the Philistins that the Israelitish women moued by his worthie and valiant exploits vnto reioycing sung in triumphing wise that Saul had slaine his thousands and Dauid his ten thousandes The latter part of the sentence declareth on the contrary side that the rule of the wicked ministreth matter of griefe and miserie vnto the whole multitude The estate of the poore people ouer which foolish persons or cruell persecutors haue the rule or tyrannize becommeth lamentable sundrie waies First the Lord himselfe vsually plagueth the land with iudgements from heauen wherein an enemie of his holdeth the scepter Secondly wolues in such a kingdome hauing the place of shepheards but the nature of deuouring beastes spoyle oppresse and eate vp the silly lambes and sheepe Thirdly the people liuing without all good order or meanes of their prosperitie fall daily into all sorts of sinnes and pits of destruction Sundry occasions then of griefe being continually offered the people through the carelesnesse or crueltie of euill gouernours if peraduenture they dare not openly complain for feare of further trouble yet how can they but sigh secretly in corners Certainly so did the Israelites oppressed in Egipt and Elias persecuted by Achab and Iezabell Euen as then the welfare of the sheepe dependeth on the shepheard and euen as such is the constitution of the bodie as is the dispositiō of the head so the condition of the people answereth in wo or wealth to the goodnesse or badnesse of the magistrates 3 A man that loueth wisedome reioyceth his father but he that keepeth companie with harlots vvasteth his substance Fornication This drift of the spirit in this instruction is to declare that whoredome bringeth beggerie at the last Two sorts of loue herein are spoken of one spirituall another carnall The spirituall loue is commended which is a wonderfull liking of and following after wisedome Such as are enamoured with this virgin of heauenly wisedome which is holy peaceable moderate full of mercy and good works Iam. 3.17 as Iames speaketh shall not onely by this meanes please the Lord or be profitable vnto themselues but comfortable vnto their parents Sundry waies doth a wise sonne cheare vp his fathers heart First by the vertues which are in him Secondly by the fame which is spread of him Thirdly by the hope which his father conceiueth that he wil be thriftie Last of all by his liberalitie and kindnesse towardes his parentes if peraduenture by reason of his gifts he be at any time exalted to honor as Ioseph was who also in this respect reioyced his father As concerning the carnall loue spoken of in the latter part of the sentence that is condemned and threatned with pouertie The vaine youthes of this world hauing shaken off the yoake of obedience and despised wisdome fall in loue with naughtie women with whom they are daily conuersant making them good cheare bestowing gifts on them and mainteining them in braue apparrell Hereby not onely they defile themselues with wandring lusts but spend their patrimony consume their parents goods so bringing sorrow vpon them in stead of the ioy wherewith they ought to labour to comfort them Such a lewde course tooke the prodigall sonne who hauing wasted his substance was put to feed with the swine Among other reasons then disswading from whoredome this is not the least to be regarded that strumpets are dangerous rocks and vnfatiable gulphes 4 A king by iudgement establisheth his realme but a man * A man of offrings which is a slaue to giftes that are offered destroyeth it Herein againe the holy Ghost admonisheth rulers of their dutie Iniustice He entreateth in this verse of two matters one the executing of iudgement an other the auoyding of bribes In the former place is shewed that iudgement is the prop or pillar of kingdomes when iustice is ministred without partialitie in such sort that the godly are rewarded and the wicked punished and euery man hath right done to him the Lord will blesse the lande the good will loue theyr Prince the bad shall be cut off and not be able to do any hurt This may be obserued throughout the stories of the kings of Iudah that all the while they gaue themselues to set vp true religion or to punish sinne their kingdomes were in peace and they got the victory ouer their enemies In the latter part of this sentence is declared that the receiuing of bribes is the ouerthrow and bane of a common wealth The reasons hereof are manifest and sundry First to respect persons which bribe takers do is an abhomination to the Lord and therefore such a transgression as pulleth downe his vengeance on the place wherein it is committed Secondly by this meanes no place being left for right but for gifts there must needes grow factions and mutinies Last of all a window being set open through such partialitie to hope of impunitie all sorts of sinnes the plagues of common wealths must needes daily multiply and increase 5 A man which flattereth his friend spreadeth a net against his feete In this sentence is declared Flatterie that flatterers are a very hurtfull and pernicious kinde of people They are fitly here compared vnto hunters For euen as the hunter spreadeth the hay or net to in tangle the poore beast which commeth by it Rom 16. Luke 20.29 euen so flatterers be sweet speeches or salutations seduce the hearts of the simple and by their shewes of friendship righteousnes go about to get some aduantage at their handes thereby to drawe them into trouble Of this wicked dealing Micheas complaineth Mich. 7.2 saying The good man in perished out of the earth and there is none vpright among men as many as are lye in waite to slaie euerie one hunteth his brother with nets Flatterie then is no better then a secret or subtill kinde of murther in as much as therby diuerse are drawne either to receiue errors or to commit sinne so to fall into the snare of endlesse damnation or into danger of law or hazard of life 6 In the transgression of the wicked man there is a snare but the iust man singeth and is merrie Here is shewed what an hurtfull thing sinne is in generall Disobedience as before was declared how dangerous an euill flattery is How soeuer the act of iniquitie is ioyned with pleasure yet the end and wages thereof is paine and death The snare here spoken of is some losse or crosse as pouertie sicknesse griefe of minde punishment of law and the wrath of God all which pursue and follow the offender Hence it commeth to passe that in as much as the plagues of this world or of the world to come commonly molest the wicked they are in feare sorrow silence shame and confusion But the iust man singeth and is merry There is none so righteous as that hee is without sin but such are called iust heere who are iustified by faith in Christ and sanctified in
bene spent thy carkasse plagued and pined with some sore disease and say howe haue I hated instruction c. and then thou feele acknowledge with griefe that a Prophet was sent to thee Within a litle space I am in all euill in the midst of the congregation and assembly Suddenly in a short time I am made an open spectacle of shame and vengeance in the place of araignement and execution before the bench and the common people All these reasons are taken from humane dammages and as concerning the last it can not throughly be vnderstood vnlesse it be coÌ„sidered that adulterers vnder Moses law were punished with death 15 * To let passe diuerse other reasons these words and verses I expouÌ„d not Synecdochically as doth Iumus but Allegorically of the vse of wedlocke because the same state is vsually in the scripture shadowed our by the same borowed speeches which here are vsed as Num. 24.7 Deut. 33.28 Esa 48. 1. Psal 68.27 Esa 51. 