CHAPTER 1 My sonne if thou wilt receaue my sayings and hide my commandements with in thee 2 To the end that thou mayst cause thine eares to hearken vnto wisedome incline thine heart to vnderstanding THe wise king in this entrāce of the second chapter sheweth his sonne by what meanes he may attaine to be a fit hearer and receiuer of Wisedomes speeches The meaning of these two sentences is this my sonne if thou wilt follow my counsell or hast purposed to esteeme and to lay vp my precepts as iewels to the end that thou mayest not in vaine heare the voice of wisdome or the word of God with the eares of thine head or bodie withdrawing thy mind from the loue of earthly things bend it wholly vnto heauenly See Prou. 23.26 and set it to the practise of the will of God 3 For if thou callest after prudence and liftest vp thy voyce to vnderstanding 4 If thou shalt seeke her as siluer search for her as for hidden treasures 5 Then thou shalt vnderstand the feare of God and obtaine the knowledge of God See like sayings to these Iames 1 5. Mat. 6.33 A like parable Mat. 13.45 Exāples in Dauid Psal 90.12 In Salomon 1. Kings 3.6 in Paule Phil. 3.10 See for the feare of God the expos of the 1. chap. of this booke the. 7. ver for the knowledge of Obd. Iohn 17.3 Herein the godly father proueth vnto his sonne that he shall attaine wisedome if he set his heart on vnderstanding For saith he if thou callest after prudence if thou by prayer earnestly beggest the grace of God and liftest vp thy voyce to vnderstanding if thou criest for the light of Gods holy spirit if thou seeke her as siluer c. if thou take as great paines in seeking the kingdome of God as worldlings do in labouring after riches then thou shalt vnderstand the feare of God then thou shalt attain to that reuerēce of the Lord which is the beginning of wisedome and obtaine the knowledge of God and to conclude thou shalt come vnto that insight which the faithfull haue of the mysterie of the Trinitie of the new couenant of the fauour of God and of the acceptable will of the Lord. 6 For the Lord giueth wisedome out of his mouth commeth knowledge and vnderstanding 7 He hath layd vp true substance for the righteous and a shield for them who walke vprightly 8 A shield I say to protect the pathes of iudgement and he will preserue the way of his * Or of those whō he hath receaued into fauour holy ones Vnto the promise made in the verse immediatly going before a reason is added in these taken from the nature of God who is the giuer of euery good gift See for the Lords giuing of wisedome and reuealing of knowledge Iam 1.17 Ephes 1.17.18 For the Lord giueth wisedome the gifts of God are therefore by prayer to be begged because men in deed may vse the meanes of attaining vnto the sight and feeling of diuine mysteries but it is the Lord alone who by lightening of the eyes of the mind begetteth this heauenly wisedome Out of his mouth commeth knowledge and vnderstanding See for the substance which the Lord hath layd vp Heb. 10.34 Luc. 16.11.1 Pet. 1.4 Psal 31.20 See for the shield or protection of the Lord. Psal 84.12 Psal 31.20.21 By his word and by the inspiration of his spirit truth is reuealed and prudence is wrought He hath layd vp true substance for the righteous he hath treasured vp many good things for the iust but among the rest a good enduring substance or inheritance in heauen A shield for them who walke vprightly a shield I say to protect the pathes of iudgement Moreouer the Lord hath treasured vp for the vpright a buckler of defence against euils to this intent that he may maintaine whatsoeuer is iust or right and he will preserue the way of his holy ones To conclude See for the Lords watching ouer his Psal 121.4 c. Item Psal 91.11 he will watch ouer the goings out and commings in of the faithfull in such sort as that they shall not dash their foote against a stone 9 Then shalt thou vnderstand iustice and equitie and euery good path See for iustice iudgement and equitie the exposition of the 3. v. of the 1. chap. of this booke Herein now is declared that he who calleth after prudence seeketh for vnderstanding shal not only be endued with holinesse but with righteousnesse and so be enabled to performe the duties of both the tables of the morall law 10 When wisedome shall enter into thine heart and knowledge be pleasant to thy soule 11 Then counsell shall watch ouer thee and vnderstanding shall keepe thee c. In these sentences is taught that wisedome and knowledge once attained will not onely make men partakers of most excellent good things but protect them from great euils When wisedome c. When the knowledge of God shall be as sweet vnto thee as the hony or hony combe then counsell shall watch ouer thee and vnderstanding shall keepe thee Then the aduise not of flesh or blood but of Gods spirit will as a watchmā looke with opē eyes that no hurt approch vnto thee Then againe discretion will as a soldier armed with shield and speare keepe thee safe and sound from euils corporall and spirituall 12 To deliuer thee from * Or the way the euill man the euill way frō the men that speake froward things 13 Who leaue the paths of righteousnesse to walke in the wayes of darknesse 14 Who delite in doing euil and exceedingly reioyce in most vile peruersenesse 15 Who are crooked in their wayes and obstinate stinate in their pathes Now one particular mischiefe from which wisedome preserueth those who possesse her is discouered in these verses to wit the seducing of vngodly men See for those who speake froward things Act. 20.30 These seducers are sayd to speake froward things because either they teach false doctrines or else entise to the committing of villanies They are noted to be such who leaue the paths of righteousnesse to walke in the wayes of darkenesse See for the works of darkenesse Rom. 13.14 because they not onely refuse to do that which is good but commit all wickednesse with greedinesse giuing themselues ouer vnto surfetting drunkennesse chambering wantonnesse and such like vices which are often in the Scripture called the works of darknesse Furthermore they are described by this propertie that they delite in doing euill and reioyce exceedingly in most vile peruersenesse because they take great pleasure in idolatrie adulterie cousening and such like abhominations which nature the conscience or reason it selfe abhorteth Last of all it is affirmed of these seducers that they are crooked in their wayes and obstinate in their paths because they are not only great sinners but vnrepentant sinners For euē as stubburne horses will stray out of the right
