A COMMENTARY UPON THE BOOK OF THE PROVERBES OF SALOMON. Published for the edification of the Church of God. The words of the wise are as goads, and as nails fastened, they are the chief of choice, delivered by one shepherd: Ecclesiastes 12.13. printer's or publisher's device DEUS IMPERAT ASTRIS AT LONDON, Printed by Richard Field for Robert Dexter dwelling in Paul's churchyard at the sign of the Brazen serpent. 1592. TO THE RIGHT NOBLE LORD, THE LORD EDWARD, EARL of Bedford, grace mercy and peace, from God the Father, and from our Lord jesus Christ. AMONG sundry means and helps of furthering of the Gospel of Christ jesus, (right noble Earl) whereby, since the time of the blessed Apostles, much good hath been done to the Church of God: the writing and printing of godly treatises hath been one of the chiefest. For as hereby not only ancient heresies of all sorts have long ago been confuted and laid in the dust, but in later times the new damnable doctrines of the Antichrist of Rome, convinced and quite in a manner overthrown: so not only the principal points of true religion, have excellently been handled and generally made known, but many obscure and hard places of the sacred Scripture enlightened and unfolded. For this cause being desirous to employ my poor talon to the greatest advantage that I can, and to use the best means I am able of doing good, I thought good to bestow my labour and leisure in furthering of the Church of God by ink and paper, and to write a commentary on some part of Canonical Scripture, and namely on this excellent book of the proverbs. The causes why I rather chose to handle & interpret this book than any of the other, as they were very many, so among the rest these were the chiefest, to wit, that the moral sentences therein contained are most fit to be considered in these carnal times, that they are the very keys of knowledge, and rules of all righteousness, that sometimes I had publicly read and expounded them all, and finally, that they are peerless pearls, meet to be presented unto such persons of high degree as your Lordship is. There is no parcel of the written word, but you may receive exceeding fruit thereby, if it please your Lordship to look thereinto: so that if you take any part of the Scripture to read or to exercise yourself in, you can not take amiss as we are want to say. The sacred histories, contained in the five books of Moses, and in the books of josua, judges, Ruth, Samuel, Kings, Chronicles, Ezra, Nehemia, Hester, whereunto the Gospels and the Acts of the Apostles are to be added, will tell you things past and done many years ago. The prophecies, among which the Revelation of S. john is to be numbered and doth indeed excel, will show you what things are to come to pass hereafter, and were, after the uttering of them, to be accomplished in their times. Ecclesiastes or the book of the Preacher, will admonish you of the vanity of the world, a point very needful as for all mortal wights, so especially for noble personages to consider. In the Epistles of S. Paul, james, Peter, john, and Jude, you may see and hear what the Lord saith to the Churches, and what duties he requireth at the hands of all Christians. By the Psalms of David, and the song of songs, you may be taught & stirred up to pray and sing, inasmuch as the moans and groans of the Prophets in the one are registered every where, and the voice as it were of the bridegroom and the bride resounded in the other. To conclude, the lamentation of the Prophet jeremy, which Gregory Nazianzen never read but the tears did trickle down his cheeks, will move you to mourn for the afflictions of Zion, and draw you to perform that duty whereunto the Apostle exhorteth, when he willeth us to weep with those who weep. Even as then the busy be, when she flieth into some fair and pleasant garden, and lighteth sometimes here and sometimes there as it falleth out, sucketh out some sweetness out of every flower and herb whereon she sitteth: so your Lordship looking into the volume of the sacred Scripture, and reading sometimes this parcel thereof, sometimes that, shall receive by every book therein such comfort and profit, as will cause you to prefer the same before the honey and the honey comb. But if there be any part of the word of God among the rest, which may be called a garland of heavenly flowers, or out of which your Lordship may reap most precious fruit, it is this worthy book of salomon's Proverbs. For herein, as it were in a crystal glass, you shall see the nature of God, the manners of men, the comely countenance of virtue, the ugly shape of vice, the image of the true church, & the state of the whole world. How many and how notable things are herein spoken, of God's Predestination, providence, justice, wisdom and mercy? How divinely are the natures, the offices, and the works of jesus Christ herein described? How lively are adulterers, drunkards, sluggards, misers, proud, wrathful, foolish, and envious persons, herein painted out as it were in their colours? On the contrary side, how excellently are the properties and rewards of the faithful, the just, the meek, the thrifty, the liberal, and the wise, declaclared and pictured as it were in the parables of this book? To conclude, how notably is the use of lots, the force of gifts, the power of affections, and the disposition of sundry brutish creatures, therein expressed? So many points of great importance and of singular fruit, being comprehended in this one little book of salomon's proverbs, you can not (most noble Earl) better bestow your labour, then in meditating therein both night and day, and in binding the sentences thereof, as it were frontlets before your eyes. Now to the end that the meaning of these divine sayings may be made manifest unto you first, and so to other into whose hands this small treatise shall come, I have translated the text as faithfully as I could, looking into the translations of the best writers both old and new, but especially into the Hebrew copy, so far forth as my poor talon did enable me and my leisure suffer. Moreover, to the same intent and purpose, I have gathered into mine exposition, the pith and marrow only, of all those observations which either I had by me of mine own, or received from other by whose conference or writing I was helped. Finally, (that as much light might be given to these sacred Proverbs as well could be for the time by me) in the margin I have referred the reader to the roots of diverse parables, pointed to sundry examples, noted here and there some reasons of the translation, and quoted for proof or declaration, infinite places of Scripture. All the which pains notwithstanding, I confess and acknowuledge, that I am far from handling of many points exactly, which fault my distractions and encumbrances about other necessary affairs may excuse, the which were so great, as that even I could not be present, to lend any help to my poor book when it was under the press, for the which cause I request your Lordship and the courteous reader, to pardon the escapes of the print, and to correct them according to the direction of the printer afterwards set down. But, it may be there will be some, unto whom this my simple commentary will seem scant large and full enough, but too brief, and too much contracted. I answer unto these, that I followed brevity of set purpose, lest the volume should be too large and too dear, and lest I in writing or other in reading may be said to lose time. And yet nevertheless, if the length of a treatise be to be judged not by the number of the words, but by the matters therein contained, this commentary is in deed very long. But as concerning large discourses, they are fit for sermons then for writings, and rather to be used by those who intent to apply some fruitful instruction, then by those whose only drift is to open and clear hard and dark places of Scripture. Nevertheless again, to the end that the mislikers of brevity, may have somewhat in this commentary which may like and please their humour, I have somewhat largely handled the four last chapters. Now if there shall be any, who carrying ill will or ill minds in them, will either not be satisfied with a reasonable answer, or seek to disgrace my labours, because they have an envious eye, and a backbiting tongue, I leave them as unreasonable and uncharitable men to their crooked ways. Against such cavillers and carpers, your Lordship's favour and acceptation of my book may be no small defence, unto whom I have dedicated it, not only for that intent but for diverse other, as namely to testify my thankfulness for that honourable courtesy and favour which I have found both at your Lordship's hands and in the eyes of the two choice Ladies, your Aunts, the Countesses of Warwick and of Cumberland. And again, in these your young and tender years, to direct and guide you the best I can in the way wherein you are to walk. In deed if you shall receive this book only as a nosegay, rejoicing in it for a day and then using it no more, you can reap no fruit at all in a manner thereby. But if you shall from time to time address yourself thereby, as it were by a looking glass, it will do you more good than can be spoken. For as there is no vice from which it will not dissuade you, so there is no virtue or praise, whereunto it will not move you. When you shall sit at a table richly furnished, it will advise you to consider diligently what is set before you. Pro. 23.1. When you shall be at your pleasant recreation, it will admonish you not to be drowned therein, nor to love it above measure. Pro. 21.1. When your revenues and riches shall come in & abound, it will put you in mind to honour God with your substance. Pro. 3.9. When it shall please the Lord to lay some cross upon you, it will exhort you not to refuse the chastisement of the lord Pro 3.11. When you shall go about to open your lips to speak of any matter, it will teach you that vain talk is not seemly in an excellent man or noble person. Pro. 17.7. When you shall see the innocent oppressed or the poor any way wronged, it will stir you up to deliver them that are unjustly pursued, Pro. 24.11. and to open your mouth in the cause of all the children of destruction. To conclude (for it would be infinite thus to follow all the particulars) when you shall have occasion to choose any servants into your Honourable family, it will direct you to admit and accept those whose lips are just, Pro. 16.12.13 and who speak upright things, and to reject those who are workers of iniquity. Wherhfore, seeing this book of the Proverbs of Solomon is able to instruct you in every good way, & to make your Lordship fit to perform every good work. Accept it (right noble Earl) and meditate therein continually. Story's record, that Darius propounded great rewards unto those who could find out witty poesies, that Alexander would never sleep without Homer under his pillow, that Pliny would have all men always carry Tully's Offices in their hands, and that Sophrons' book was found under the head of Plato when he was dead. If these Princes and Philosophers so esteemed human and heathenish writings, how dear and near should these divine sentences and parables of Solomon be unto your Lordship? But no whit doubting, either that you will exercise yourself in the sacred proverbs of that renowned king, or that you will favourably accept my commentary on the same, together with my little Catechism as an handmaid adjoined thereunto, I commit your Lordship to the blessing and protection of the Almighty, beseeching him, that as he hath cast upon you exceeding great honour, and adorned you with nobility as with a golden chain, so he would in suh sort enrich and sanctify you with the gifts and graces of his spirit, as that you may become and long continue, an ornament of the Gospel, a pillar of the Church, a pearl of the common wealth, and an inheritor of the kingdom of heaven. Your Lordship's most humble and hearty wellwisher in the Lord jesus. P. M. A COMMENTARY UPON THE WHOLE BOOK OF THE PROVERBES. THE I. CHAPTER. Verse 1. The proverbs of Solomon the son of David, king of Israel. TWo things are contained in this first verse, the one the matter, of this whole book in this word proverbs, the other the author thereof in these titles of Solomon, the son of David, king of Israel. proverbs, are certain general, short and pithy sayings, used, or to be used in every man's mouth. Albeit sundry parables are to be found in the writings of the Prophets, the Evangelists, and the Apostles: yet this book is only in the Scripture entitled by the name of proverbs, because it alone poureth out continual parables without intermission, and without mixture of stories, or prayers, or other matters therewithal. Now, in the second place, Solomon is affirmed to have been the author of this book, or utterer of these proverbs, who was a peaceable Prince, answering to his name, which signifieth peaceable, the which the Lord himself therefore gave him, 1. Chro. 22.12. because he purposed to grant peace in his days. Albeit there is no mention of any other Solomon saving this one in the Scripture: yet some other might afterward be called by this name, for which cause as well to distinguish this our Solomon from all other salomon's, as to show for honours sake, that he had a most godly man to his father, it is furthermore said of him, that he was the son of David. In the last place he is affirmed to have been king of Israel, not only to set forth the riches of God's mercy toward him, (who as if it were too little to fill Salomons heart with wisdom, did moreover set the crown of dignity on his head) but to assure us, that even he was the author of the sentences of this book, of whom it is said in the sacred story, 1. Kings 432. that he spoke three thousand proverbs, as also to move us highly to esteem of these princely sayings, which proceeded from a Prince of high degree, and of most excellent glory. 2 To know wisdom and instruction, and to understand * Or speeches. the words of prudence. In this second verse, two ends or uses of the proverbs contained in this book are pointed unto. The former end is, the knowing of wisdom and instruction, that is to say, the attaining of two most excellent virtues: the later is, the understanding of the words of Prudence, that is to say, the perceiving or receiving of most notable and profitable speeches and sayings. Wisdom, is an effectual knowledge of spiritual things which are to be believed or to be done. Instruction, is a practising of those duties, which the Lord requireth at our hands, whereby we rightly use our wisdom or knowledge. The words of prudence, or the sayings of skilfulness, are those speeches or doctrines, whereby a man may be made prudent, to get and to keep instruction and wisdom. 3 To receive the instruction of understanding, of justice, of judgement, and of all * or Righteousness. equity. Sundry particular points or parcels (as it were) of that instruction which hath been mentioned in the verse going before, are now in this specified and rehearsed. The instruction of understanding, according to the Hebrew phrase may here very well be put for the instruction which giveth understanding, to wit, of these three points, justice, judgement, and all equity. justice, is that virtue, whereby every ones due is given unto him. judgement, is that virtue, whereby the straight rule of God's law is so put into practice, as that nothing is done but that which hath some ordinance of the Lord for a warrant, neither any thing in any action otherwise performed, then as the statute in the word of God prescribeth or enjoineth. Equity is the virtue, whereby whatsoever things are true, whatsoever comely, whatsoever just, whatsoever holy, Philip. 48. whatsoever acceptable, whatsoever of good report, of aine praise, or of any virtue, are thought on, practised or followed after. 4 To give unto the simple * or Wariness. sharpness of wit, and to the child, knowledge and * or Wittiness. discretion. That wisdom which was spoken of in the second verse, is now in this divided into certain branches, as namely into sharpness of wit, knowledge and discretion. As the Prophet David affirmeth in the nineteenth Psalm, that the testimony of the Lord which is true, giveth wisdom to the simple; so in this place it is said of the proverbs of this book, that they give unto the simple sharpness of wit, or wariness. By the simple, here, they are understood, who are slow of understanding, heedless in their dealings, rude or unlearned. By sharpness of wit or wariness, not only a quick conceit or a good capacity, but a forecast in foreseeing of dangers & preventing of harms, is meant. Moreover, as the same Prophet David in the hundredth and nineteenth Psalm affirmeth, Psal. 119.99. that by the precepts of the word of God, he became more learned than his teachers, and more prudent than his elders; so in the later part of this sentence, the proverbs of this book are said to be profitable, to give unto the child, knowledge and discretion. By the child in this place that childish person is noted out, who wanteth experience or staidness, or who like to children is carried about (as the Apostle speaketh) with every blast of doctrine. Ephes. 4.14. By knowledge, an understanding of truth and error, or of the mysteries of the word, is signified. By discretion, a ripeness of wit, joined with a soundness of judgement and staidness in affection, is insinuated. 5 A wise man shall hear and increase in learning, and a man of understanding shall attain unto wise counsels. 6 To * or To understand. teach a parable and an eloquent speech, the words of the wise, and their dark sayings. This reading of this sentence the words do bear, the matter seemeth to require. 7 The fear of God which is the beginning of knowledge, of wisdom, and of instruction, fools despise. The words of prudence mentioned before in the second verse of this chapter, are in these sentences so distributed into their several sorts and kinds, as that withal is declared, that the godly wise attain unto these speeches of prudence, but as for the wicked, (who are fools indeed whatsoever worldly policy they have, or account they carry among such as are like themselves,) that they despise the reverence of the Lord, which is the fountain of that knowledge, wisdom, and instruction, which before have been spoken of A wise man shall hear and increase in learning. Such a one as already in part knoweth spiritual or holy things, shall by hearing these parables, see into divine mysteries more clearly and fully then ever he did. And a man of understanding shall attain unto wise counsels. Moreover, he that is a profound clerk, or a singular learned man, shall by these instructions be furnished with such skill and cunning, that he shall be mighty in words and deeds. For as concerning the speeches of prudence mentioned before in the second verse, he shall be able either to understand himself, or to utter to other, That these four words are to be distinguished, may appear not only by the signification of them in the Hebrew tongue, but by the use thereof in the scripture, as Habacuk. 2.6. Eccles. 12.13. See the root of this sentence job 28.29. That the fear of God is the beginning of wisdom, is also taught Psal. 111.10. That instruction cometh by it, is also affirmed in the 15. of this book verse 33. Examples of the fear of God we have in Noah, joseph, the midwives in Egypt. and Cornelius. first a parable, or a common proverb, secondly an eloquent speech, or a fine description of a matter: thirdly, the words of the wise, or choice terms, full of Art or evidence of the spirit: last of all, their dark sayings, or hard and obscure riddles, which shadow or cover some secret meaning. Thus then as well the learned as the unlearned, shall be greatly instructed & helped by these divine proverbs, both in deeds and in words, inasmuch as hereby they shall attain, not only to wisdom or instruction, but to the speeches of prudence or of understanding. But on the contrary side, the wicked neither will seek after, neither can be made partakers of these virtues or graces, neither shall reap any profit by these instructions, or any other like unto them. For as is added in the seventh verse, the fear of God which is the beginning of knowledge, of wisdom, and of instruction fools despise. By the fear of God is here meant, not only that dread of the power of God which respecteth some trouble or punishment, but that reverencing of his majesty whereby it cometh to pass, that a godly man hath the Lord always before his eyes, highly esteemeth him, taketh care not to offend him, and is ready in all things to obey him. For in regard of his power, he dreadeth him as his judge, of his glory as his king, of his strength as his rock, of his care as his shepherd, of his righteousness, as his lawgiver, of his mercy as his saviour, of his love as the husband of his soul. This reverence or awe of the Lord, is said to be the beginning or chief point of knowledge of wisdom and of instruction, that is to say, a principal part or root thereof, because it not only preserveth men from all sorts of sin, but moveth and enableth them to practise good works of every kind. Now seeing the wicked or ungodly people of the world, despise this beginning or fountain of God's graces, it is impossible that they should come to the knowledge of the truth, or to the wisdom of the spirit, or to the obedience of the word. Thus the elect then come to wisdom and such other virtues, but the reprobate never attain hereunto, because they either neglect the means of their salvation, or else quench the light or motions of God's spirit, so that they want the grace of God through their own folly, as here is insinuated when it is said, that fools despise the fear of God. Rom. 1.19. That which may be known of God is manifested to them, for God hath made it manifest unto them, but they love darkness more than light, yea they hate the light because their works being evil, are thereby reproved. Hence it is that they hold the truth of God in unrighteousness as the Apostle speaketh. 8 My son, hear the instruction of thy father, and forsake thou not the doctrine of thy mother. 9 For they shallbe a comely * or Attire. ornament unto thine head, and a chain unto thy neck. The preface of the whole book being ended, Solomon cometh now in the person of a father or mother, to instruct his son. One duty whereunto children are here called, is, to hear instruction, that is to say, to open their ears and hearts, that the admonitions which their parents give them may enter thereinto, unto the reforming of their ways. Another is, not to forsake doctrine, that is, when good counsel hath been given, not to let it slip or vanish, but to keep and practise it. This admonition is enforced by a reason which is drawn from the reward or fruit of obedience. For they shall be a comely ornament unto thine head, and a chain unto thy neck, that is to say, as jewels and gay apparel greatly adorn and set out little children, so thy parents instructions by thee obeyed, shall grace and beautify thine heart and life in such sort, as that thou shalt seem amiable both unto God and man. For by the outward ornaments of comely attire and of a chain, long life, a good name, honour, wealth, the favour of good men and of God himself, yea eternal glory & happiness are shadowed out, whereunto obedient children attain, partly in this world, partly in the world to come. 10 If sinners entice thee, consent thou not. Children now are dissuaded from following of evil company and wicked counsel. All men are transgressors, but by the name of sinners in this place, notorious offenders as for example thieves or robbers are meant. If then such mischievous wretches shall entice thee, that is to say, allure thee by flattering speeches or fair promises, consent thou not, yield not to them, resist them, like not of their sayings or of their doings. The heart of man is prone by nature unto all evil. Now if besides the inward inclination there be an outward tempter to iniquity, a man (but especially a young man) is easily carried away. This advise than is with all care to be remembered, that when we are alured to any sin by any person, we consent not. 11 If they shall say, come with us, let us lie in wait for blood, let us freely hide ourselves against the innocent. 12 We shall swallow them up alive as the grave, and whole as they that go down into the pit. 13 We shall find all precious substance, (and) fill our houses with spoils. 14 Thou shalt cast thy lot amongst us, * or Let there be there shall be one purse amongst us all, etc. Solomon in the person of a careful father, cometh now to bring in those, who steal or rob by the high way, making an oration as it were to the young man, wherein they persuade him to join in a league with them. Hereunto to draw him, they not only prevent the objection of danger which he might make, removing his fear of incurring trouble as well as they can, but promise unto him great gain, that the hope of a rich booty, may expel the doubt of having ill success. If they shall say come with us, let us lie in wait for blood, let us freely hide ourselves against the innocent. First, here the robbers show the young man, what course they mean to take, in spoiling travelers of their goods and lives. They tell him, that they will not openly steal or kill, but lurk in some bush or corner to such an intent. They affirm, that they will handle their business so closely, as that they shall never be called into question, but escape scotfree. Thus by breeding in him hope of lying hid and of impunity, they go about to bend him to their bow, and to draw him into their company. We shall swallow them up alive, as the grave, and whole, as they who go down into the pit. Now the thieves in these words declare, how sure they are to meet with the pray & to avoid danger. They avouch, seeing they be many and so strong, that they will quickly take the passengers, bind them fast enough for making hue and cry after them, and most easily dispatch them. For even as the grave or the pit destroyeth and devoureth those who are put or fall thereinto; so (say they) we will spoil, strip, bind, and quite dispatch those that come by the high way, leaving them neither life nor any thing whatsoever, whereby we may be bewrayed. We shall get all precious substance, we shall fill our houses with spoyels. In these words, profit is propounded as a lure, to draw the young man to theft and murder. There is great force in this persuasion, seeing though a thing be never so unlawful or unhonest, yet if it be gainful, commonly all sorts of people greedily follow after it. The sum of this speech is, as if the robbers had said to the youth, by this course which we speak of, we shall come to great wealth, meet with a rich booty, and get store unto ourselves of wares, of garments, of silver, of gold and precious jewels. Thus than these ruffians steal, not to satisfy their need as hunger bitten the eves are wont to do, but to fulfil their pleasures, and to make themselves great gentlemen. Thou shalt cast thy lot amongst us, there shall be one purse amongst us all. An objection is here prevented, which the young man might have made, who might think or say, that he should have but small part of those prays or spoils before spoken of. Unto this doubt the enticing robbers answer to this effect: albeit we (o young man) who persuade thee to join with us in taking a purse, as captains or masters in this trade, may challenge to ourselves the greater part of the spoil: yet when we come to divide it, we will suffer thee to cast thy lot amongst us, that thereby thou mayest draw out such a portion as it shall give or assign thee, be it never so great a one. Now to this end (mates & fellows. all) let every one of us bring that which we shall take from the travelers unto one common bag, out of which it being afterward drawn, shall by lot be parted amongst us all. 15 My son walk not in the same way with them, draw back thy foot from their path. The wise Solomon now cometh to dissuade the young man, from following the company and yielding to the counsel of these ungodly robbers, whose speeches have before been set down. Now whereas they had said in the eleventh verse come with us, the wise father here chargeth & adviseth the quite contrary, saying, walk not in the same way with them, that is to say, neither in affection like them, nor keep the company, nor any way join with them in their mischiefs. It is lawful to have such civil dealing as is necessary, even with the ungodly, and it is meet that the works of charity be performed toward them: but in regard of being seduced by them, and of hardening them in their sins, their company is to be avoided. 16 For with their feet they run unto mischief, and make haste to shed blood. See Esay 59.7. The wise father in these words dissuadeth his son from the company of the wicked robbers, by a reason taken from the mischievousness of their minds, which he layeth open. When he saith that they run unto mischief, and make haste to shed blood, his meaning is to show, that they follow after wickedness, even with greediness, for slowing no time to put into practice, even the greatest mischief that may be, to wit murder, which even nature itself abhorreth. 17 Because the net is spread in vain before the eyes of every foul, 18 * The conjunction copulative I turn therefore, in which sense it is often taken in the Scripture. Therefore they lie in wait for their blood, they hide themselves privily for their lives. 19 Such are the ways of every one who is greedy of gain, he would take away the life of the owners thereof. In these his last speeches, the godly father discovereth unto his son the reason, why the robbers will not openly be seen but lurk in corners. He resembleth them not only to fowlers, but to cunning & skilful fowlers, who are careful in hiding their trains and nets, that they may not be espied of the birds. Even as then (saith he) bird catchers are wont to use secret net laying, because if they should openly spread their snares or gins in the sight of the wily fowls (who then would avoid them) their labour should be in vain: so these crafty money catchers or thieves do therefore lurk in corners for blood, because otherwise being seen, See the self same comparison Micha. 7, 2. they should easily be avoided and frustrated of their purpose. This is the course which all covetous robbers take, they are ready to take away a man's life, that they may have his goods. 20 * or Perfect wisdom. Wisdom crieth without, she lifteth up her voice in the streets, 21 She calleth on the top of the throngs, she uttereth her words at the entries of the gates, in every city [saying] After that Solomon hath brought in a godly father, warning and instructing his sons, now he raiseth up as it were a matron or Queen mother, provoking her children unto virtue. Under the name of Wisdom, Christ jesus is shadowed out, who is the personal and eternal wisdom of God, in whom all the treasures of knowledge and understanding are hidden. 1. Cor. 1.19. 1. Cor. 1.30. He is said to cry, to lift up his voice, and to utter his words, because he speaketh most earnestly, eloquently, and boldly. But this may seem strange, that he being in heaven, it is affirmed here of him, that he calleth without in the streets, on the top of the throngs, in the entries of the gates. The answer hereunto is, that the son of God, not only whilst he lived sometimes upon the earth, published the truth immediately in his own person himself, but hath from the beginning spread, and still revealeth the same, unto all people, in all places, at all times, by his creatures, messengers, inspirations, & secret operations. 22 How long, o ye simple ones, will ye love simplicity, and scorners * ori Desire scorning to themselves delight in scorning, and fools hate knowledge. Now Wisdom beginneth her oration to mortal men, whom first of all in these words she roundly reproveth. The vices for which wisdom rebuketh the people of the world, are partly their dotages, & partly their obstinacy. Their dotage or going astray is considered in three degrees, their love of simplicity, their delight in scorning, their hating of knowledge. They are called simple ones, who offend of ignorance or of frailty. They are named scorners, who transgressing of knowledge, make but a mock of sin, wherein they delight and continue. To conclude, they are termed fools in this place, who being void of grace, not only commit all manner of wickedness even with greediness, but neglect and contemn yea abhor & rage's against all good things. These may be peradventure worldly wise, or be counted great politics in the world, but the word of God acknowledgeth them for no other, See a like speech Psal. 4.2. An example 1. Pet. 3.20. then most stark fools. The obstinacy of men is reproved in this question, How long? The sum of this brief demand is thus much, as if wisdom had said in more words or longer speeches, Will you not only thus grievously sin, but persevere in so great vices? Will you spend so many days, so many months, so many years, in vanity and iniquity? Will you always abuse my patience and long suffering? Will you never profit by the means of your conversion which I continually make you partakers of? It pitieth me at the very heart, to see you thus without ceasing to proceed in the way which leadeth to destruction. 