such rulers who are much in oppressions incroaching the peoples landes getting their goods by hooke and crooke and exacting extreme tribute estraunge their subiects hearts offend God fall into many foolish hurtfull lustes which plunge men into destruction and therefore haue indeed no vnderstāding But he that is so farre from couetousnesse that he is a mā as Iethro would haue rulers be which euen hateth gaine that gaine I say which is vniust shall waxe old in the fauour of the people as Samuell did be beloued of all mē and blessed of the Lord. 1 Sam. 12. Let then the conuersation of euery one be without couetousnesse as the Apostle exhorteth and let euery one be cōtent with the things Heb. 13. that are present Would any know a couetous man Looke on his conuersation his bargaines his housekeeping c. Would a couetous man know whether this roote of all euill be in him selfe or no Let him looke on his minde his cares his feares his desires But aboue all other Psal 119. let Magistrates say to the Lord with Dauid Incline mine heart to thy statutes and not to couetousnesse 17 Let a man pursued for the bloud of a * Soule or life flie to the graue let none vphold him Magistrates are not to pardon wilfull murderers By Moses law they who flue any at vnawares might haue cities of refuge Exod. 21.22 and be preserued from death by the rulers but he which offred violence and maliciously slue his neighbour was to die without mercie They which maimed their neighbours were to pay eye for eye tooth for tooth But he which tooke away life Gen. 9. by man was to be depriued of his life Magistrates may be moued by rewards to shew such fauour Num. 35. but the Lord would haue no reward taken for a man-slaier Pitie may sometimes incline them to mercy but the Lord wold not haue their eye to spare them Magistrates then being the deputies of the Lord are to execute this law on wilfull murtherers as Salomō did on Ioab 1. Kings 2. When men take no vengeance on him which sheddeth innocent blood God pursueth him as he did Cain The Papists impietie is here notably detected who did set open sanctuaries and priuiledged places vnto all sortes of notorious offenders 18 He which walketh vprightly shall be saued but he who is peruerse in * His two waies his waies falleth * In one therein This is the course which magistrates are to obserue in their iudgements imitating the Lordes example namely on the one side to defend and spare the righteous who neither declining from the right hand nor the left walke circumspectly in the straight way of the Lordes preceptes and on the other to punish the transgressor who either doth that which is wicked or dealeth vnlawfully in those actions which are lawfull Those then who either vse deceit in their best actions or commit grosse sinnes and walke therin shall at one time or other bee taken napping as was Shimei 1. Cor. 10. and be plagued in some one of their iniquities as were the Israelites If magistrates alway punish not the wicked and cherish the good as they ought yet surely the Lord will 19 He which tilleth his land shall be satisfied with foode but hee which followeth vaine persons shall be filled with pouertie Disorderly walkers who do nothing Before 12.10 23.21 but go vp and downe as busibodies haue bene oft before reproued and here are taxed againe Amongst other vpright waies this is one that a man diligently follow his vocation When husbandry or any such trade is well put in vre it will through the Lords blessing yeeld vnto a man sufficient to content him and to maintain his family as may appeare in the rich estate whereunto Iacob came by the Lords blessing on his industry The prouident then and the diligent shall haue foode to kill hunger with garmēts wherewith to couer them and money for good vses But the good companions and youthes of this world which follow hunting halking carding dicing stage-players and such vanities or are vagabonds roging vp and downe the countrey shall not onely want necessaries but be filled with pouertie bondage grief and miserie as was the prodigall sonne 20 A * Of faithfulnesses faithful man is full of blessings but he which hasteth to waxe rich shall not be vnpunished As vnthriftinesse shall be punished by the Lord so posting to be rich shal be reuenged by him A man of faithfulnesse to speake as the spirite doth in the originall tongue who dealeth plainly and truly not only in word but deede both with God and men not onely in one matter but all shal be much inblessings shal be made partaker not of one good thing onely but of many His credit shal be great he shall haue peace of heart his store shall increase he shall haue children vnto him at last it shal be said Come thou blessed of my Father Now as touching those who make hast to be rich or who as Paule speaketh wil be rich as it were whether God will or no who get their goods by hooke and crooke or by playing the partes of drudges and snudges to conclude who labour after wealth but vse not to call on the name of God nor regard his word these make commonly more hast then speed seeing they are not vnpunished but fall into temptation and a snare meeting with some losse or crosse in steed of gaine and aduantage as birds hasting to the pray are oft in their flight striken and stayed with a pellet Achab made hast to Naboths vineyard but at last dranke a cup of bloudie grapes for his posting 21 It is not good to accept * The face persons for so a man would transgresse for a morsell of bread Of the number of such as make hast to be rich are they who respect persons in iudgement He that is infected with this vice albeit he be a man of high calling in the common wealth and although there is no comparison betweene truth or iustice and a morsell of bread yet will he easilie be hired brought to hold his peace or to giue a false sentence for