1. Ouid as an eccho vnto Salomon resoundeth these senteÌ„ces in verse thus lib. 2. de remedio amoris Explenda est sitis ista tibi quâ praeditus ardes Cedimus è medio â—am licet amne bibas Sed bibe plus etiaÌ„ quà m quod praecordia poscunt Gutiure fac pleno sumpta reduÌ„det aqua Et fruere vsque tuâ nullo prohibente puella Illa tibi noctes auferat illa dies See a like admonition Eccles 9.9 Drinke water out of thine own cestern and liquour out of the midst of thine owne well 16 Thy fountaines shall disperse them selues abrode thy streames of water in the streets 17 They shall be thine in seuerall and not other mens with thee 18 Let thy well spring be blessed and reioyce in the wife of thy youth 19 Let her be a most louely hind and an amiable Roe 20 Let her pappes suckle thee at all times dote in the loue of her continually In these verses a remedie of that foule vice of adulterie is prescribed which a litle before hath bene condemned Drinke water out of thine owne cesterne c. enioy thine owne yoke fellow for mariage is honorable among all c. Thy fountaines shall disperse them selues abrode c. Rather here enioy thy delite to the full then go astray with strangers Let thy well spring be blessed Let thy wife become a frutefull vine that thou mayst haue plenty of children of thine owne lawfully begotten in honest wedlocke And reioyce in the wife of thy youth Liue chearefully with her whom the Lord hath first matched with thee and linked vnto thee Let her be a most louely hind and a most amiable Roe Euen as the Hart being most fond of the hinde followeth her vp and downe and solaceth him selfe with her or as the Roe buck being exceedingly enamoured with the female Roe deliteth in her and wandreth with her so walke talke refresh thy selfe with thy wedded spouse louing her most dearly all the dayes of thy life Let her pappes suckle thee at all times dote in the loue of her continually Finally euen as the litle infant contenteth himselfe with the breasts of his mother or nurse or as they who are stricken in yeares dote greatly on those things which they like so being satisfied with her alone whatsoeuer wants or frailties she hath let her seeme of all other most beautifull yet let her be a peerelesse pearle in thine eye 21 And why ô my sonne shouldest thou * or Dote on go astray with a strange woman and embrace the breast of another mans wife 22 Sith euery mans wayes are before the eyes of the Lord and he pondereth all his paths 23 His owne iniquities shall take the wicked man and he shall be held by the cords of his own sinne 24 He shall die for vvant of instruction and for that he wandereth in his great folly In this conclusion of the chapter the spirit of God addeth a diuine reason disswading from adultery vnto those humane which before haue alreadie bene set downe to this intent And why ô my sonne shouldest thou go astray with a strange woman or dote on a strange woman Great cause there is why thou shouldest flie all liking of other women besides thine owne wife why thou shouldest not be so bold as to come neare vnto an harlot Sith euery maÌ„s ways are before the eyes of the Lord in asmuch as God plainly seeth the most secret actions that are done yea the verie inward cogitatioÌ„s of the heart And he pondereth all his pathes Yea and sith the eternal God examineth all the deeds thoughts of men and iudgeth them in iustice His owne iniquities shall take the wicked man wherefore howsoeuer for a time the vngodly person and the adulterer may go abrode freely or be out of trouble yet his owne sinne as a bailiffe or sergeant shall at the last arrest and apprehend him For his conscience shall checke him summon him before the tribunall seate of God And he shall be held by the cords of his owne sinne Moreouer the troubles of the Lord raised vp by his transgressions shall as iaylors bind him with such bands or irons as it were that he cannot possibly escape being kept together with the euill Angels in chaines of darkenesse against the day of iudgemeÌ„t He shall die for want of instruction At the last death and destruction as the Lords executioners shal take away his life from him yea they shall torment him in hell fire Now all this shall befall him for want of instruction for his ignorance his carelesnesse his disobedience See a very like saying Iob 36.12 and for that he wandreth in his great folly as also for that he goeth astray with the strange woman or committeth many like abhominations THE VI. CHAPTER 1 My sonne if thou hast promised to be suretie to thy friend or clapt thine hand vvith a straunger 2 Thou hast ensnared thy selfe by the words of thy mouth thou art caught by the speeches of thy mouth 3 Do this now my sonne and deliuer thy selfe in asmuch as thou art come into the haÌ„d of thy neighbour go to submit thy selfe and be importunate with thy neighbour 4 Graunt no sleepe to thine eyes nor slumber to thine eye lids 5 Deliuer thy selfe as a Roe out of the hand of the hunter and as a bird out of the hand of the fowler Herein the wise king warneth men first not to enter into suretiship then if peraduenture they haue through vnaduisednesse incurred this danger to vse all good meanes of getting out thereof My sonne if thou hast promised to be suretie to thy friend if thou hast in words told thy friend that thou wilt see his debt satisfied or clapt thine hand with a stranger or if by any signe or leauing of earnest thou hast bound thy self to one with whom thou hast no acquaintance to see him contented for that which thy neighbour oweth him thou hast ensnared thy selfe by the words of thy
to hunger yet they must not be idle or steale but labor for their liuing Craftie artificers theeues or robbers imagine that the high way to be rich is to cousen or to filch and purloyne But goods ill gotten prosper not and so not onely idle persons but deceiptfull people become poore On the contrary side they that plye their calling following the same early and late with an earnest mynd through Gods blessing on their labours not onely attaine so much wealth as is sufficient to maintaine them but abundance of riches so that they haue wherewith to releeue other largely who stand in neede 5 He which gathereth in summer is a son of vnderstanding but he which sleepeth in haruest is a sonne of confusion As it is meete that euery one be painefull in his calling so all are to take and obserue the fittest oportunities of procuring their owne welfare He is sayd to gather in summer who redeemeth the time So did Ioseph and maketh his best aduaÌ„tage of the season He sleepeth in haruest who fondly letteth slip the most conuenient meanes or occasion of doing or receiuing good vnto him selfe or his 6 Blessings are on the head of the righteous but violence couereth the mouth of the wicked Such righteous men as before haue bene spoken of shall be endued by the Lord not with one benefit alone but with manifold blessings Neither will the Lord in a sparing measure make them partakers of his benefits but he will powre as it were from heaueÌ„ whole showers thereof vpon their heads so that both their bodies and soules shall be full of them On the contrary side violent punishments as strangling drowning burning slaying shall in such sort rise vp out of wicked mens misdeeds as that they shall choke them and stop their breath 7 The memorie of the iust man shall be blessed but the name of the wicked shall rot Among other blessings wherewith the Lord crowneth the righteous a good name is one of the chiefest Ordinarily so it is that the remembrance of the godly whether absent or dead is verie sweet and like a precious ointmeÌ„t But this is that point which here the holy Ghost would haue vs especially to obserue that the praise of the righteous increaseth with the time and endureth from generation to generation On the contrarie side all the present fame and glory of the wicked shall decay in time and be turned into infamie For their iniquitie being detected the verie mention of them shall stink as a putrified thing 8 He who is of a wise heart will receiue instruction but he who is foolish in his lips shall be beaten He is of a wise heart who prouideth well for his welfare and warily shunneth dangers and troubles Such a one will receiue instruction that is to say harken vnto and obey good counsell as a meanes of his safetie prosperitie On the contrary side he is foolish in his lips who desireth rather to speake him selfe then to heare other or who abuseth his tong in anie sort This foole shall be beaten that is to say scourged with manifold troubles and calamities 9 He who walketh * or In vprightnesse vprightly walketh securely but he vvhich peruerteth his vvayes shall be made an example The innocent person who committeth no euill the weldoer who practiseth that which is good feareth no danger neither shall meete with any plague On the contrarie side whosoeuer followeth wicked