23 Turn you at my correction, behold, I will pour out my spirit unto you, I will make known my words unto you. From reproving, Wisdom cometh to exhorting. In this verse, she first calleth men to repentance, and secondly promiseth them great favour upon this condition, that they will return from their wicked ways. To turn at the correction of wisdom, is to return from vice to virtue, or in one word to repent. By the pouring out of the spirit of wisdom, a plentiful bestowing of the graces of God's spirit is meant. Whereas Wisdom promiseth to make known her words, it is all one as if she should have said, that she would not only secretly or inwardly derive or convey the light or sugared motions of the spirit of God into men's hearts, but also by the outward ministery of the Gospel, reveal the whole counsel of the Lord unto them. For as the prophet speaketh in the Psalm, Psal. 25.14 the secret of the Lord is with those that fear him, and his covenant to be a witness unto them. 14 For as much as I call but ye refuse, I stretch out my hand but none regardeth. 25 But ye withdraw yourselves from all my counsel, and yield not unto my correction. 26 I will also laugh at your * or Calamity destruction, and mock when your fear cometh. 27 When your fear cometh like an horrible desolation, and your destruction approacheth as a whirlwind, when * or Oppression and distress. affliction and anguish shall come upon you. Now Wisdom cometh from exhorting to upbraiding of men, and to threatening of them for their contempt of so great grace as she hath offered. First, she objecteth unto them their refusing to come at her call or beck. How true this is may further appear by that parable in the Gospel, wherein is showed that a great number of those who were bidden to the kingdom of God, Mat. 22.2. etc. desired to be held excused, some pleading that they had bought a farm, other that they had bought oxen, other that they had married wives. Secondly, she objecteth disobedience to the advise and reproofs of the word, as also to the chastisements of the Lord. For diverse also there are who are content to hear the word, but they are not amended or reform by it. How true this is may appear in those cities of whom mention is made in the Gospel, Luc. 10.13. etc. wherein many miracles were wrought, & many good instructions taught, but yet they brought not forth the fruits of repentance. The Lord having thus set the faults of men as it were in order before their eyes, proceedeth to threaten them with grievous punishments and judgements. I will also laugh at your destruction (saith he) and mock when your fear cometh, etc. There is not in the Lord any such affection of laughing or mocking as is in man, but when in the course of his providence he so worketh, that he leaveth the wicked in their miseries, or maketh them a mocking stock to the world, he is said in the Scripture to scorn or to have 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 adversity, the afflicted person taketh it heavily. But if any shall rejoice at his trouble, this is a double corsie to him. O then when the Lord himself shall not only not visit, but deride men in the time of such calamities, as like a tempest or whirlwind spoil them & throw them down into evil, must not this needs be unto them a state almost as hard to be borne as hell itself? 28 Then they shall call unto me but I will not hear, they shall seek me early but they shall not find me. 29 Because they have hated knowledge, and not chosen the fear of the Lord, 30 Nor yielded unto my counsel, See an example Luc. 16. Zac. 7.13. a type Heb. 12.17. but despised all my correction. Another judgement is herein threatened against impenitent sinners, to wit, that God will not hear their prayers. This is a sore punishment. For when the afflicted are forsaken by men, this refuge they have that they may pray to God, wherein if they find no comfort or help, how wretched is their estate. 31 Thus shall they eat the fruit of their own way, and be filled with their own wicked devices. 32 For ease slayeth the foolish, and the * or Peace. prosperity of fools destroyeth them; 33 But he who harkneth to me shall dwell * or Securely. safely, and be quiet from fear of evil. These verses contain the conclusion of Wisdoms oration. Thus (saith she) shall they eat the fruit of their own way. This is the golden harvest of the wicked, that as they sow to the flesh, so they shall reap of the flesh corruption. And be filled with their own wicked devices. This is also their cup or portion, that they shall not only be punished, but be made drunk 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 ungodly, and the prosperity of fools destroyeth them, the peace and plenty which sinners enjoy, is their bane. For if they stood in awe of the Lord or were under the cross, they would walk in obedience of God's commandments, or forsake their sins. But because they have the world at will, and suffer no adversity at all, they are proud and full of all sorts of iniquities, which cry for the vengeance of the Lord against them. Thus they are settled on their dregs as was Moab, and fatted as oxen or swine, against the day of slaughter .. But he who hearkeneth unto me shall dwell securely, and be quiet from fear of evil. On the contrary side, that person which obeyeth my precepts or putteth my counsels in practice, shall not only be safe but free from the dread of evil, which oftentimes is greater than the evil itself. See the root of this promise Leuit. 26.3.4. For indeed, the godly not being guilty to themselves of grievous crimes, or being assured of the remission of all their sins through jesus Christ, have peace with God, Rom. 5.1. and a wonderful courage within themselves. Hence it is, that the faithful man is not afraid either of the terror in the night, or of the arrow which flieth by day, Psal. 91. of the plague which dwelleth in the darkness, or of the Pestilence which destroyeth at noon day. Sometimes in deed such fears may seize on the godly, or like fits of an ague shake them, as may trouble their spirits, but these befall them as chastisements for their sins, & are at the last driven away by the grace and spirit of the Lord. On the contrary side, the ungodly man flieth at the very shaking of a leaf when none pursueth him, and hath a spirit of terror and trembling which even dwelleth within him, and continueth with him until his lives end. THE II. CHAPTER. 1 My son, if thou wilt receive my sayings, and hide my commandments with in thee, 2 To the end that thou mayst cause thine ears to hearken unto wisdom, incline thine heart to understanding. THe wise king in this entrance of the second chapter showeth his son, by what means he may attain to be a fit hearer and receiver of wisdoms speeches. The meaning of these two sentences is this, my son, if thou wilt follow my counsel, or hast purposed to esteem and to lay up my precepts as jewels; to the end that thou mayest not in vain hear the voice of wisdom or the word of God with the ears of thine head or body, withdrawing thy mind from the love of earthly things, bend it wholly unto heavenly, See Prou. 23.26. and set it to the practice of the will of God. 3 For if thou callest after prudence, and liftest up thy voice to understanding, 4 If thou shalt seek her as silver, & search for her as for hidden treasures, 5 Then thou shalt understand the fear of God, and obtain the knowledge of God. See like sayings to these. james: 1 5. Mat. 6.33. A like parable. Mat. 13.45. Examples. in David Psal. 90.12. In Solomon. 1. Kings. 3.6. & in Paul Phil. 3.10. See for the fear of God the expos. of the 1. chap. of this book the. 7. ver. for the knowledge of Obd. john. 17.3. Herein the godly father proveth unto his son, that he shall attain wisdom, if he set his heart on understanding. For (saith he) if thou callest after prudence, if thou by prayer earnestly beggest the grace of God, and liftest up thy voice to understanding, if thou criest for the light of God's holy spirit, if thou seek her as silver etc. if thou take as great pains in seeking the kingdom of God as worldlings do in labouring after riches, than thou shalt understand the fear of God, than thou shalt attain to that reverence of the Lord which is the beginning of wisdom, and obtain the knowledge of God: and, to conclude, thou shalt come unto that insight which the faithful have, of the mystery of the Trinity, of the new covenant, of the favour of God, and of the acceptable will of the Lord. 6 For the Lord giveth wisdom, out of his mouth [cometh] knowledge and understanding. 7 He hath laid up true substance for the righteous, [and] a shield for them who walk uprightly. 8 [A shield I say] to protect the paths of judgement, and he will preserve the way of his * Or of those whom he hath received into favour. holy ones. Unto the promise made in the verse immediately going before, a reason is added in these, taken from the nature of God who is the giver of every good gift. See for the Lords giving of wisdom and revealing of knowledge. jam 1.17. Ephes. 1.17.18. For the Lord giveth wisdom, the gifts of God are therefore by prayer to be begged, because men in deed may use the means of attaining unto the sight and feeling of divine mysteries, but it is the Lord alone, who by lightning of the eyes of the mind, begetteth this heavenly wisdom. Out of his mouth cometh knowledge and understanding. See for the substance which the Lord hath laid up. 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 revealed, and prudence is wrought. He hath laid up true substance for the righteous, he hath treasured up many good things for the just, but among the rest a good & enduring substance or inheritance in heaven. A shield for them who walk uprightly, (a shield I say) to protect the paths of judgement. Moreover the Lord hath treasured up for the upright a buckler of defence against evils, to this intent, that he may maintain whatsoever is just or right, and he will preserve the way of his holy ones. To conclude, See for the Lords watching over his. Psal. 121.4. etc. Item. Psal. 91.11. he will watch over the doings out and come in of the faithful in such sort, as that they shall not dash their foot against a stone. 9 Then shalt thou understand justice, and equity, and every good path. See for justice judgement and equity the exposition of the 3. v. of the 1. chap. of this book. Herein now is declared, that he who calleth after prudence & seeketh for understanding, shall not only be endued with holiness, but with righteousness, and so be enabled to perform the duties of both the tables of the moral law. 10 When wisdom shall enter into thine heart, and knowledge be pleasant to thy soul, 11 [Then] counsel shall watch over thee [and] understanding shall keep thee, etc. In these sentences is taught, that wisdom and knowledge once attained, will not only make men partakers of most excellent good things, but protect them from great evils. When wisdom, etc. When the knowledge of God shall be as sweet unto thee as the honey or honey comb, than counsel shall watch over thee, and understanding shall keep thee. Then the advise not of flesh or blood but of God's spirit, will as a watchman look with open eyes that no hurt approach unto thee. Then again discretion will as a soldier armed with shield and spear, keep thee safe and sound from evils corporal and spiritual. 12 To deliver thee from * Or the way the evil man. the evil way, from the men that speak froward things: 13 Who leave the paths of righteousness, to walk in the ways of darkness. 14 Who delight in doing evil, and exceedingly rejoice in most vile perverseness. 15 Who are crooked in their ways, and obstinate stinate in their paths. Now, one particular mischief from which wisdom preserveth those who possess her, is discovered in these verses, to wit, the seducing of ungodly men. See for those who speak froward things. Act. 20.30. These seducers are said to speak froward things, because either they teach false doctrines, or else entice to the committing of villainies. They are noted to be such who leave the paths of righteousness, to walk in the ways of darkness, See for the works of darkness. Rom. 13.14. because they not only refuse to do that which is good, but commit all wickedness with greediness, giving themselves over unto surfeiting, drunkenness, chambering, wantonness, and such like vices, which are often in the Scripture called the works of darkness. Furthermore they are described by this property, that they delight in doing evil, and rejoice exceedingly in most vile perverseness, because they take great pleasure in idolatry, adultery, cozening, and such like abominations, which nature, the conscience, or reason itself abhorteth. Last of all it is affirmed of these seducers, that they are crooked in their ways, and obstinate in their paths, because they are not only great sinners, but unrepentant sinners. For even as stubborn horses will stray out of the right way, & not be ruled or brought into the right path again, so these wicked wretches will by no means be reclaimed, but rush on into all mischief, and proceed forward in all lewdness. See how dangero usrockes wicked seducers are in the Epistle of jude. Now then to be preserved or delivered from naughty men, or from such dangerous rocks, is a singular mercy of God, and a precious fruit of grace, or of heavenly wisdom, which the ungodly wanting, fall into the hands of seducers, that as they have not had a love of the truth, so they may believe lies, 2. Thess. 2.10. 2. Tim. 3.6. and that as they have polluted themselves with sins, so they may be led away captive by sinners. By such seducers or tempters, the very elect are sometimes led aside for the time, but the Lord delivereth them in the end out of temptation, 2. Pet. 2.9. Apostle Peter plainly teacheth. 16 To deliver thee from the strange woman, from the stranger who flattereth with her lips: 17 Who for saketh the guide of her youth, and forgetteth the covenant of her God. 18 For her house tendeth to death, and her paths toward those who are void of life, 19 Whosoever go unto her, return not back, neither come unto the ways of life. The naughty woman (a second most perilous evil) is herein on the other side, most lively painted out in her colours. She is called a strange woman in regard of her condition and disposition, in as much as she seeketh to be familiar with many, though in right she appertaineth to some one husband. One of her properties is, to flatter with her lips, or to make her speeches very smooth. For she enticeth young men to adultery by wanton words and plausible persuasions, telling them what affection she beareth toward them, what delight they shall have, that her husband is abroad and so forth. Another of her qualities is, to forsake the guide of her youth, and to forget the covenant of her God. This misdemenour of hers, argueth her impiety and impudency. For what greater shamelessness can there be in a woman, then to cast away the vale of her eyes, yea to reject that her husband, whom first she chose and was linked unto, even in her tender years? Again, what greater ungodliness is there, than to break that solemn promise which was made at the times of affiance and marriage, both before God and his Angels and his people? It is a great fault to break promise in a small matter, how much more in the greatest contract or bargain that may be? It is a special favour of God to be kept from this adulteress or harlot. For as is afterward testified in this book, the mouth of a strange woman is a deep pit, he with whom the Lord is angry shall fall thereinto. Yea as is affirmed in the eighteenth and nineteenth verses, her very house is infectious and deadly. For her house tendeth to death, and her paths toward those who are void of life. The place where she keepeth is perilous, yea the very way that leadeth thereto is dangerous, for which cause thou art not to come near her habitation in any case. Whosoever go unto her return not back, neither come unto the ways of life. Whosoever meddle with her are caught in her snares, which she layeth not in vain. Hereof this our Solomon had experience, which maketh him (as it may seem) both so often in this book to warn men to take heed of the harlot, and in Ecclesiastes to say, Eccles. 8.28. that he hath found that woman to be more bitter than death, whose heart is as nets and snares, & whose hands as bands: he (saith he) that is good before God, shall be delivered from her, but the sinner shall be taken by her. Now furthermore, how true it is, that they who have the fear of the Lord before their eyes, are safely guarded by advisement, and preserved by understanding from the strange woman, may appear in the example of joseph, who by this means was kept from yielding to his mistress. 20 To the end that thou mayest walk in the way of good men, and keep the paths of the just. The end why wisdom delivereth the faithful out of dangers is here showed to be, that they may serve the Lord in holiness and righteousness all the days of their life, following the example of the godly, by whom they may be directed and made the better. 21 For they that are upright shall dwell on the earth, & the righteous shall remain therein, 22 But the wicked shall be cut off from the earth, and the transgressors shall be plucked out of it. See the root of these sentences in the 11. Deut. 8. and Psal 37.2 In this conclusion of the chapter, the wise father pricketh forward his son by most forcible reasons, to walk in the way of good men, spoken of in the verse immediately going before. There is (saith he) great cause why thou shouldest shun the ways of the wicked, and keep the paths of the just. For first, the wicked shall be cut off from the earth, they that are of corrupt conversation, shall by some particular judgement in this life, or by God's vengeance hereafter, be taken away, even as the grass is mown down; and the transgressors shall be plucked out of it, such as break God's laws shall together with their ungodly posterity, be quite rooted out, as fruitless plants or naughty trees. On the contrary side, the upright shall dwell on the earth and the righteous shall remain therein, the elect and just shall remain for ever heirs in Christ of heaven and earth. THE III. CHAPTER. 1 My son, forget not my doctrine, but let thine heart keep my precepts. 2 For they shall heap upon thee length of days, and years of life, and peace. IN this third chapter, Solomon exhorteth and instructeth his son the third time. In the entrance thereof, he prepareth him by a general preface, to receive the special commandments following. In the first verse he warneth him to look to two points, the one, that he forget not his doctrine, the other, that he keep his precepts. They are said in the Scripture to forget the word, who either let good lessons slip out of their memories, as the Disciples of our Saviour often did his sayings, or put not the truth into practice, as that natural man of whom james speaking, saith, that he looketh his face in a glass, James 1.23. and immediately forgetteth of what fashion it is. Now, on the other side, they are said to keep the word in their hearts, who lay up wholesome instructions in their remembrance, & practise it in their lives, being like herein to the thrifrie householder, who treasureth up his goods, or to the good ground, Luke 8.15. which keeping the corn, in time convenient bringeth forth fruit. Great rewards are promised in the second verse unto those, who obey good admonitions. First of all, a promise is made unto them of long life, the root whereof is to be found in the fourth commandment of the moral law. Secondly a promise is made also of peace, that is to say of prosperity, even in these outward things; for godliness hath the promises both of this life & the life to come. But here (may some say) how are these promises performed, seeing oftentimes the wicked live as long or longer than the godly, and enjoy outward blessings more than they? To answer briefly unto this doubt, first the promises of God touching outward blessings are not absolute or simple but conditional. Secondly, the obedience of the godly is not full but in part, and therefore no marvel it is, if in part only they are made partakers of outward blessings. Last of all, the Lord giving his children, in heaven, eternity and glory, performeth a great deal more, than here he doth promise. 3 Let not * or Goodness, or bounty. mercy and truth forsake thee, bind them about thy neck, writ them upon the table of thine heart, 4 And thou shalt find favour and good success before the eyes of God and man. In these verses, two points or precepts are summarily propounded, which throughout the whole chapter afterward are severally handled. To be brief, herein two virtues are commended, and two rewards promised unto the practice of them. The former virtue is mercy, whereby, all sorts of duties serving to the benefiting of men, are to be understood, as alms, visiting of the fatherless and widows, and such like. The later is truth, under which gift, faith unfeigned & sincerity in all actions, is comprehended. For indeed the end of the law (as Paul speaketh to Timothy) is love out of a pure heart, and a good conscience, 1. Tim. 1.5. and faith unfeigned. And behold (saith David in the Psalm unto the Lord) Behold thou art delighted with truth, Psal. 51.8. and in secret haste made wisdom known unto me. Now, even as signs & frontlets which are bound about the face or neck, are always present: so both these virtues must always be meditated on and practised. Again, as notes or letters written in paper or graven in metal, continue: so these graces must continually be thought on, and firmly written, not in paper or in stone, but in the fleshly tables of our hearts. The self same thing is here signified, which is set down in Deuteronomie, where it is said, lay up these my words in your hearts and minds, and bind them for a sign on your hands, Deut. 11.8. & place them between your eyes. A like phrase is used by the Apostle Paul to the Corinthians, 2 Cor. 3. Heb. 8. and by the author of the Epistle to the Hebrews. The rewards promised to the forenamed virtues being also two, the former of them is favour, whereby is meant the well liking of the Lord, before whose eyes the hidden man of the heart in the incorruptibleness of a gentle & meek spirit, is much worth and most amiable. The later reward is good success, that is, prosperity and acceptation among men, who are wont to love and recompense such as do them good. This promise than is all one in a manner with that which the Apostle Paul setteth down in the Epistle to the Romans, where speaking of righteousness, peace and joy in the holy Ghost, Rom. 14.18. he saith, that he which in these things serveth Christ, pleaseth God, and is acceptable to men. 5 Trust in the Lord with thy whole heart, but lean not unto thine own understanding. 6 In all thy ways acknowledge him, and he will direct thy paths. The first particular duty which we are exhorted to perform to the Lord, is herein set down. Trust in the Lord with thy whole heart, doubt not of God's favour in Christ, or of the truth of any of his promises, but lean not unto thine own understanding, on the contrary side, think not by thine own policy to avoid evils, or to attain unto good things. For in deed so long as we put any confidence in our own gifts, we can never truly or surely rely on God alone, or look for help from him only. Yea that which is more, the wisdom of the flesh is enmity to God, and the natural understanding of man, is not able to comprehend spiritual mysteries, but disputeth against the plain truth of God's word or promises. In all thy ways acknowledge him. In all the actions of thy life, set the Lord only before thee, ask counsel what is best to be done at his word, calupon him by prayer, give him thanks, and refer all things to his glory. And he will direct thy paths. The Lord will bless thy counsel and enterprises. For it can not be, but that we must needs find God an approver and defender of those actions and courses, which we attempt and go about in his name and fear, having him for our author and captain. 7 Be not wise in thine own eyes, fear God and departed from evil. 8 So health shall be unto thy navel, and moisture unto thy bones. In these verses, we have the second duty of piety commended unto us. Be not wise in thine own eyes, follow not thy corrupt reason, neither in matters of religion, nor in the ordering of thy life and conversation, but follow the line of God's word in all things. For indeed conceit and self love, causeth men to err most grossly, and to think they do very well, when they do very ill, as also to be secure in their sins, yea to defend themselves in their most wicked deeds, as may appear in Saules offting of sacrifice, and sparing of Agag. Fear God and departed from evil. 1. Sam. 13.9. Item 15.13. Be not so bold as to worship God after thine own conceit, but follow the direction of his word & reverence his majesty, who will grievously plague thee, if thou continuest obstinately in thy will-worship or evil course of life. Wherefore, if thou hast been overtaken with any sin, forsake it, because thou canst not please God nor do good, before thou hast departed from that which is evil. So health shall be unto thy navel, and moisture unto thy bones. When thou confessest and forsakest thine iniquity, then if thou art visited with sickness or any adversity, thou shalt be restored to health, & enjoy the welfare both of body and soul. The Prophet David felt the experience hereof in his own person: for all the while that he kept close his sin, Psal. 32.2.3 4.5. etc. his humours were turned into the drought of summer, but when he made it known, or confessed it, than the Lord took away the punishment of his iniquity, so that on the contrary side, there was health to his navel, and moisture to his bones. 9 Honour God with thy substance, and with the first fruits of thy whole increase, 10 So shall thy barns be filled with plentifulness, and thy wine presses break in sunder with new wine. These verses contain a precept, wherein the third duty of godliness is prescribed. Honour God with thy substance, by outward signs of thankfulness, as by paying of tithes, and by bestowing thy goods on holy uses, declare and express that reverence and account, which thou hast the Lord in. Albeit, where ability is wholly wanting, the Lord is content with the inward thankfulness of the mind alone: yet he would have those who are rich or of ability, to declare the gratitude of their hearts, by outward testimonies and fruits of obedience. The ninth verse is nothing else in sum, but a repetition or exposition of that statute of the Lord in Exodus concerning the paying of first fruits and such like oblations to him. For in the four and thirtieth chapter of that book and the six and twentieth verse, Moses saith to the people of Israel from the Lord, bring all the first fruits, the first fruits of thy land, into the house of jehovah thy God. Now albeit we are not at this time tied as the Israelites in old time were, to bring our corn and wine into the Temple to be offered, or beasts to be sacrificed, or the first borne to be redeemed with a sum of money: yet we ought to honour the Lord, by bestowing our goods on holy uses, as on the maintenance of the ministery and the relief of the poor. For this cause Paul saith to the Galathians, Gal. 6.6. let him which is instructed in the word, minister to him who instructeth him in all things. Be not deceived, God is not mocked. Now, whereas here we are exhorted, not only to honour God with our substance, but with the first fruits, or (as the word also importeth) the chief of our increase: this showeth, that it is not enough for us, when God hath given us abundance to bestow only a little and that of the worst of our goods on good uses, no, but we must be very frank and liberal, sowing plentifully, that also we may reap plentifully. Truly, if any be endued with zeal or faith indeed, they will not be sparing or niggardly, but very forward & bountiful in those things, which appertain to the Lord. An example of the truth hereof we may have in Abel: for whereas Moses affirmeth, Gen. 4.4. that Abel did offer a gift to the Lord of the first borne and fattest of his flock, the Apostle unto the Hebrews plainly teacheth, that he by faith offered a greater sacrifice to the Lord then Cain, Heb. 11.4. insinuating that because Abel believed in God, he cared not what cost he bestowed on his worship. The promise which in the tenth verse is made unto those who honour the Lord with their goods, importeth thus much, that such shall not want in this world or the world to come, but enjoy store of all good things. Worldly people commonly think, that if they bestow much on good uses, they shall go a begging: and, that whatsoever goeth that way, is lost. But here we are taught, that by our liberality toward the maintenance of God's service, we do not only not lose, but gain much to ourselves. For rhiss cause the prophet Malachi speaketh thus to the people of Israel, bring your tithes into the treasure house, that in mine house there may be food, and try me now herein saith the Lord of hosts, Mal. 3.10. whether I will not open to you the windows of heaven, and bring forth a blessing without measure. 11 My son, despise not the chastisement of the Lord, neither faint under his correction, 12 For whom the Lord loveth he correcteth, and he * v ce ab I turn scourgeth, reading it rather ca ab as the Apostle did Heb. 12.6. & as the same word is used job 5.17. where see thee root of this instruction. scourgeth every son whom he receiveth. These sentences wherein a fourth duty of piety is commended, contain partly an exhortation unto patience, and partly a reason enforcing the same. My son, despise not the chastisement of the Lord, make not light account of the Lords visitation, either imputing it unto chance or fortune, or suffering it to pass without any fruit or profit to thine own soul. Neither faint under his correction. Torment not thyself with grief, languish not nor pine away, quail not nor shrink under the crosses which the Lord layeth on thee, be they never so many, so great, or so continual. For whom the Lord loveth he correcteth, for the Lord oftentimes suffering his enemies to go unpunished in this world, in great favour chasteneth his friends as it were, See this place of Scripture amplified & applied Heb. 12.5.6. that they should not perish with the world. And he scourgeth every son whom he receiveth. The Lord also schooleth by adversity every one whom he admitteth to be his spiritual son or daughter. 13 Blessed is that man who findeth wisdom, and the man that getteth understanding, 14 For the merchandise thereof is better than the merchandise of silver, and the revenue thereof, [is better] then gold. 15 She is more precious than pearls, and all thy delights are not to be compared unto her. Now the wise king returneth to commend that wisdom, whereof he hath before entreated. Blessed is the man who findeth wisdom, happy is he who attaineth to the knowledge of God, and the man that getteth understanding, happy is he that cometh unto the practice of God's will, for the merchandise thereof is etc. for the gain which is gotten hereby is exceeding great, Ecclesiafies. 7.13. seeing wisdom preserveth the life of a man, and bringeth him unto salvation. She is more precious than pearls, etc. To conclude, Mat. 13.46. wisdom is also more excellent and more pleasant, than all the treasures or pleasures of this world, Psal. 19.10. Phil. 3.8. which are but dung in regard of the excellent knowledge of jesus Christ. 16 Length of days is in her right hand, in her left hand riches and honour. 17 Her ways are the ways of pleasantness, her paths are all [paths] of peace. 18 She is a tree of life to them that lay hold on her, and they who keep her are blessed. The gifts which wisdom bestoweth on men are rehearsed in these verses. Length of days are in her right hand, wisdom giveth long life, yea immortality to those who seek after her, whilst in the mean season the ungodly perish by untimely death, some of them wasting their strength by adultery, some of them overwhelming their stomaches with drink, some consuming their hearts with envy, some breaking their galls with anger, some being slain in frays, some executed by course of laws, finally some being cut of by the immediate hand of the Lord himself. In her left hand riches and honour. Moreover wisdom as a bountiful Queen, giveth to them who obey her, not only long life, but worldly wealth and earthly glory, or at the least spiritual graces which are durable riches, and eternal salvation, which is a crown of immortal glory. Her ways are ways of pleasantness, her paths are paths of peace. Furthermore wisdom worketh joy in the holy Ghost, so as that the spiritual worshipper of God not only practiseth the word of God with delight, or meditateth therein with exceeding comfort, Mat. 11.30. 1. joh. 5.3. but seeleth certain sugared motions of the spirit, together with peace, that is to say inward and outward quietness, so that the godly wise man is at rest within himself, Phil. 4.7. and moreover through the favour of the Lord, findeth good success in all things, & prosperity. The stones of the street and the beasts of the field are in league with him, who walketh uprightly. He that is under the shadow of the Almighty shall not need to fear the arrow nor the noisome pestilence. Now, because it would be endless to prosecute in this sort, all the particular fruits which wisdom worketh in her children: Solomon concludeth that, which was affirmed in the beginning, with an effectual and excellent sentence, saying, She is a tree of life to those who lay hold on her, and they who keep her are blessed. That is to say, she saveth men's souls, and maketh them immortal. Look then, what a manner of thing the tree of life in Paradise was, Gen. 3.22. which was a sign of God's favour: or the tree of life showed to Moses in Marah was, Exod. 15.25. which sweetened the bitter and deadly waters: or the tree of life seen by john in a revelation was, Revel. 