latter part of the sentence vnto the former manifesteth The bloodie hate the vpright to the death but the iust loue his life most dearly Euery one then is to take heed that he be not among the number of those who loue not good men as Paul admonisheth 2. Tim. 3. Alwaies the godly haue shewed themselues carefull of practising loue toward the saints as may appeare in Obadias feeding of the prophets in a caue Ebedmeleches drawing of Ieremy out of the dungeon the disciples compassing of Paul and letting him downe in a basket 11 A foole vttereth his whole minde but a wise man In the latter part holdeth it backe As before often in this booke the sin of blabbing and babling hath bene reproued Before 14.33 â—5 2.28 so here againe it is checked The roote of it is folly for when men haue no discretion nor power of themselues either they blaze abroad their owne secrets or prattle of theyr friendes intents sayings and doings or obiect vnto their aduersaries the faultes which they knowe by them or expresse and bewray the trouble and miserie of their owne hearts and estates But he who hath a staie of himselfe and is indued with discretion will reserue his speech vntill the fittest seasons that therin it may be most forcible and therby do most good yea sometimes hee will passe things ouer with perpetuall silence This wisedome was in Iacob who kept in his minde when his daughter was rauished and in Dauid who answered not when Shimei railed on him and in Gamaliel who commanded the Apostles first to be put out and then spake his minde 12 All the seruants of a ruler which hearkeneth vnto lyes are wicked Another vice is here condemned to wit the receiuing of false tales or opening the eare willingly to heare euill reports against any This sin is to be auoyded by all according to the commandement of the Lord. Thoushalt not receiue a false report Exod. 23. nor put thy hand with the wicked to be a false witnesse It is contrary to the law of God and to charitie He that carrieth Satan in his eare is no lesse blame worthie then he which carrieth him in his tongue Vntruthes are cherished and fostered as it were by those who are too light of beliefe But this credulitie in admitting of euery vaine and false rumour is especially to be shunned by rulers in church common wealth or priuate families For all the inferiors commonly follow the example of their superiors Againe when seruants see their maisters delighted in hearing complaintes and tales to please them or to winne fauour or to discredit the good they wil bring many lies into their eares Moreouer the gouernours which are giuen to this vice will not delight in any vnder them who will deale plainly and truly but will put such out of their seruice Thus it commeth to passe that all the seruants of such a ruler are wicked being either heretikes or flatterers or whisperers or giuen to some such vice Indeed sometimes it may fal out that an Obadia may lurke in Achabs court But this is rare and commonly the sway goeth another way Who were Saules courtiers but Doeg and such backbiters Such then as are the superiors vsually such are those who are vnder their power and gouernment If the maister and mistresse in a family be zealous zeale will be found oftentimes in the lowest seruant which goeth to the doore as may appeare in Rhode If they be lukewarm it may be obserued that their children and those who attend on them be neither hot nor cold Finally if the heades of the family be prophane amongst those who are in the houshold nothing is to be perceiued but irreligiousnesse worldlinesse brawling pride and wantonnesse Of the poore man and the man of industry 13 He * that is rude and he that is wittie meete togither the Lord lighteneth both theyr eyes This instruction tendeth to disswade vs from partialitie To this end is shewed first that there are two sortes of people in the world of a diuerse disposition the one poore in wealth or gifts of the minde the other rich and endued with abundance of outward blessings or spirituall graces In one word some are baser and some more exellent Secondly these people of contrary estates or dispositions by the course of the diuine prouidence are sayd to meete togither either in church or streete or some priuate house or any place vpon occasion The learner commeth to the teacher to heare the poore to the rich to receiue alms one for one intent another for another Thirdly The