feare of God which is the beginning of knowledge of wisedome and of instruction fooles despise By the feare of God is here meant not onely that dread of the power of God which respecteth some trouble or punishment but that reuerencing of his maiesty wherby it commeth to passe that a godly man hath the Lord alwayes before his eyes highly esteemeth him taketh care not to offend him and is readie in all things to obey him For in regard of his power he dreadeth him as his Iudge of his glorie as his king of his strength as his rocke of his care as his shepherd of his righteousnesse as his law-giuer of his mercie as his sauiour of his loue as the husband of his soule This reuerence or awe of the Lord is sayd to be the beginning or chiefe point of knowledge of wisedome and of instruction that is to say a principall part or roote thereof because it not onely preserueth men from all sorts of sinne but moueth and enableth thē to practise good workes of euery kind Now seeing the wicked or vngodly people of the world despise this beginning or fountaine of Gods graces it is impossible that they should come to the knowledge of the truth or to the wisedome of the spirit or to the obedience of the word Thus the elect then come to wisedome and such other vertues but the reprobate neuer attaine hereunto because they either neglect the meanes of their saluation or else quench the light or motions of Gods spirit so that they want the grace of God through their owne folly as here is insinuated when it is sayd that fooles despise the feare of God Rom. 1.19 That which may be knowne of God is manifested to them for God hath made it manifest vnto them but they loue darknesse more then light yea they hate the light because their workes being euill are thereby reproued Hence it is that they hold the truth of God in vnrighteousnesse as the Apostle speaketh 8 My sonne heare the instruction of thy father and forsake thou not the doctrine of thy mother 9 For they shal be a comely * or Attire ornament vnto thine head and a chaine vnto thy necke The preface of the whole booke being ended Salomon commeth now in the person of a father or mother to instruct his sonne One dutie whereunto children are here called is to heare instruction that is to say to open their eares and hearts that the admonitions which their parents giue them may enter thereinto vnto the reforming of their wayes Another is not to forsake doctrine that is when good counsell hath bene giuen not to let it slip or vanish but to keepe and practise it This admonitiō is enforced by a reason which is drawne from the reward or frute of obedience For they shall be a comely ornament vnto thine head and a chaine vnto thy necke that is to say as iewels and gay apparell greatly adorne and set out litle children so thy parents instructions by thee obeyed shal grace and beautifie thine heart and life in such sort as that thou shalt seeme amiable both vnto God and man For by the outward ornaments of comely attire and of a chaine long life a good name honor wealth the fauor of good men and of God him selfe yea eternal glorie happinesse are shadowed out whereunto obedient children attaine partly in this world partly in the world to come 10 If sinners entise thee consent thou not Children now are disswaded from folowing of euil companie and wicked counsell All men are transgressors but by the name of sinners in this place notorious offenders as for example theeues or robbers are meant If then such mischieuous wretches shall entise thee that is to say allure thee by flattering speeches or faire promises consent thou not yeeld not to them resist them like not of their sayings or of their doings The heart of man is prone by nature vnto all euill Now if besides the inward inclination there be an outward tempter to iniquity a man but especially a young man is easily caried away This aduise then is with all care to be remembred that when we are allured to any sinne by any person we consent not 11 If they shall say come with vs let vs lye in waite for blood let vs freely hide our selues against the innocent 12 We shal swalow thē vp aliue as the graue and whole as they that go downe into the pit 13 We shal find all precious substance and fill our houses with spoiles 14 Thou shalt cast thy lot amōgst vs * or Let there be there shall be one purse amongst vs all c. Salomon in the person of a carefull father cometh now to bring in those who steale or rob by the high way making an oration as it were to the young man wherin they perswade him to ioyne in a league with them Hereunto to draw him they not onely preuent the obiection of danger which he might make remoouing his feare of incurring trouble as well as they can but promise vnto him great gaine that the hope of a rich bootie may expell the doubt of hauing ill successe If they shall say come with vs let vs lye in wayt for blood let vs freely hide our selues against the innocent First here the robbers shew the yong man