22.2. which brought forth twelve fruits, and the leaves thereof were for the curing of the Gentiles: or to conclude, any living or good tree is, which bringeth forth fruit whereby men may live: such a thing is the wisdom of God, which sealeth us unto our election, bringeth forth in us the fruits of sanctification, purgeth out our corruption, and maketh us partakers of salvation. 19 The Lord, by wisdom hath founded the earth, he hath established the heavens, by understanding. 20 By his skill, the depths have been cleft in sunder, and the clouds above drop down the dew. In these sentences the praises of wisdom are enlarged by the mentioning of those great things, which thereby the Lord hath wrought in the world. It ought not to seem strange unto any, that Solomon having before considered wisdom as it is possessed by man, now proceedeth to speak of it, as it lodgeth in the bosom of jehovah, even the first person in the Trinity, for so this name is taken in this place. The river and the fountain are both of one nature, and when pure water hath been looked on in the stream, it is a pleasant thing to behold it in the conduct head. Now, jesus Christ the wisdom of the Father, working together with him, is here showed to have wrought four excellent works of wonder. The first is, the founding of the earth, which being made of nothing, and being upheld by nothing save only by the power of God, and yet being also the mother & pillar of all things, must needs be a foundation and groundwork of singular skill and cunning. The second is, the establishing of the heavens, which declare the glory of God as the Prophet speaketh. The heat of the sun, the moisture of the moon, the influence of the stars, the motions of the celestial globes, are manifest proofs of understanding incomprehensible. If we marvel at the little clocks which are made by the art of man, how much more may we justly wonder at the sky, the dial of the world? The third is, the cleaving of the deeps in sunder. As the mercy of God appeareth herein, that the earth as a nurse giveth waters as milk, to quench the thirst of the creatures: so his wisdom doth no less show itself, in that a passage is made in the ground and hardest rocks, for soft and moist waters to pierce through & to rise up by. Psal. 104.23. Now to come to the last effect of wisdom, the Lord in causing the vapours to ascend out of the earth, to the end that being distilled in the air, they might fall down as honey drops on the ground beneath: declareth his rare and singular art and cunning. Not without cause than is this reckoned among the works of divine wisdom, that the clouds above drop down the dew, whereby the withered plants are refreshed, and the parched earth is cooled. And yet all this while, nothing is said of the frosts, of snow, of hail, of other meteors or creatures, wherein the great power of the singular wisdom of God appeareth. But the sum of all that doctrine which in these sentences is taught, joh. 1.1. is, that by the son of God all things were made, and are continually governed and preserved. 21 My son, let not these things depart from thine eyes, keep true wisdom and counsel, 22 And they shall be life unto thy soul, and a grace unto thy neck. 23 Then shalt ●hou go on thy way securely, and not stumble with thy foot, 24 If thou shalt lie down, thou shalt not be afraid, but whilst thou restest, thy sleep shall be sweet. 25 Thou shalt not be afraid of any sudden terror, or of the destruction of the wicked, when it cometh, 26 For God will be present with thy trust, and keep thy foot from being caught. Solomon cometh now, to apply that doctrine touching the excellency of wisdom, which he hath taught in the verses going before. In the one & twentieth verse, he giveth his son an admonition: in the rest, he showeth him the fruits which he shall receive by obeying his instructions. My son, let not these things depart from thine eyes, keep true wisdom and counsel or advisement. Even as they who love any thing, continually and constantly set their eyes on that wherewith they are enamoured: so cast thine eye always and perpetually meditate on, that heavenly wisdom which descendeth from above, james 3.17. and is contrary to that false and feigned wisdom, which is earthly, sensual and devilish. And they shall be life unto thy soul, and a grace unto thy neck. So, by the word of god & his spirit, thou shalt be nourished in this life unto eternal life, yea thou shalt also be made partaker of the ornaments of this life and the life to come, shining as a star on earth and in heaven. Then shalt thou go on thy way securely, and not stumble with thy foot. So, prospering in thine affairs, thou shalt be free from the arrow that flieth by day, neither shalt thou commit any such wickedness or incur any such danger or trouble, as that thou shalt fall, or at the least without rising again. If thou shalt lie down thou shalt not be afraid, but whilst thou restest, thy sleep shall be sweet. So not only abroad but at home, not only in the day time but in the night season (when troubles most stir in the heart and enemies practise mischief) thou shalt be safe and without dread or perplexity of spirit. Thig is that which the Prophet speaketh of in the Psalm when he saith, Psal. 127.2. that the Lord giveth his beloved sleep. Nevertheless true it is that sometimes the Lord holdeth the eyes of his children waking, as he did Danids, Psal. 77 4. Job. 7.14. & troubleth them with fearful dreams as he did job, but when he dealeth thus with them, it is either to chastise them for their offences, or to try their faith, or to stir them up to prayer, or to warn them of some thing to come to pass. Otherwise, ordinarily they take most sweet naps, yea even then oftentimes, when they are in greatest troubles. The case standeth otherwise with the ungodly, who never lightly have peace, but are as a raging sea, only expecting temporal judgements and eternal condemnation. Hence it cometh to pass, that even in the night season whilst they are a sleep, horrible dreams affright them, as may appear in Nabuchadnezzar, Dan. 2.1. and afterward grievous interpretations thereof arise in their hearts, as is manifest by that exposition, which one of the Midianits gave of his neighbour's dream, when Gedeon made war against that people. jud. 7.13.14. Thou shalt not be afraid of any sudden terror, nor of the destruction of the wicked, when it cometh, for God will be present with thy trust, See the root of these sentences job 5.21. Psal. 91 and the use thereof Phil. 1.28. and keep thy foot from being caught. To conclude, so, when thousands shall fall on thy right hand or ten thousands on thy left, when some pestilence or sword, or other plague shall sweep away the wicked, thou shalt be of good courage, or at the least have no cause to fear. For not mortal men only, no nor celestial Angels alone, but the Lord himself shall stand by thee to defend and secure thee, upon condition that thou put thy trust in him. True it is, that the godly are sometimes enwrapped in those common calamities, which befall the wicked: but always as the Apostle speaketh, they receive the reward of their faith, even the salvation of their souls, 1. Pet. 1.9. for which cause they may be always secure. 27 Withhold not the good from the owners thereof, when it is in the power of thine hand to do it. Now, Solomon cometh to prescribe those duties, which properly belong to the second table of the law, See the ground hereof Exod. 22.7.22.14. as the former did to the first. In this verse, he chargeth his son, in no case to keep back from other, the things which are due unto them, in regard of their necessity or of right which they have thereunto. The borrower is then to repay his debt to the lender, the finder to restore that which he hath taken up, to the loser, he which hath received any thing into his custody, is to bring it forth to him who reposed trust in him, the master is to pay the servant his wages, finally every one is to practise that precept of the Apostle, own nothing to any man, Rom. 13.8. but to love one another. 28 Say not unto thy neighbour, go thy way and return, to morrow I will give thee, when the thing is with thee. Herein, every one is commanded, in no case to differre the doing of good deeds. Three causes there are, why gifts should be given and help lent to our neighbours, without delay. The first is, for that the Lord loveth a cheerful giver. The second, that whilst we differre our help, the souls of our brethren may faint, or their bodies perish. The last is, that delay is a sign of an unwilling mind. 29 Practise no evil against thy neighbour, when he dwelleth peaceably by thee. Treachery or practising of mischief against those who dwell in the same place with us, is here forbidden. Injury is to be done to none, but to do wrong to a friend or neighbour, yea to devise or practise mischief against one that abideth in the same town or city with us, and therein carrieth himself quietly, is above all things to be avoided, as a sin most odious unto God and man. David pondering the grievousness of this iniquity, Psalm. 7.4. wisheth, that if he had committed it, than the enemy might take his soul, and lay his honour in the dust. Nevertheless, Treachery. many now a days exercise this craft as it were, only bending their wits how to draw into trouble, such simple and harmless people, as dwell where they do. 30 Strive not with any man causeless, when he hath done thee no harm. quarreling or brabbling is condemned in this instruction. The meaning hereof is thus much, in any case neither provoke to wrath nor molest him, who meddleth not with thee, nor hath any way offended thee. It is lawful to confer privately, or to complain to a magistrate, of a wrong offered. But to lay blame on any one who is not faulty, or to accuse an innocer person, or to contend with one who is quiet, is to overthrow all humanity and society. josia would needs take up the sword against Pharaoh Necho, but he perished by it. Now, whereas here it is said, when he hath done thee no harm, these words contain no warrant of private revenge, or of wreaking our anger upon every one who giveth us just occasion of offence, but a reason proving that we are not to strive with a man causeless, whereof this is the sum, that it were an unreasonable thing to molest those, who have not deserved to be molested. 31 Fret not at a * or A man of violence or oppression. troublesome man, neither choose any of his ways, 32 For the froward is abomination to the Lord, but his secret is with the upright. 33 The curse of God is in the wicked man's house, but the dwelling of the righteous is blessed. 34 Surely he will scorn the scorners, james 4.10. 1. Pet. 5.5. but he well give grace to the humble. 35 The wise shall inherit honour, but shame shall take away fools. In this conclusion of the chapter, See the root hereof Psal. 37.25. job. 5.3. first, and exhortation not to envy the wicked is contained. Secondly, sundry reasons are set down, both enforcing this admonition, and those, which before have been given. Fret not at the troublesome man, neither choose any of his ways, Neither grudge at the rage or power of any who annoyeth thee or other, neither be drawn aside by his prosperous estate, to like of his doings. or to fawn on him. For the froward is ahhomination to the Lord, but his secret is with the upright. For first of all, God abhorreth the obstinare as his enemies, shunning them also as filthy excrements or serpents, but he hath a secret fellowship with the godly as his friends, visiting them in troubles, bestowing his blessings on them, talking with them by his word, and drawing near unto them by his spirit. The curse of God is in the wicked man's house, but the dwelling of the righteous is blessed. Secondly, God doth plague the house of the wicked, overthrowing their habitations by tempests, putting grief into their hearts, and sending diseases on them and theirs: but in the mean season, he blesseth the righteous in their goods, their bodies, their souls, & the places wherein they keep. Surely, he will scorn the scorners, but he will give grace to the humble. Thirdly, the Lord resisteth the proud, crossing their enterprises, overthrowing their estates, pouring on them temporal and eternal plagues; but he honoureth the lowly, enduing them with outward blessings, the inward gifts of his spirit, & immortal glory. The truth hereof may appear in the examples of the builders of the tower of Babel, Pharaoh and Nabuchadnezzar, on the one side: and in Abraham, job, john the Baptist, Elizabeth, and the Virgin Marie, on the other. Now, they are called lowly, who willingly submit themselves to the Lord, neither refuse any thing, which either by the word of God, or his providence, is imposed on them. The wise shall inherit honour, but shame shall take away fools. Last of all, they who are wise unto the Lord and their own salvation, shall be advanced to account and estimation, if not in this life, yet in the world to come, where they shall be crowned with everlasting glory: but as for those fools, who contemn God's word and follow their own fancies, the Lord will make them spectacles of vengeance & shame, either on earth, or at the day of judgement, in hell. If then the enemies of God may be pitied by the faithful, for these causes the godly are rather to take compassion on them, then either in regard of their rage to be moved to any passion, or in respect of their prosperity which lasteth but a while, to follow their iniquity, which shall be punished for ever. THE FOUR CHAPTER. 1 Hear, o sons, the instruction of a father, and hearken to know prudence. 2 For I give you a good lesson, forsake not my doctrine. THis fourth chapter, containeth the fourth sermon of Solomon, wherein he reporteth to his sons, the speeches of his father David to him. In these verses, we have a preface or forespeech, wherein the wise king stirreth up his children to hearken to his instruction, partly by his fatherly authority, partly by the excellency of the doctrine which he delivereth, calling it a good lesson, even as the author of the Epistle to the Hebrews termeth the holy Scripture, Heb. 6.5. the good word of God. 3 Whilst yet I was my father's son, a tender and only one in the sight of my mother, 4 He nourturing me said unto me, let thine heart hold fast my words, keep my commandment, that thou mayst live. Solomon in these words, setteth down the first part of David's speech unto him, wherein he prepared him to receive his instructions. whilst yet I was my father's son, when as yet I was under my father's wing, by him accounted as his best beloved child, a tender and a only one in the sight of my mother, and when as, albeit Beersheba who bore me had more sons by David, 2. Chro. 28. yet I was her darling and her joy alone. He nourturing me said unto me, let thine heart hold fast my words, keep my commaundedement, that thou mayest live. Then, he bringing me up 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 David, all Christian parents are to be stirred up, See examples of like care of bringing up of child in gods fear, in Abraham, job Eunice & Bathsheba. to have regard not only of the bodies but of the souls of their children. 5 Purchase wisdom, purchase prudence, forget not, nor decline from the speeches of my mouth. 6 Forsake her not, and she will keep thee, love her, and she will preserve thee. One of those precepts or exhortations which David gave unto Solomon, is herein set down and enforced by a reason. Purchase wisdom, purchase prudence, forget not, nor decline from thee speeches of my mouth. Procure unto thyself by selling thy commodities and pleasures, and by using the means of cost and labour, the knowledge of Gods will and the discretion of his spirit, which graces once attained, never through any negligence in any case forego. Forsake her not, and she will keep thee, love her, and she will preserve thee. So doing, wisdom and prudence as certain watchmen will shield thee that thou come not into any danger, and if peradventure thou shalt fall into some trouble, they will preserve and deliver thee from destruction. 7 First of all [seek] wisdom, purchase wisdom, & with thy whole possession purchase prudence. 8 Magnify her, and she will advance thee, if thou shalt embrace her, she will honour thee. 9 She will set on thine head a comely attire, she will put upon thee a crown of glory. Here we have another precept or admonition of David, accompanied with a most sweet promise. Mat. 6.33. First of all seek wisdom, purchase wisdom, before all things and above all things, labour after the kingdom of God, and with thy whole possession purchase prudence, let nothing in the world be so dear or precious unto thee, as that thou wouldst not willingly part from it or bestow it, rather than not obtain the understanding of God's will, which is as a treasure hidden in a field, Mat. 13.44.45. or as a peerless pearl, the which to buy, a wise merchant sold all that he had. Maguifie her, and she will advance thee, if thou shalt embrace her, she will honour thee. If thou shalt count all things but dung in regard of the excellent knowledge of Christ, certainly this grace of God, as a Queen, shall either make thee honourable in the eyes of profane people, as it did joseph in Pharaos' sight, or it shall make thee gracious and glorious in the sight of good men, the Angels, and God himself. She will set on thine head a comely attire, she will put upon thee a crown of glory. To conclude, wisdom will make thee a king and priest unto the Lord, yea an inheritor of that crown of glory, Revel. 1.5. which the righteous God hath laid up in heaven, for those who love him. 10 Hear, o my son, and receive my sayings, and years of life shall be multiplied unto thee. 11 I teach thee the way of wisdom, I lead thee by the paths of equity. 12 When thou shalt walk, thy gate shall not be straight, and if thou shalt run, thou shalt not be hurt. 13 Lay hold on her instruction, leave not of, keep her, because she is thy life. In these verses, a third precept is comprehended, attended on with reasons as were the former. Hear o my son and receive my sayings, and years of life shall be multiplied unto thee. I teach thee the way of wisdom, I lead thee by the paths of equity. O my child, to the end that that thou mayst continue on earth and live for ever in heaven: walk in those good paths of holiness & righteoushesse, which I as a guide appointed from the Lord, do show thee by my precepts, and chalk out before thee by my doctrines. When thou shalt walk thy gate shall not be straight, and if thou shalt run, thou shalt not be hurt. So doing, wisdom as a guide will direct thee in the right and plain way which leadeth to prosperity in such sort, as that always thou shalt find liberty and safety. Lay hold on her instruction, leave not of, keep her, because she is thy life. Therefore keep the doctrine of the word, and suffer not wisdom to departed from thee, because hereby thou shalt be quickened to fairh, obedience and immortality. For indeed jesus Christ is the way, the truth and the life. And this is eternal life, to know the true God & him whom he hath sent, jesus Christ. 14 Enter not into the path of the wicked, neither walk in the way of evil men, 15 Auoydit, go not through it, turn from it, and pass by it. 16 For they sleep not unless they have done a mischief, and their sleep is taken away, unless they cause some to fall. 17 For they eat the bread of wickedness, and drink the wine of violence. 18 As for the path of the righteous, it is like the glistering light, which proceedeth to shine until the perfection of the day: 19 The way of the wicked is like the darkness, they know not where they shall stumble. Herein, David dissuadeth his son from having any fellowship with evil men. These verses contain strait charges, & diverse 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 walk in the way of evil men, continue not in the company, nor live after the conditions of ungodly persons. Avoid it, go not through it, turn from it, and pass by it. Fly their presence and doings with might and main. For they sleep not unless they have done a mischief, and their sleep is taken away, unless they cause some to fall. They sin not of frailty but of malice, not by occasion as it were, but of an unsatiable desire of committing wickedness. The eye of the adulterer waiteth for the twilight, the thief jetteth abroad in the dark: to conclude, the harmful man museth on mischief in his bed. For they eat the bread of wickedness, and drink the wine of violence. They live not of honest labour, but of goods gotten by hook and crook, and moreover it is meat and drink to them to do evil. As for the path of the righteous, it is like the glistering light, which proceedeth to shine until the perfection of the day. The way of the wicked is like darkness, 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 attain at last to perfect glory, and at noon cometh to perfect brightness. On the contrary side, as they who walk in the night go in great fear and fall most dangerously: so the wicked are full of sins and calamities, which also sometimes overtake them in those times and places, wherein they least suspect danger, and when they say peace, peace, as the Apostle speaketh. 20 My son, hearken unto my words, incline thine ears unto my sayings, 21 Let them not departed from thine eyes, keep them within thine heart. 22 For they are life unto those who find them, & wholesome to the whole flesh, of every one of them Before that David cometh to deliver new instructions, he prepareth his son in these sentences by a preface to receive them. He first demandeth an attentive ear, saying, My son incline thine ears unto my sayings. The reason hereof is, for that faith cometh by hearing, and the ear is the door at which knowledge doth especially enter. Secondly, he requireth a watchful eye. Let them not departed from thine eyes. If the eye be not sanctified by the word and spirit, envy, pride, adultery, and other vices, will therein have an habitation. Thirdly, he doth also claim a faithful heart. Keep them within thine heart. If the soul be careless or not inwardly reform as well as the outward senses, the seed of the word is lost, which either the fowls of the air will pick out, or the thorns will choke, or the stones will cause to whither. For they are life unto those who find them, and wholesome to the whole flesh of every one of them. The doctrines of the Scripture are able to make men wise unto salvation, yea whosoever obey them, shall be sure not only to live, but to live in prosperous health, if not always of the body, yet of the soul. 23 Above all watch and ward keep thine heart, for out of it proceed the issues of life. As before David hath dissuaded his son from the company of wicked persons, so now he warneth him to take heed, that he have no fellowship with any evil things. He forbiddeth in this verse the pollution of the heart or spirit. Above all watch and ward keep thine heart, not only look that thy soul be free from pride, hypocrisy, and such vices, but above all other things, do this. Rather look to the cleansing of thine heart, then to the cleansing of thy well: rather look to the feeding of thine heart, then to the feeding of thy flock: rather look to the defending of thine heart, then to the defending of thine house: rather look to the keeping of thine heart, then to the keeping of thy money. For out of it proceed the fountains or issues of life. Seeing the heart is the wellspring of motion, sense, and vigour, the least hurt which befallerh the heart, must needs bring death, and therefore it standeth thee upon, to look that thine heart be not infected with any poison, but especially that thy spiritual heart be not venomed with sin; for out of the heart cometh murder, adulteries, and all mischiefs, as our Saviour teacheth. 24 Remove from thee, the perverseness of the mouth, and put far away from thee, the naughtiness of the lips. Now in the second place, David admonisheth his son, Col. 3.8. to lay aside all evil and filthy speaking. The tongue indeed is the most excellent member in our body, if so be that it glorify God and edify men. But if it break the bridle or abuse itself in speeches, there is nothing in our whole body more hurtful than it is. We are then not without cause willed to remove from us the perverseness of the mouth, after that we have been exhorted above all things to look to our hearts. All the vices of the tongue are comprehended under these two words, perverseness and naughtiness. We are then charged to take heed of blasphemy, heresy, perjury, lying, cursing, jesting, backebiting, brawling, foolish speaking, boasting, and infinite other such deformities of the mouth and of the lips. 25 Let thine eyes look directly on afore, & let thine eyes lids view straight before thee. 26 Ponder the path of thy foore, and let all thy ways be ordered aright. 27 Turn not to the right hand or the left, remove thy foot from evil. In this conclusion of the Chapter, we have the last instruction of David set down. The sum of it is, that his son should keep all the parts of his body & powers of his soul in the obedience of God's commandments. Ephes. 5.15. Let thine eyes look directly on afore, etc. Walk circumspectly, not as the unwise but as the wise, redeeming the time. For, to take heed to the way, to look on straight before, and not to turn aside hither or thither, are properties of a wise traveler. Now what a dangerous thing it is to look awry never so little, the example of Lot's wife may testify. job considering this point very deeply, made (as he witnesseth) a covenant with his eyes, not to look on a maid. The root of these precepts is to be found in the fift of deuteronomy and the thirty and eight verse, where the Lord speaketh thus to the people of Israel, You shall take heed that you do as the Lord your God commandeth you, see that ye decline not, either to the right hand or the left. THE V CHAPTER. 1 My son hearken unto my wisdom, bow down thine ear to mine understanding, 2 That thou mayst regard counsel, and thy lips preserve knowledge. SAlomon in this Chapter beginneth a new Oration, whereof this is the Preface. My son hearken unto my wisdom, stir up the affections of thy mind & apply the powers of thy soul unto my sage doctrine. Bow down thine ear to mine understanding, apply also the senses of thy body, and listen with thine ear as they use to do, who are desirous to hear any speech which they think to concern them. That thou mayst regard counsel. To the end that by this means thou mayst be endued with spiritual policy, and thy lips preserve knowledge, to the end also, that thou mayst have the word of God in thy month as a buckler to repel all the fiery darts of Satan, and namely the allurements of the harlot, as joseph did the enticements of his mistress. 3 Albeit the lips of a strange woman drop as an honey comb, and the roof of her mouth is softer than oil, 4 Yet her later end is bitter as wormwood, and sharp, as a two edged sword, 5 Her feet go down to death, her steps go down to the grave. 6 Lest thou shouldest ponder the way of life, her paths wander thou knowest not [whither.] In these verses, Solomon describeth an harlot, painting her out most lively in her colours, to the end that his son may grow into the greater detestation of her. Albeit the lips of a strange woman drop as the honey comb, & the roof of her mouth is softer than oil. Although the naughty woman's words flow from her without pressing, and are sweet to flesh and blood, inasmuch as they tickle the senses with promise of joys and pleasures: although also they are without any roughness, yea they are very plausible, foopling the veins and sinews with flatteries and smooth shows: yet her latter end is bitter as wormwood, sparpe as a two edged sword. Nevertheless for all this, her effects are most grievous and deadly, being sorrow of heart, shame, destruction and damnation. Her feet go down to death, her steps go down to the grave. As she herself is near to a plague, so she leadeth her lovers unto misery & punishment both of body and soul. Lest thou shouldest ponder the way of life, her paths wander thou knowest not whither. To conclude, unto the end that thou mayest not find or discern the way of holiness and righteousness wherein thou art to walk: her speeches, gestures, and dealings are so crafty and crooked, as that like by-paths full of turnings, they will lead thee hither and thither, & cause thee to stray in such sort, as that thou art sure to miss the kingdom of God, for no unclean person shall inherit the kingdom of heaven as the Apostle witnesseth, Heb. 13.14. but on the contrary side, fornicators, and adulterers the Lord God will judge. 7 Now therefore (o sons) hearken unto me, and depart not from the words of my mouth. 8 Put thy way far off from her, and draw not near to the door of her house, 9 Lest thou give thine honour unto other, and thy years to the cruel: 10 Lest strangers be filled with thy riches, and thy labours be in another man's house: 11 And thou mourn at the last, after that thy flesh and thy body have been consumed 12 And say, how have I hated instruction, and my soul despised correction, 13 And have not harkened to the voice of my teachers, and not inclined mine ear to mine instructors? 14 * So the Hebrew word here used is taken. Psal. 81.15 cahal a counsel, gneda a multitude howsoever assembled. Within a little space, I am in all evil, in the midst of the congregation and assembly. In these verses, the spiritual father, partly admonisheth his son to use all means whereby he may be preserved from adultery, partly allegeth sundry reasons to this intent and purpose. One means of avoiding the allurements of the strumpet, is listening to good counsel or the word of God, contained in these words, Now therefore o sons hearken unto me. Another is, flying of the place where she keepeth, Put thy way far off from her, and draw not near to the door of her house. For in deed as it is in our common proverb, he that would no evil do, must do no thing which longs thereto. Men will shun the door of an house infected with the pestilence: much more than is the habitation of the harlot to be avoided, who is infinitely more contagious and dangerous than any plague. The first reason set down by the holy Ghost to dissuade men from passing by the way where the adulteress keepeth is, lest thou give thine honour to other, lest thou lose by this means thy beauty, strength, and good name. The second reason is, lest thou give thy years to the cruel, lest thou by this means incurring the fierce wrath of the naughty woman's husband, or kinsfolk, or friends, be cut off by their cruelty as Shechem was by Shimeon and Levi, before the natural course of thy life be expired. The third cause is, lest strangers be filled with thy riches, and thy labours be in another man's house. Lest also like the prodigal son, thou spend thy goods upon harlots, bawds, ruffians, and ill companions, yea even that thy substance, which thou hast got by labour and earned dearly with the sweat of thy brows. The last argument is, lest thou mourn at the last, finally lest when it is too late, thou howl and cry as the beasts which are drawn or stricken to be slain, or as desperate men are wont to do, after that thy flesh and body have been consumed, when as now thy vital spirits have been spent, & thy carcase plagued and pined with some sore disease, and say, how have I hated instruction, etc. and then thou feel & acknowledge with grief, that a Prophet was sent to thee. Within a little space I am in all evil, 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 arraignment and execution, before the bench and the common people. All these reasons are taken from human damages; and as concerning the last, it can not thoroughly be understood, unless it be considered, that adulterers under Moses law were punished with death. 15 * To let pass diverse other reasons, these words and verses I expound not Synecdochically as doth jumus, but Allegorically of the use of wedlock, because the same state is usually in the scripture shadowed our by the same borrowed speeches which here are used, as Num. 24.7. Deut. 33.28 Esa. 48. 1. Psal. 68.27. Esa. 51. 1. Ovid as an echo unto Solomon, resoundeth these sentences in verse thus lib. 2. de remedio amoris, Explenda est sitis ista tibi quâ praeditus ardes. Cedimus, è medio ●am licet amne bibas. Sed bibe plus etiam quàm quod praecordia poscunt. Gutiure fac pleno sumpta redundet aqua. Et fruere usque tuâ nullo prohibente puella, Illa tibi noctes auferat illa dies. See a like admonition Eccles. 9.9. Drink water out of thine own cistern, and liquor out of the midst of thine own well. 16 Thy fountains shall disperse themselves abroad, thy streams of water in the streets. 17 They shall be thine in several, and not other men's with thee. 18 Let thy well spring be blessed: and rejoice in the wife of thy youth. 