Lord lighteneth both their eyes There is no respect of persons with that heauenly sonne â—â—hn 1.9 who lighteneth euery one who commeth into the world In the Lord both of them liue mooue and haue their being The father of mercies causeth his Sunne to shine Act. 17. â—at 6. as well on the one as on the other He created redeemed them both None therefore is to be despised by such as feare God for his wants or low degree â—â—o 22.2 â—â—mes 2. Brethren saith Iames Haue not the faith of Christ in respect of persons 14 The throne of that king * In faithfulâ—â—sse who faithfully iudgeth the poore shall be established for euer Magistrates are aduised in this instruction to follow the example of the Lord who regardeth both the poore and the rich In like sort then rulers are to defend not onely the wealthie in their right but the needie Yea in as much as the poore the fatherlesse and the widow are weake subiect to many dangers and not able to resist the violence of the mightie good rulers are especially to protect them and deliuer them from the hand of the oppressor So doing they shall be established for euer that is a long time as this word is often taken in the scripture A fuller exposition of this sentence is to be fetcht from the 7. verse of this chapter and from the 14. chapter 20. verse and the 28. chapter 5. verse 15 The rodde and reproofe giue wisedome but a * Or boye childe left to himselfe shameth his mother After that Salomon hath giuen an admonition to magistrates whereby they might be directed in well gouerning the common wealth he giueth now certaine precepts concerning the right ordering of youth in a priuate family This admonitioÌ„ tendeth to stir vp parents to traine vp their children in the feare and nurture of the Lord. In the former part of it a blessing is promised vnto discreet and moderate correction The rodde that is to say stripes when occasion shall require bestowed on a childe and a reproofe that is a rebuke by words giue wisedome that is to say make him modest dutiful religious and a practiser of Gods commandements For indeed true wisedome consisteth not in learning or knowledge of worldly or spirituall matters but in practising the law of God with a conscience This frute of correction as it is pretious
in it selfe so it must needs be comfortable to the parents of that child in whom it is For as before hath bene affirmed A wise sonne maketh a glad father But as it followeth in the latter end of this sentence A childe or boy left to himselfe shameth his mother Then a boy is left to himselfe when he is neither chastened with the rod nor controlled by words but cockered as Adoniah was by Dauid This fault is often to be found in fathers but yet commonly it most of all raigneth in mothers who if they haue sonnes especially cannot abide that in their tender age they should be spoken to or sharply dealt withall For this cause here the holy Ghost especially directeth his speech to mothers and threateneth them It is then a fault in parents onely to vse admonitions and not therewithall corrections which are necessary or to neglect both the one and the other meanes of bringing their children to amendment What childe is it saith the Apostle whom the father correcteth not Cockering parents will say if so they do they shall make their children foolish but here a promise is made of the contrary namely that they shal make them wise But this point hath bene entreated of before in the 22.15 and 13.24 and 23.13.14 Onely thus much may here be obserued that such as at Gods commandement wil not correct their children with the rodde would hardly with Abraham take the knife to slay them if the Lord should enioyne this for their triall 16 When the wicked encrease sinne encreaseth but the iust see their fall As in the former verse the pretious frute of the vse of correction hath bene declared so here the fearfull hurt and inconuenience which falleth out by the neglect therof is insinuated Hereby it commeth to passe that wicked persons encreasing in age in number in power encrease in sinne also being not babes in malitiousnesse but growing to the top of all impietie and iniquitie Euen as a man proceedeth to his iust stature by degrees the bodie which is litle at the beginning waxeth great in processe of time so is it with sin Euerie man saith Iames is drawne aside and deluded by his owne concupiscence and concupiscence hauing conceiued bringeth forth sinne and sinne being perfected bringeth forth death Now then sinne and the wicked man are as it were twinnes euen borne togither and both louing liuing and growing togither in like sort And euen as the thorne or briar whilst it is in the bud or greene may be handled and hurteth not as afterward it doth but the longer it continueth and groweth the sharper and more harmfull it waxeth so the elder the wicked man is the more sinfull he becommeth and the more the vngodly encrease either in number or strength the more wickednes spreadeth till at the last by a generall backsliding all flesh corrupt their waies At the beginning of the doctrine of the Gospell the Iewes were somewhat pliable