what course they meane to take in spoyling trauellers of their goods and liues They tell him that they will not openly steale or kill but lurke in some bush or corner to such an intent They affirme that they will handle their businesse so closely as that they shall neuer be called into question but escape scotfree Thus by breeding in him hope of lying hid and of impunitie they go about to bend him to their bow and to draw him into their companie We shall swallow thē vp aliue as the graue and whole as they who go down into the pit Now the theeues in these words declare how sure they are to meete with the pray to auoyd danger They auouch seeing they be manie and so strong that they will quickly take the passengers bind them fast inough for making hue and crie after them and most easily dispatch them For euen as the graue or the pit destroyeth and deuoureth those who are put or fall thereinto so say they we will spoile strip bind and quite dispatch those that come by the high way leauing them neither life nor any thing whatsoeuer whereby we may be bewrayed Wee shall get all precious substance we shall fill our houses with spoyels In these wordes profit is propounded as a lure to draw the yong man to theft and murder There is great force in this perswasion seeing though a thing be neuer so vnlawfull or vnhonest yet if it be gainefull commonly all sorts of people greedily follow after it The summe of this speech is as if the robbers had sayd to the youth by this course which we speake of we shall come to great
but in the meane season he blesseth the righteous in their goods their bodies their soules the places wherein they keepe Surely he will scorne the scorners but he will geue grace to the humble Thirdly the Lord resisteth the proud crossing their enterprises ouerthrowing their estates powring on them temporall and eternall plagues but he honoureth the lowly enduing them with outward blessings the inward gifts of his spirit immortall glorie The truth hereof may appeare in the examples of the builders of the towre of Babel Pharao and Nebuchadnezzar on the one side and in Abraham Iob Iohn the Baptist Elizabeth and the Virgine Marie on the other Now they are called lowly who willingly submit thē selues to the Lord neither refuse any thing which either by the word of God or his prouidence is imposed on them The wise shall inherit honor but shame shall take away fooles Last of all they who are wise vnto the Lord and their owne saluation shall be aduaunced to account and estimation if not in this life yet in the world to come where they shall be crowned with euerlasting glorie but as for those fooles who contemne Gods word and follow their owne fancies the Lord will make them spectacles of vengeance shame either on earth or at the day of iudgement in hell If then the enemies of God may be pitied by the faithfull for these causes the godly are rather to take compassion on them then either in regard of their rage to be moued to anie passion or in respect of their prosperitie which lasteth but a while to follow their iniquitie which shall be punished for euer THE IIII. CHAPTER 1 Heare ô sonnes the instruction of a father and hearken to know prudence 2 For I giue you a good lesson forsake not my doctrine THis fourth chapter containeth the fourth sermō of Salomon wherein he reporteth to his sonnes the speeches of his father Dauid to him In these verses we haue a preface or forespeech wherin the wise king stirreth vp his children to hearken to his instruction partly by his fatherly authoritie partly by the excellencie of the doctrine which he deliuereth calling it a good lesson euen as the author of the Epistle to the Hebrewes tearmeth the holy Scripture Heb. 6.5 the good word of God 3 Whilest yet I was my fathers sonne a tender and onely one in the sight of my mother 4 He nourturing me said vnto me let thine heart hold fast my words keepe my commandement that thou mayst liue Salomon in these words setteth downe the first part of Dauids speech vnto him wherein he prepared him to receiue his instructions whilest yet I was my fathers sonne when as yet I was vnder my fathers wing by him accounted as his best beloued child a tender and a only one in the sight of my mother and when as albeit Beersheba who bare me had more sonnes by Dauid 2. Chro. 28. yet I was her darling and her ioy alone He nourturing me said vnto me let thine heart hold fast my words keepe my commaundedement that thou mayest liue Then he bringing me vp in the information of the Lord charged me with all attention to listen to his admonitions affirming that they would make me a partaker of the good things of this world and the world to come By this example of Dauid all Christian parents are to be stirred vp See examples of like care of bringing vp of childre in gods feare in Abraham Iob Eunice Bathsheba to haue regard not onely of the bodies but of the soules of their children 5 Purchase wisedome purchase prudence forget not nor decline from the speeches of my mouth 6 Forsake her not and she will keepe thee loue her and she will preserue thee One of those precepts or exhortations which Dauid gaue vnto Salomon is herein set downe and enforced by a reason Purchase wisedome purchase prudence forget not nor decline from thee speeches of my mouth Procure vnto thy selfe by selling thy commodities and pleasures and by vsing the meanes of cost and labor the knowledge of Gods will and the discretion of his spirit which graces once attained neuer through anie negligence in any case forgo Forsake her not and she will keepe thee loue her and she will preserue thee So doing wisedome and prudence as certaine watchmen will shield thee that thou come not into any danger and if peraduēture thou shalt fall into some trouble they will preserue and