wayes as theft adulterie murder or such like vices not onely is in continuall feare of trouble but in this world or the world to come shal without repentaÌ„ce be made an open spectacle of vengeance See the roote hereof in the sixe and twentith chapter of Leuiticus 10 He who winketh with the eye shall haue sorow and he who is foolish in his lips shall be beaten Two sorts of wicked people who peruert their ways are herein threatened The one of them is dissemblers noted out by this propertie of winking with the eye For as before hath bin affirmed in the sixt chapter of this booke the lawlesse person the wicked man walketh with a froward mouth he winketh with his eye c. wherfore his calamitie shall come quickly The other sort of vngodly people are those who are foolish in their lips who haue bene spoken of in the exposition of the 8. verse of this chapter 11 A spring of life besprinkleth the mouth of the iust man but violence couereth the mouth of the vvicked A fountaine of waters is a coÌ„fortable thing was a rare iewel among the Iewes Whereas then it is said that a spring of life or liuing waters besprinkleth the mouth of the righteous the meaning is that continuall plenty of good things shall befall them from the Lord so that they shall not want anie thing meete for them or perish by thirst What is meant by violence couering the mouth of the wicked hath bene shewed in the exposition of the sixt verse of this chapter 12 Hatred raiseth vp contentions but loue couereth * or A multitude of sinnes all offences Ill will obiecting euery fault be it neuer so secret and prouoking the partie maligned vnto wrath by this meanes stirreth vp brawling and fighting On the contrary side brotherly charitie forgiuing iniuries concealing secret faults and reprouing misdemeanors in a friendly sort by these meanes so couereth offences of all kinds that both he layeth many sinnes aside who hath offended Iames 5.20 and secret transgressions breake not our to the knowledge of other nor are blazed abrode to the dishonor of God the offence of the weake and the vndoing oftentimes of the offender 13 Wisedome is found in the lips of the prudent man but a rod on the bodie of the foole 14 The wise lay vp knowledge but * or Brusâ—ug destruction is neare to the mouth of the foole In the former of these verses is shewed that gracious speeches do vsually flowe out of the mouth of him who is discreet so that his glorie or ornament as it were is to be found on his lips vpon which eloquence or a gift of speaking wisely sitteth In the later part of this former verse is also declared that on the contrary side the shame and punishment of the wicked is on their backes or bodies inasmuch as they are neuer free from strokes or wounds inflicted on them by the Lord or by men for their euill actions or fond speeches In the fourteenth verse is taught that as they who are discreet in silence treasure vp knowledge to them selues so fooles by babling and vnaduised speeches treasure vp and procure many troubles and calamities vnto themselues 15 The substance of the rich man is his defenced citie the pouertie of the poore is their breaking Herein the commoditie of riches on the one side and the discommoditie of pouertie on the other is declared The rich mans substance is his defenced citie The wealth of the rich man preserueth him from many euils
money mainteineth his right being sicke by money getteth all sortes of remedies finally being in want obtaineth all outward things in a manner by money or money worth On the contrary side pouerty is a sore estate which as we vse to say causeth the old wife to trot but this singular cōmoditie it hath that because the poore man hath nothing to giue or pay no quareller sueth him no thiefe setteth on him no magistrate seazeth on his house 9 The light of the iust shal reioyce but the candle of the wicked shall be put out The prosperitie of the righteous is here compared to the light of the day or to the sunne which reioycing to runne his course continueth firme frō time to time in the skie In like maner then the welfare of the godly shall increase remaine constant The glory of the vngodly on the contrarie side is fitly resembled vnto a candle For euen as a lampe or candle burneth but a while and quickly consumeth so all the pompe and flourishing of the wicked shall suddenly decay and vanish in a moment For this cause it is sayd in a certaine Psalme that light is planted vnto the iust man This maketh Bildab to affirme of the wicked man on the contrarie side Psal 97.11 Iob. 18.6 that the sparke of his fire doth not shine and his candle is put out in his tent 10 Through meere pride a man maketh cōtention but wisedome is with the well aduised The cause or fountaine of strife of peace is here opened and declared Through meere pride a man maketh contention The conceipt of a mans owne excellencie breeding in him contempt of all good counsell maketh his affections fierce and stirreth him yea emboldeneth him to prouoke his neighbors vnto wrath or to contend with them whatsoeuer commeth of it But with the well aduised is wisedome As for those who follow the aduise of Gods word or spirit they are indued with that wisedome which is peaceable whereby they auoyd all occasions of strife yea sometimes they pacifie wrath when it is kindled 11 Substance gotten by vanitie shall be diminished but he which gathereth with the hand shall increase it Goods ill gotten wil quickly consume but he who plyeth his calling faithfully shall thriue He is sayd to gather with the hand who getteth any thing in a lawful calling with a good conscience whether he labour with his bodie or his mind 12 The hope which is differred maketh the heart sicke but a desire which cometh is a tree of life This verse sheweth the danger or hurt of delay the comfort of present good things By hope the thing hoped for is meant whether it be some comforatble newes or some acceptable person Euen as meate long kept from the hungry stomach maketh the body weake so the thing longed for prolonged causeth a feeble soule See an example in Iacob Gen. 45 26. For the minde wanting the thing expected grieueth because it doth not presently enioy it and feareth that it shall neuer haue it On the contrarie side a desire which commeth or is present is a tree of life The sight or receiuing of the good thing which hath bene earnestly wished for healeth the maladie of the heart and reuiueth the spirits 13 He which despiseth the word shall be destroyed but he which reuerenceth the law shall haue peace Contempt of the word of God is threatned in this verse and a reward is promised to obedience So were the Israelites so were Corasin Bethsaida and Capernaum He which despiseth the word shall be destroyed That person who cōtemptuously reiecteth the commandement of God or will by no meanes be subiect thereunto shall be plagued at the last with some fearefull and grieuous punishment But he which reuerenceth or feareth the law So did Iasiah shall haue peace Whosoeuer trembleth at Gods word and putteth it into practise shall enioy prosperitie For as the Psalmist saith See Psal 117. Esa 66.2 there is great peace to those who loue Gods law 14 The doctrine of a wise man is a welspring of life to depart from the snares of death The meaning of this sentence is that the word of God wisely applied is profitable first as a spring of water to enrich the receiuers thereof with manifold good things secondly as a faithfull guide to preserue them from sundrie euils as from sin and death 15 Grace giueth good successe but the way of transgressors is rough Obediēce to the word of God meant here by grace causeth men to prosper the Lord being with them so long as they serue him But the way of transgressors is rough The life of sinners is full of troubles and miseries by reason of their sinnes and like away which is rugged or full of thornes 16 Euerie wise man dealeth with knowledge but a foole layeth his folly open Wisedome is now commended and folly condemned Euery wise man dealeth with knowledge Euerie one who is prudent doth his affaires exactly not onely setting downe the meanes of attaining his enterprises or the order of his matters according whereunto he will then proceed but forecasting the issues and preuenting the hinderances of his attempts But a