19 Let her be a most lovely hind, and an amiable Roe: 20 Let her paps suckle thee at all times, dote in the love of her continually. In these verses, a remedy of that foul vice of adultery is prescribed, which a little before hath been condemned. Drink water out of thine own cistern, etc. enjoy thine own yoke fellow, for marriage is honourable among all, etc. Thy fountains shall disperse themselves abroad, etc. Rather here enjoy thy delight to the full, then go astray with strangers. Let thy well spring be blessed: Let thy wife become a fruitful vine, that thou mayst have plenty of children of thine own, lawfully begotten in honest wedlock. And rejoice in the wife of thy youth. Live cheerfully with her whom the Lord hath first matched with thee and linked unto thee. Let her be a most lovely hind and a most amiable Roe. Even as the Hart being most fond of the hind, followeth her up and down and solaceth himself with her: or as the Roe buck, being exceedingly enamoured with the female Roe, delighteth in her, and wandereth with her: so walk, talk, & refresh thyself with thy wedded spouse, loving her most dearly all the days of thy life. Let her paps suckle thee at all times, dote in the love of her continually. Finally, even as the little infant contenteth himself with the breasts of his mother or nurse; or as they who are stricken in years dote greatly on those things which they like: so, being satisfied with her alone, (whatsoever wants or frailties she hath,) let her seem of all other most beautiful, yet let her be a peerless pearl in thine eye. 21 And why o my son, shouldest thou * or Dote on. go astray with a strange woman, and embrace the breast of another man's wife, 22 Sigh every man's ways are before the eyes of the Lord, and he pondereth all his paths? 23 His own iniquities shall take the wicked man, and he shall be held by the cords of his own sin: 24 He shall die for want of instruction, and for that he wandereth in his great folly. In this conclusion of the chapter, the spirit of God addeth a divine reason dissuading from adultery, unto those human, which before have already been set down to this intent. And why o my son shouldest thou go astray with a strange woman, or dote on a strange woman? Great cause there is, why thou shouldest fly all liking of other women besides thine own wife, & why thou shouldest not be so bold as to come near unto an harlot. Sith every man's ways are before the eyes of the Lord, in as much as God plainly seethe the most secret actions that are done, yea the very inward cogitations of the heart. And he pondereth all his paths. Yea and sith the eternal God examineth all the deeds & thoughts of men and judgeth them in justice. His own iniquities shall take the wicked man, wherefore, howsoever for a time the ungodly person and the adulterer may go abroad freely or be out of trouble: yet his own sin as a bailiff or sergeant shall at the last arrest and apprehend him. For his conscience shall check him, & summon him before the tribunal seat of God. And he shall be held by the cords of his own sin. Moreover the troubles of the Lord, raised up by his transgressions, shall as jailers bind him with such bands or irons as it were, that he cannot possibly escape, being kept together with the evil Angels in chains of darkness against the day of judgement. He shall die for want of instruction. At the last, death and destruction as the Lords executioners, shall 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 carelessness, his disobedience, See a very like saying job 36.12. and for that he wandereth in his great folly, as also for that he goeth astray with the strange woman, or committeth many like abominations. THE VI CHAPTER. 1 My son, if thou hast promised to be surety to thy friend, or clapped thine hand with a stranger, 2 Thou hast ensnared thyself by the words of thy mouth, thou art caught by the speeches of thy mouth. 3 Do this now my son, and deliver thyself, in as much as thou art come into the hand of thy neighbour, go to, submit thyself and be importunate with thy neighbour. 4 Grant no sleep to thine eyes, nor slumber to thine eye lids; 5 Deliver thyself 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 suretyship; then, if peradventure they have through unadvisedness incurred this danger, to use all good means of getting out thereof. My son if thou hast promised to be surety to thy friend, if thou hast in words told thy friend that thou wilt see his debt satisfied, or clapped thine hand with a stranger, or if by any sign or leaving of earnest, thou hast bound thyself to one with whom thou hast no acquaintance, to see him contented for that which thy neighbour oweth him, thou hast ensnared thyself by the words of thy mouth, thou hast cast thyself into danger, and made thyself a debtor to another by thy promise, thou art caught by the speeches of thy mouth. Thou art taken and held by thy proffering of thyself to be surety. Do this now my son and deliver thyself, inasmuch as thou art come into the hand of thy neighbour: go to, submit thyself, and be importunate with thy neighbour. First, request in humble manner the creditor to be favourable unto thee, secondly urge the debtor to satisfy his own debt. Grant no sleep to thine eyes, nor slumber to thine eye lids. Do this with all speed and diligence. Deliver thyself as a Roe etc. After the example of the beasts and fowls who labour by all means to get out of the nets and from the pursuit which is made after them, endeavour thou to come out of the bonds of suretyship. All suretyship is not here forbidden or simply to be condemned. Epist. to Phileman 19 verse. For Paul offered himself to be surety unto Philemon for Onesimus. Only then rash suretyship is prohibited, & when the danger thereof is incurred by folly, a wise endeavouring to be free from this snare and the trouble thereof, is advised. Thus the word of God teacheth men not only to be wise unto salvation, but unto their wealth, and unto their quietness. 6 Go to the Pismire o sluggard, behold her ways and be wise. 7 For she having no guide, taskemaster, nor ruler, 8 Prepareth her meat in the summer, & gathereth her food in the harvest. 9 How long wilt thou lie o sluggard, when wilt thou arise out of thy sleep? 10 By a few sleeps, a few slumbers, a little folding of the hands to * or Rest. sleep, 11 Thy poverty cometh on thee in the mean season, as a speedy traveler, and thy * or neediness. necessity as an armed man. Slothfulness is condemned in these verses. See after 24.33. also 30.25. Go to the Pismire o sluggard. O slothful man, if the law of God or the example of good men move thee not to walk painfully in thy calling, go to the little an't. Behold her ways and be wise. Consider her industry and forecast, learning by her example to be diligent and provident. For she having no guide taske-master, or ruler, prepareth her meat in the summer and gathereth her food in the harvest. For albeit she hath no schoolmaster to teach her, no overseer to call her to account, finally no Magistrate to compel or punish her as men have, yet by a certain instinct of nature, she provideth & getteth in her victuals, whilst yet it is fair and warm weather, and whilst there is much corn growing in the fields or spilled on the ground. How long wilt thou lie o sluggard etc. O thou drowsy sluggard, wilt thou consume so much time in sleeping and lying in thy bed? By a few sleeps etc. Whilst thou thus multipliest thy naps and slumberings, thy poverty cometh on thee, etc. want overtaketh thee, as a swift traveler doth one who walketh slowly, and need meeteth with thee, as an armed man doth one without a weapon, who is not able to resist him. 12 The lawless person, the * or The wicked man. See this phrase applied to Antichrist 2. Thess. 2.3. man of sin, walketh with a froward mouth, 13 He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers, 14 wily imaginations are within his heart, he practiseth mischief continually, he stirreth up contentions: 15 Therefore shall his destruction come speedily, This exposition is confirmed by the signification of the Hebrew word compounded of bell and gnol, & by the use thereof in the scripture and in the Sanhedrim, where it is said, that they are men of Belial who have shaken of the law of heaven from their neck. he shall be suddenly broken without recovery. A notorious wicked man is herein partly described and partly threatened. First he is called a lawless person, because he will not be subject to the yoke, of God's law or man's law. Secondly he is termed the man of sin, because he even hath sold himself to do wickedly. Thirdly it is said of him, that he walketh with a froward mouth, for that with his tongue he blasphemeth God, and either reproacheth his neighbour, or enticeth him to error or some wickedness. He winketh with his eyes etc. He abuseth all the members of his body, and namely these three, his eyes, his feet, and his hands, to be signs of lewdness. Wyly imaginations are within his heart, his mind is fraught with crafty devices, he practiseth mischief continually, he from time to time worketh iniquity, even as an artificer laboureth in his trade. He stirreth up contentions, finally he maketh debate in all places. Therefore shall his destruction come speedily, etc. for this cause the Lord will quickly overthrow him, and plague him most grievously. 16 These six things doth the Lord hate, yea these seven are abomination to his soul. 17 The haughty eyes, a lying tongue, and the hands that shed innocent blood, 18 An heart that plotteth wicked devices, feet that be swift in running to mischief, 19 A false witness that * or Forgeth. speaketh lies, and him that raiseth up contentions among brethren. We are taught in these verses, that albeit the Lord abhorreth all sorts of sins, yet there are some particular vices which he after a special sort detesteth, See an example touching pride in Herod, touching falsehood, in Ananias and Sapphira, touching murder in Cain, touching craft in jezabel, touching mischievousness in the Pharisees who compassed sea and land to make a Proselyte, touching false witness bearing in the accusers of Steven, and touching makebates in Abimelech judges 9 and useth most severely to revenge. First of all, he most extremely hateth the haughty eyes, that is to say, pride together with the proud person, who showeth his haughtiness by outward signs, as namely by his looks. Secondly, a lying tongue, that is to say, falsehood together with the liar, who exerciseth his tongue in telling untruths. Thirdly, the hands that shed innocent blood, that is to say, murder together with the murderer, who embrueth his hands in guiltless blood. Fourthly, an heart that plotteth wicked devices, that is to say, craftiness together with the wily fox, who bendeth his wits to devise evil. Fiftly, feet that be swift in running to mischief, that is to say, mischievousness together with the harmful person, who abusing his feet, walketh and posteth with Satan his ringleader, from place to place to do some villainy. Sixtly, the false witness who speaketh lies, that is to say, the bringing in of an untrue evidence, together with the forger of the same. Last of all, him that raiseth up contentions among brethren, that is to say, the sowing of strife together with the makebate, who setteth at variance them who by nature, religion, or any such bond are brethren. 20 My son observe thy father's commandment, and forsake not thy mother's instruction, 21 Bind them always upon thine heart, [and] tie them about thy neck. Solomon intending in this chapter again, to dissuade his son from adultery, prefixeth in these words a preface containing his advise. My son observe etc. my child lay up thy parent's counsel as a most precious treasure, and keep it safely as most costly jewels. 22 It shall lead thee when thou walkest, it shall watch over thee when thou sleepest, it shall talk with thee when thou wakest. 23 For the commandment is a * or Lamp. lantern, and doctrine a light, and reproofs of instruction a way of life, 24 To preserve thee from the naughty woman, [and] from the flattery of the strange woman's tongue. Herein Solomon showeth the reasons of that his advise, which he did set down in the two verses going before. It shall lead thee when thou walkest, the counsel of thy godly parents, or the word of God by them applied unto thee, shall as a guide direct thee in thy calling, actions, and journeys. It shall watch over thee when thou sleepest, it will be also as a watch man to preserve thee from temptations, troubles and dangers in the night season. It shall talk with thee when thou wakest. Finally it will likewise be as a familiar friend unto thee, conferring with thee in the morning or in the day time, of the mercies of God, of the promises of the word, and of spiritual matters. See Psal. 19.8. See Psal. 119.105. For the commandment is a lantern, for the law of the Lord is as a bright lamp which in the night season shineth in a dark chamber; inasmuch as it enjoineth that which is good, and forbiddeth that which is evil. And doctrine a light, the instruction of the word is again as the light of the Sun, which in the day time manifesteth the way which is to be gone. For in like manner the doctrine of the scripture manifesteth truth & error. And reproofs of instruction a way of life. Finally, rebukes for sin, or the admonitions of God's word, are like the way or path which directly bringeth men to their journeys end, or to the place whither they would go. For as wholesome reproofs pull us from our vices so they do hold us in our duties. To preserve thee from the naughty woman, the word of God I say is such, a sovereign preservative as hath been spoken of, to keep thee from the adulteress, and from the flattery of the strange woman's tongue, and to preserve thee from being seduced by the enticing speeches of the harlot. 25 Desire not her beauty in thine heart, neither let her catch thee with her eye lids. Now Solomon cometh to warn his son, that he be not drawn to go astray by any provocations unto unchastity. Desire not her beauty in thine heart, albeit she is fair, yet look not on her to lust after her. Neither let her catch thee with her eye lids. Neither yet suffer her wanton or pleasant looks, to be a net to entangle thee or a fire to inflame thee. 26 For by a whorish woman one is brought to a morsel of bread, and the adulteress hunteth for life, which is precious. Two great hurts arising unto men by following after strange women, are here specified as sufficient reasons to dissuade every one from the foul sin of adultery. One is, the loss of goods. For by a whorish woman one is brought to a morsel of bread. Through whoredom men come to extreme poverty. For the harlots have one part of their substance, who haunt their company, bawds and ruffians another part, officers before whom they are often convented another part: the rest consumeth through a secret curse of the Lord, and thus at last all cometh to nothing. Another mischief is the loss of life itself. For the adulteress hunteth for life, which is precious. The vile harlot not only bringeth a man to beggary, but to death and destruction, being in this respect like unto hunters, who seek after the life of the poor beast. For the adulteress seeketh by all means to draw her companion to commit folly with her, whereby it cometh to pass, that he is laid open to her husband's rage, the magistrates sword, & God's wrath. Now, because she useth craft and deceit to entangle her lovers, it is not only here said of her that she hunteth, but in the book of the Preacher, Eccles. 7.28. that her heart is as nets, and her hands as snares. 27 Can any take fire into his bosom, and his garments not be burnt? 28 Can any walk upon burning coals, and his feet not be burnt? 29 So is he that goeth in to his neighbour's wife: whosoever toucheth her, shall not be unpunished. Now, the wise king cometh to amplify the former reasons, which here he doth by a most fit similitude. There is great likeness between the adulteress and fire, both in the property of inflaming and consuming. Can any take fire in his bosom etc. Even as it is impossible, that fire should not consume those clothes or that body which it toucheth: so it can not be, but that the adulterous woman, will undo or hurt at the least very sorely, both in outward things and in his person, him, who committeth folly with her. The consideration hereof caused job to say (from whom it is likely that Solomon took this comparison) that the sin of adultery is such a fire, job. 31.12. as would (if he had committed it) have consumed him unto destruction, and quite rooted out all his increase. 30 A threfe is not despised, who stealeth to satisfy his soul when he is hungry, 31 But if he be taken, he repayeth seven fold, he maketh recompense with any substance of his house: 32 As for him who committeth adultery with a woman, he is void of understanding, he who shall do this, destroyeth his own soul. 33 He shall receive a blow and blame, and his reproach shall not be blotted out, 34 For the fierce rage of a man is in jealousy, and he showeth no mercy in the day of revenge, 35 He hath no respect to any ransom, and he resteth not, albeit thou profferest many gifts. The reasons before set down tending to dissuade from adultery, are in this conclusion of the chapter enlarged by a comparison between the lesser sin and the greater. A thief is not despised who stealeth to satisfy his soul. Albeit it is a shame to steal, yet theft is not so foul a fault as to defile another man's wife. True it is, he who did steal to preserve his life, was by the law of God to be punished, for he was to make full restitution or to be sold: Exod. 22.1. but he was not to be put to death or to be noted with public infamy: at the least when he had made restitution, all his discredit was to cease. As for him who committeth adultery with a woman etc. The case standeth otherwise with the adulterer, who considereth not the greatness of his sin, or of God's judgement against it, and therefore is void of understanding, for he deserveth death and by the law of God he is to die. He shall receive a blow and blame, and his reproach shall not be blotted out. He who committeth adultery shall be pursued by the whorish woman's husband unto death, and executed by the magistrate, neither only shall he live and die like a strained and spotted man, but even when he is dead, his infamy shall remain. For the fierce rage of a man is in jealousy. Although effeminate persons can put up the wrong offered them in the defiling of their wives: yet those who have any manhood in them, will not, neither possibly can. Indeed private revenge is unlawful, but the secret motions of nature will so work in this case, that men will pursue those before the magistrates even unto the death, who have done them wrong in their chiefest treasures, which are more dear unto them then life. How true this is, may appear in the example of that Levite of whom mention is made in the book of judges, who seeing his wife to have been shamefully abused, sent the parts of her dead body to the tribes of Israel with this message, jud. 19.30. Consider the matter, consult, and give sentence. To conclude, the husband which is inflamed with jealousy or rage for wrong offered unto him in his wife; will never be reconciled nor rest, till he hath been revenged of his adversary the adulterer even unto the full. Now if man will not pardon the offence this way done to him, how much more will God punish the transgression of his law in this case, yea how much more severely will he revenge such villainy? THE VII. CHAPTER. 1 My son, observe my words, and lay up my precepts within thee. 2 Keep my precepts and thou shalt live, and my doctrine, as the apple of thine eye. 3 Bind them to thy fingers, writ them on the table of thine heart. 4 Say unto wisdom, thou art my sister, and call prudence thy kinswoman. 5 That she may preserve thee from the strange woman, from the adulteress who flattereth with her lips. THis Chapter, wherein Solomon still entreateth of adultery, consisteth of a Preface contained in these verses, and a parable, which first is propounded, them applied in the rest of the Chapter. After what manner we are to receive the word of God, the wise king showeth first in these speeches, My son observe my words etc. If a man have jewels he will not cast them in every place, but he will keep them as safe as he can, under lock and key. Such carefulness would the holy Ghost have us also use, in hiding and keeping good instructions in our hearts. Keep my precepts and thou shalt live, and my doctrine as the apple of thine eye. The instruction of the word is the same to the soul, which the eye is to the body. For as the body without the sight of the eyes, runneth upon many things that hurt it, and falleth at every little stumbling block. So the soul most fearfully rusheth into sins, if it want the light and direction of the word. As therefore we are most careful to keep our eyes from hurt, so should we be as chary and wary, to preserve the admonitions of the Scripture. When Nahash the Ammonit offered to make a conenant of peace with the children of Israel upon condition that they would pull out their right eyes, albeit they were in great distress, yet would they not yield thereunto. In like manner then, let us not for any thing in the world, part with the good instructions which once we have received, yea let us sooner part from our eyes, than from them. Let us rather (as is added) bind them to our fingers, and write them on the tables of our hearts, let us have them (I say) at our finger's ends, never suffering them to vanish or to perish. To this end every one is admonished in the last place, to say unto wisdom thou art my sister etc. The love between brethren sisters and kinsfolk is very natural, and again their familiarity very great. They often feast one another as did jobs children and they live lovingly together as did Marie, Martha and Lazarus. In like sort then, we are not to be strangers in the word, but we must be daily conversant therein, loving it most dearly and following it most carefully. Thus if thou embracest and entertainest prudence, then, she will preserve thee from the strange woman. The sum of these words is, that for as much as no man by himself is able enough to take heed of the harlot, and the word of God is an only sovereign preservative against this evil: therefore it is with all diligence to be kept and regarded. 6 For as I looked through the window of mine house out of a casement, 7 I saw among the fools, I marked among the lads, a witless youth, 8 Who passing through the street near unto her corner, went the way toward her house, 9 In the twilight, at evening ride, in them blackness of the night, and the darkness. Now, the wise king beginneth to propound his parable, describing in these verses the foolish and wanton young man, which was drawn at last to commit folly with the naughty woman. As I looked through the window of mine house. They that will stand in their chambers or look out of the windows of their houses, may hear and see many such things done and said, as here are spoken of. But Solomon through the window of his mind did view and behold the customs & behaviour of wantoness. I saw among the fools etc. He considered and found by observation, that some rash and ungodly youth with whom God is angry for former sins, falleth through his own corruption, into the deep pit of the mouth of the harlot at the last. Who passing through the street near unto her corner. Here he would give us to understand, that the vain young man by going the way where the harlot dwelled, was brought at last to commit whoredom. In the twilight, at evening tide, in the blackness of the night and the darkness. He considered what was done & said, from evening to morning, and all night long, as also how the adulterer is wont to stray abroad when it is dark. 10 Now behold a woman came forth to meet him, in whorish attire, and subtle in heart. 11 She is a babbler [and] stubborn, her feet abide not within her house, 12 Now she is without, now in the streets, and she lieth in wait at every corner. The wise king having described the wanton youth, proceedeth to paint out the naughty woman in her colours, Now (saith he) behold a woman came forth to meet him etc. An unmodest strumpet, light in her apparel, and cunning as well to hide her craft as to deceive, spying the wanton youth out of her house, took this occasion to tempt him unto folly. She is a babbler and stubborn, etc. She hath these three ill properties: first, she is not sparing of words, but very talkative. Secondly, she is not of a meek spirit, but disobedient to God and her husband, yea very stout. Last of all, she is not an housedove, but a gadder to and fro. Now she is without, now in the streets. She hath this property also, to lie in wait for the chastity of men in every place, as Thamar did when she sat in the high way, to tempt judah unto whoredom. 13 Then she taking hold on him, kissed him, and hardening her face, said unto him, I have at home sacrifices of thanksgivings, this day have I paid my vows: 15 For this cause I am come forth to meet thee, whilst earnestly I seek thy face, in good time I find thee. Those speeches of the harlot are here set down, wherein she entreateth him to sup with her. Then she taking hold on him kissed him. The whorish woman saluteth the young man in a most bold and wanton manner, not with an holy but with a filthy kiss. As Potiphars' wife laid hold on joseph to stay him, so she layeth hold on the young man, to draw him toward her house. I have at home sacrifices of thanksgiving. Sith I have very good fare at home (saith she) I pray thee come and sup with me. God commanded in his law, that when any offered peace offerings for their prosperity, part of those sacrifices should be burnt, part given to the Priest, part reserved to be eaten by them who brought the same. Of this part than she speaketh in this place. For this cause I am come forth to meet thee, etc. Here is great good will pretended, but this love was not true love in deed, because none can love his neighbour aright, but he which loveth God as he ought. The sense of these words is as if she should have said, Because I bear thee most entire good will, I have not sent a messenger for thee but come myself, & what good luck is this that I meet with thee? 16 I have decked my bedstead with coverlits, with sundry picture works, with curtains of Egypt. 17 I have perfumed my bed, with myrrh, aloes, and cynamome. The harlot in these words entreateth the young man having now supped with her, to stay and lodge in her house all night. The reason which she bringeth to this intent, is taken from the ornaments and furniture of her bedding: I have princely lodging for thee (saith she) therefore I pray thee refuse not to stay with me all night. Come thy way let us take our fill of love until the morning, let us delight ourselves with amorous joys. 19 For mine husband is not at home, he is gone a far journey, 20 He took in his hand a bag of money, at the day appointed he will return home. The naughty woman in these verses enticeth the young man, unto the very act of adultery. To this end she bringeth two reasons, whereof the one is pleasure, (a subtle bait to take the young manby,) the other is security, telling him that her husband is gone a far journey, which long absence of her husband, is confirmed by two signs thereof, the great bag of money which he took with him, and the set day, wherein he appointed to return. 21 She drew him by * or The store of her craft. her great craft, by the flattery of her lips she prold him on. 22 He followeth her forthwith: as an ox goeth to the slaughter, Ce gneces el musar, evil, I turn these words as Drusius doth, who thus rendereth them in Latin Sicut stultus ad castigationem compedis. Pro. class. 1. lib. 4. and as a fool to the correction of the fetters, 23 Until a sharp pointed weapon cleaveth his liver: like as a bird hasteneth to the snare, not knowing that it is set for her life. The force or issue of the strange woman's oration, is declared in these verses. First of all, herein she is resembled to a schoolmistress, which leadeth and draweth her novices and scholars, to follow her and do what she prescribeth or persuadeth. Secondly, he (the young man I mean) is resembled, first, to an ox which followeth the drover to the shambles, where he is knocked on the head. For indeed in like manner the wanton youth followeth the harlot to her house, where the good man coming in at unawares revengeth him. In the next place, the young man is compared to a foolish malefactor, led to the prison, there to be kept in chains until the day of execution, at which time the executioner thrusteth him through with some sharp pointed sword, That the executioners in those times used with the sword to thrust through or kill malefactors, may appear 1. Kings 2.25. & other places of Scripture. to the end that his heart or liver being cleft or cut in sunder, his life may quite be taken away. For after this manner it fareth with the witless youth, who either by the harlot's husband or the public magistrate, is at last taken and put to death. Last of all, the young man is likened to a bird, which flying greedily toward the lure, is caught in the snare to her destruction. For he committing folly with the naughty woman, is by one means or other plagued and revenged. 24 Now therefore (o sons) listen unto me, and hearken to the words of my mouth. 25 Let not thy soul go astray toward her ways, wander not aside toward her paths, 26 For she hath wounded and struck down many, and mighty men of all sorts have been slain by her. 27 The ways to her house [are the ways] to the grave, going down to the secret vaults of death. In this conclusion of the chapter, Solomon cometh to apply the former parable. First, he showeth the remedies of adultery, one whereof is the hearing of the word, another, the flying of the place where the harlot keepeth. Secondly, he declareth the ruins which the adulteress hath wrought in the world, whereof one is, that she hath slain innumerable people, as may appear in the destruction of the old world: the plaguing of the Israelites for their wantonness, and the wars between the Grecians and Troyans': another is, that the mighty potentates of the world have also by her means been brought to misery or death, as Samson, David, this our Solomon with infinite other. THE VIII. CHAPTER. 1 Doth not wisdom cry, and understanding lift up her voice, 2 On the top of the high places, standing by the high way in the place of many paths? 3 At the side of the gates, in the coming in of the city, in the entry of the doors, they sing, saying, THe excellency of wisdom and understanding is at large set down in this chapter, which containeth two points, the one the manner of their calling unto men to come unto them, in these three verses (the exposition whereof is set down in the interpretation of the twentieth and one and twentieth verses of the first chapter of this book:) the other is, the sum or matter of their proclamation or oration, in the rest of the chapter. 4 O men I call unto you, and I utter my voice unto the sons of men. 5 O ye simple ones understand wariness, & o ye fools be wise in heart. In this beginning of the proclamation, the persons called by understanding or wisdom (even by the personal wisdom of God jesus Christ) are described. O men I call to you, etc. I jesus Christ call all estates of people to hear 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 low degree, as the poor, the simple and contemptible. 6 hearken, for I will utter excellent things, and the opening of my mouth shall propound upright things. 7 For the roof of my mouth shall record truth, and wickedness is abomination to my lips. 8 All the speeches of my mouth are just, there is nothing in them crooked or awry. 9 All of them are easy to the prudent man, and plain to those who find knowledge. 10 Receive mine instruction and not silver, and knowledge rather than most fine gold. 11 For wisdom is better than pearls, and no delights can be matched with her. The son of God declareth herein the excellency of his doctrine, to the end that every one should hearken thereunto. First he saith, I will speak of excellent things. The doctrine of the word is full of majesty and royalty. For it doth entreat, not of base arguments but of divine and rare points, as of election, regeneration, faith, and the glory which is to come. Secondly, the word of God is upright. For it is perfect, and able to make a man wise unto salvation, in it is nothing wanting, nothing unsound. Thirdly, the word is also true. For whatsoever God hath said, See Psal. 19 it shall come to pass; whose word hath been tried as the silver seven times in the fire. Fourthly, the speeches of Christ are just, condemning all things which are unlawful, and commanding all things which are lawful. Fiftly, the word of God is plain and easy. For albeit the natural man perceiveth not the things which belong to God, yet the spiritual man discerneth all things. Wherefore if the Gospel be hid from any, 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 than gold. For what would it profit a man to win the whole world, & to lose his soul eternally, which by the word of God is saved? Last of all, the word of God is also most sweet and pleasant. For it rejoiceth the heart and sweeteneth the soul like an heavenly kind of honey. And who would not now rather hearken, to the royal, upright, true, just, easy, profitable and pleasant speeches of wisdom: then the vile, wicked, flattering, impure, subtle, and in very deed most bitter words of the harlot? 12 I Wisdom dwell with * or Wariness. Prudence, and find forth the knowledge of politic devices. 