deliuer thee from destruction 7 First of all seeke wisedome purchase wisedome with thy whole possession purchase prudence 8 Magnifie her and she will aduance thee if thou shalt embrace her she will honor thee 9 She wil set on thine head a comely attire she will put vpon thee a crowne of glorie Here we haue another precept or admonition of Dauid accompanied with a most sweet promise Mat. 6.33 First of all seeke wisedome purchase wisedome before all things and aboue all things labour after the kingdome of God and with thy whole possession purchase prudence let nothing in the world be so deare or precious vnto thee as that thou wouldest not willingly part from it or bestow it rather then not obtaine the vnderstanding of Gods will which is as a treasure hidden in a field Mat. 13.44.45 or as a peerlesse pearle the which to buy a wise marchant sold all that he had Maguifie her and she will aduance thee if thou shalt embrace her she will honor thee If thou shalt count all things but dung in regard of the excellent knowledge of Christ certainely this grace of God as a Queene shall either make thee honorable in the eyes of prophane people as it did Ioseph in Pharaos sight or it shall make thee gracious and glorious in the sight of good men the Angels and God him selfe She will set on thine head a comely attire she will put vpon thee a crowne of glorie To conclude wisdome wil make thee a king and priest vnto the Lord yea an inheritor of that crowne of glorie Reuel 1.5 which the righteous God hath layd vp in heauen for those who loue him 10 Heare ô my sonne and receiue my sayings and yeares of life shall be multiplied vnto thee 11 I teach thee the way of vvisedome I leade thee by the pathes of equitie 12 When thou shalt walke thy gate shall not be strait and if thou shalt runne thou shalt not be hurt 13 Lay hold on her instruction leaue not of keepe her because she is thy life In these verses a third precept is comprehended attended on with reasons as were the former Heare ô my sonne and receiue my sayings and yeares of life shall be multiplied vnto thee I teach thee the way of wisedome I leade thee by the pathes of equitie O my child to the ende that that thou mayst continue on earth and liue for euer in heauen walke in those good paths of holinesse righteoushesse which I as a guide
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.
appointed frō the Lord do shew thee by my precepts and chalke out before thee by my doctrines When thou shalt walke thy gate shall not be strait and if thou shalt runne thou shalt not be hurt So doing wisedome as a guide will direct thee in the right and plain way which leadeth to prosperitie in such sort as that alwayes thou shalt find libertie and safetie Lay hold on her instruction leaue not of keepe her because she is thy life Therefore keepe the doctrine of the word and suffer not wisedome to depart from thee because hereby thou shalt be quickened to fairh obedience and immortalitie For indeed Iesus Christ is the way the truth and the life And this is eternall life to know the true God him whom he hath sent Iesus Christ 14 Enter not into the path of the wicked neither walke in the way of euill men 15 Auoydit go not through it turne from it and passe by it 16 For they sleepe not vnlesse they haue done a mischiefe and their sleepe is taken away vnlesse they cause some to fall 17 For they eate the bread of wickednesse and drinke the wine of violence 18 As for the path of the righteous it is like the glistering light which proceedeth to shine vntill the perfection of the day 19 The way of the wicked is like the darkenesse they knovv not vvhere they shall stumble Herein Dauid disswadeth his sonne from hauing any fellowship with euill men These verses containe straight charges diuerse forcible reasons tending to this purpose Enter not into the path of the wicked come not into the place where sinners are rashly or to an ill intent neither walke in the way of euill men continue not in the companie nor liue after the conditions of vngodly persons Auoyd it go not through it turne from it and passe by it Flye their presence and doings with might and maine For they sleepe not vnlesse they haue done a mischiefe and their sleepe is taken away vnlesse they cause some to fall They sinne not of frailtie but of malice not by occasion as it were but of an vnsatiable desire of committing wickednesse The eye of the adulterer wayteth for the twilight the thiefe ietteth abrode in the darke to conclude the harmefull man museth on mischiefe in his bed For they eate the bread of wickednes and drinke the wine of violence They liue not of honest labour but of goods gotten by hooke and crooke and moreouer it is meate and drinke to them to do euill As for the path of the righteous it is like the glistering light which proceedeth to shine vntill the perfection of the day The way of the wicked is like darkenesse they know not where they shall stumble The godly being the children of the day and of the light 1. Thess 5.1 2. Sam. 23.4 Dan. 12.1.2 are full of blessings and increase in excellent ornaments yea attaine at last to perfect glorie and at noone commeth to perfect brightnes On the contrarie side as they who walke in the night go in great feare and fall most daungerously so the wicked are full of sinnes and calamities which also sometimes ouertake them in those times and places wherein they least suspect danger and when they say peace peace as the Apostle speaketh 20 My sonne hearken vnto my words encline thine eares vnto my sayings 21 Let them not depart from thine eyes keep them within thine heart 22 For they are life vnto those who find thē wholsom to the whole flesh of euery one of thē Before that Dauid commeth to deliuer new instructions he prepareth his sonne in these