foole layeth open his folly On the contrarie side he who is vnskilfull or vndiscreet goeth rashly and rawly about all things and by his rude and vnperfect works bewrayeth and layeth open his owne ignorance and vanitie 17 A wicked messenger falleth into euil but a faithfull embassadour healeth Trustie and vnfaithfull dealing in messages is now spoken of A wicked messenger falleth into euill He who doth his arrant slouthfully or guilefully not onely much grieueth other but hurteth him selfe drawing by this means on him selfe both his maisters displeasure and Gods iudgement On the contrarie side a faithfull embassour healeth A trustie messenger freeing his maisters mind from doubts feares and griefes so healeth the maladie thereof as a Phisition cureth the diseases of the bodie For which cause as the leech of the bodie vseth to haue his fee so this embassadour or Phisition of the soule shall haue the good will of men and the blessing of God for his recompence as it were 18 Pouertie and shame shall befall him who withdraweth him selfe from instruction but he which regardeth correction shal be honored The spirit of God herein intreateth of chastisements Pouertie and shame c. Iob. 5.17 Iam. 1.12 He that will not obey good counsell lightly euen in this world commeth to beggerie and infamie For the Lord will despise those who despise him But he which regardeth correction shall be honored He which yeeldeth to wholsome aduise and profiteth by chastisements is made partaker of many good things and namely of credit and dignitie For those who honor God he also will honor 19 The desire present is pleasant to the soule but it is an abhomination to fooles to depart frō euill Herein is shewed how glad men are when they enioy their pleasures how loth they are to
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
did that worthie Queene Hester who although it was present death for her to goe in to the king vnlesse she should finde speciall fauour in his eyes yet she so committed her wayes to the Lord hauing first vsed prayer and fasting that saying to her selfe if I perish I perish she boldly entred into his presence 4 The Lord hath made all men for him selfe yea euen the wicked man vnto the day of euill Predestination is here spoken of The Lord the eternall God by whom all things haue their being hath made hath not onely foreknowen but or dained all mē aswell Iewes and Gentils young as old rich as poore See for this doctrine the whole 9. chap. to the Rom. for him selfe for the setting forth of his wisdome power iustice and glorie Yea euen the wicked man he hath ordained the reprobate person him self also who because he is an enemie to Gods glorie may seeme not to haue bene appointed or created to his glorie vnto the day of euill to the day of Iudgement and of execution that so in this vessell of wrath the iustice of God may be declared The originall cause of the dānation of men is in them selues seeing they are wicked of them selues without any compulsion offred on the Lordes part But as here is shewed the will of God which is a rule of iustice is the fountaine not onely of election but of reprobation Thus God is without fault in refusing the wicked sith he is indebted vnto none but the wicked are most iustly condemned because by their sinnes they are indebted vnto God 5 Euery one who is proud in heart is abhomination to the Lord though hand ioyne in hand he shall not be vnpunished See examples in Pharao the builders of Babell Nebuchadnezar and Herod The Lord will plague euery high minded person who neither by any aide nor by any art shal be able auoide his Iudgemēt Some are not very lofty in their lookes nor glorious in their apparell and yet haue in them most stout hearts and proud spirites These are abhominable in Gods sight and shall be plagued as well as the gay and boasting peacockes of the world 6 By mercie and truth iniquitie is purged and by the feare of God euill is departed from It is most sure and certaine that sinnes are couered and pardoned vnto men not by the vertue or excellencie of their good workes or merites but by the tender mercy of God in Christ Luc. 1.72 Psal 25.10 Psal 85.9.10 by his performing of his promises in him Neuerthelesse it is also an vndoubted truth that by vnfained repētāce the iudgement of God is preuented when as iniquitie is broken off by practising of that which is good The Prophet Daniell teacheth this doctrine most paynely whē he sayth to Nebuchadnezar breake of thy sinnes with righteousnesse and thine iniquities with mercy toward the afflicted Dan. 4.27 that thy prosperitie may be prolonged Thus then by mercie and truth iniquitie is purged sinne committed is remitted by the meere grace of God in Christ in whom all his promises are yea and amen but moreouer when pitifulnesse and faithfulnesse is practised temporall chastisements for foule faults threatened or inflicted are stayed or remoued the Lord beyng well pleased with such sacrifices of obedience albeit the sacrifice which Christ hath offred on the Crosse is onely meritorious who is the onely propitiatiō for our sinnes And by the feare of God euill is departed from The awe or reuerence of the Lord is that thing which maketh men to shunne sinne so that abstayning from iniquitie they incurre not the wrath or indignatiō of the Lord. This verse thē teacheth whereby the pollutiō of sinne may so be washt away as that it shall not cry for vengeance and againe whereby it may so be auoyded as that it shall not be able to infect vs. 7 When the Lord fauoureth the wayes of a mā he maketh his enemies at peace with him See examples in the I sraelites the Egyptians in Dauid and Saul in Ahasuerus and Mordecha◠and a like sentence Iob. 5.23 When the Lord fauoureth the wayes of a man at what time God is reconciled to an vpright person he maketh his enemtes he causeth those who were his aduersaries for the time to be at peace with him not onely to lay aside their hatted but to beare good will or to enter into a league of friendship with him 8 Better is a litle with righteousnesse then a great reuenue with wrong A small stocke gotten prospereth better and is more to be esteemed then great wealth scraped together by iniurie and oppression 9 The heart of man purposeth his way but the Lord ordereth his steps Mā purposeth as we say but God disposeth Many iourneyes are often intended many courses are deuised but God causeth things to come to passe as he seeth good 10 A diuine sentence shall be in the lippes of the king his mouth shal not transgresse in iudgement Kings in old time did vse to sit in iudgemēt Hence it is that here it is sayd a diuine sentence shall be in the lips of the king The meaning hereof is See the roote hereof Exod. 23.2 An example 1. King 3.27 that a Prince or ludge should haue a gift of searching or ferretting out the truth His lips shall not transgresse in iudgement he should neuer giue a rash or false sentence on any matter See the roote herof Deut. 1.17 I tem 25.13 a like charge 2. Chron. 19.6 11 The beame and scole of the ballances of iustice belong to the Lord all the weights of the bagge are his worke All the parts of the ballance and all things thereto belonging are the Lordes ordinance yea he hath also commaunded that they be vsed aright 12 It should be an abhomination to kings to commit wickednesse for the throne is established by iustice It should be an abhominatiō to kings to cōmit wickednes it is the part of rulers so to abhorre the working of iniquitie See an example in Dauid Psal 101. as that they neither thē selues commit grosse vices nor allow them but rather detest thē in other For the throne is established by iustice The cause why Princes should aboue all other abhorre iniquitie is because the royall crown and authoritie is mainteined not so much by strength as by equitie which subiects loue and God doth blesse 13 Righteous lippes should be the delite of kings and he who speaketh right things is to be loued by them Righteous lips should be the delite of kings wise and faithfull speeches should please Princes and he who speaketh right things is to be loued by them the person also who vttereth the truth or giueth sage aduise is to be entertained in their courts and to be esteemed 14 The wrath of a king is as messengers of death but a wise man will pacifie it The wrath of a king is as messengers of death the furie of Princes is of so great force