13 The fear of the Lord, the hatred of evil: contemptuousness and haughtiness, & the way of wickedness, & a mouth of perverseness, I hate. 14 Counsel is mine, and substance, prudence is mine, strength mine own. Herein jesus Christ proceedeth to make himself further known, and more and more amiable, by entreating a while of his own divine virtues. I Wisdom dwell with Prudence or wariness. The Son of God Christ jesus, is most circumspect, witty, prudent and politic himself, and the worker of these graces in mortal men. The fear of the Lord, the hatred of evil, etc. The son of God is also most righteous. For he loveth the good and detesteth the evil, Psal. 45. wherefore God even his God hath anointed him with the oil of gladness above his fellows. Counsel is mine and substance etc. The son of God is also a counsellor as Esay calleth him. For he is both of the privy counsel of his father, and the adviser of his church. Moreover he hath strength in him being the arm of God to conquer sin with hell and Satan, & is able to do whatsoever he will Substance or the being of things is likewise his, for he causeth all creatures to be & subsist. 15 By me kings reign, and rulers decree justice. 16 By me Princes bear rule, and all the noble judges of the earth. Now Christ jesus speaketh of his excellent & wonderful works. By mekings reign etc. There is no power or potentate but they are from me the son of God, yea by me also they discharge their functions, for I give all magistrates and worthy persons their places and graces. The chief monarch of the world, come unto their sceptres by the power and permission of the son of God. Law givers and counsellors, by his direction and inspiration give advise and invent politic laws. Inferior rulers and Lieutenants, keep their places, countenance and authority by his assistance, whereunto also they rise, by his secret disposing of matters. Finally judges and justices, who use to keep courts and to sit on benches, do by him, from him and for him, pronounce sentence, handle matters of state, execute laws, and finally determine all cases. 17 I love them who love me, and they who seek me earnestly find me. 18 Riches and honour are with me, enduring wealth and righteousness. 19 My fruit is better than gold, yea then right pure gold, and my revenue then most fine silver. 20 I walk through the way of justice, through the midst of the paths of equity, 21 To cause my lovers to wherit substance, and I replenish their storehouses. The heavenly wisdom of the Father jesus Christ, affirmeth in these sentences, that he bestoweth all happiness on his true worshippers. For first, he loveth them who love him, that is, he giveth them his grace & favour, like a friend talking, walking, dining, supping with them, and secretly cheering up their hearts. Secondly, he bestoweth on them the riches of the mind as knowledge, temperance, patience, and such like virtues, which remain in the faithful for ever, and which are more precious than gold or any metal, more pleasant than grapes or any fruits of the trees. Thirdly, he doth impute his righteousness unto them, sanctifying them also by the holy spirit, which leadeth them in the ways of the Lords commandments. Last of all, he will glorify them in the world to come, causing them to enjoy the presence of God for evermore. 22 jehovah possessed me in the beginning of his ways, before his works, before all time. 23 Before the world was I anointed, before the beginning, before the first beginning of the earth. 24 Whilst yet there were no depths was I borne: whilst yet there were no springs abounding with waters, 25 Whilst as yet the mountains were not settled, before the little hills, was I borne. 26 As yet he had not made the earth, or the plains, no nor the groundwork, [or] the dust of the world inhabited. Herein the son of God entreateth of his being & of his calling to the office of a mediator. jehova possessed me in the beginning, etc. I the eternal word of God, was with God the Father at the beginning, joh. 1.1. being of one and the self same essence with him and the spirit. Before the world was I anointed etc. I was appointed to the office of a mediator betwixt God and man, Psal. 110.11. from all eternity. Whilst yet there were no depths was I borne etc. Heb. 1.2. I had my person from the person of my father, from all eternity, being begotten before all creatures and to continue for ever. 27 When he made firm the heavens, I was there, when he set the round compass on the outside of the deep, 28 When he strengthened the upper clouds above, when he made firm the fountains of the deep: 29 When he prescribed his decree to the sea and the waters, that they pass not his commandment: when he laid the foundation of the earth. Now jesus Christ declareth, that he did work together with the Father in the creating of the world at the beginning. For first, as concerning the heavens, he made hard and fast as the adamant, those liquid waters, whereof they consist. Secondly as touching the air, called here the compass on the deep, he so framed the clouds, as that like bottles or glasses, they were and still are fit vessels to contain the waters above. Thirdly, he form the floods, springs & seas, binding up the waters herein as it were in certain swaddling bands. Last of all, he laid the earth at the beginning, as the ground work or foundation of the whole world. 30 Moreover I am with him as a nourisher, and I am a daily delight, cheering up before him at all times, 31 Cheering up his earth in the world inhabited, and my delights are with the sons of men. As before Christ jesus hath showed that he created all things, so now his intent is to declare, that he governeth the whole world, bearing it up by the word of his power. Moreover I am with him as a nourisher. Furthermore, I the son of God being God coessential with my father, together with him preserve all things as a nurse, reaching out my hand to feed them and cherish them. And I am a daily delight, cheering up before him at all times. In me also the father is continually well pleased, joh. 5.6. to whom I am a singular recreation as it were. Cheering up his earth in the world inhabited. Again, I am the joy of the earth, Psalm. 36. which, together with all the creatures therein I refresh, causing my sun to shine & my dews to fall upon them. And my delights are with the sons of men. Act. 14.17. But (to conclude) I chief love and solace mortal wights, whose hearts I fill with joy and gladness, to whom I give the use of all my creatures, whom I endue with reason and other excellent gifts, finally whose redemption I am, & on whom I bestow my word and spirit. 32 Now therefore o sons hearken unto me, for blessed are they that keep my ways. 33 Hear instruction and be wise, and withdraw not yourselves. 34 Blessed is the man who hearkeneth unto me, attending diligently at my gates from day to day, waiting at the posts of my doors. 35 For whosoever findeth me findeth life, and hath obtained favour of the Lord, 36 But he who sinneth against me hurteth his own soul, all they who hate me, love death. From teaching, Wisdom now cometh to exhort. Now therefore o sons hearken unto me etc. The case thus standing as hath been declared, give not ear to the harlot, but obey me the personal wisdom of God. Blessed is the man who hearkeneth unto me. Happy is every one who heareth the word of God and keepeth it, seeking also by prayer for the grace of God, and knocking continually at the gate of his mercy. For whosoever findeth me findeth life. For this is eternal life to know the true God and him whom he hath sent jesus Christ. All they that hate me love death. They that reject me draw on themselves damnation, wherefore, if any love not our Lord jesus Christ, let him be anathema maranatha. THE IX. CHAPTER. 1 * or Perfect wisdom. Wisdom hath built her house, she hath hewn out her seven pillars, 2 She hath killed her beasts, she hath mingled her wine, she hath furnished her table, 3 And having sent forth her handmaids, she calleth throughout the assemblies and the high places of the city. This chapter is a confirmation of the former doctrine, namely, that the son of God Christ jesus is to be loved and obeyed, and the harlot as most contrary to him, to be abhorred and avoided. It presenteth two points unto our view, one, the feast which the Lord calleth us unto, the other the banquet of the strumpet. Unto the former point appertain, first the works of Christ mentioned in these verses: secondly his words set down in those which follow. One work of his is, that he hath built an house and hewn out his seven pillars. 1. Tim. 3.16. The meaning hereof is, that the son of God Christ jesus, hath a Church in this world so orderly and firmly built, Esa. 55.5. that the gates of hell shall not prevail against it. Another work of his is, That he hath killed his beasts, mingled his wine, and furnished his table. The meaning hereof is, that jesus Christ hath prepared spiritual dainties for the souls of men, Mat. 22.1. ●. to feed them even unto eternal life. A third work of his is, that he hath sent forth his handmaids etc. The meaning is, that the son of God hath caused the Gospel to be preached by his Prophets, Apostles, and other messengers, so that his servants have gone forth to call those that were bidden, unto the banquet. 4 Whosoever is foolish, let him turn in hither, whosoever is void of understanding, to him she saith, 5 Come eat of my meat, and drink of my wine which I have mixed. 6 Oye simple ones forsake your error and live, and walk in the way of understanding. Herein, those words are set down, which the son of God speaketh to the guests invited to his banquet. Whosoever is foolish, etc. The meaning is, that the son of God offereth his grace to repentant Publicans and sinners, and to all sorts of ignorant and ungodly people, upon condition that they believe, and forsake their impieties and iniquities. 7 He which instructeth a scorner, getteth himself reproach, and he which reproveth a wicked man, [purchaseth] himself a blot. 8 Rebuke not a scorner, lest he hate thee, reprove a wise man, and he will love thee. 9 Give [instruction] to the wise man and he will become the more wise, cause the righteous man to understand, and he will increase in learning. 10 The fear of God is the beginning of wisdom, and the knowledge of holy things, of understanding. 11 For by me thy days shall be multiplied, and years of life heaped upon thee. 12 If thou be wise, thou shalt be wise for thyself, but if thou be a scorner, thou alone shalt suffer. These speeches wisdom or the son of God, directeth as it may seem to the messengers of the Gospel. First, he telleth them, what persons are not be reproved. He which instructeth a scorner, getteth himself reproach. The meaning is, that the Lord would not have pearls cast before swine or holy things given unto dogs. Mat. 6.7. For indeed such as despise God and all godliness, and are obstinate in their sins, will do nothing but rail or hurt him, who telleth them of their faults. Give instruction to the wise man, and he will become the more wise. Here in the second place, he declareth who are to be taught & rebuked, to wit, the wise who are sound in judgement, & the righteous, who walk in some obedience to the word. The reason why these persons are to be instructed is, for that such will by this means wax the wiser as Apollo's did by the direction of Aquila and Priscilia, and for that they will also bear good will toward the rebuker, as David did toward Abigail, after that she dissuaded him from revenging himself on Naball. Now the points wherein the wise and the just are to be instructed in be, the fear of God, which is the beginning of wisdom, and the knowledge of holy things, of understanding. What the fear of God is, hath been showed in the exposition of the seventh verse of the first Chapter of this book. What the knowledge of God or of holy things is, hath been declared in the exposition of the fift verse of the second Chapter hereof. For by me thy days shall be multiplied. The son of God in these words promiseth eternal life to those who know his father and him. If thou be wise, thou shalt be wise for thyself, but if thou be a scorner, thou alone shalt suffer. In this conclusion of his speech the son of God threateneth the disobedient with plagues and eternal condemnation. The meaning of this saying is, that when the godly have done all that they can, they advantage not God, (yea still they are to him unprofitable servants) but only they benefit themselves, for the Lord will bless those that walk uprightly. On the contrary side, they that sin, cannot possible hurt God, who is out of their reach, but as malefactors themselves carry their crosses at the time of execution, so the wicked person shall himself alone bear his own judgement. The consideration hereof caused Elihu to say unto job speaking of God, if thou sinnest, what dost thou to him? or if thy transgressions be many, job. 35.6.7. what canst thou do unto him? if thou art just, what givest thou to him? or what doth he receive at thy hands? 13 The foolish woman is full of babbling, the simple woman even knoweth nothing, 14 And yet sitteth at the door of her house, on a seat in the high places of the city, 15 To turn aside passengers, who even go on strait in their paths. Now the wise king offereth to our consideration the works of the harlot, and her feast. First of all, this enchanting and vain woman, sitteth at the door of her house. The adulteress abiding near to the place where she keepeth, watcheth all opportunities of getting mates unto her, on a seat in the high places of the city. She also shamelessly and openly showeth herself, and enticeth companions in public assemblies: to turn aside passengers, who evengo on strait in their path. This she doth, not only to jeade away captive the ungodly, but to entangle through the wanton lusts of the flesh, such as had in deed escaped from those, who have their conversation in error or going astray. 2. Pet. 2. 16 And whosoever is foolish, let him turn in hither, and whosoever is void of understanding to him she saith, 17 Stolen waters are sweet, and hidden bread is pleasant. The words of the strange woman, & in her of all seducers are herein set down. As wisdom invited the foolish and ignorant to her house, so doth she the same persons unto hers. This sort of people she calleth by name as it were, because unrighteous and unstable persons not well grounded in the truth easily yield unto the baits of seducers. To them she promiseth water and bread, even those things which belong to the nourishment of men, as if that she also would preserve her guests in life. But it is very diligently to be observed, that her waters are stolen waters and hidden bread, even delitesome pleasures and profits, howbeit unlawful and forbidden. 18 But he knoweth not, that those who are void of life are there, and that her guests are in the valleys of the grave. Well, some wanton or fool goeth into this housewives house, but this is hid from him, that her followers days are cut off, and that her lovers are in the dark dungeons of death and destruction. THE X. CHAPTER. 1 The proverbs of Solomon. A wise son rejoiceth his father, but a foolish son is an heaviness to his mother. CHildren are admonished in this verse, to honour their parents. He only is a wise son, who knoweth and feareth God. Such a child bringeth comfort unto his godly father, by the virtues which are in him, the good report which goeth of him, & the blessing of God on him. On the contrary side, he is a foolish son, who is an heretic or wicked liver. Such a child bringeth sorrow to both his parents, but chief to his mother, who loveth him most tenderly, and being the weaker vessel, can not but grieve extremely. 2 The treasures of wickedness profit nothing, but righteousness delivereth from death. Noah, Lot and Baruch may be examples. Righteousness is commended in this verse. All goods ill gotten, or wrongfully kept from the lawful owners, are treasures of wickedness. Such wealth be it never so great, hath no force, to turn away God's judgement, or to redeem a man's life in the day of trouble. But just and plain dealing so pleaseth the Lord, as that it may be said, that righteousness delivereth from death, because the just are preserved by the Lord from common plagues in this life, and from eternal destruction. 3 God suffereth not the soul of the righteous to hunger, but he scattereth the substance of the wicked. As righteousness delivereth from death, so from famine. See examples in the Israelits and 〈◊〉 Elias. The godly in this world ordinarily want no necessaries. In the time of common dearth, the Lord provideth for them extraordinarily. The lions than hunger (as it is in the Psalm) but they who fear God want nothing On the contrary side, the goods of the wicked being consumed by some casualty or God's curse, it falleth out that they very often suffer famine. 4 He which dealeth with a deceitful hand, shall become poor, but the hand of the diligent maketh rich. Although God will not suffer the just to hunger, yet they must not be idle or steal, but labour for their living. Crafty artificers & thieves or robbers, imagine that the high way to be rich, is to cousin, or to filch and purloin. But goods ill gotten prosper not, and so not only idle persons but deceitful people become poor. On the contrary side, they that ply, their calling, following the same early and late with an earnest mind, through God's blessing on their labours, not only attain so much wealth as is sufficient to maintain them, but abundance of riches, so that they have wherewith to relieve other largely, who stand in need. 5 He which gathereth in summer, is a son of understanding, [but] he which sleepeth in harvest, is a son of confusion. As it is meet that every one be painful in his calling, so all are to take and observe the fittest opportunities of procuring their own welfare. He is said to gather in summer, who redeemeth the time, So did joseph. and maketh his best advantage of the season. He sleepeth in harvest, who fond letteth slip the most convenient means or occasion of doing or receiving good unto himself or his. 6 Blessings are on the head of the righteous, but violence covereth the mouth of the wicked. Such righteous men as before have been 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 power as it were from heaven whole showers thereof upon their heads.: so that both their bodies and souls shall be full of them. On the contrary side, violent punishments, as strangling, drowning, burning, slaying, shall in such sort rise up out of wicked men's misdeeds, as that they shall choke them, and stop their breath. 7 The memory of the just 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 very sweet and like a precious ointment. But this is that point which here the holy Ghost would have us especially to observe, that the praise of the righteous increaseth with the time, and endureth from generation to generation. On the contrary side, all the present fame and glory of the wicked, shall decay in time, and be turned into infamy. For their iniquity being detected, the very mention of them shall stink as a putrefied thing. 8 He who is of a wise heart, will receive instruction, but he who is foolish in his lips, shall be beaten. He is of a wise heart, who provideth well for his welfare, and warily shuneth dangers and troubles. Such a one will receive instruction, that is to say, hearken unto and obey good counsel, as a means of his safety & prosperity. On the contrary side, he is foolish in his lips who desireth rather to speak himself then to hear other, or who abuseth his tongue in any sort. This fool shall be beaten, that is to say, scourged with manifold troubles and calamities. 9 He who walketh * or In uprightness. uprightly, walketh securely, but he which perverteth his ways, shall be made an example. The innocent person who committeth no evil, & the weldoer who practiseth that which is good, feareth no danger, neither shall meet with any plague. On the contrary side, whosoever followeth wicked ways, as theft, adultery, murder, or such like vices, not only is in continual fear of trouble, but in this world or the world to come shall (without repentance) be made an open spectacle of vengeance. See the root hereof in the six and twentieth chapter of Leviticus. 10 He who winketh with the eye, shall have sorrow, and he who is foolish in his lips shall be beaten. Two sorts of wicked people who pervert their ways are herein threatened. The one of them is dissemblers, noted out by this property of winking with the eye. For as before hath been affirmed in the sixth chapter of this book, the lawless person, the wicked man walketh with a froward mouth, he winketh with his eye, etc. wherefore his calamity shall come quickly. The other sort of ungodly people are those, who are foolish in their lips, who have been spoken of in the exposition of the 8. verse of this chapter. 11 A spring of life [besprinkleth] the mouth of the just man, but violence covereth the mouth of the wicked. A fountain of waters is a comfortable thing, & was a rare jewel among the jews. Whereas then it is said that a spring of life or living waters besprinkleth the mouth of the righteous, the meaning is, that continual plenty of good things shall befall them from the Lord, so that they shall not want any thing meet for them, or perish by thirst. What is meant by violence covering the mouth of the wicked, hath been showed in the exposition of the sixth verse of this chapter. 12 Hatred raiseth up contentions, but love covereth * or A multitude of sins. all offences. Ill will objecting every fault be it never so secret, and provoking the party maligned unto wrath, by this means stirreth up brawling and fight. On the contrary side, brotherly charity, forgiving injuries, concealing secret faults, and reproving misdemeanours in a friendly sort; by these means so covereth offences of all kinds, that both he layeth many sins aside who hath offended, james 5.20. and secret transgressions break not our to the knowledge of other, nor are blazed abroad to the dishonour of God, the offence of the weak, and the undoing oftentimes of the offender. 13 Wisdom is found in the lips of the prudent man, but a rod on the body of the fool. 14 The wise lay up knowledge, but * or Brus●ug. destruction is near to the mouth of the fool. In the former of these verses is showed, that gracious speeches do usually flow out of the mouth of him who is discreet, so that his glory or ornament as it were, is to be found on his lips, upon 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 backs or bodies, inasmuch as they are never free from strokes or wounds, inflicted on them by the Lord or by men, for their evil actions or fond speeches. In the fourteenth verse is taught, that as they who are discreet, in silence treasure up knowledge to themselves, so fools by babbling and unadvised speeches, treasure up and procure many troubles and calamities unto themselves. 15 The substance of the rich man, is his defenced city, the poverty of the poor is their breaking. Herein the commodity of riches on the one side, and the discommodity of poverty on the other, is declared. The rich man's substance is his defenced city. The wealth of the rich man preserveth him from many evils, and again ministereth unto him many good things. The poverty of the poor is their breaking. On the contrary side, penury like a mighty hammer breaketh both the hearts and bodies of poor people, who by reason of want, can not resist the force of their adversaries, and are hindered from attaining to learning and offices. 16 The labour of the just man is unto life, the revenue of the wicked is unto sin. The use and abuse of riches, herein is touched. The just man is said to get his goods unto life, because the drift of his labour is, that he and his family may have whereof to live. On the contrary side, it is affirmed, that the revenue of the wicked is unto sin, james 43. because he earneth goods to spend them upon his lusts or some ill uses. 17 He that keepeth instruction, is in the way to life, but he who forsaketh correction goeth astray. The fruits of obedience and of disobedience are herein showed. He that keepeth instruction is in the way to life. He that obeyeth admonitions, walketh in the high way to eternal life. But he who forsaketh correction goeth astray. On the contrary side, he that disobeyeth or contemneth reproofs or chastisements, wandering from the paths of prosperity, runneth headlong into destruction. 18 He that is [a man] of deceitful lips, hideth hatred, and he that is a fool uttereth a reproach. Secret dissembling and open reviling are herein condemned. He that is a man of deceitful lips, hideth hatred, he that speaketh fair cloaketh malice. And he that is a fool, uttereth a reproach, he that is rash or unadvised, breaketh out into open railing. 19 In many words sin cannot be wanting, but he that refraineth his lips is wise. Multitude of words or babbling is herein showed to be the wellspring of many vices. In many words sin can not be wanting, he that talketh much offendeth much, inasmuch as among a multitude of words, he must needs lightly utter some superfluous, false, or offensive. But he that refraineth his lips is wise. He that keepeth silence or speaketh sparingly, is prudent. It is no fault to utter many speeches which do edify, but to have a talkative tongue, or to prattle without ceasing, is not only a sin of itself, but a fountain of many sins. 20 The tongue of the just man, is as fined silver, [but] the heart of the wicked is little worth. 21 The lips of the righteous man do feed many, but fools die for want of wisdom. In the former of these verses, the speech of the godly is affirmed to be precious and excellent. The tongue of the just man is as fined silver. As the fined silver is pure from dross, so the talk of the godly is pure and precious, and not only void of vanity, swearing, babbling, or such vices, but full of excellent instructions and admonitions. But the heart of the wicked is little worth. As for the mind of the wicked man, it is like unto dross rather than unto silver. Hence it is that out of the ill treasure of his heart he bringeth forth ill things. In the later of these two sentences, the profit which ariseth to many by the speeches of some one good man is declared. The lips of the righteous man do feed many, the doctrines of godly Christians and teachers, nourish the souls of many people unto eternal life. But fools die for want of wisdom. As for the ungodly, they perish and die the second death of the soul, through neglect or contempt of good instructions. 22 The blessing of the Lord makeeh rich, and it doth add no sorrow with it. The favour of the Lord is here showed not only to be the cause of all prosperity, but to give wealth without woe and store without sore. The blessing of the Lord maketh rich. The favour of God ministereth necessaries unto the godly, who by the Lords good success on their labours come to goods, without vexation of mind or great toil of body. 23 It is as a pastime to a fool to commit wickedness, but wisdom [is the delight] of a prudent man. In this verse is observed, that as the ungodly rejoice in doing of evil, so the godly with joy follow after that which is good. It is as a pastime to a fool to commit wickedness. The practising of iniquity, (as of theft, drunkenness or adultery) is as it were the game of the wicked man. But wisdom is the delight of the prudent person. On the contrary side, learning or godliness is as it were the recreation of the well disposed person. 24 That which the wicked manfeareth shall come upon him, but God will grant the desire of the righteous. That which the wicked man feareth shall come upon him, the evil which the conscience of the evil doer threateneth him withal, whether it be shame, Psal. ●45. 19. death or damnation, or any plague whatsoever, shall surely befall him. But God will grant the desire of the righteous. On the contrary side, God will give the just in time convenient, those good things which their hearts wish or put them in hope of. 25 As the whirlwind passeth, so is the wicked no more, but the just man is as an everlasting foundation. As the whirlwind quickly vanisheth, Psal. 37.20. item 35. so the ungodly man shall quickly be destroyed, but he who is upright shall remain firm on earth or in heaven, being like to mount Zion which cannot be removed. 26 As vinegar is to the teeth, and as smoke to the eyes, so is the slothful person to them that send him. As vinegar maketh the teeth to ache, or as smoke causeth the eyes to smart: so the negligent messenger or workman fretteth and vexeth his master's mind. 27 The fear of the Lord increaseth the days, but the years of the wicked are cut short. The reverence of God is a means whereby men attain to live long in this world, or for ever hereafter. On the contrary side, wickedness either bringeth men to untimely death in this world, or by death cutteth them of from the years of immortality in the life to come. 28 The hope of the righteous shall be gladness, but the expectation of the wicked doth perish. The just receiving at the last the thing which they have hoped for, conceive great joy in this respect, that they have not hoped in vain. On the contrary side, the wicked not receiving the thing which they looked for, do fret within themselves, and rage against the Lord. 29 The way of the Lord is strength to the upright man, but a breaking in pieces to the workers of iniquity. The Lord in the course of his providence keepeth and encourageth the just, but plagueth and crosseth the wicked. 30 The just man shall never be removed, but the wicked shall not dwell on the earth. The righteous shall continue for ever in heaven, the ungodly shall quickly be rooted out of the earth. 31 The mouth of the just is fruitful in wisdom, but the tongue of the froward shall be cut out. The tongue of the godly man plentifully uttereth good instructions, as a good tree bringeth forth good fruits, but the evil tongue shall be hewn down by the axe of God's judgements. 32 The righteous man's lips shall find favour, but the mouth of the wicked the reward of frowardness. He that speaketh gracious words shall be blessed, Psal. 52.7. but he that abuseth his tongue shall be plagued. THE XI. CHAPTER. 1 False balances are an abomination to the Lord, but an upright weight is acceptable to him. THis sentence is a stream flowing out of the statute of the Lord, which is set down in the nineteenth chapter of Leviticus, and the five and thirtieth verse. There saith the Lord, thou shalt practise no unrighteousness in any office, in measures, or in weight, etc. Not only deceit itself, but the deceitful scales as the instruments of craft, are abomination to the Lord. Now surely not without just cause doth the Lord abhor such as use false balances. For first, they abuse the measures of justice, & secondly hereby they most hurt the poor. On the contrary side, an upright weight doth so please the Lord, as that he will prosper those who use faithful dealing in their trades or bargains. 2 When pride cometh contempt cometh also, but with the lowly is wisdom. Herein is showed, that as deceit is punished by the Lord, so pride shall be revenged. When pride cometh etc. When stateliness goeth before, infamy followeth after. For what say people of an arrogant person, but behold he is a stately fool. But with the lowly is wisdom. With the modest is such prudence, as not only is worthy of honour, but advanceth them to dignity and preferment. 3 The uprightness of the just guideth them, but the unrighteousness of transgressors shall destroy them. Righteous dealing causeth men to have good success, but wickedness overthroweth them in such sort, as that they are as cities broken down & brought to desolation. 4 Riches profit not in the day of wrath, but righteousness delivereth from death. Goods even justly gotten are not able to save a man in the time of destruction, See before 10.2. an example. 1. Tsoph. 18. but then the righteous are preserved by the Lord. 5 The righteousness of the just man directeth his way, but he which is wicked, falleth in his wickedness. Balaam loving the wages of unrighteousness may be an example. A good cause hath good success, but an ill enterprise or action, hath many crosses, & bringeth great troubles on a man. 6 The righteousness of the just delivereth them, but the deceitful are caught in their own mischief. They that are innocent being in trouble, are freed from it by the providence of God favouring and clearing their upright dealing. Mardochai and Haman may be examples. The crafty being in great power or prosperity, through the just judgement of God are brought into trouble for their subtlety and iniquity. 7 When the wicked man dieth, his expectation perisheth, the hope of his strength perisheth. So long as the ungodly live in prosperity, job. 8.14.15. they put their trust in their riches or friends, persuading themselves that if any danger come, they shall be delivered by these means. Psal. 49. But at the time of death or in extreme adversity, they find that all the things wherein they did put affiance, can stand them in no stead, and that all their wealth and glory doth forsake them. To conclude, than the sinner perceiveth, that all the hope he had of the mercy of Christ, vanisheth and is turned into despair. 8 The just man is delivered out of trouble, See the 21.18. of this book. An example Dan. 6.25. and the wicked man cometh in his stead. O behold also this work of God's providence, or point of daily experience, that the ungodly man succeed the just man in his troubles. The righteous are in adversity, but by the help of God they wade out of it, and their adversaries or some malefactors come into it through his just judgement. 