sentences by a preface to receiue them He first demandeth an attentiue eare saying My sonne encline thine eares vnto my sayings The reason hereof is for that faith cometh by hearing and the eare is the doore at which knowledge doth especially enter Secondly he requireth a watchfull eye Let them not depart from thine eyes If the eye be not sanctified by the word and spirit enuie pride adulterie and other vices will therein haue an habitation Thirdly he doth also claime a faithful heart Keepe them within thine heart If the soule be carelesse or not inwardly reformed as well as the outward senses the seede of the word is lost which either the foules of the aire will picke out or the thornes will choke or the stones will cause to wither For they are life vnto those who find them and wholsome to the whole flesh of euery one of them The doctrines of the Scripture are able to make men wise vnto saluatiō yea whosoeuer obey them shall be sure not onely to liue but to liue in prosperous health if not alwayes of the bodie yet of the soule 23 Aboue all watch and vvard keepe thine heart for out of it proceed the issues of life As before Dauid hath disswaded his sonne from the companie of wicked persons so now he warneth him to take heed that he haue no fellowship with any euill things He forbiddeth in this verse the pollution of the heart or spirit Aboue all watch and ward keepe thine heart not onely looke that thy soule be free from pride hypocrisie and such vices but aboue all other things do this Rather looke to the cleansing of thine heart then to the cleansing of thy well rather looke to the feeding of thine heart then to the feeding of thy flocke rather looke to the defending of thine heart then to the defending of thine house rather looke to the keeping of thine heart then to the keeping of thy money For out of it proceed the fountaines or issues of life Seeing the hart is the wel-spring of motion sense and vigor the least hurt which befallerh the heart must needes bring death and therefore it standeth thee vpon to looke that thine heart be not infected with any poyson but especially that thy spirituall heart be not venomed with sinne for out of the heart commeth murder adulteries and all mischiefes as our Sauiour teacheth 24 Remoue from thee the peruersenesse of the mouth and put farre avvay from thee the naughtinesse of the lippes Now in the second place Dauid admonisheth his sonne Col. 3.8 to lay aside all euill and filthie speaking The toung indeede is the most excellent member in our body if so be that it glorifie God and edifie men But if it breake the bridle or abuse it selfe in speeches there is nothing in our whole body more hurtful thē it is We are thē not without cause willed to remoue from vs the peruersnesse of the mouth after that we haue bene exhorted aboue all things to looke to our harts All the vices of the toung are comprehended vnder these two wordes peruersenesse and naughtines We are then charged to take heed of blasphemy heresie periurie lying cursing iesting backebiting brawling foolish speaking boasting and infinit other such deformities of the mouth and of the lips 25 Let thine eyes looke directlie on afore let thine eyes lids
or oration in the rest of the chapter 4 O men I call vnto you and I vtter my voyce vnto the sonnes of men 5 O ye simple ones vnderstand warinesse ô ye fooles be wise in heart In this beginning of the proclamation the persons called by vnderstanding or wisedome euen by the personall wisedome of God Iesus Christ are described O men I call to you c. I Iesus Christ call all estates of people to heare my doctrine both those who are of high degree as namely on the one side the noble the learned and the rich and those that are of lowe degree as the poore the simple and contemptible 6 Harken for I will vtter excellent things and the opening of my mouth shall propound vpright things 7 For the roofe of my mouth shall record truth and wickednesse is abhomination to my lips 8 All the speeches of my mouth are iust there is nothing in them crooked or awry 9 All of them are easie to the prudent man and plaine to those who find knowledge 10 Receiue mine instruction and not siluer and knowledge rather then most fine gold 11 For wisedome is better then pearles and no delites can be matched with her The sonne of God declareth herein the excellencie of his doctrine to the end that euery one should hearken thereunto First he saith I will speake of excellent things The doctrine of the word is full of maiestie and royaltie For it doth intreate not of base arguments but of diuine and rare points as of election regeneration faith and the glorie which is to come Secondly the word of God is vpright For it is perfect and able to make a man wise vnto saluation in it is nothing wanting nothing vnsound Thirdly the word is also true For whatsoeuer God hath sayd See Psal 19. it shall come to passe whose word hath bene tried as the siluer seuen times in the fire Fourthly the speeches of Christ are iust condemning all things which are vnlawfull and commanding all things which are lawfull Fiftly the word of God is plaine and easie For albeit the naturall mā perceiueth not the things which belong to God yet the spirituall man discerneth all things Wherefore if the Gospell be hid from anie it is hid from those whose eyes the God of this world hath blinded that they cannot see the truth Sixtly the word is also profitable yea more profitable then gold For what would it profit a man to win the whole world to loose his soule eternally which by the word of God is saued Last of all the word of God is also most sweete and pleasant For it reioyceth the heart and sweeteneth the soule like an heauenly kinde of honie And who would not now rather hearken to the royall vpright true iust