and the most obstinate of them raged not so much as at the last they did against our Sauiour The Egyptians oppressed not the Israelites at the first but at the last they came euen to drowne their infants and to make most vile bondslaues of them But as here is added that the righteous shall see the fall of the wicked so the Israelites at length he held the Egyptians drowned in the sea Dauid notably painteth out this matter in the Psalme saying Psal 58.10 Whilest as yet your prickles shall not be felt the prickles of eglentine he will destroy both that which is quicke and that which is dried vp The iust shall reioyce when he shall see vengeance he shall wash his feete in the blood of the wicked As this teacheth parents in time to apply correction so also it serueth to encourage the godly who are not to be troubled but rather to lift vp their heads when they see the vngodly to encrease euery way 17 Chastise thy sonne and he wil bring thee rest he will also giue pleasures vnto thy soule Other excelleÌ„t frutes beside that wisedome which was mentioned in the 16. verse are shewed here to spring from nurturing and correcting of children It is a grief to parents to deale sharply with their children which wheÌ„ they do lightly their bowels yearne within them But first here quietnesse and rest is promised vnto them for their paines Their well nurtured children shal as it were bring the chaire vnto theÌ„ of ease and refreshing They will so dutifully behaue them selues in all respectes that their parents shall neede to take no thought for them they may quietly lye on their beds or securely sleepe therin Again they will so diligently dispatch their parents affaires that they may sit at home and take their rest This is one excellent frute indeede but another is also added in the last wordes He will also giue pleasures vnto thy soule Euen as ground well tilled and drest or trees well pruned and looked vnto bring foorth to the husbandman sweete flowres daintie frutes and food so the well nurtured child will vtter such gracious speeches do such righteous deeds haue such comely gestures and practise such obedience and thankefulnesse toward his parents as that his fathers soule shall much more delite in such vertues of his then Isaacs soule delited in venison or the sauerie meate which Iacob brought vnto him See examples of the truth hereof in Isaac Iacob Ioseph Or when the â—ision is not 18 * WheÌ„ there is no visioÌ„ the people are made naked but blessed is he that keepeth the law Both the ignorance of ministers and the disobedience of people â—â—om priuat faâ—ilies Salomon â—â—mmeth to the â—hurch Sam. 3.2 Sam. 9 â—say 1 â—mos 8. herein are taxed By the vision is meant the doctrine of the word of God which the Prophets who were called in old time seers receiued by visions by reuelatioÌ„s The vision is said then not to be when sound doctrine is not taught at all but there is a miserable famine of the word Againe when as the word is sometime expounded but not sincerely diligently and soundly so that the people may be as sheepe without shepheards in the midst of great plentie of such as take on them to be teachers Math. 9. Moreouer wheÌ„ of the preaching of the word is made light account 1. Thes 5. so that prophesie is despised as a thing not necessarie Last of all when God hath in vengeance shut vp the eyes both of teachers and hearers so that the word of God or the vision is to the learned as letters sealed which he cannot open and to the vnlearned as letters which he cannot read Esay 29.9 Alas how can it be but that people must needes be made naked when by reason of the want of the vision they must needs lye open to Gods wrath which hangeth ouer all vnbeleeuers as a company of naked soules and like to the Israelites whom Aaron is said to
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
adde to the word who infect the puritie thereof or say or do any thing contrary thereunto Such adders vnto the word were in old time the Scribes Pharisies who taught for doctrines the traditions of men Saul also when he spared Agag added his owne carnall reason to the commandement of God Agur disswadeth from adding to the word of God by a reason taken from the punishment which the Lord vseth to bring on those who this way offend The Lord threatneth in the Reuelation that he will adde vnto such the punishments written in that booke For this sinne Nadab and Abihu were consumed with fire from heauen and Vzzah perished most fearefully Last of all the greatnesse of this sinne is shewed to the end it may be auoyded Lest thou be found a liar To belie men were a great offence how much more then to be found a false witnesse concerning God It is treason to falsifie and corrupt the Princes coine and image what high treason must it needs be then to counterfeit or corrupt the pure word of God Let vs learne here to be content with the simplicitie of the word in all things not adding our owne inuentions or customes nor pursuing togither with it our profits and pleasures 7 Two things I request of thee forbid them not from me * whilest yet I die not so long as