are filled with aches 23 A wicked man taketh a gift out of his bosome to peruert the wayes of iudgement A wicked man one who hath an ill minde or an ill cause taketh a gift draweth forth a bribe out of his bosome secretly and closely to peruert or wrest the wayes of iustice to peruert or stop the law which is the life of the common wealth 24 Wisedome is in the face of the prudent man but the eyes of a foole roue to the ende of the earth He who is indued with discretion carrieth calmenesse in his browes modestie in his eyes grauitie stayednesse in his looks On the contrary side he who is simple or vaine sheweth signes of lightnesse and inconstancie in his countenance 25 A foolish sonne is a vexation to his father and a bitternesse to his mother A leud child is not onely a matter of sorow to his parents but prouoketh them also vnto wrath and choler 26 It is not good to punish * Or also the iust to wit with the wicked euen the iust man to strike the well disposed is contrarie to equitie Not onely to kill but to scourge or fine anie for well doing is a great sinne which God will seuerely reuenge 27 A wise man spareth his words and a maÌ„ of vnderstanding is of a coole spirit 28 Euen a foole when he holdeth his peace is counted wise and he which stoppeth his lips prudent The discreet person is silent euen when he is prouoked vnto wrath neither onely doth he moderate his speeches but his affections Moreouer euen the vngodly and vnlearned person putting vp a wrong with patience and keeping silence Here with the Greeke interpretors and Ierome I read letaanah occasionem quaerâ—â— which reading also by some of sounde iudgement in our time is thought to be the truth is thought sayd in that respect and for that time to be verie wise and warie THE XVIII CHAPTER 1 He who separateth him selfe seeketh a quarrell he medleth in euerie matter That person is sayd to separate him selfe who seuereth him selfe from other in heart or course of life Such a one seeketh a quarrell that is to say wayteth for some occasion or oportunitie of falling out or bralling Ep. Iud. 19. ver To coÌ„clude he medleth in euerie matter he stirreth very busily in euery thing which is done catcheth at euery word which is spoken to the end he may take some occasion of breaking concord or prouoke his neighbour vnto strife 2 A foole is not delighted with vnderstaÌ„ding but with those things which are in his owne heart Albeit most profitable instructions are taught or most sound arguments brought to conuince the conceited person of his errour or euill course of life yet he is so farre off from resting therein that he woÌ„derfully pleaseth him selfe in those phantasticall imaginations onely which his blind or froward heart deuiseth or ministreth vnto him 3 When the wicked man commeth contempt commeth also and with the vild person reproch Before 11.2 Disgrace and infamie followeth the notorious offender euery where 4 The wordes of an excellent mans mouth are as deepe waters the well spring of wisedome is like a flowing riuer Euen as deepe waters fayle not but are plentifull or as a flowing riuer is neuer dry nor standeth still but runneth continually so the godly speeches of a man indued with knowledge are not superficiall but sound not barren but fruitfull For out of the good treasure of his heart bringing foorth good things he ceaseth not out of his lippes to powre forth dayly instructions 5 It is not good to respect the person of the wicked to ouerthrow the iust man in iudgement It is a great sinne by regarding of some thing in the vngodly aduersarie the which is without the cause as honour frendship or a gift Exod. 23.2.3 to condemne or wrong the innocent person 6 The lippes of the foole make strife and his mouth calleth for stripes 7 A fooles mouth is his owne destructioÌ„ and his lippes a snare to his soule 8 The wordes of the whisperer are as flatterings but they go down into the inward parts of the belly Euery one herein is warned againe to take heede that he abuse not his toung The lippes of the foole make strife euen as moles raise vp hils whithersoeuer they goe so rash people stirre vp strife wheresoeuer they become and his mouth calleth for strips The words which proceede out of the mouthes of the wicked cause them oftentimes to be smitten and wounded A fooles mouth is his owne destruction c. The speech of the vngodly person some times causeth hiâ— to be called into question worketh his vtter vndoing The words of the whisperer c. The secret backbiters tale Psal 52.21 is smooth as the oyle but it cutteth like a sword so that he can both bite and cry as we say in our English Prouerbe 9 He that is negligent in his businesse is euen brother to him who is a waster The idle person is another spendthrift as it were For as the prodigall person consumeth his goods by lauishing them out so the sluggard suffereth his possessions to decay by not looking to them or labouring to maintaine them The one spendeth all the other getteth nothing and thus as both are vnthriftie so both fall into extreme pouertie at the last 10 The name of the Lord is a stroÌ„g tower the righteous man runneth vnto it and is exalted 11 The rich mans substance is as it were his defenced Citie and as an high wall in his imagination In the former of these two verses resorting vnto the Lord by faith in the time of trouble is commended The name of the Lord the protection and fauour of God toward the elect in Christ is a strong tower is a sufficient defence and a sure refuge against all daungers The iust man runneth vnto it So did Dauid Asa Iehosaphat and Hezechia he who is iustified by the bloud of Iesus Christ and sanctified by the holy Ghost in time of affliction speedely by faith repentance prayer and fasting repaireth hereunto as men in time of warre runne to castles or fortresses that they may be safe from daunger and is exalted and so is preserued from the rage of troubles and kept out of the reach of all his aduersaries In the eleuenth verse confidence in riches is condemned The rich mans substance c. aboundance of earthly treasures seemeth a strong defence against euils and a meanes of auoyding all daungers vnto the wordly rich man 12 Before destruction the heart of a man is haughtie Luc. 14.12 Iam. 4.6 Pet. 5.5 but lowlynesse goeth before honour Securitie is the forerunner of a fall See the expositioÌ„ hereof before 12.2.16.18.15.33 humilitie of preferment and of all good blessings and graces 13 For one to aunswere a matter before he hath heard it it is a follie and shame It is a note of rashnesse and a great discredite vnto
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
a little paltrie gaine for a dinner yea for a morsell of bread Not onely Magistrates are to take heed that they be farre from this sinne but other also If Ministers are giuen to this vice they will teach false doctrine or smoother the truth that they may still enioy the rich mens trenches If people be caried away with it you shall see them extoll a Papist for a litle relief at his doore 22 A man of an euill eye maketh hast to get riches but he knoweth not that pouertie shall befall him Of the crew before spoken of are moreouer miseserable niggards who are noted to be men of an euill eye because with the eye they desire other mens goods enuie their neighbours prosperitie grudge those who come vnto their tables the very meate which they eate Such Labans spare care and toyle exceedingly imagining through their industrie and pinching both to attaine to abundance and alwayes to liue in plentie Yet at last by some casualtie or by death pouertie which they flie by all meanes commeth vnto them Luke 12. Luke 16. as may appeare in the rich glutton described in the Gospell See this parable expounded in the Psal 39.49 Also oft before in this booke 23 He which reproueth a man in the * Or after me 〈◊〉 Tremellius taketh it end shall rather finde fauour then he * Softeneth his tongue vvhich flattereth with his tongue The vaine and needie people of this world seeking by all meanes to enrich them selues vse flattering speeches to this intent knowing that faire words make fooles faine But yet as here is shewed they which reproue shall finde more fauour then they which