easie profitable and pleasant speeches of wisedome then the vile wicked flattering impure subtill and in very deed most bitter words of the harlot 12 I Wisedome dwell with * or Warinesse Prudence and find forth the knowledge of politicke deuises 13 The feare of the Lord the hatred of euill contemptuousnesse and haughtinesse the way of wickednesse a mouth of peruersenesse I hate 14 Counsell is mine and substance prudēce is mine strength mine owne Herein Iesus Christ proceedeth to make him selfe further knowne and more and more amiable by intreating a while of his owne diuine vertues I Wisdom dwell with Prudence or warinesse The Sonne of God Christ Iesus is most circumspect wittie prudent and politicke himselfe and the worker of these graces in mortall men The feare of the Lord the hatred of euil c. The sonne of God is also most righteous For he loueth the good and detesteth the euill Psal 45. wherfore God euen his God hath annointed him with the oyle of gladnesse aboue his fellowes Counsell is mine and substance c. The sonne of God is also a coūseller as Esay calleth him For he is both of the priuie counsel of his father and the aduiser of his church Moreouer he hath strength in him being the arme of God to conquer sinne with hell and Sathan is able to do whatsoeuer he will Substāce or the being of things is likewise his for he causeth all creatures to be subsist 15 By me kings raigne and rulers decree iustice 16 By me Princes beare rule and all the noble iudges of the earth Now Christ Iesus speaketh of his excellent wonderfull works By mekings raigne c. There is no power or potentate but they are from me the sonne of God yea by me also they discharge their functions for I giue all magistrates and worthie persons their places and graces The chiefe monarkes of the world come vnto their scepters by the power and permission of the sonne of God Law giuers and counsellers by his direction and inspiration giue aduise and inuent politicke lawes Inferior rulers and Lieutenants keepe their places countenance and authoritie by his assistance whereunto also they rise by his secret disposing of matters Finally iudges and iustices who vse to keepe courts and to sit on benches do by him frō him and for him pronounce sentence handle matters of state execute lawes and finally determine all cases 17 I loue them who loue me and they who seeke me earnestly find me 18 Riches and honor are with me enduring wealth and righteousnesse 19 My fruite is better then gold yea then right pure gold and my reuenue then most fine siluer 20 I walke through the waye of iustice through the midst of the paths of equitie 21 To cause my louers to wherit substance and I replenish their storehouses The heauenly wisdome of the Father Iesus Christ affirmeth in these sentences that he bestoweth all happinesse on his true worshippers For first he loueth them who loue him that is he giueth them his grace fauour like a friend talking walking dining supping with them and secretly chearing vp their hearts Secondly he bestoweth on them the riches of the mind as knowledge temperance patience and such like vertues which remaine in the faithfull for euer and which are more precious then gold or any mettall more pleasant then grapes or any frutes of the trees Thirdly he doth impute his righteousnesse vnto thē sanctifying them also by the holy spirit which leadeth them in the wayes of the Lords commaundements Last of all he will glorifie them in the world to come causing them to enioy the presence of God for euermore 22 Iehouah possessed me in the beginning of his wayes before his workes before all time 23 Before the world was I annointed before the beginning before the first beginning of the earth 24 Whilest yet there were no depthes was I borne vvhilest yet there vvere no springs abounding with waters 25 Whilest as yet the mountaines were not setled before the litle hilles was I borne 26 As yet he had not made the earth or the plaines no nor the groundworke or the dust of the world inhabited Herin the
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
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
woman is commended in the chapter ensuing for setting her hands to the wherue and her fingers to the spindle Before also it hath bene said in this booke Seest thou a man which is diligent in his affaires he shall stād before Princes and not among meane personages It is a thing prayse worthy to attaine vnto any meane facultie of good things or to stād in the second or third place amōg the vertuous Neuerthelesse euery Christian is to labour to be exact in his workes to follow after spirituall gifts with a ielousie finally to seeke after such a spirit of wisedome as was in Bezaleell and Aholiab 29 These three things * Do well in marching do well in walking order vvell their going yea these foure things are comely in their pace 30 An aged lion most valiant among the beasts which retireth not back forfeare of any 31 An horse vvhich hath his loynes girt vp * Or a goate and a goate and a king against vvhom * Not to rise vp against him none riseth vp As Agur in the former verses hath shewed vs foure schoolemaisters of wisedome so now he representeth here vnto our view as many paternes of comelinesse The first of these is the lion which going to any place trembleth not by the way nor flyeth backe though he see the eliphant or the tiger or the beare but proceedeth on forward with a valiant courage The second is the horse which hauing his loynes girt vp not onely praunceth it gallantly but couragiously Iob. 39.22 and swiftlie rushing into the battaile as the Lord him selfe testifieth in the booke of Iob goeth not backe at the sight of the sword nor is terrified at the ratling of the quiuer nor troubled at the shrill sound of the trumpet