9 The hypocrite corrupteth his neighbour with his mouth, but the just are preserved by knowledge. One wicked man seduceth another, 2. Tim. 2.13. 2. Thess. 2. deceiving and being deceived. But as concerning Gods children, they through the wisdom of the word as by a buckler, resist and repel those who tempt them to any error or sin. 10 For the prosperity of the just, the city rejoiceth, and when the wicked are destroyed, there is singing. 11 By the blessing of the upright, the city is exalted, by the mouth of the wicked it is destroyed. When either the godly speed well and are advanced, or the wicked are disgraced & put to death, See examples 1. Sam. 18.6, Hest. 8.16. the well disposed multitude is not only inwardly glad, but outwardly signifieth this internal joy by testimonies of mirth. Great cause there is why cities in these cases should thus be affected and carry themselves. For the societies of men are greatly benefited, by the doctrines, counsels and prayers of the good, which are their blessings: as on the contrary side, kingdoms are brought to ruin by the mischievous speeches of the wicked. 12 He who is void of understanding, reproacheth his neighbour, but he who is prudent, will keep silence. The harebrained man, useth to break out into opprobrious speeches, wherewith he loadeth sometimes his enemy sometimes his very friend. But he who is prudent, See examples in Shimei and David. is so far off from railing, or from giving of taunt for taunt, that he behaveth himself as a deaf man, neither will seem to hear any of his slanders or speeches by whom he is reviled. 13 He who walketh as a talebearer, revealeth a secret, but he which is of a faithful mind * or Conereth. concealeth a matter. Talkers and walkers from place to place, disclose both the secret intents and faults of their friends. These packehorses of Satan are in all places to be found, but God in his law giveth an express commandment to his worshippers to take heed of this vice, Levit. 19.16. saying, Thou shalt not walk among thy people with tale carrying. But he which is of a faithful mind, concealeth a matter. Such a one, as is a friend not in shows only but in truth, and hath power over his affections, concealeth those faults, purposes, words and deeds of his friends, which with a good conscience may be kept close. 14 Where prudent counsels are not, the people run to decay, but in the multitude of counsellors, there is health. See an example in Reheboans. Without sound advise a common wealth perisheth, but by the politic counsel of many wise governors, it flourisheth. For where sound advise out of the word of God is not given, how can the people but be greatly hurt both in their bodies and souls, and contrariwise? Now if good counsel be not obeyed, it is all one as if it were never given. 15 He who becometh surety for a stranger, shall wholly be broken, but he who hateth those who clap hands is secure. The rash person who standeth bound to pay another's debt, smarteth thoroughly for his folly, but he is not only without trouble but without fear, who misliketh such as use to enter undaduisedly into suretyship. 16 A gracious woman obtaineth honour, and strong men obtain riches. See examples in Hester and Abigail. A woman endued with virtue, especially if also she have a comely parsonage, is in her standing place greatly reverenced and esteemed. On the other side, the mighty men who are strong in body, get store of wealth by their diligent labour. 17 The liberal person doth good to himself, but he who is cruel, troubleth his own flesh. Herein the holy Ghost entreateth of alms or liberality. Psal. 112. after 24 25. First whereas it is said, that a liberal man doth good unto himself, the meaning is, that he who relieveth other, shall himself in his well-doing find a blessing from the Lord, who will increase his store, or otherwise do him good. So much this phrase signifieth, both here and Eccles. 12.4. Secondly, whereas it is added, that he who is cruel, troubleth his own flesh, the sense is, that the niggard & the cruel oppressor of the poor, by this means hurt themselves, drawing the vengeance of God on their own pates. 18 The wicked man getteth himself a deceitful reward, but he who soweth righteousness, hath a sure recompense. Every wicked man who soweth unto the flesh, Gal. 6.7.8. joh. 5. shall of the flesh reap corruption, but the godly person, who soweth unto the spirit, shall of the spirit reap life everlasting. 19 The righteous man soweth to life, but he who followeth wickedness, unto his own destruction. He who walking with a sincere heart, is not weary of well doing, shall inherit God's kingdom, as contrariwise, the wicked shall find the wages of sin to be death. 20 The froward in heart are abomination to the Lord, but the upright in way are acceptable to him. God hateth such as suffer sin to reign in them, Rom. 8.1. but he favoureth those, who walk not after the flesh but after the spirit. 21 Though hand join in hand the wicked man shall not escape scotfree, but the seed of the righteous delivereth itself. Albeit the evildoer hath often many friends which seek to bring him out of trouble when he is therein, The Israelites, may be an example. yet in spite of the pie (as we say) he is oftentimes condemned or punished, neither can the whole country save him, as we speak. On the contrary side, the innocent, not indeed without the wonderful power of God, but without the help of any mortal man, escape out of danger and affliction, even maugre the heads of most mighty adversaries. 22 As a jewel of gold in a swine's snout, so is a fair woman * or Void of reason. which lacketh discretion. In this comparison, beauty is compared to a ring or ouch of gold in regard of the excellency & good use thereof. The woman void of discretion, is resembled to a sow, which is a most brutish, filthy and abominable creature, yet not so bad as the wanton or wicked woman, who walloweth in the mire of unchastity, riot, scolding, pride, or such other vices. Is there any thing more uncomely or more loathsome to behold, then that such beasts should shamefully abuse the good graces and gifts of God, as beauty, eloquence, & knowledge of the word? But that which is set down in this true proverb, hath befallen them, they return as dogs to their vomit, 2. Pet. 2.22. Rom. 2.9. or as swine to their wallowing in the mire. 23 The desire of the just [findeth] good, the hope of the wicked, indignation. The godly have at the last that prosperity which they wished, but the ungodly, contrary to their expectation, meet with troubles and God's vengeance. 24 Some there are who scattering are the more increased, and some who sparing otherwise then is meet, come to poverty. 25 The liberal mind shall wax fat, and he which giveth bountifully, shall power forth. Examples hereof we have in the widow of Sarepta Abraham & job. In the former of these two verses is showed, that the stock of the frank giver is increased by giving, as on the contrary side, the substance of the niggard waxeth less and less by sparing. For in deed God blesseth the liberal, enriching them both with outward benefits & the gifts of his spirit, but he curseth and crosseth the covetous. In the five and twentieth verse is declared, that the liberal person shall not only wax richer but be exceedingly wealthy, so that he shall become fat in goods and possessions, yea that the more he giveth, the more he shallbe able to give, being herein like unto the wells, which the more they are drawn, the more they abound with water. For he giveth and dareth all day long, Psal. 37.26. and his seed is full of blessings. 26 The people will curse him who keepeth in his wheat, but a blessing shall be on his head who selleth it. See an example Nehem. 5.2.3. It is an execrable thing to withhold the selling of provision to this end, that men may make a private commodity thereof, not caring though they undo the common wealth. On the contrary side, it is a blessed thing to set corn or other provision to sale in the time of dearth, and to sell it at a reasonable rate. For by this means the poor people are fed & preserved alive, who therefore wish all good to him, who hath brought forth necessaries in time of extreme want and famine. 27 He who earnestly followeth after that which is good, getteth good will, but him, who seeketh after evil, it shall befall. Such a one as even setteth himself to do good to the people among whom he liveth, in their goods, bodies, or souls: shall win and have their hearts and find God's favour. Again, he who bendeth himself to annoy his neighbours or any, shall meet with their hatred or some evil. 28 He which trusteth in his riches shall fall, but the just shall flourish as a branch. The man who putteth confidence in his wealth, Psal. 52.9. Psal. 92.13. shall fall from prosperity, and whither as the naughty fruit or leaf which falleth from the tree. On the other side, he who walking uprightly trusteth in the Lord, shall be in a flourishing estate. 29 He which troubleth his own house shall inherit the wind, and the fool shall be servant to the wise in heart. The prodigal fool and improvident householder, who doth not rightly govern his family or dispose his household affairs, but spendeth his goods prodigally, See an example in the prodigal son. or suffereth them to waste and consume for want of good husbandry: shall at last want money, food, and all necessaries, yea be constrained to sell himself to be a drudge to some rich man or other, who hath been a wiser householder than he. For commonly unthrifts are brought to such extremities, that either they take up money at interest, or beg, or go unbidden to other men's tables, or offer their service for small wages. 30 The fruit of the righteous man [is the fruit] of a tree of life, and he who is wise, winneth souls. The very earthly treasures which the just man provideth for himself and his against a dear year, not only tend unto the nourishing of his own body and others, but are very good and precious, so that they may fitly be called fruits of a tree of life. But if the provision which he maketh for the body be of such use and excellency, how comfortable and profitable are his doctrines and admonitions, and how much more worthily may they be called fruits of a tree of life indeed? Now furthermore, it is a point of singular wisdom in a man, so to govern his affairs, that he be not a slave as the fool before spoken of, See an example in Abraham. but rather a possessor as it were of souls and servants. Moreover, by good means to win also the souls and hearts of men unto love and good liking, it is yet an higher point of policy. But (to conclude) the top as it were of all wisdom consisteth herein, Dan. 12.3. Luc. 1.17. Luc. 5.10. james 5.20. by spiritual doctrines or admonitions, to win and convert the hearts and souls of men to God, and to turn or draw them unto the obedience of his word. 31 Behold the righteous man shall be recompensed on the earth, how much more the wicked man and the sinner? If God spareth not sin in his own children, or those who walk in the obedience of the spirit, but even correcteth them sharply for their offences, how much more will he punish it in those, who are profane or notorious offenders, either in this world or the world to come? Behold, behold the truth hereof, in job, David, Moses, Zacharie, with infinite other such examples in the Scripture, 1. Pet. 4.17.18. yea behold it in daily experience, seeing affliction beginneth at the house of God, but where then shall the wicked and ungodly appear? THE XII. CHAPTER. 1 He who loveth instruction, loveth knowledge, but he that hateth correction, is brutish. HEre is showed, that adversity is the best University as it were. Heb. 12.10. He who loveth instruction, that person who joyfully receiveth admonitions & afflictions and profiteth thereby, loveth knowledge, waxeth daily more learned and more godly, but he which hateth correction, as for ●im who repineth or grudgeth at the Lords scourges, he is brutish, he remaineth as a brute beast in his error and rudeness. 2 The Lords favour advanceth the good man, but he condemneth the wicked person. So he did on the Amalechites. As a just judge will exalt the weldoer, & pronounce the sentence of condemnation on the malefactor: so God will bless the innocent and condemn the ungodly, upon whom he will both pronounce and execute, the decree of some temporal plague or of eternal destruction. 3 A man shall not be established by wickedness, but the root of the righteous shall not be removed. As a wise gardener will pluck up the weeds in his ground, but will not touch the roots of the good herbs to hurt them: Col. 2.7. so the Lord will destroy the wicked as plants which he never planted, but will spare yea preserve and cherish the godly, founded and rooted on jesus Christ. 4 A virtuous wife is her husband's crown, but she who maketh him ashamed, is as rottenness in his bones. Wives are herein divided into two sorts. Some are called virtuous, that is to say, such as fear God, reverence their husbands, govern their families orderly, & live chastened. These are crowns to their husbands, that is to say, comforts and a glory to them. For such wives cheer and nourish their husbands, preserve their wealth or increase the same. Some wives again are such as cause shame, that is, who so miscarry themselves, that their husbands blush to hear of or to see their unchastity, their sloth, their pride, their busy tongues. These are as rottenness in their bones, that is to say, an inward and deadly corsie, and an evil, not only eating their flesh, but tormenting them most miserably. 5 The thoughts of the just are right, the subtle devices of the wicked are deceit. The wicked do abuse their reason, which the godly use as they ought to do. The thoughts of the just are right. The upright man bendeth his wits, how most to glorify God and to benefit his neighbour, devising how he may best do right to every one. But the subtle devices of the wicked are deceit. The wicked think on wicked things, musing on their beds or conspiring together, how they may colour their mischief that it be not espied, & defraud or cirumvent their neighbours. They study as it were the Art of cozening. 6 The words of the wicked lie in wait for blood, the mouth of the upright delivereth them. The Scribes and Pharisees may be an example. The ungodly abuse their tongues also and not only their thoughts, both which the righteous use aright. The words of the wicked lie in wait for blood. The questions, conferences, and speeches of the wicked, tend to entrap the innocent. The mouth of the upright delivereth them, the godly will preserve by their plead or answers, such as the wicked endeavour to slay. 7 The wicked overthrow themselves and are not, but the house of the righteous shall stand. The ungodly by their sins draw on themselves & theirs utter destruction, but the godly man's house and children shall long continue. For this cause David saith in the Psalm, that the wicked shall fail from the earth, Psal. 104. so, that they shall be no more. 8 A man shall be commended for his understanding, but he which is of a froward mind shall be despised. Certain causes both of estimation and contempt are herein showed. The fountain from whence credit or account springeth, is discretion & knowledge. For this cause it is said, that a man shall be commended for his understanding, or for his prudent mouth. The meaning is, that the multitude will magnify him, who excelleth in learning, or uttereth gracious speeches. On the contrary side, he which is of a froward mind shall be despised. Want of wit or of a wise carriage of a man's self, causeth contempt, so that he who misbehaveth himself, becometh contemptible & a by word by this means. 9 He who debaseth himself, and yet hath a servant, is better than he who boasteth himself, and lacketh bread. The meaning of these words is, that the person which setteth his hand to all works, who carrieth a low port, and who is content with the name, place & account of a mean yeoman, and yet hath wherewith to maintain himself and a family, is more to be commended and in better estate, than he who carrieth the countenance of a great gentleman, ruffleth it out in silks and velvets, and boasteth of his parentage, and yet is in debt, or hath not sometimes a penny in his purse, or food sufficient for his dinner or supper. 10 The righteous man regardeth the life of his beast, but the bowels of the wicked are cruel. pity is now commended, and hard heartedness condemned. The righteous man regardeth the life of his beast. A just man will not over toil the poor dumb creature, nor suffer it to want food or looking to. But if he be so pitiful to his beast, much more is he merciful to his servants, his children, and his wife. As for the very bowels of the wicked, they are cruel. For they are unmerciful to their beasts, See an example in Balaam striking his ass, in Dalila betraying Samson, and in the jews crying crucifige on Christ. unnatural to their children, hard hearted to the poor, and bloody persecutors of the people of God. 11 He which tilleth his land, shall be satisfied with bread, but he who followeth vain things, is void of understanding. The diligent person shall have plenty, but the spendthrift who followeth carding, dicing, or such like vanities, shall in time to come want necessaries, as now he wanteth wit. 12 The wicked man desireth a defence against evils, but the root of the righteous giveth [fruit.] So did Cain. They that do evil wish for pardon of their lives, & a privilege or protection, against troubles, death, and condemnation, but all in vain. For in deed at the last God's judgement taketh hold on them. On the contrary side, the root of the righteous giveth (fruit.) The godly being rooted and grounded in Christ, and as trees planted by the rivers of water, are not only preserved from evils, but prosper and flourish in good things, Psal. 1.3.4.5.6. bringing forth fruit in due season, as it is in the Psalm. 13 The evil man's * or Destruction snare is in the transgression of his lips, but the just man wadeth out of trouble. Wicked men by their rash speeches cast themselves into such troubles, out of which they cannot deliver themselves: See an example in Daniel and his accusers. but although sometimes the innocent being falsely accused, are brought into question or molested, yet they escape at the last as a bird out of the snare of the fowler. 14 A good man is satisfied with the fruit of his mouth, and the * or work.. recompense of a man's hands shall reward him. Albeit the opening of the mouth is a small matter, yet it shall be recompensed by the Lord with great blessings, when it is done in wisdom. For such as use their tongues to God's glory and the edification of their brethren, instructing them and exhorting them from day to day, shall be loved by God & man, and taste many good blessings. Now, as good words, so good works also, shall be rewarded. For the recompense of a man's hands shall reward him. That is to say, 2. Cor. 5.10. Mal. 2.5. not only the wicked shall be plagued for their ill doing, but the godly shall be blessed for their well doing. The reward here spoken of, is not a reward of merit but of mercy to the godly, whose good actions are crowned with comfort and good success, as the evil deeds of the wicked have a curse or cross attending on them. 15 The way of a fool is right in his own eyes, but he who hearkeneth to counsel, is wise. Self liking is here reproved, and hearing of advise commended. The way of a fool is right in his own eyes. The conceited person thinketh his own course to be best, and (as if he were a very wise man himself or sufficient by himself to deal in any matter) he useth no advise of other. But he who hearkeneth to counsel is wise. That is to say, he who inquireth after and practiseth the good advise of other, provideth well for his own welfare. 16 The wrath of a fool is made known the same day, but a prudent man covereth reproaching. The meaning hereof is, that the furious person presently showeth some sign of his choler, but he who is godly wise suppresseth angry speeches, gestures and behaviour. For this phrase, the same day, both here and elsewhere in Scripture, Psal. 84 11. noteth out a very short time. Thus the people in Ezechia his time, covered a reproach when they answered not a word to Rabsakeh. So likewise by covering a reproach, abstaining from reviling and railing is to be understood. 17 He telleth the truth, who declareth that which is just, but a false witness [uttereth] deceit. He who telleth that which is agreeable to the matter in question and the circumstances thereof, boldly and constantly avoucheth that which is sure and certain, not mingling therewith any thing which is doubtful or untrue. On the contrary side, he who maketh no conscience of lying, Such were the false witnesses who rose up against Steven. coloureth his forged accusations with plausible speeches, and faceth down an untruth. 18 Some utter werdes like the pricking of swords, but the tongue of wise men, is a medicine. Evil speakers and slanderers (as here is showed) hurt their neighbours not lightly but most grievously, in body, goods and name. For some (as Ezechiel speaketh) carry tales to shed blood. But the tongue of wise men is a medicine. The godly uttering wholesome & seasonable speeches, heal the innocent who have been troubled, by pleading for them: foes at variance, by persuading them to peace: and finally the heavy hearted, by comforting them. 19 The lip of truth shall be established for ever, the lying tongue, scant for the space of a moment. He who speaketh truth shall live long in this world and continue for ever in the world to come, but God will quickly destroy all those that speak lies. Psal. 5 7. 20 Deceit [recoileth] on the heart of those who plot mischief, but joy upon the counsellors of peace. As for example Achitophel who for grief hanged himself. Thus Mardoches advise which he gave to Hester, rebounded into his heart with joy. Evil counsel most hurteth those who give it. For such as are the authors of any mischief, meet with some grievous plague inflicted by God or man upon them, which bringeth bitter sorrow into their hearts. But joy upon the counsellors of peace. Such as make concord between neighbour and neighbour, or give any advice tending to their brethren's welfare, are blessed. 21 No evil shall befall the just man, but the wicked shall be full of misery. 22 Deceitful lips are abomination to the Lord, but they who deal faithfully, are accepble to him. In the former of these sentences, a promise of preservation is made to the righteous, & a threatening of destruction is denounced against the ungodly. No evil shall befall the just man. Psal. 91. Either no affliction at all shall betide the righteous person, or only such adversity, as shall rather further then hinder his salvation. For as the Apostle speaketh, 2 Cor. 4.8. we are pressed down in every thing, but not oppressed, shaken with doubting, but not given over to despair, persecuted, but not forsaken, cast down, but we perish not. But the wicked shall be full of misery. The ungodly shall be filled full of infamy, poverty, Psal. 32.10. heartgrief, and infinite other plagues. 23 A prudent man hideth knowledge, but the heart of fools proclaimeth folly. The wise man boasteth not of his cunning, not uttereth all that he knoweth as fools are wont to do, who either speak of good things unseasonably, or talk of ill things continually. 24 The hand of the diligent shall bear rule, but the idle, shall pay tribute. The meaning hereof is, that as labour bringeth men not only to wealth but to honour, so sloth bringeth on them not only poverty but bondage. For in deed the idle come oft to such need and misery, as that they offer themselves to be bondslaves to the rich. 25 Heaviness in the heart of man presseth it down, but a good word cheereth it up. On the one side here, the force of inward sorrow or care is showed to be exceeding great. For in deed as it causeth the mind to faint, so it maketh the hand to be slow to work. On the other side, the efficacy of a comfortable speech is declared to be no less, the which not only driveth heaviness away, but bringing joy into the heart, reviveth all the senses of the body, making them fit to discharge their duty. 26 The righteous man is more excellent than his neighbour, but the way of the wicked deceiveth them. The just man is better than the wicked man in many respects and by infinite degrees. First, his birth is the more noble, for he is borne again of the word & spirit. Secondly, his deeds are more commendable. Thirdly, his death is sweeter. Last of all, his life is more blessed in regard of the favour of God toward him, and good success in his affairs, which point is here especially meant. For, the way of the wicked deceiveth them. Their prosperity is at last turned into adversity, and their rejoicing into mourning. 27 The deceitful man shall not roast that which he hath caught in hunting, but he which is diligent shall enjoy the precious substance of a man. Like as an hunter oftentimes roasteth not the venison which he hath taken, which peradventure either the dogs devour, or the keeper of the park taketh away: so oftentimes the wicked man enjoyeth not that which he got by fraud. On the contrary side the just man possesseth gold, silver & such other precious things in account among men. 28 In the way of righteousness is life, and the pathway thereof is immortal. Godliness bringeth unto men the good things of this life and of the life to come. THE XIII. CHAPTER. See the exposition of the first verse of the 10. chapter 1 A wise son hearkeneth to the instruction of his father, but a scorner will hear no rebuke. An obedient child will obey any counsel of his parents which is good, but one that is stubborn, will abide no reproof. 2 A good man eateth the fruit of his mouth, but the soul of transgressors, violence. 3 He which keepeth his mouth, keepeth his life, but destruction shall be unto him, who openeth his lips wide. THe godly man who useth his tongue aright, shall obtain the good will of his neighbours & God's blessing, two precious fruits which good speeches bring forth. As for the wicked man, who breaking Gods laws abuseth his lips, he shall reap for his labour hatred, wounds, and God's curse. Surely the case so standeth, that he who setteth a watch before his lips, by this means preserveth himself from many harms, yea sometimes from death. But as concerning him, whose mouth as a common strumpet spreadeth itself to all filthy communication, or openeth itself to talk lavishly, he shall be sure to meet with much trouble, and in the end he shall be quite overthrown. 4 The sluggard lusteth, and yet his soul hath nought, but the soul of the diligent, shall be made fat. To the diligent, a promise herein is made; against the slothful, a threatening is denounced. The sluggard lusteth and yet his soul hath nothing, Idle people wanting all necessaries, are wishers and woulders, but never good householders. Sometimes they wish for money, sometimes for raiment, sometimes for food, but all in vain. But the soul of the diligent shall be made fat. On the contrary side, they who take great pains in their callings, waxing very rich, are satisfied with great plenty of all necessaries and comforts. 5 The just man hateth a false matter, but it causeth the wicked man to stink, and to be ashamed. Whereas it is said, that the just man hateth a false matter, this doctrine is taught, that an upright person not only misliketh evil, Rom. 12. but detesteth it as a foul or filthy thing. This saying them notably agreeth with that admonition of S. Paul, abhor evil and cleave to that which is good. It accordeth also with that exhortation of Jude, hate the very coat which is defiled with the flesh. Now, whereas it is added, that it causeth the wicked man to stink and to be ashamed, the sense of these words is, that evil dealing maketh the ungodly to be abhorred as stinking carrions, and to live as spotted men in the earth. For the wicked man ceaseth not (as it is in the Psalm) till he hath practised his sin which is to be hated. Psal. 36. 6 Righteousness preserveth him who is upright in way, but wickedness overthroweth the sinner. The meaning of this sentence is, that notorious offenders and hypocrites are usually plagued in this world for their sins, Ezech. 9 whereas they who keep themselves in the obedience of God's laws, are spared & passed over in the midst of great and common calamities. 7 Some vaunt themselves to be rich, when they have nothing, other feign themselves to be poor, when they have great substance. It is the custom of vainglorious fools (as here is observed) to make show of great riches when in deed they are poor, because they affect the name and account of Gentlemen. On the contrary side, covetous misers not only in words complain of great want in the midst of abundance, but to avoid taxes & such other charges, carry so low a port, that oftentimes they are thought & seem scant worth a groat, when they have hundreds or thousands lying by them. 8 The riches of a man are the ransom of his life, but a poor man heareth not rebuke. Here is showed, that both riches & poverty have their commodities & discommodies. The riches of a man are the ransom of his life. As this is one of the vanities under the Sun, that riches oftentimes are reserved unto the hurt of the owner thereof, in as much as for the same he is envied, accused yea sometimes also condemned: so wealth again hath herein a great commodity, that a man taken captive in war, by money ransometh his life, being drawn into suits of law, by money maintaineth his right, being sick, by money getteth all sorts of remedies, finally being in want, obtaineth all outward things in a manner by money or money worth. On the contrary side, poverty is a sore estate, which (as we use to say) causeth the old wife to troth, but this singular commodity it hath, that because the poor man hath nothing to give or pay, no quarreler sueth him, no thief setteth on him, no magistrate seizeth on his house. 9 The light of the just shall rejoice, but the candle of the wicked shall be put out. The prosperity of the righteous is here compared to the light of the day or to the sun, which rejoicing to run his course, continueth firm from time to time in the sky. In like manner then the welfare of the godly, shall increase & remain constant. The glory of the ungodly on the contrary side, is fitly resembled unto a candle. For even as a lamp or candle burneth but a while, and quickly consumeth, so all the pomp and flourishing of the wicked, shall suddenly decay and vanish in a moment. For this cause it is said in a certain Psalm, that light is planted unto the just man. This maketh Bildab to affirm of the wicked man on the contrary side, Psal. 97.11. job. 18.6. that the spark of his fire doth not shine, and his candle is put out in his tent. 10 Through mere pride a man maketh contention, but wisdom is with the well advised. The cause or fountain of strife & of peace is here opened and declared. Through mere pride a man maketh contention. The conceit of a man's own excellency breeding in him contempt of all good counsel, maketh his affections fierce, and stirreth him yea emboldeneth him to provoke his neighbours unto wrath, or to contend with them whatsoever cometh of it. But with the well advised is wisdom. As for those who follow the advise of God's word or spirit, they are endued with that wisdom which is peaceable, whereby they avoid all occasions of strife, yea sometimes they pacify wrath when it is kindled. 11 Substance gotten by vanity shall be diminished, but he which gathereth with the hand shall increase [it.] Goods ill gotten will quickly consume, but he who plyeth his calling faithfully shall thrive. He is said to gather with the hand, who getteth any thing in a lawful calling with a good conscience, whether he labour with his body or his mind. 12 The hope which is differred, maketh the heart sick, but a desire which cometh is a tree of life. This verse showeth 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 news, or some acceptable person. Even as meat long kept from the hungry stomach maketh the body weak: so the thing longed for, prolonged, causeth a feeble soul. See an example in jacob Gen. 45 26. For the mind wanting the thing expected, grieveth because it doth not presently enjoy it, and feareth that it shall never have it. On the contrary side, a desire which cometh or is present, is a tree of life. The sight or receiving of the good thing which hath been earnestly wished for, healeth the malady of the heart and reviveth the spirits. 13 He which despiseth the word, shall be destroyed, but he which reverenceth the law, shall have peace. Contempt of the word of God is threatened 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 contemptuously rejecteth the commandment of God or will by no means be subject thereunto, shall be plagued at the last with some fearful and grievous punishment. But he which reverenceth or feareth the law, So did jasiah. shall have peace. Whosoever trembleth at God's word, and putteth it into practice, shall enjoy prosperity. For as the Psalmist saith, See Psal. 117. Esa. 66.2. there is great peace to those who love God's law. 14 The doctrine of a wise man is a wellspring of life, to departed 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 receivers thereof with manifold good things, secondly, as a faithful guide, to preserve them from sundry evils, as from sin and death. 