flatter Indeede many finde fault with other and controll them but because they do this with an harsh spirite and in an vndiscreet manner their speeches make them rather odious theÌ„ gracious vnto the parties rebuked But he which reproueth his neighbours iustly wisely charitablie that to a good end and as Paule speaketh to Titus that they may be sound in the faith he shall reape a pretious frute after his labour True it is the wicked and sottish people of the world will hate them most which rebuke them most for sinne For with such flatterie getteth friends and truth hatred Neuerthelesse they which haue any sparke of grace or are wise will beare good will to a reprouer and hate a flatterer The consideration of the reprouers affection his reasons will winne the partie reproued to amendment and raise vp in him a great liking of that man or that woman who told him of his fault as may appeare in the example of Dauid Psal 141. Let vs then rather by wholesome rebukes labour to profit our frieÌ„ds then seeke to please them by soothing speeches O saith flesh and bloud I shall loose my friend and gaine if so I do But fie vpon such lothnesse to displease as betrayeth a friend eueÌ„ vnto Sathan him selfe Let rather the commaundement of our Sauiour moue vs to reproue our brother betweene him and vs. Ezech. 13. Let wo threatned by Ezechiell hold vs backe from sowing pillowes vnder euery elbo◠〈◊〉 He vvhich spoiling his father or his mother saith it is no sinne is companion to a man vvho is * Destroyer or spoiler as Exod. 32.23 before 13. â—0 a murderer Robbing of parents or spoyling of them by any meanes is a great and grieuous sinne To steale from a stranger is no small fault which sinne those who commit are iustly punished with death It must needs then be a detestable kinde of robberie and iniurie when not strangers but parents shal be not lighty endamaged but spoiled by their children and that without scruple of conscience and securelie A notable example hereof we haue in Micha of whom meÌ„tion is made in the bookes of Iudges Iud. 17. who although he had stolne from his mother eleueÌ„ hundred shikles of siluer yet made he no conscience to disclose his theft or to restore it vntill such time as he heard his mother wish a bitter curse vnto the theef then he acknowledged his fact not of any remorse of heart but onely to auoyde the curse which his mother had pronounced Thus doth the heart of vngodly childreÌ„ seduce them oftentimes who say these goods belong vnto me they are mine own I haue my part in them why should I not take them vse them spend them But howsoeuer such a wretch may delude him selfe he is in the fault and punishment to be ioyned not a common theefe and robber but with a destroyer and murderer That the word here vsed signifieth thus much may appeare 64. Esay Exod. 12.23 The Lord in Deut. 21. expresly commaundeth that such children be stoned to death Of this generation are all childreÌ„ who pilfer from their parents spend their goods riotously incurre debt and make their parentes pay it put their mothers by from their right after their fathers decease or as Lords ouer their parents goods do what they list with them 25 He vvhich * Broad is high minded stirreth vp strife but he which trusteth in the Lord shal be made fat The high minded are here beaten downe for that such are meant by those who are of a large soule may appeare by that expectatioÌ„ of Paul to Timothy â— Tim 7.17 which may serue as a perfect exposition of this sentence CoÌ„mauÌ„d the rich of this world not to be high minded nor to trust in the vncertaintie of riches but in the liuing God who giueth vnto vs all things richly vnto fruition The which last words also declare what is meant here by being fat which being a borowed speech taken from those who are in good plight of body noteth out the abundance of Gods blessings He then which is high minded secure and frolike in regard of his outward prosperitie â—uke 12. as was the rich glutton saith that he shall neuer be remoued Psal 30. as Dauid did and despiseth his neighbours oppresseth them and raiseth vp vnnecessarie warres and strifes â— Chro. 18. as did Iehosaphat when he prouoked the Syrians by the which iarres and contentions he must needes be vexed and somewhat pulled down in his estate But he which is humble in all estates and trusteth in the Lord Psal 131. as the Prophet willeth Israell to do shall prosper in body and in soule and be satisfied with peace of heart and many good things Psal 63. 92. as it were with marrow 26 He which trusteth in his owne * Heart soule is a foole but he vvhich vvalketh * In wisedome vvisely shall deliuer him selfe They that are wise in their owne eyes fall into the sinne before coÌ„demned and are here fitly reproued Such trust in their heart as imagine that they haue no neede of the helpe or aduise of other and refuse to follow the direction of the godly wise giuing theÌ„ sound couÌ„saile out of the word For these deuise new conceites
practise such formes of worshipping God as are not found in his word take euill courses yet perswade theÌ„ selues that therein they do God good seruice and that in them they shall finde good successe Dauid numbring the people of Israell imagined he did very wisely in so doing neither would he at the first heare Ioab aduising him to the contrary but at the last he cried out I haue done foolishly Then how soeuer conceited persons or deuilish politikes seeme wise vnto them selues yet they haue no vnderstanding in very deede Be not therefore wise in your selues saith Paule And wo be to those saith Esay who are wise in their owne eyes But he which not onely heareth the good aduise of other which many do who yet are thereby neuer a whit the better but putteth it into practise shal both be preserued from imminent dangers deliuered out of present troubles or inconueniences euen as Moses found rest vnto his soule by following Iethrâ—es counsaile and Naaman health in his body by obeying the aduise of his captiue handmayd and other seruants For indeede one man standeth in neede of another as do the members of the body 27 To him which giueth to the poore shal be no want but he which hideth his eyes shal be full of curses Vnmercifulnesse toward the poore draweth on men the Lords curses crosses Albeit diuerse feare they shall begge if they giue vnto the poore yet the chearefull and liberall giuer of almes shal be so farre from wanting that he shall haue abundance and gaine by his spending But that vile and miserable wretch who is so farre off from pulling the coate froÌ„ his back therewith to cloath the naked or from staying the meate from his mouth with it to feede the hungrie which yet euery Christian ought rather to do then to see his poore brother perish that he will not so much as looke on the Lazar or heare the voyce of the begger shall by him be cryed out against and by the Lord cursed in his body cursed in his goods cursed in his soule cursed in his children and in all things 28 When the wicked are lifted vp a man hideth himselfe but when they perish the righteous are increased Tyrannie yet once againe is entreated of in this conclusion of the chapter When the wicked rule they raise vp such a storm that the iust being sought for to be slaine or molested get them to some forraine countries as did Dauid or lurke in dennes as did the prophets in Achabs time or pray in corners as did the disciples when the sacrificers of the Iewes raged or flie as birds vnto some shelter or other But when the vngodly perish then the righteous swarme as a company of bees in a sunny day returning from other countries multiplying in townes and cities filling whole churches winning and conuerting many to the truth by their doctrine and example shewing their faces boldly and openly The chiefe vse of this doctrine is to teach vs not to be trobled at the changes of the world or troubles of the times In the time of good saith Ecclesiastes enioy that Ecclesi 7. which is good and vse the time of euill Bees sucke sweet hony out of the bitter time so the godly must draw comfort and ioy euen out of hard times and greeuous afflictions A Christian without the crosse is not worth a pinne THE XXIX CHAPTER 1 A man Obstinacie * Of reproofes who oft hauing been reproued hardeneth his necke shall suddenly be so