The third is the goate who being the ringleader of the flocke not onely walketh before the same with a certaine statelinesse but with chearefulnesse first in the sight of the rest climeth vp the craggie rockes and mountaines The last is a king against whom none riseth vp or on whom a most honorable gard of his officers attendeth before whom the enemies quake for whom the subiectes pray vnto whom all that are vnder his iurisdiction yeeld obedience Such a king carying in him the courage of a liō feareth not the face of any person nor ceaseth for any daunger to go forward in good actions Againe girding vp his loynes as the horse he encountereth with his aduersaries and taketh vengeance on them To conclude imitating the goate in this respect he leadeth by his example the people committed to his charge vnto all vertuous actions and exercises of Religion In these respectes the Scriptures sometimes compare the Monarches of this world vnto these beasts as namely in the 7. and 8. of Daniell But in as much as these patternes of comelinesse are propoūded to this intent to teach all sortes of men to deale orderly in matters to walke seemelily in their calings both Magistrates Ministers priuate persons are to learne hereby to walke more orderly then vsually they do Neuerthelesse euery one is to take heed that he be not too stately or lift vp him selfe against his neighbour into which sinne yet if any through infirmitie haue fallen he is to recouer him selfe out of the same by following that diuine counsaile which is giuen in the verses following 32 If thou hast bene foolish in lifting vp thy selfe or if thou hast thought some euill put thine hand on thy mouth 33 For as the pressing of milke draweth out the butter and the vvringing of the nose draweth out bloud so the pressing of anger draweth out strife Those who haue bene ouertaken with anger are herein exhorted not to sinne nor let the sunne go downe vpon their wrath If thou hast bene foolish in lifting vp thy selfe if by some contemptuous speech or boasting behauiour thou hast bewrayed thy follie or if thou hast thought yea if onely thou hast bene puffed vp in mind or cōceiued some mischief in thine heart put thine hand to thy mouth be silent do so no more abstaine from executing it Common with thine heart on thy bed and be still For as the pressing of milke draweth out butter as the vehemencie of stirring the creame causeth it at last to take an other nature and the wringing of the nose draweth out bloud as the rubbing of the nostrels to much causeth bloud to fall into the same so the pressing of anger draweth out strife to much prouoking either of a mild or of an hastie nature causeth brawling yea sometimes bloudy blowes A notable example of the truth hereof see in Asahell 2. Samuell 2.21.22 THE XXXI CHAPTER 1 A gathering together of the vvordes of king Lemuell vvherewith his mother instructed him THis chapter consisteth of two parts the one the title the other the discourse it selfe In the title which is contained in this entrance thereof two persons are specified the one Lemuell or Lemoêl the other the mothe◠of this Lemuell Salomon is called Lemuel by taking away the first letter of his name in Hebrew to wit Shin by adding to the last letter thereof the word El which signifieth God This name was giuen vnto Salomon by his mother that thereby he might be put in minde that as his parents had dedicated him to the Lord so the Lord had promised to be his father The sentences set downe in this chapter are called the wordes of king Lemuell not for that they were vttered by him but for that they were committed by him to writing when as now he was a king They are then the wordes not of Salomon but of Salomons mother but who she was it remaineth now to be inquired It is manifest that the mother of Lemuell was Beersheba who indeede once fell most grieuously but afterward vnfaynedly repenting she walked in the feare of the Lord a testimonie whereof we haue in that care which she had of informing her son therein which how notably she did may appeare in the preceptes following in this chapter 2 What my sonne and vvhat ô sonne of my vvombe and vvhat ô sonne af my vowes The title of this chapter being ended the discourse it selfe followeth which containeth partly a preface partly sundry preceptes The preface cōprehended in this verse declareth how Bathsheba vsed three reasons to perswade or allure Salomon vnto the receiuing of her instructions The first reason is taken from the bond of nature what my sonne This argument may thus be concluded a sonne ought to obey his parents thou art my son thou oughtest therfore to obey me The secōd is drawen frō the right of desert What ô sonne of my wombe Thus it may be framed he which hath bene bought most dearely ought to obey most dutifully thou hast cost me much paine thou oughtest thē with all reuerēce to kearkē to my voyce The third is deriued from the rule of pietie or Religion and what ô sonne of my vowes It may thus be made