15 Grace giveth good success, but the way of transgressors, is rough. Obedience to the word of God meant here by grace, causeth men to prosper, the Lord being with them so long as they serve him. But the way of transgressors is rough. The life of sinners is full of troubles and miseries by reason of their sins, and like away which is rugged or full of thorns. 16 Every wise man dealeth with knowledge, but a fool layeth [his] folly open. Wisdom is now commended and folly condemned. Every wise man dealeth with knowledge. Every one who is prudent, doth his affairs exactly, not only setting down the means of attaining his enterprises or the order of his matters according whereunto he will then proceed, but forecasting the issues and preventing the hindrances of his attempts. But a fool layeth open his folly. On the contrary side, he who is unskilful or undiscreet, goeth rashly and rawly about all things, and by his rude and unperfect works, bewrayeth and layeth open his own ignorance and vanity. 17 A wicked messenger falleth into evil, but a faithful ambassador healeth. Trusty and unfaithful dealing in messages, is now spoken of. A wicked messenger falleth into evil. He who doth his arrant slothfully or guilefully, not only much grieveth other, but hurteth himself, drawing by this means on himself, both his masters displeasure and God's judgement. On the contrary side, a faithful embassour healeth. A trusty messenger freeing his masters mind from doubts, fears and griefs, so healeth the malady thereof, as a Physician cureth the diseases of the body. For which cause, as the leech of the body useth to have his fee: so this ambassador or Physician of the soul, shall have the good will of men and the blessing of God for his recompense as it were. 18 Poverty and shame shall befall him who withdraweth himself from instruction, but he which regardeth correction, shallbe honoured. The spirit of God herein entreateth of chastisements. poverty and shame etc. job. 5.17. jam. 1.12. He that will not obey good counsel, lightly even in this world cometh to beggary and infamy. For the Lord will despise those who despise him. But he which regardeth correction shall be honoured. He which yieldeth to wholesome advise and profiteth by chastisements, is made partaker of many good things, and namely of credit and dignity. For those who honour God, he also will honour. 19 The desire present is pleasant to the soul, but it is an abomination to fools, to departed from evil. Herein is showed, how glad men are when they enjoy their pleasures, & how loath they are to part from them. The desire present is pleasant to the soul. Vain people are exceedingly glad when they are made partakers of those things which they wish, be they never such foolish toys or unlawful delights. But it is an abomination to fools to departed from evil. On the contrary side, it is a deadly grief unto the wicked, to be weaned or pulled from their sins or vanities. 20 He which walketh with the wise, shall be the wiser, but he who keepeth company with fools, shall wax the worse. In this verse is declared, that there is great force in the company which a man keepeth, to change him into the better or the worse. He is said to walk with the wise, who is often in their company to hear their words & to see their behaviour. Such a one waxeth wiser, that is, more learned, zealous and religious than he was before. But he who keepeth company etc. Such a one as joineth in fellowship with the ungodly, shall be the worse in two respects, the one that he shall be infected thereby, the other, that he shall be plagued therewith. 21 Evil pursueth sinners, but that which is good, rewardeth the just. Since as a pursuivant troubleth, Psal. 34.22.23. attacheth, and slayeth the wicked man, but God's blessing as a reward of mercy, maketh a recompense to the upright person for all his pains in doing of his duty. 22 The good man leaveth an inheritance to his children's children, and the sinner's goods are laid up for the just man. The godly person not only himself enjoyeth his goods whilst he liveth, but when he dieth leaveth the same in such sort to his children, as that also their children through God's mercy inherit the same. On the contrary side, the wicked man is so far off from leaving his goods to his posterity, as that from him by God's providence they are often rolled upon the righteous person, who is his heir as it were against his will. 23 The poor * The which were before untilled and so not helped by labour or s●●le. ploughing up new ground have much food, but some consume themselves through slothfulness. The meaning of this Proverb is, that a little ground well tilled, or a little stock well employed and followed, bringeth through God's blessing great abundance and great advantage, as on the contrary side, great wealth or a large patrimony, is through idleness brought to little or nothing. 24 He which spareth his rod, hateth his child, but he which loveth him, chasteneth him betimes. The cockering father, who seldom or never correcteth his son, is truly said to hate him. For he is an enemy, if not in affection, yet in this his action, to his welfare. On the contrary side, he which loveth him chasteneth him betimes. He which tendereth the good estate of his child, whilst he is yet young provideth a teacher to instruct him, and twigs to correct him. 25 The just man eateth to the satisfying of his soul, but the belly of the wicked shall want. They who serve God aright, and labour faithfully in their callings, shall have plentiful store of necessaries. On the contrary side, the ungodly shall suffer extreme penury. THE XIIII. CHAPTER. 1 A wise woman buildeth up her house, but a foolish woman pulleth it down with her own hands. A Christian matron on the one side, and an ungodly wife on the other, is here described. Even as a cunning carpenter going about to build an house, layeth it on a foundation, heweth out timber for it, and finally at length raiseth up the frame: so a godly matron or good housewife, founding her family on the knowledge of Christ, by labouring faithfully in her calling, filleth her house with store of necessaries. On the contrary side, such a woman as being void of the fear of God, neglecteth her calling, or prodigally lavisheth out her husband's goods, overthroweth the state of her family, and consumeth all that is in her house. 2 He which walketh uprightly, feareth God, but he who is crooked in his ways, despiseth him. Good works are here showed to be proofs or testimonies of the fear of God. Many deceive themselves with a show of godliness, but every one shall know whether he feareth God or no, not by the outward profession of religion which he maketh, but by his doing of Gods will. On the contrary side, a dissolute life, is an evident demonstration of the profaneness of the heart. 3 In the mouth of a fool, is a staff of pride, but in the lips of the wise, their own preservation. The good tongue hath herein a reward promised, but the evil is threatened. In the mouth of a fool is a staff of pride. He who abuseth his tongue, shall smart for his folly. For, as he who carrying a staff in his hand, striketh every one therewith, is oftentimes himself well cudgeled for his labour: so he who smiteth other with his tongue, shall at last be beaten for his rash speeches. But even as he who carrieth a buckler about with him, preserveth himself from many blows: so he who speaketh prudently or answereth discreetly, by this means preserveth himself from much danger and trouble. 4 When there are no oxen, the barn is * Or empty. clean, but store of fruit [cometh] by the strength of an ox. Husbandry is commended in this verse. When there are no oxen, where the means of husbandry are neglected, the barn is clean, there is want of necessaries, but store of fruit cometh, there is abundance of needful provision, by the strength of an ox, where tillage or ploughing with oxen is diligently used. An ox is here mentioned, as a principal means of riches, in as much as it being a good labourer, draweth the team, helpeth the plough, & treadeth out the corn. 5 A faithful witness will not lie, but a false record, breatheth forth lies. Neither for fear nor favour will the just man tell an untruth. On the contrary side, the wicked man poureth and faceth down lies. 6 The scorner seeketh wisdom, and she will not be found, but knowledge is easy to him who is prudent. Not only he is a scorner, who derideth all godliness, but he, who professing Religion liveth wickedly. Now, as it is the custom of men, when such come to the doors of their houses whom they care not for, to refuse to see them or to speak with them, but if peradventure friends come to visit them, then to show themselves, yea to run out to meet them: so the grace of God's spirit estrangeth herself from the proud and ungodly, but appeareth & draweth near unto the modest. For he who is holy & humble, easily attaineth the true knowledge of God and of his son jesus Christ. 7 Depart from the presence of a foolish man, and [from him] whom thou perceivest not to have the lips of knowledge. Before. 4.26. See an example in Paul. 1. Cor. 9.26.27. Euilim ialits ashem. Every fool maketh a mock of sin or of arraignment. This interpretation is received, agreeable to the words, & confirmed by divers places of this book as. chap. 2.14. chap. 10. vers. 23.14. c. 5. v. 15. c. v. 20. Ratson sometimes 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 said, shun the company of the wicked, and hearken not to the counsel of seducers. 8 The wisdom of the prudent man is to take heed unto his own way, the folly of fools, to deceit. Even as he is a wise travailour, who so looketh to his way, that he suffereth not himself 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 suffereth not him to be drawn aside to sin. But such as walk unwisely, either deceive other, or are themselves seduced. 9 Fools make a mock of the punishment of sin, but among the righteous, is favour. The wicked make a light matter both of sin and of God's judgement, for which cause the Lord causeth them to feel his wrath unto the utmost. But among the righteous is favour. On the contrary side, the good will of the Lord is toward the righteous, compassing them about as a shield. The Prophet David setteth down certain speeches in the 5. Psalm very like unto this sentence. Thou o Lord (saith he) dost bless the righteous person, thou causest that favour doth compass him as a shield. But speaking of the wicked, arraign them o Lord (saith he) let them fall from their counsels. etc. 10 * This translation is that, which the Geneva Bible setteth down, and divers good authors allow. The sense which is given, is confirmed not only by Hieromes interpretation and the expositions of some other, but by the signification of the words, and the suit of the matter. Zar here is taken for alius aliquie as chap. 22. The heart knoweth the bitterness of the soul thereof, and a stranger shall not meddle with his joy. The force of sorrow is herein declared: The heart, that chief part of the body, which is the fountain of life, knoweth the bitterness, discerneth and feeleth the deep and extreme sorrow, of the soul thereof, of that mind or spirit, which dwelleth as it were with it in the same earthly tabernacle of the body. And a stranger, and other man who soever, shall not meddle, shall not enter into the afflicted heart, with his joy, with his merry speeches or jests, or what delights soever they are which he useth to refresh the pensive heart withal. When as then one man's heart is heavy 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 acheth with pinching pain, & the soul which soaketh in suds of pensive sorrow, taketh small pleasure in pastime or in mirth, but rather refuseth all comfort and flieth sporting, as a thing most contrary to it. Outward delights heal scratches as it were or smaller griefs, but not deep wounds or extreme heaviness. 11 The house of the wicked shall be destroyed, but the tent of the righteous shall flourish. The dwelling and household of the ungodly, job. 5.3.4.5. Also. 24. shall be overthrown, but the habitation and family of the just, 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 sin, which pleaseth flesh and blood for a time, seeming either pleasant, profitable, or just, but at last it bringeth destruction. 13 Even by laughter the mind is made heavy, and in the end, rejoicing [is turned] into mourning. Vain & ungodly pleasure bringeth losses, sorrow, james 4.7. diseases, yea sometimes death. jollity is turned into wailing and weeping oftentimes. This sentence then accordeth with that threatening of our Saviour, we be unto you which laugh, for you shall weep. 14 A man of a froward mind shall be filled with his own ways, but a good man is severed from him. The ungodly person shall not only taste of God's wrath, but be made drunk as it were with all his plagues. But a good man is severed from him, the righteous man is not plagued together with him by the Lord (who always spareth his when he punisheth the wicked) but on the contrary side, See an example in the Israelites & the Egyptians. Psal. 4.4. he is abundantly blessed by him, so that the just man also is filled with his ways. Know then that the Lord hath severed to himself, him whom he receiveth into favour. 15 The simple man believeth all things, but the prudent man taketh heed to his steps. Such a one as is ignorant of God's word or void of the discretion of his spirit, crediteth all speeches whether true or false, certain or uncertain. 16 The wise man feareth and departeth from evil, but the fool hazardeth himself, so venturous is he. He who is wary, See the exposition of the 12. ver. of the 27. chap. dreading hatmes as he ought, shunneth both the actions & places of danger, whereinto the ungodly rush very rashly. 17 He who is swift to wrath worketh folly, but a man full of wiles is hated. Two contrary vices are herein compared together, to wit, hastiness and subtility. He is swift to wrath, who is quickly moved to anger upon every light occasion. Such an unadvised and moody fool, worketh folly, See a like sentence before in the 12 chapter, and in the 26.25.26. verse. that is to say, by speech or deed showeth such signs of his folly, as that he maketh himself a mocking stock to all. On the contrary side, he is counted a man of wiles, who outwardly feigneth good will, but inwardly intendeth revenge, being occupied in musing on the means or opportunities of accomplishing of the same. This dissembler not only hateth his neighbour in his heart, but is himself hated or worthy to be hated. For, in as much as he is so close an hypocrite, he deserveth to be odious, neither can he lightly be in other account, sith he may be suspected to plot some mischief. 18 The simple inherit folly, but the wise crown themselves with knowledge. Such as are of little wit or understanding in spiritual things, not only commit wickedness but inherit the punishment thereof, namely God's vengeance. Thus than the ungodly are heirs as it were to troubles and plagues, these are their portion as the Prophet speaketh in the Psalm. On the contrary side, the prudent only increase in the gifts of the holy Ghost, but at the last attain honour and glory, yea even that crown of righteousness, which the just judge hath laid up for them. 19 Evil men bow themselves before the good, and the wicked at the gates of the just man. As it is meet that the righteous rule, the ungodly obey: Thus we read that Haman bowed to Mordecai, and that josephes' brethren came to him. so by the disposition of the divine providence it often cometh to pass in this world, that the faithful are the head, the ungodly the tail as it were. For evil men bow themselves before the good, the ungodly often serve the godly and reverence them in most humble manner, because they are rich or lifted up unto honour. And the wicked at the gates of the just man. Transgressor's also often come to the rich man's doors, either for alms, or favour or counsel. 20 The poor man is hated even of his neighbour, but the rich man's friends are many. He who is in adversity, is forsaken not only by strangers but by those who are near unto him in dwelling or in kin. On the contrary side, every one fawneth on the wealthy and claimeth kindred of them, nevertheless, these friends of the rich man, are not true friends indeed, but they are so called, because they pretend great friendship, how soever in very truth they are friends not to him but to his goods, which only they love. 21 He who despiseth his neighbour, is a sinner, but he who showeth mercy to the poor is blessed. As he who forsaketh or reproacheth his poor brother, committeth a grievous offence, so shall he be arraigned and punished as a notorious evil doer. On the contrary side, he who is merciful to the needy or afflicted shall find mercy. That to deal hardly with the afflicted is a grievous sin, it may appear by that speech which job useth to his friends who were so bitter unto him, when he saith unto them, you rush upon the orphan, job. 6.26. when you dig a pit for your friend. Moreover, that the word sinner is taken in the Scripture for one who being guilty is arraigned or condemned, is manifest by that speech of Bathsheba to David in the book of the Kings, 1. King. 1.21. otherwise, I & my son Solomon shall be sinners, that is, in danger of death or condemned to die. 22 Do not they who devise mischief, go astray? but mercy and truth shall be unto those, who practise that which is good. The meaning of the former part of this sentence is, that it is a most certain truth confirmed by daily experience, that the inventors and workers of evil things, have ill success or perish. For by the borrowed speech of going astray (which to do is a dangerous and uncomfortable thing) missing of a man's purpose and meeting with some trouble is meant. Thus much Eliphaz also teacheth in the book of job, when speaking of the Lords overthwarting of the wicked in their ill enterprises he saith, job. 5.12. He maketh frustrate the devices of the crafty, so that their hands are able to do nothing. etc. The sense of the latter part of this parable is, that the Lord showeth favour and performeth his promises unto those, who study to glorify him & to do good to their neighbours. 23 In every labour there is increase, but the talk of the lips only, bringeth want. Some gain is to be gotten by every kind of work, as even by making of a button of the tag of a point. But by vain and idle prattling or talking, that which a man hath consumeth. For whilst much talk is spent, much time is lost, whilst much time is lost (little or nothing being got) much of the stock is consumed. 24 The riches of the wise, are their crown, the folly of fools [remaineth] folly. It should not be so indeed, yet so it cometh to pass, that wisdom in a poor man is contemned. For be a man never so learned, if he be not wealthy, he is not esteemed but may sit well enough without doors. See an example in job. job. 29.2.3.4.5.6.7. etc. But when as both wisdom maketh him to use his wealth aright, so wealth maketh him the more admirable and the more to be accounted of, in as much as it is (as it were) a crown of authority and glory to him. On the contrary side, let a fool be never so rich yea let him be clothed in scarlet or purple, he neither will nor can be any other than a Naball still, remaining foolish for all his wealth, and contemptible for his folly. 25 A true witness delivereth lives, but a deceitful one, forgeth lies. He who testifieth the truth oftentimes saveth the lives of the innocent, but a false witness is a hammer as it were or a sword to slay men. 26 In the fear of the Lord there is strong hope, who is wont to be a refuge to his children. 27 The fear of the Lord is a well spring of life, to departed from the snares of death. The sonlike awe of the Lord or reverencing of his Majesty, See before. 1.7. is herein commended in two respects. The one is, for that it maketh men courageous and strong of faith in troubles. The other is, for that it ministereth unto them store of all good things. For thus much is meant by a well spring. 28 In the multitude of people, is the honour of a king, but by the want of people [cometh] the destruction of a Prince. Nothing is more sure, than that in the multitude of people is the honour of a king. For that ruler which hath store of subjects under him, may in time of war be guarded by them, receiveth from them much tribute, & by them is witnessed to be just & merciful, seeing otherwise, so many would not live under him. Nevertheless, it is again as true on the other side, that by the want of people cometh the destruction of the Prince. For, that Prince which wanteth people, wanteth reverence, revenues and defence. 29 He who is slow to wrath aboundeth with understanding, but he who is of an hasty mind, raiseth up folly. The patiented man is exceeding wise, in as much as he cutteth of quarreling, and knoweth how to vanquish himself, but the furious man by foolish words gestures or deeds, kindleth strife. 30 A sound heart is the life of the flesh, but envy is the * Or rather the maggot of the bones. For the Hebrew word Rachab signifieth so much. rottenness of the bones. A quiet mind causeth health to the body, but fretting at a man's own trouble or else another's prosperity tormenteth the poor carcase without and within. 31 He which oppresseth the poor, reproacheth him who made him, but he who showeth mercy to him that is in need, honoureth him. That person which dealeth hardly with the poor hurting them in body, goods, or name, Mat. 25.40. sinneth highly against God, whom in his creatures he disgraceth as it were. So again, he which doth good unto those that want, doth good unto the Lord whose workmanship and people they are, and thus honoureth as it were the master in his servants. 32 The wicked man * Or driven on forward. casteth himself away, in his trouble, the righteous man hath hope, in his death. The difference between the godly and the wicked in the day of adversity here is showed. The ungodly person when he is in trouble, either thrusteth himself through with many sorrows of mind, or woundeth his body, laying violent hands on himself as judas did. On the contrary side, the godly man flieth to the Lord and putteth his confidence in him, when he is in greatest extremity and torment. Great and grievous were the troubles of that holy servant of God job, who was even in a manner brought unto death's door. Nevertheless, in the midst of all his adversity he made this protestation, job. 5.15. that he would trust in the Lord although he should slay him. 33 Wisdom resteth in the heart of the prudent man, but [that] which is within fools, See like seniences 33. chap. 12.23.13.16. maketh itself known. The meaning of this proverb is, that wise men can keep counsel, but fools can hold no secret. Wisdom so resteth in the heart of the prudent man, as that he uttereth not that which he knoweth undiscreetly or vaingloriously. But that which is in the heart of fools, so maketh itself known, as that he publisheth and babbleth whatsoever he knoweth, be it good or bad. As we use to say in our common proverb, in it is and out it must. 34 Righteousness exalteth a people, but sin is a reproach to nations. The cause of the safety, and again of the ruin of common wealths, is herein declared. Righteousness exalteth a people. The knowledge of God and the executing of wholesome laws, cause the inhabitants of a land to prosper and to be praised. But sin is a reproach to nations. Again, the vices and sins of countries, make them infamous, & in the end overthrow them. Thus in old time the Jews were reproached for their stiffneckedness, jerem. 18.10. Ezech. 16.49. and the men of Creta for their lying. Thus also in these days some countries are infamous for drunkenness, other for pride, all almost for one peculiar vice or other. 35 The kings good will will be toward an understanding servant, but his wrath will be toward him who causeth shame. A godly ruler will affection and advance a faithful and prudent subject and officer, Psal. 101.6. but he will rebuke, correct, or put away him, who doth his business so untowardly or fond, as that thereby he receiveth some discredit or is ashamed. THE XV. CHAPTER. 1. A soft answer turneth away wrath, but a bitter word, stirreth up anger. See an example on the one side in Gedeon jud. 8.2. etc. On the other in Naball, who by his currish answer moved David to great anger. A Speech wherein fair words are used or titles of reverence given, causeth displeasure to cease. But a bitter word stirreth up anger, sharp and reproachful terms move choler. The reason hereof is manifest. For by the speaking of an hard word, the cause of anger is increased. Again by uttering of a gentle speech the matter of wrath is diminished. 2 The tongue of the wise setteth forth knowledge, but the mouth of fools, poureth out folly. The prudent person speaketh in such sort, as that his speeches carry a grace & force with them, which he placeth and ordereth rightly and wisely. The undiscreet 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 always and powdered with salt, that you may know how to answer every man. 3 The eyes of the Lord are in all places, beholding the wicked and the good. Here is observed, that the allseeing spirit 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 Hebrews meaneth when he saith, Heb. 4. that all things are naked and manifest before him, with whom we have to do. For, as concerning the quarters of the world, Psal. 139. Lord whither shall I go from thy spirit, or whither shall I fly from thy presence. If I climb up to heaven thou art there, if I lay my bed in the grave, behold thou art there also. Now, as touching the persons of all sorts, the Lord is in the temple of his holiness, the lords throne is in heaven, whose eyes behold and whose eye lids try the sons of men. The Lord trieth the just man, Psal. 13. but his soul hateth the wicked man, and him who loveth violence. 4 The healing of the tongue is as tree of life, the mischievousness of it, is as a breach made by the wind. As a tree which bringeth forth pleasant and wholesome fruits, job. 8.1. james. 3. is a precious and profitable thing: so the tongue which converteth and comforteth the hearts of men is a rare jewel. On the contrary side, as a blustering wind which throweth down trees & houses doth much harm: so a venomous tongue which causeth troubles and great calamities, is one of the greatest evils in the world. 5 A fool despiseth his father's instruction, but he which regardeth a rebuke, is very wise. He who is an enemy unto his own well far, See the 10.1. will not be ruled by good counsel, but he who is content to be reproved, tendereth his own happy estate. 6 In the house of the righteous man, there is great * or Strength. treasure, but the wicked man's revenue, wasteth of itself. The meaning of this sentence is manifest, namely, that the goods of the just remain and continue firm unto them and theirs, and that sinner's substance consumeth none in a manner can tell how. The root of this sentence is to be found in the book of deuteronomy, Deut. 28.17. where the Lord, first, maketh this promise to those who fear him, that he will bless their baskets and their barns, and secondly threateneth the transgressors of his laws, that he will curse them in their baskets and their kneading troughs, yea in the fruit of their belly and of their ground. 7 The lips of the wise scatter knowledge, but the heart of the fools, that which is not good. The godly wheresoever they come, speak to the edification of their brethren. In their houses they Catechize their children, in the company of their neighbours, they entreat of God's word and works, finally in the Church if they be teachers, they publish wholesome doctrine. On the contrary side, the wicked out of the ill treasure of their hearts bringing forth evil things, spread abroad errors and vanities. 8 The sacrifice of the wicked is abomination to the Lord, but the prayer of the righteous, is acceptable unto him. The judgement which the Lord carrieth as well concerning the wicked as the just, herein is revealed unto us. The sacrifice of the wicked is abhominotion to the Lord, not only all the labour but all the cost which the unfaithful, or wicked livers bestow on the worship of God is in vain: See an example in Cain and Abel. yea it is nothing else but a sin and provocation of the wrath of God. The reason hereof is, for that God respecteth not men's actions but their persons. Sacrifices were at this time not evil in themselves, but as they proceeded from the wicked, they were evil, for it is an abominable thing to God, that the wicked man should take unto him before his sight the person of a just man. On the contrary side, the prayer of the righteous is acceptable unto him. Even the least service of the believer who walketh in the spirit, is precious and acceptable to the Lord, because he accepteth him in Christ. 9 The way of the wicked man is abomination to the Lord, but he loveth him, who followeth after righteousness. That wicked course of life which the ungodly lead, is called here the way of the wicked. This is said to be an abomination to the Lord, because the just God abhorreth unrighteousness as a most foul and filthy thing. From hence it cometh, that so many plagues fall down from heaven upon the sinner, and that (as the Psalmist speaketh) the way of the wicked doth perish. Psal. 1. Now, he is said to follow after righteousness, who is not could or slow in doing that which is good, but with might and main pursueth after what soever is upright and just. True it is, we can never attain unto perfect righteousness while we live in this world, but with our whole endeavour we must follow after it, making it as it were our gain. Him, who thus followeth after righteousness, the Lord loveth. The meaning of this speech is, that God in Christ not only favoureth or accepteth the just person, but that he useth to bestow many benefits on him, as signs and tokens of his fatherly good will. Hence it is, that they who walk uprightly, have oftentimes such wealth, estimation, honour and prosperity in this world. Hence it is, that always they who fear the Lord, are endued with the graces of God's spirit, and abound with joy of the holy Ghost. Finally hence it is, that the true worshippers of God, are preserved from so many dangers of body and soul, and that oftentimes miraculously. For indeed, the love of God is to be considered not only in the affection, but in the effects of his good will. This sentence is therefore diligently to be observed, because divers think they are in the love of God and shall find savour through jesus Christ, howsoever they commit all sorts of wickedness even with greediness, or proceed in their evil course of life until the last gasp. But either such do greatly deceive themselves, or the spirit here setteth down an untruth, which once to imagine were most horrible and impious. 10 * or An evil chastisement shall be. Instruction [seemeth] evil unto him who forsaketh the way, he who hateth * or Reproof. correction shall die. The ungodly are in this sentence threatened with destruction. Instruction seemeth evil unto him who forsaketh the way, the doctrine whereby the sinner is warned and instructed, displeaseth him, as being in his eyes too sharp and bitter. For which cause, he shall meet with some grievous adversity & scourge, inflicted by God or man. He who hateth correction shall die. As for him, who not only forsaketh the way of virtue, but hateth reproofs or any chastisements whatsoever, he shall either before the time lose this temporal life, or after this life, die eternally. 11 Hell and destruction are before the Lord, how much more the hearts of the sons of men. There is nothing hidden from the allseeing spirit of the Lord be it never so secret. Hell and destruction are before the Lord, God not only seethe the outward things which are on the face of the earth or of the waters, but he knoweth also the state of the dead and damned, who have their being in the grave or the infernal pit. The condition of the deceased, is of all other things most hidden from the eyes of man, seeing the dead never return, and are in most secret and deep places. For this cause, job attributeth this praise unto God as being peculiar to him alone, that hell is naked before him, and destruction uncovered in his sight. job. 26.6. But now if God knoweth that which is most deep, much more doth he know that which though it is deep, yet is not so deep, the heart of man I mean. Wherefore the spirit of God reasoneth thus, how much more the hearts of the sons of men? Hence it is, that jeremy speaketh after this sort, the heart of man is evil and unsearchable, who shall know it? I the Lord who search the heart and try the reins. For he which knoweth those things which have unto men no being, much more doth know those things, which although they are secret, yet they are. 12 A scorner loveth not him who rebuketh him, neither will he go unto the wise. He is a scorner, who either in words scoffeth at Religion, or so carrieth himself as that by his lewd & offensive conversation, he witnesseth, that he maketh but a jest or mock thereof. Such a wicked man, esteemeth not but hateth not only the doctrine but the person of him, who telleth him of his faults. Moreover, he abstaineth both from the company, the house, and the school of learned men. Hence it is, that profane people are so good fellows, with those who are like themselves, but such strangers with their godly neighbours and their faithful teachers. 