broken * Or as that there can be no remedie as that he cannot be cured THe fearefull estate of those here is shewed who by no meanes will be reclaimed from their wicked waies In the former part of this sentence the sin of obstinate persons is described in the latter their punishment is declared This is their sin that euen as the stubborn horse and brute beast will not be ruled with byt or bridle but when the yoke is to be put on resist and with a stiffe necke reiect it so obstinate people continue in their sinnes grow harder hearted daily not induring to heare the truth persecuting their teachers fretting against the troubles which the Lord bringeth on them as bridles yokes to subdue and tame their pride and fiercenesse Yea though such haue bene told of their faults not once but an hundred times and the Lorde himselfe hath schooled them for the same by sicknesse infamie pouertie and diuerse crosses yet they do securely and boldly proceed in swearing lying adulterie murder theft and such other vices perswading themselues either that no euill shall betide them or that they shall goe through it well inough The punishment wherewith such obstinate wretches shall be reuenged is remedilesse destruction Neither will the Lord be a long time in bringing them to ruine as they by the space of many daies moneths or yeares togither refused correction but he in an houre of some short space will quite ouerthrow them Of all other sinnes then obstinacie is most to be auoyded seeing other transgressions of all sorts may finde pardon when repentance followeth them but hardnesse of hart doth nothing but treasure vp wrath against the day of wrath This was that sinne which often the prophets vpbrayd the Iewes withall Esay saith Esay 48.4 That their necke was a sinew of iron and their brow brasen for which cause as hee also testifieth they were smitten on the head and in the heart Esay 1.5.6 Yea saith hee there is no soundnesse from the sole of the foote vnto the head Ieremie also complaining of and lamenting the vnrecouerable plague of the Israelites taketh vp such speeches as these Iere. 8.22 Is there no gumme of balme in Gilead Is there no phisition there For why hath not the daughter of my people recouered 2 When the iust are increased the people reioyce but when the wicked man ruleth the people sigh This sentence sheweth Tyrannie that such is the estate of the people as is the disposition of the gouernour In the former part is affirmed that when good magistrates beare office howsoeuer some wicked rascals or rebels may be sorie therefore yet godlie people and generally the multitude wil be glad for they shall enioy their liues and goods quietly by the defence of such and vnder their rule religion shall flourish in their congregations the Lord himselfe will blesse their land with plentie and many good things finally they shall be free from grieuous taxes plagues seditions and many miseries The wise King who wrote this diuine parable saw in himselfe the particular experience of that generall obseruation which here he setteth downe 1. King 1.40 For being annointed King ouer Israel by Sadock the whole people went vp after him playing on pipes and reioycing so greatly that the earth did ring and cleaue as it were with their voice Dauid his father also being aduanced by Saul so carried himfelfe in his warres against
that they shall fall into euill But he which trusteth in the Lord is placed on high The person which is secure of the good will of God which constantly suffereth afflictions and valiantly as a fouldier of Christ proceedeth in well doing Psal 92. shall be safe and sure vnder the Lords defence in as much as he will be as a rocke as a tower and as a castle vnto him For first nothing shall touch such a one to do him hurt Secondly the Lord euen in this world will oftentimes preserue him as may appeare in the 11. Chapter of the Epistle to the Hebrewes Last of all his soule after death shal mount vp to heauen as to a fenced citie David Daniell and Paul may be witnesses of the truth of this doctrine 27 Many do seeke the face of the ruler but * Amans euerie mans iudgement is from the Lord. Preposterous suing for fauour is here condemned as before inordinate feare was reproued To seeke for redresse vnto rulers or to sue for fauour at their hands is not vnlawfull But first we must put vp our supplications into the court of heauen So did Hester and prospered but the rulers of Israell taking a contrary course going first to Pharaoh had ill successe Let vs then take heede that we put not our trust in Princes for they are deceiptfull Againe their hearts are in Gods hand finally they haue no power but that which is giuen them from aboue 27 The wicked man is an abhomination to the tust and who is vpright in way is an abhomination to the * Of iniquitis wicked man The effectes of wickednesse and of righteosnesse on the cōtrary side are herein noted The wicked man is an abhomination to the iust that is the iust abhorre the vngodly iustly and according to their desertes For in deede what fellowship is there betweene righteousnesse and vnrighteousnesse or the seede of the woman and the seede of the Serpent The godly then must needs hate the wicked yea they cannot but abhorre them euen as the dung of the earth which mē remoue farre from their senses and habitatiōs Now he who is vpright in way is an abhomination to the wicked man also on the contrary side that is the godly or righteous person is vniustly hated by reason of the euill disposition of the vngodly For otherwise euen the most wicked haue cause inough giuen them by the righteous to loue them But they hate the iust first because their workes are good secondly because they will not runne to the same excesse of riot with them thirdly because they reproue their sinnes and last of all because they are not of this world Indeede the godly loue the wicked as they are gods creatures but in regard of their sinnes they hate them yet in such sort as the Phisition doth hate the disease and not the sicke person When the wicked man is conuerted there wil be an agreement betweene him and the righteous but vntil that time in as much as they are of contrary dispositions and courses there can be no true loue betweene them Of the truth of this doctrine Cain and Abell I saac and I smaell David and Saul Christ and the Iewes may be witnesses THE XXX CHAPTER 1 A gathering together of the wordes of Agur the sonne of Iaketh The saying of that man concerning Ithiell concerning Ithiel I say and Vcall 2 Surely I haue bene brutish since I haue bene a man neither is there the vnderstanding of a man in me 3 Neither haue I learned wisedome or knowen the knowledge of holy things 4 Who can ascend vp to heauen or descēd who can gather the wind in his fists who can bind the waters in his cloke who can establish any bounds of the earth what is his name and what is his sonnes name if thou canst tell 5 The whole word of God is most perfectly purified he is a backler to those who betake them selues to him 6 Adde not to his wordes that he reproue thee not and thou become a lyer IN these verses we are to obserue first the title secondly sundry instructions In the title we are to note the author of the parables following the authoritie of them the first meanes of publishing them finally a certaine person or persons concerning them or whom they concerne The author of them was Agur the sonne of Iaketh whose name elsewhere in the Scripture is not recorded but by his prouerbes it appeareth that he was a man indued with rare and excellent knowledge Some thinke that Salomon is here called Agur but it appeareth that they are deceiued seeing Agur is here plainly affirmed to haue bene the sonne of Iaketh but it is manifest that Salomon was the son of Dauid Moreouer seeing the author of these sētences sheweth in the 7. verse that he made a petitiō neither to haue much riches nor to be extremelie poore it is euident that he was not Salomon whom God called to a kingdome and greatly enriched with all store of substance Neuerthelesse albeit Agur was not Salomon yet the spirit which was in Salomon was in him yea the same gift of speaking by darke sayings being bestowed on him made him in the same kinde with Salomon to be profitable vnto the Church of God As for the authoritie of