and fine linen God disaloweth not in women decent apparell no nor rich attire so that they keepe them selues within their degrees and be of a lowlie minde But if they be proud or loue gay garments God will giue them a sackcloth in steed of a silke gowne Esay 3. and rags in steed of their starched and painted ruffes 23 Her husband is knowen in the gates vvhen he sitteth with the elders of the land The prayse of the vertuous matrone is herein enlarged by the care which she hath of prouiding comly apparell and rich ornaments for her husband Her husband is knowen in the gates c. her husband also shineth as a starre in those costly and curious robes which she by her cunning hath made for him in regard whereof also he is the more noted spoken off reuerenced in the place of iudgement where he sitteth on the bench with the other rulers of the countrey For in old time women especially were exercised in making and working of garments who haue a gift giuen them by the Lord that way so that oftentimes they excell men in needle works In old times also iudgements and contracts were exercised and kept Ruth 4.1 Gen. 23.18 2. Kings 7.17 not in the market place as among vs but in the gates of townes or cities as appeareth in diuerse places of the Scripture 24 She maketh * Or lawne or cambricke sheets and selleth them giueth girdles to the marchants Bathsheba now reporteth that the good houswife coÌ„teÌ„teth not her self only with preparing of garmeÌ„ts for the vse of her seruants for her owne vse for her husbands vse but that she maketh comely ornameÌ„ts to sell to the end she may enrich her estate The Hebrew word translated sheets doth not only signifie any such fine linnen as lyeth on the bed but anie linnen vesture which men weare or fine cloth wherein the bodie is enwrapped when the life is departed out of it Iud. 14.13 This is then a thing praise-worthy in housholders and namely in the mistresses of families when they will not only haue a care to saue but set to their haÌ„d to get a penie as we say 25 Strength and honor is her clothing and she laugheth at times to come The vertuous woman is herein affirmed to be inwardly decked with sundrie gifts of the holy Ghost See like sayings 1. Tim. 2.9 â—-Pet 3.3 See the same phrase in the same sense Psal 93.1 as with garments StreÌ„gth and honor is her clothing courage or pacience together with comely behauiour consisting in sobrietie chastitie and such like vertues are as it were her spirituall apparell She endureth all labours and aduersities constantly and without shrinking Againe she carrieth her selfe in all meeknesse modestie See this phrase in this sense Iob. â—9 10.25 as it were with a grace in all her actions And she laugheth at times to come she is secure as concerning the losses or crosses which in time to come may befall her She feareth not the danger of child bearing or death or the day of iudgement Yea on the contrarie side she reioyceth to thinke what rewards of her paines she shal receiue in the end Euen as theÌ„ a valiant souldier putting on him strong and bright harnesse marcheth boldly in the field not fearing the speare nor sword of the aduersarie so she albeit a woman yet taking to her the courage of a man yea being armed with the whole armour of God is patient in enduring present afflictions and secure as touching troubles to come Let then Christian womeÌ„ decke them selues with modestie and sobrietie rather then with frizled haire or gold or pearles or costly attire Let them be afrayd of no terror considering that as if they continue in the faith and in sobrietie they shall be saued euen in the state of bearing of children so it is a thing praiseworthie in them who by constitution of bodie are weake and by disposition of mind timerous to be so sanctified by grace and fortified by Gods spirit as to endure all things to the glorie of God and to feare nothing which God hath forbidden to feare 26 She openeth her mouth in wisedome and the law of grace is in her tongue See examples in Abigaile Sarah Hester the Queene of Sheba Mary Elizabeth and Priscilla The vertue wherby in this verse the holy matrone is praised is the right guiding of her speech She openeth her mouth in wisedome she talketh not rashly vndiscrretly or vnseasonably of matters but prudently soberly And the lawe of grace is in her toung Moreouer she speaketh not of toyes or of trifles but of faith of repentance of the feare of God of such other duties and points of religion This is that wherof the Apostle Paule speaketh when in his Epistle to Titus he requireth of Christian matrones that they instruct the younger vnto sobrietie to be louers of their husbands and louers of their children Tit. 2.3 There are many of this sexe who are so farre off from vttering gracious or godly speeches that as if that SathaÌ„ raigned in their tongues they continually powre out blasphemies lyes and euill words of all sorts But some againe there are who abstaine from such corrupt communication yea who take delight in talking of matters of religion but yet howsoeuer the law of grace is in their tongues yet they open not their mouthes in wisedome For they talke of good things without a grace or otherwise then becometh them yea they do nothing almost but talke not being able to keepe silence when they should 27 She ouerseeth the waies of her houshold and eateth not the bread of idlenesse The vertuous matrone is in these wordes further commended for her faithfull discharging of her dutie in her calling and house See a precept to this intent 1. Ti. 5.14 She ouerseeth the waies of her houshold as her mouth is seasoned with grace so her eyes are watchfull to see what euerie one doth to looke that nothing be lost which ought to be saued She is resembled here vnto one who standing in his watch moueth his eies hither and thither to see who is comming and who is going But here also this is to be obserued that she goeth not about to spie what is done in other mens houses but that she ouerseeth her owne Moreouer as is added She eateth not the bread of idlenesse Psal 127. She is not an idle beholder of the waies of her familie but she setteth her hand to labor her selfe among the rest Thus she eateth not the bread for which she neuer tooke paines but the food of labour or trauaile as the prophet speaketh in the psalme And surely he that will not labour 2. Thess 3. ought not to eate 28 Her children rise vp and call her blessed her husband also praiseth her saying 29 Many * Or daughters women haue done vertuously but thou surmountest them all 30 Fauour is deceitfull and bewtie is