I liue 8 Remoue farre from me vanitie and * A word of lying lying giue me not pouertie nor riches feede me with the food of mine allowance 9. Lest being filled I lie and say who is the Lord Or lest becomming poore I steale to conclude * Laeie hold on I abuse the name of my God 10 * Offend not with thy tongue Accuse not a seruant vnto his maister lest he curse thee and thou be * Or arraigned blamed These verses containe a praier which Agur made and an admonition which he gaue In the praier we are to obserue the preface which he vseth to the lord before it and the matter of it The preface is this Two things I request of thee forbid them not from me whilst I liue There is no doubt but that Agur desired euen a thousand things at Gods hands for he stood in need of so many necessaries yea and of infinit more as also we all do But he begged two things principally particularly as most needfull for him in regard of glorifying God and his owne good Let vs learne by his example to looke before we come to pray what we stand in need off especially and to consider what sutes we will put vp to the Lord. Now as concerning the time wherein he desireth to enioy the things for which he praieth it is so long as he should liue not for a day or moneth or yeare onely Hee doth then craue as it were not a lease but a fee simple of the Lords benefits So doth Dauid when he saith Psal 27. One thing haue I intreated of Iehouah that I will request euen that I may remaine in the house of I ehouah all the daies of my life The matter of the praier consisteth of certain sutes and of certaine reasons of those sutes The sutes are of two sorts as first for the graces desired secondly for the meanes whereby those graces may be attained One of the graces is Remoue farre from me vanitie that is to say let not pride vnthankfulnesse worldlinesse or idolatrie or such like vanities of this world take hold on me at anie time The prophet in the psalme affirmeth this to be one of the properties of a citizen of heauen Psal 24. That he lifteth not vp his soule vnto vanitie Certainly it is a verie hard thing not to trust in riches or not to delight in this world aboue measure and therfore we are no lesse earnestly then Agur did to sue for this holy grace The other grace by him requested is That a false matter or a lying speech may be remoued from him that is to say all vnfaithfull dealing craft forgerie cousenage periurie hipocrisie The prophet in the psalme in like sort ioyneth both these togither when he saith How long will ye loue vanitie Psal 4. and seeke after leasing This is a special and a rare grace as may appeare in that all estates of people in all places almost are giuen to dissimulation Ephe. 4. The Apostle willeth vs to put away lying but before we can so do we must pray that the Lord would remoue it farre from vs. Now as concerning the meanes of attaining to these two graces Agur in the former place requesteth that he may not haue too litle saying Giue me not pouertie that is to say suffer me not throughout my life to be in extreme want as not to haue food and raiment or the necessaries of this life It may be thought by some that this desire to auoyd extreme penurie in Agur was not lawfull For was not Lazarus exceedingly poore and yet the seruant of God and not driuen by his want to vnfaithfull dealing Again was not Paul needie oftentimes and yet walked vprightly because he knew how to want and how to abound Rather as it may seeme Agur was to pray for that gift which Paul had then that he should not be so extremely poore But in as much as Agur doth not abhorre pouertie simply or otherwise then for the danger of sinning which it bringeth men often vnto and might cast him into and for the obtaining of truth and plaine dealing his heart being rightly disposed the praier which he maketh to this entent is holie and was acceptable no doubt vnto God In this sort to the ende we may glorifie God the better we may pray against sicknesse and aduersaries wants including alwaies this condition as he did to wit if God saw it good for him and to this effect that we be neuer tried aboue that which we shall be able to beare In the next place Agur praieth and saith Giue me not viches feed me with the food of mine allowance A seruant of God as appeareth in Abraham Dauid and Ioseph of Arimathea may haue riches and yet performe his dutie Agur thē simply praieth not against wealth or altogither condemneth riches but he requesteth that he may haue the food of his allowance that is the daily portion which God hath cut out for him in his decree to the supplying of his wants Lue. 11. and the furthering of him in his seruice be it neuer so meane rather then such abundance as would be an hinderance of him in holinesse or an inducement to commit euill Thus to pray against abundance is as lawfull as when we come to a table well furnished to beseech the Lord that we may take so much of the food set before vs as may strengthen our bodie and make our soules more fit to his seruice and not cramme in more then wil do vs good or so much as will oppresse our hearts As concerning the reasons