this booke it may be gathered hence that it is termed an abstract of Agurs sentences or as the Hebrew word doth also signifie aprophesie For herein thus much is insinuated that the spirit of God allowed of them first inspiring Agur secōdly mouing the penners of this treatise to set thē down in that order wherein now we haue thē As touching the meanes of publishing these sentences this was done by Agur him selfe and at the first not by writing but by word of mouth For it is not said the writings which he pēned but the words which that excellent man spake Euen as then Salomon vpon occasions vttered parables which afterward were written so did Agur. Finally as concerning the persons here named I thiell V call whether these wordes are the names of the Scribes by whom this treatise was copied or whether the friends of Agur were so called to whom these sayings were vttered or whether the sonne of God is noted by these titles of whom chiefly the instructions following entreat or whether Agur speaking of the father of lights saith by I thiell that is God with me and Vcall or Ve-ucall I shal be able after which sort Paule speaketh of the grace of God with him and saith that he is able to do all things through Christ who maketh him strong the matter is not great and it commeth all to one purpose for Paule planteth and Apollos watereth but God giueth the increase Paule is nothing and Apollos is nothing but God is all in all Let vs learne not so much curiously to inquire after as wisely to profit by the names and helpes of excellent persons albeit not throughly knowen vnto vs. This
vain a woman that feareth the Lord she shal be praised 31 Giue her of the fruites of her hands and let her workes praise her in the gates In this conclusion of the Chapter Bathsheba declareth that the vertuous matrone of whom shee hath spoken all this while getteth exceeding praise vnto her selfe by her wise gouerning of her house Her children rise vp and call her blessed her sonnes and daughters come vp to preferment and honour by reason that they haue bene well brought vp by her Moreouer they testifie in word deed that their mother hath not neglected them nor let them done what they list in their youth but brought them vp in the feare of God and good qualities for which cause they extoll her On the contrary side many children now adaies curse their mothers because they cockered and spoiled them when they were young and indeed well may they seeing for want of good education in tender yeares they come in elder age to misery shame Her husband also praiseth her saying neither onely do the children of the godlie matrone commend her but her husband also praiseth her concluding her in thought and speech to be the onelie paragon of the world Many women haue done vertuosly but thou surmountest them all To the end that the husband of this vertuous wife may highly extoll her according to her desert herein he compareth her with other women who haue verie well discharged their duties but not so worthilie as she Many women c. Thou surpassest euen the most excellent matrones that euer liued Fauour is deceitfull and bewtie is vaine a woman that feareth the Lord she shall be praised Now the louing husband to the ende that he may shew that a vertuous woman is onely and truly worthie to be praised compareth her with those whom the multitude is wont most to esteeme and commend Fauour is deceitfull comelinesse of personage or an outward grace is as a shadow which hath no substance Moreouer it causeth men oftentimes to go astraie Finally vnder it many vices are hid For diuerse that haue well fauoured countenances haue ill fauoured coÌ„ditions Bewtie is also vaine A good colour or a good complexion is but a fading floure which by sicknesse sorrow age and death withereth and decaieth Indeed these two things are of themselues good things for the which sundrie women in the scripture are praised As Sarah Gen. 12 Rebecca Gen 24. Rachel Gen. 29. Abigail 1. Sam. 2 5. Hester Hest 2. See the same â—udgement of the Spirit of God 1. Pet. 33. 1. Tim. â— 9 Such women were Nanna Debora Marie â—nd Elizabeth but they are but fraile good things and inferiour to the feare of God For this cause it is further more said That a woman that feareth the Lord she shall be praised The garland of praise is onely to be set on her head who beleeueth in God repenteth of her sinnes practiseth good workes and walketh faithfully in her calling Giue her of the frutes of her hands and let her workes praise her in the gates In this last verse husbandes are prouoked to recompence the paines of a vertuous wife with due rewards Giue her of the frutes of her hands eueÌ„ as in games and conflicts the conquerers are both rewarded with some price praised openly in some publike assemblie by a solemne proclamation so let the vertuous matrone hitherto spoken off enioy and receiue necessaries and worldly goods which shee hath gotten with her owne hands and let her be commended not in corners alone but in publike places Diuerse husbands are so wicked and dogged to their wiues that although they be not onely well giuen but so painful and gainfull in their callings that they euen by their industrie maintaine all yet they keepe them oftentimes without a peny in their purse neither will they affoord them a good word But how so euer such miserable wretches deale thus hardly with their faithfull and painfull yokefellowes yet such vertuous women as dutifully walke in their callings shall be commended alwaies by the good and rewarded by God himselfe But to conclude this point therwith this treatise the praise of a vertuous woman is here so largely set down and so exactly handled not only to the end that Salomon might be directed in the choise of his wife but that the price of such a iewell being made knowne to all the goodnesse of the Lord in giuing such an helper to man may appeare the more clearely such an helper I say as may not only greatly further him in the affaires of this life but as a fellow heire of glorie go hand in hand with him vnto heaueÌ„ there to remaine for euer with Christ in whom is neither male nor female who is the head of man as man is the head of the woman but the head of Christ is God euen the Father to whom with the Sonne and the Spirit three incomprehensible persons in one infinite essence be all praise and glorie both now and for euermore Amen Amen FINIS Faults escaped Page 7. line 23. My son is left out p. 19. l. 5. iudgement is left out p. 24. l. 10. read them for it p. 34. l. 2. reade or for of p. 51. l. 21.22 one verse is made two p. 79. l. 3. to is left out p. 88. l. 18. reade godly for podly p. 105. l. 12. read in their weldoing not for their weldoing p. 107. l. 11. reade acceptable Here the exposition of the 22. verse is left out p. 109. reade the 11. 12. and 13. line in the English letter which are not the text but the paraphrase p. 119. l. 19. foorth is left out p. 120. l. 13. reade him selfe p. 123. l. 18. not is left out p. 125. l. 12. reade of for or p. 122. the exposition of the second part of the 16. verse is left out In the same pag. l. 32. for rich reade iust p. 130 l. 3. read as a tree p. 131 l. 8. read spread p. 143. l. 31. reade to auoyd p. 135. l. 10. reade a small stocke well gotten p. 137. l. 9. reade desired p. 141. l. 19. reade endured p. 141 l. 29. reade Lord for Lot p. 142. l. 17. reade a rude p. 142. l. 23. read the goldsmith vseth p. 143. l. 27. reade beseemeth not p. 146 l. 1. reade not to render p. 155. l. 31. reade noted it p. 158. l. 18. read not of but or p. 161. l. 19. for notifie read notice p. 167 l. 33 leaue out in p. 169. l. 4. leaue out to p. 189. l. 25. for him reade himselfe p. 251. l. 22. with is left out p. 209 l. 17. reade as for all p. 252. l. 1. reade place for expectation 295. l. 3. which is left out Gentle reader seeing as Augustine truly witnesseth a small error yea a point out of his place doth oftentimes of a catholike sentence make an hereticall and corrupt or darken the sense of the Author diuerse faults hauing through want of helpe escaped in the printing of this booke let me intreate thee to interpret all things into the best part Imprinted at LondoÌ„ by Richard Field for Robert Dexter dwelling in Paules church yard at the signe of the Brasen serpent 1592. DEVS IMPERAT ASTRIS