13 A joyful heart maketh a * or Glad. good countenance, but by the sorrow of the heart, the * or Breath. spirit is broken. The spirit of God herein speaketh to the heavy hearted person, as tender mothers are wont to do to their children who cry, when they tell them that if they whine thus, they will mar their faces. A joyful heart maketh a good countenance. A merry & quiet mind maketh not only the whole body healthful, but the face (which is the glory thereof, & wherein the senses are specially seated) comely. For, the affections of the mind, pierce into the whole body, but especially work in the countenance. Hence it is, that when the heart is cheerful, the eye is quick, the cheeks are ruddy, the blood is clear, the skin is fair. On the contrary side, by the sorrow of the heart the spirit is broken. Heart grief not only marreth the look, but dulleth the spirits in such sort, as that the sorrowful wight, neither hath the perfect use of his wits, neither can with ease draw his breath. 14 The heart of the prudent man seeketh knowledge, but the mouth of fools is fed with foolishness. Herein is declared, that every man seeketh after that, wherewith he is delighted. The heart of the prudent man seeketh knowledge, the soul of a man endued with understanding seeketh for learning as the proper food thereof, to the end that thereby it may increase in wisdom. But the mouth of fools is fed with foolishness. Not only the inward soul of the fool is delighted with vanity, but the outward parts of his body, rejoice therein, so that with open and gaping mouth as it were, he swilleth in and feedeth on vain speeches and foolish toys. 15 All the days of the afflicted person are evil, but a good heart, is * Or a merry heart. Or his days who hath a merry heart are a continual feast. But the sense is all one. a continual feast. Great difference there is between a woeful wight and a merry hearted man. All the days of the afflicted person are evil, he who being under some great adversity, is vexed in mind as one not well contented with his estate, can neither sleep, eat work, nor joy in any thing at any time, but both night & day seemeth long & grievous unto him, because the grief which pained him, causeth him to mislike what soever is present. How true this is, it may appear in job, who being pressed down with manifold and sore afflictions, complaineth and crieth out under the burden of the same, that he had as an inheritance the mouths of vanity, and that painful nights had been appointed unto him. When (saith he) I laid me down, I said when shall I arise, and measuring the evening, I am full with tossing too and fro, job. 7.3.4. unto the dawning of the day. But a good heart is a continual feast. On the contrary side, he who being in prosperity carrieth in him a cheerful mind, or being in adversity is of good courage, or being in any condition of life, is content with his estate, and quiet in his conscience passeth away his life and days so pleasantly, as they do the time, who being at a wedding feast, there taste of dainty delicates, see most deliteso me spectacles, and hear most sweet instruments of Music. For indeed a merry heart continually refresheth a man with security, and comforteth him in all adversity. But this is diligently to be observed, that none can have a cheerful mind indeed, but only such as through faith in Christ having peace with God, pollute not their consciences with detestable iniquities. For indeed evils enter in into such, to trouble their minds, to profane their joys, and to pull them from the continual feast of security here spoken of, who either walk in the committing of gross offences, or are close hypocrites and dissemblers. 16 Better is a little with the fear of the Lord, than a great treasure, and trouble therewith. Better is a little, Psal. 37.16. a small portion of goods is more profitable and comfortable, with the fear of the Lord, with godliness causing a contented mind, yea and working joy in the holy Ghost, than great treasure, them the abundance of wealth, and trouble therewith, with fear, care, sorrow, or the check of an ill conscience. For what good can the greatest store of treasures or pleasures do a man, when he hath not an heart to enjoy them? 17 Better is a dinner of green herbs where love is, than a stalled ox, and hatred therewith. Better is a dinner of green herbs where love is, slender fare where concord and hearty good will is, is indeed better cheer, than a stalled ox, and hatred therewith, than dainty dishes with ill will or brawling. For indeed love recompenseth the slenderness of the fare, but hatred and brawling causeth most delicate meats to seem unsavoury. 18 An angry man stirreth up contention, but he that is slow to wrath appeaseth strife. The angry man, the furious person whose very presence is hurtful, stirreth up contention, maketh debate where none was before, but he that is slow to wrath, as for him, who can suffer much, appeaseth strife, he causeth contention already raised to cease, so profitable is the very presence of the patiented man. 19 The way of a slothful man is as an hedge of thorns, but the path of the righteous is [as] a paved causey. The way of a slothful man, the course which the sluggard taketh in going about his affairs, is as an hedge of thorns, is slow and hard. For he goeth creepingly about his business, yea his fears & griefs prick him and stay him like thorns or briers. But the path of the righteous is as a paved causey. The order which the godly man taketh is most plain and easy, who so readily and lustily runneth on in the works of his calling, as if he walked on a paved causey. 20 A wise son rejoiceth his father, but a foolish man despiseth his mother. A godly child at all times by his obedience comforteth his father. But a foolish man despiseth his mother, an ungodly youth when he cometh to man's age, maketh no account of his parents, but especially contemneth or disobeyeth her who bore him, being a great heaviness unto her by this means. This sentence than teacheth, that we own obedience to parents both whilst we are young and whilst we are old. 21 Foolishness is a joy to him who is destitute of understanding, but a man of understanding will walk uprightly. Foolishness is a joy to him who is destitute of understanding, a vain man is delighted in seeing hearing and doing of vain things. But a man of understanding will walk uprightly. The joy of a prudent person, is to make his paths straight or to do the will of God. 22 Without counsel thoughts come to nought, but by store of counsellors they shall be established. Intentes not advised on, vanish or have unlucky issue, but those enterprises which are considered on or debated by learned counsel, are afterward executed with very good success. 23 joy cometh to a man by the * Or speech. answer of his mouth, and how good is a word in his season? This sentence containeth a commendation of wise speeches. joy cometh to a man by the answer of his mouth. A gracious speech bringeth gladness to him who uttered it. For he rejoiceth, either for the honour which is given him for his words, or for the profit which he seethe other thereby receive. And how good is a word in his season. How profitable and delitesome is counsel or instruction, given in time of necessity, and when it falleth out well? 24 The way to life above [is walked in] by the wise man to the end that he may departed from hell below. Mat. 7.13.14. Col. 3.2. Phil. 3.20. There is a double way, the one strength which leadeth to life, and this only the wise do find, the other broad, which leadeth to destruction, and this the ungodly walk in, but the prudent avoid it. Wherefore, the meditation of the faithful is on holy things, yea their conversation is heavenly, to this end, that not being entangled with sin or the world, they may be preserved from destruction & damnation. Thus then doth the path of virtue bring the godly at last to lifeabove, whom not only it raiseth up to heavenly thoughts & actions, but lifteth up in the end to celestial glory. 25 The Lord will destroy the house of the proud, but he will establish the border of the widow. This sentence commendeth the justice of God, unto the terrifying of mighty oppressors, See the root hereof. Exod. 22.22. and unto the comforting of the poor people, who are insinuated in the name of the widow, whose estate is of all other most grievous, because she being desolated of her husband, lieth open to all wrongs, but especially to the injuries of great and wealthy men. The Lord then will destroy the house of the proud, God often overthroweth their families yea pulleth them up by the roots, who in the pride of their hearts have oppressed the poor taking from them either their lands or goods. But he will establish the border of the widow. The Lord will restore the poor to their right, or else by some means or other he will so defend their possessions and fields against the power of the mighty that they shall not be able to pull them out of their hands. 26 The thoughts of the wicked man are abomination to the Lord, but the words of the pure, are pleasant words. All things which proceed from the wicked as for example even their thoughts are unclean and abominable in the sight of God. On the contrary side, Tit. 1.15. not only their thoughts but the words of the godly which flow from the good treasure of their hearts, are acceptable to the Lord and as a clean and sweet sacrifice before him. 27 He which is given to gain troubleth his own house, but he which hateth gifts shall live. Covetousness is herein threatened. He which is given to gain troubleth his own house. Such a one as getteth goods by hook or crook, or is addicted to evil gain, Hab. 2 9 is a cause and occasion of many evils in his estate & family. But he which hateth gifts shall live. On the contrary side, such a one as abhorreth bribes given to pervert justice or to any such ill intent, shall live in prosperity and peace. 28 The heart of the righteous studieth to speak, but the mouth of the wicked * or Poureth. babbleth out evil things. A good man out of the good treasure of his heart bringeth forth good things, See the root hereof Psal. 37.30.31. but an evil man out of the evil treasure of his heart, bringeth forth evil things. The heart of the just man studieth to speak, the upright person premeditateth what to say and when and how to utter his words. But the mouth of the wicked poureth forth evil things. The mouth of the ungodly can neither be silent nor speak well, but prattleth and babbleth, vainly, rashly, offensively and lewdly. 29 The Lord is [far off] from the wicked, but he heareth the prayer of the righteous. See the root hereof or a like sentence. Psal. 145.18. God is far off from the ungodly not in place but in help. On the contrary side, God is near to those who fear him, not in presence only but in favour, granting their prayers and succouring them in their adversities. 30 The light of the eyes rejoiceth the heart, and a good hearing maketh the bones fat. Those things which are teceived in by the eye or ear, have great force to affect a man. The light of the eyes rejoiceth the heart, a sight pleasant and acceptable to the eye, reviveth the spirits, and a good hearing maketh the bones fat, a good report but especially the doctrine of the Gospel which is the voice of joy and gladness, not only comforteth the mind, but causeth the body to be in good plight. 31 The ear that hearkeneth to the * or Repose. correction of life, shall lodge among the wise. The care that hearkeneth, the person which heareth & yieldeth obedience, to the correction of life, to wholesome reproofs which teach men to live well here, and lead them to life eternal, shall lodge among the wise, shall not only in this world have a place yea honour also among the learned, but hereafter reign with them in God's kingdom. 32 He that * Or withdraweth himself from instruction. refuseth instruction, despiseth his own soul, but he that obeyeth correction, possesseth his own heart. He that refuseth instruction, the contemner of good counsel, who neither is wise himself nor will be taught by other, despiseth his own soul, by want of knowledge and grace, layeth open his life to destruction. But he that obeyeth correction, possesseth his own heart. On the contrary side, he who doth profit by rebukes, preserveth his soul from death and from God's wrath. 33 The fear of the Lord is the instruction of wisdom, and before honour [goeth] humility. The fear of the Lord, the reverence of God, is the instruction of wisdom, job. 25.28. is that which maketh a man wise or which as a schoolemistres teacheth wisdom. For the fear of God giveth a man many good lessons. And before honour goeth humility. And lowliness of mind bringeth a man to glory. THE XVI. CHAPTER. 1 The preparations of the heart are in man, * Or speech. but the answer of the tongue is from the Lord. THe preparations of the heart are in man, oftentimes a man hath whole armies as it were of thoughts in his mind, therein placed in an exact order as in battle array, but the answer of the tongue is from the Lord, but when a man hath set down how to speak, the uttering of his mind is as God shall open his mouth. Here then is taught, that when a man hath obtained a former grace of thinking well, he standeth in need of a second grace, namely to speak well, without which he shall never be able to utter aright any part of that matter or one of those words, which he hath thought on or cond by heart. 2 All the ways of a man are pure in his own eyes, but the Lord pondereth the spirits. All the ways of a man are pure in his own eyes, a man looketh only on his outward actions which seem fair and clean in his sight, so that therein he pleaseth and justifieth himself. But the Lord pondereth the spirits. On the other side, the Lord considereth the inward intentes and affections of the heart, yea he weigheth them and proveth them, even as a good Magistrate, trieth the measures of his subjects by the common standard. 3 Commit thy works unto the Lord, * Or cast thine affairs. See the root hereof Psal. 37.5 55.23. See this sentence alleged. 1. Pet. 4. and thy thoughts shall be directed. Commit thy works unto the Lord, whereas thy troubles and thy labours in thy calling, are as it were certain weighty burdens which lie on thy back, torment not thyself with care, but roll them as it were upon almighty God, and thy thoughts shall be directed: for so thy desires shall at last happily be accomplisheth. Now, by what means or after what sort we are to cast our affairs on God, the Apostle Paul declareth in his Epistle to the Philippians when he saith, Phil. 4.6. be careful for nothing, but in every case, let your petitions be made known unto God, by prayer and supplication with thanks giving, and (so) that peace of God which passeth all understanding, shall keep your hearts and minds in Christ jesus. Thus did that worthy Queen Hester, who although it was present death for her to go in to the king (unless she should find special favour in his eyes) yet she so committed her ways to the Lord, (having first used prayer and fasting) that saying to herself if I perish, I perish, she boldly entered into his presence. 4 The Lord hath made all men for himself, yea even the wicked man, unto the day of evil. Predestination is here spoken of. The Lord, the eternal God by whom all things have their being, hath made, hath not only foreknown but ordained, all men, aswell jews and Gentiles young as old, rich as poor, See for this doctrine the whole 9 chap. to the Rom. for himself, for the setting forth of his wisdom, power, justice, and glory. Yea even the wicked man, he hath ordained the reprobate person himself also (who because he is an enemy to God's glory may seem not to have been appointed or created to his glory) unto the day of evil, to the day of judgement and of execution, that so in this vessel of wrath, the justice of God may be declared. The original cause of the damnation of men, is in themselves, seeing they are wicked of themselves without any compulsion offered on the lords part. But (as here is showed (the will of God which is a rule of justice, is the fountain not only of election, but of reprobation. Thus God is without fault in refusing the wicked, sith he is indebted unto none, but the wicked are most justly condemned, because by their sins they are indebted unto God. 5 Every one who is proud in heart, is abomination to the Lord, though hand join in hand, he shall not be unpunished. See examples in Pharaoh, the builders of Babel. Nebuchadnezar, and Herod. The Lord will plague every high minded person, who neither by any aid nor by any art shall be able avoid his judgement. Some are not very lofty in their looks nor glorious in their apparel and yet have in them most stout hearts, and proud spirits. These are abominable in God's sight and shall be plagued as well as the gay and boasting peacocks of the world. 6 By mercy and truth iniquity is purged, and by the fear of God evil is departed from. It is most sure and certain, that sins are covered and pardoned unto men, not by the virtue or excellency of their good works or merits, 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. Nevertheless, it is also an undoubted truth, that by unfeigned repentance, the judgement of God is prevented, when as iniquity is broken off, by practising of that which is good. The Prophet Daniel teacheth this doctrine most paynely, when he saith to Nebuchadnezar, break of thy sins with righteousness, and thine iniquities with mercy toward the afflicted, Dan. 4.27. that thy prosperity may be prolonged. Thus then, by mercy and truth iniquity is purged, sin committed is remitted by the mere grace of God in Christ, in whom all his promises are yea and amen, but moreover, when pitifulness and faithfulness is practised, temporal chastisements for foul faults threatened or inflicted, are stayed or removed, the Lord being well pleased with such sacrifices of obedience, albeit the sacrifice which Christ hath offered on the Cross is only meritorious, who is the only propitiation for our sins. And by the fear of God evil is departed from. The awe or reverence of the Lord, is that thing which maketh men to shun sin, so that abstaining from iniquity, they incur not the wrath or indignation of the Lord. This verse them teacheth whereby the pollution of sin may so be washed away, as that it shall not cry for vengeance, and again whereby, it may so be avoided, as that it shall not be able to infect us. 7 When the Lord favoureth the ways of a man, he maketh his enemies at peace with him. See examples in the I sraelites & the Egyptians, in David and Saul. in Ahasuerus and Mordecha● and a like sentence. job. 5.23. When the Lord favoureth the ways of a man, at what time God is reconciled to an upright person, he maketh his enemtes, he causeth those who were his adversaries for the time, to be at peace with him, not only to lay aside their hatred, but to bear good will or to enter into a league of friendship with him. 8 Better is a little with righteousness, than a great revenue with wrong. A small stock gotten, prospereth better and is more to be esteemed, then great wealth scraped together by injury and oppression. 9 The heart of man purposeth his way, but the Lord ordereth his steps. Man purposeth as we say, but God disposeth. Many journeys are often intended, many courses are devised, but God causeth things to come to pass, as he seethe good. 10 A divine sentence shall be in the lips of the king, his mouth shall not transgress in judgement. Kings in old time did use to sit in judgement. Hence it is that here it is said, a divine sentence shall be in the lips of the king. The meaning hereof is, See the root hereof. Exod. 23.2. An example. 1. King. 3.27. that a Prince or judge should have a gift of searching or ferreting out the truth. His lips shall not transgress in judgement, he should never give a rash or false sentence on any matter. See the root hereof. Deut. 1.17 I tem. 25.13. a like charge. 2. Chron. 19.6. 11 The beam and school of the balances of justice, belong to the Lord, all the weights of the bag, are his work. All the parts of the balance and all things thereto belonging, are the lords ordinance, yea he hath also commanded that they be used aright. 12 It should be an abomination to kings to commit wickedness, for the throne is established by justice. It should be an abomination to kings to commit wickedness, it is the part of rulers so to abhor the working of iniquity, See an example in David. Psal. 101. as that they neither themselves commit gross vices, nor allow them, but rather detest than in other. For the throne is established by justice. The cause why Princes should above all other abhor iniquity is, because the royal crown and authority is maintained, not so much by strength as by equity, which subjects love and God doth bless. 13 Righteous lips [should be] the delight of kings, and he who speaketh right things, is to be loved [by them.] Righteous lips should be the delight of kings, wise and faithful speeches should please Princes, and he who speaketh right things is to be loved by them, the person also who uttereth the truth or giveth sage advise, 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 pacify it. The wrath of a king is as messengers of death, the fury of Princes is of so great force, as that it is a sign of some heavy vengeance or of▪ present death, See an example. Hest. 7.8. being herein like unto messengers which are sent to slay a man. But a wise man will pacify it. A prudent person by some gracious speech or witty devise, will overcome and appease the indignation of a Prince, See an example. in joab. 2. Sam. 14. although it is very forcible and very terrible. 15 In the light of the king's countenance is life, & his favour is as a thick cloud of the latter rain. In the light of the king's countenance, in the cheerful & loving look of the Prince is joy and comfort, and his favour is as a thick cloud of the latter rain, his good will also is very beneficial and profitable. For as the latter rain doth much good to the ground and causeth the fruits of the earth to revive and flourish, so the favour of the king is not only very comfortable, but very fruitful. 16 How much better is it to get wisdom then gold, and to get prudence, how much more to be desire, than silver. Seeing the possession of wisdom bestoweth temporal and eternal life on men, is it not infinitely to be preferred, Ecclesiastes. 7.11.12. before corruptible metals as gold and silver? 17 To departed from evil, is the fortress of the upright, he which keepeth his way, keepeth his life. The forsaking of sin or abstaining therefrom, Psal. 34.13.14.15. as it were a bulwark preserveth the righteous from God's judgements, so that he who ordereth his way aright, saveth his own soul. 18 Pride goeth before destruction, and an high mind before a fall. Hawghtinesse and arrogancy are the causes of confusion and of manifold calamities yea of utter ruin, which oftentimes even in this life befalleth proud persons as their proper reward. 19 Better it is to be of an humble mind with the lowly, than to divide the spoils with the proud. It is more profitable and commendable indeed, together with the afflicted people of God to be bruised in heart and low in port as captives usually are, See an exomple in Moses Heb. 11, 25. than after the manner of insolent conquerors who divide the spoils, to be stately in behaviour or to practise any tyranny. 20 He which hearkeneth to the word obtaineth that which is good, and blessed is he who trusteth in the Lord. He that exerciseth himself in reading and hearing the word of God, shall thereby find great comfort and instruction. So also he which believing the word, Luc. 1.45. Heb. 4.1. putteth his confidence in the power and mercy of God, shall attain to many benefits both temporal and eternal. But without faith the word profiteth not at all. 21 He who is wife in heart is to be called prudent, but the sweetness of the lips giveth instruction. He who is wise in heart, he which knoweth much, is to be called prudent, is to be commended as a learned man, but the sweetness of the lips, but an eloquent or gracious utterance, giveth instruction, edifieth and profiteth the hearer. 22 Understanding is a well spring of life to them that have it, but the doctrine of fools [is a well spring] of folly. Understanding is a well spring of life to them that have it, true knowledge ministereth continual instruction to those who therewith are endued, being in this respect like to a fountain which floweth with tunning waters. But the doctrine of fools is a well spring of folly. As for the instructions which seducers give, they do but infect people's minds with errors and vices, so that although their doctrine floweth from them, yet it is but as a spring of filthy or deadly waters. 23 The heart of the wise man guideth his mouth wisely, and by his lips he ministereth instruction. The heart of the wise man, the mind of the learned man, guideth his mouth wisely, moderateth his mouth for matter and manner of speech, and by his lips he ministereth instruction, and the wise man by his gracious utterance, edifieth the hearers. 24 Pleasant speeches are as it were an honey comb, sweetness to the soul and health to the bones. Pleasant speeches, cloquent words and sayings, are as it were an honey comb sweetness to the soul, delight the mind as honey doth the taste of the mouth, and health to the bones, and cure also the body, which they refresh and oftentimes restore to health. 25 There is a way which seemeth straight to a man, the end whereof is the high way to death. The committing of sin in the beginning seemeth a good way unto man in regard of pleasure or profit, but in the end it worketh destruction. 26 He which is troublesome troubleth himself, for his mouth [recoileth] upon himself. He which is troublesome, Thus with Tremelius I interpret this verse, being lead into this sense, by the suit of the sentences going before and following, by the signification of the words, and specially by comparing of the 15.16.17. vers. of the 7, Psalm herewith. Psal. 7.14. etc. the busy body who troubleth his neighbours, troubleth himself, draweth trouble upon his own pate, for his mouth rocoileth upon himself, for his slanderous or hurtful speech, whereby he went about to harm his neighbour, causeth him to be hateth or to be punished, being found false in the end. Behold than he shall travail with wickedness, for he hath conceived a mischief, but he shall bring forth a lie. He hath made a pit and digged it, and is fallen into the pit that he made, his mischief shall return upon his own head, and his cruelty upon his own pate. 27 Awicked man diggeth up evil, and in his lips is as it were burning fire. A wicked man diggeth up evil, a malicious person secretly practiseth mischief against his neighbour to undermine him thereby, and his lips is as it were burning fire, and in his mouth are railings as hot and as hurtful as coals of juniper. 28 A froward person soweth strife, and a tale teller separateth a chief friend. A froward person soweth strife, a treacherous backbiter maketh contention, and a tale teller separateth a chief friend, & a secret whisperer causeth division, yea such a separation, as that the greatest friends in the world forsake each other. 29 A mischievous man enticeth his neighbour, to the end he may lead him aside into some evil way. A seducer, by fair or crafty speeches, persuadeth and prolleth on his neighbour, to go to that place wherein he may be in danger, or to do that thing which may be hurtful to his body or soul. 30 He which winketh with his eyes, doth it to devise mischief, he which biteth his lips, worketh harm. He which winketh with his eyes, that person who useth often to shut his eye lids, doth it to devise mischief, commonly thinketh on some evil which yet for the time he keepeth close and dissembleth. He which hiteth his lips. But that person who in his angry mood showeth by some sign in his lippes-that he is ossended, worketh harm, doth not stand devising, but presently executeth some mischief. 31 The grey head is a crown of glory, * Or which is found. when it is found in the way of righteousness. The grey head is a crown of glory. Hoary hairs are a singular ornament. For indeed, first, they are a garland which not the art of man, but the finger of the Lord hath fashioned and set on the head. See the root hereof. Levit. 19.32. Secondly, they do wonderfully become the ancient person. Last of all, they are a sign of many troubles passed & dangers escaped. When it is found in the way of righteousness. This silver crown of grey hairs is then most glorious, when it is seen on the head of a just man, who commonly attaineth to it, whereas the wicked man is cut of in his youth. For indeed, job. 5.26. Psal. 91.16. old age and the white head, is a reward of a life which hath been led uprightly. 32 He who is slow to wrath is better than the mighty man, and he which ruleth his own mind, is better than he which winneth a City. He who is slow to wrath, he which is of a patiented mind, is better than the mighty man, is more excellent than he who is strong of body. He is I say the more excellent, because the patiented man can bear reproaches, which are more untolerable to be endureth, than the greatest burdens which are wont to be laid on the backs of those, who are strongest. And he which ruleth his own mind, is better than he which winneth a city. Moreover, such a one as subdueth his affections, is a greater conqueror than any Captain or Emperor for he subdueth those things which are most strong as sins and Satan, and which are more invincible than Towers and Castles. 33 The lot is cast into the lap, but the whole disposition thereof, is of the lot. This sentence teacheth, See examples. Act. 1. jon. 1. jud. 7.1. Sam. 10 that all things so come to pass by the providence of God, as that the very lot which of all other things seemeth to stand most upon chance or fortune, is thereby ordered. THE XVII. CHAPTER. 1 Better is a morsel of dry [bread] [if] peace be with it, than an house full of * Or of fat beasts which are slain. sacrifices with strife. BEtter is a morsel of dry bread, a little homely fare in a poor cottage with joy and quietness of mind, is more to be esteemed then an house, full of sacrifices, with strife, than store of dainty dishes in a Princely Palace, with brawling or contention. For indeed, peace is better than all delicates. 2 A wise servant shall have rule over a lewd son, and he shall divide the inheritance among the brethren. He which being by condition a bondman, carrieth himself dutifully toward his master, through God's providence is appointed sometimes to be guardian or governor of some one of his children, and specially of such a one, as is rude and dissolute youth. Now moreover, sometimes also he is so trusted by his master, that he leaveth unto him his goods, to distribute the same among all his sons. 3 The fining pot is for the silver & the * Or chrusible. furnace for the gold, but the Lord trieth the hearts. As the vessels which the goldmith, Mal 3.3. jere. 6.27. Psal. 26. james. 1.3. 1. Pet. 1. prove the metals of gold and silver, so God trieth not only the hearts of the elect, but of all men. Here then, the Lord is resembled to the refining vessel, the hearts of men to gold and silver. 4 The wicked man hearkeneth to lying lips, and the deceitful man giveth heed to the perverse tongue. Herein is declared, I cannot here conceal that Cyprian in his 4. book Epi. 9 Ad Pupianum, readech this verse thus, following it may be some other copy. The evil man hearkeneth to the tongue of the wicked, but the tust man giveth no heed to lying lips. Truly, according to this interpretation, the parts of this sentence are most fitly opposed. that to hear tales or false reports willingly, is a great fault and a property of an ungodly person. The wicked man hearkeneth to lying lips, he who is given to do evil, listeneth willingly to false suggestions, and the deceitful man giveth heed to the perverse tongue. On the contrary side again, the dissembler heareth with joy secret wispering or slanders, which tend to the hurt of his neighbour. 5 He that mocked the poor man, reproacheth him that made him, he that rejoiceth at [his] adversity, shall not be unpunished. That person who derideth the afflicted for their affliction dishonoureth God, whom in his creatures he disgraceth. Again, he that is glad to see his poor neighbour in misery or therein shall insult over him (as Shimei did over David) shall surely be revenged. 6 children's children are the crown of the elders, & the glory of children, are their fathers. Young imps, are a garland of comfort and of praise unto their ancestors. For in them they live, Psal. 128.6. and by them they appear to have been fruitful. On the otherside again, it is a great honour to children, to have descended from many worthy progenitors. 7 Excellent talk becometh not a * Or fool. vain man, much less doth vain talk become an excellent man. Excellent talk, grave speech concerning weighty matters or holy things as faith and repentance, becometh not a vain man, beseemeth a contemptible person or dissolute liver, much less doth vain talk become an excellent man, corrupt and unsavoury communication then, doth far worse become one that excelleth other in virtue or authority. For example, it becometh not a churl to boast of liberality or to talk thereof, but it less becometh one that is frank, to promise that which he doth not or will not perform. Again, it beseemeth not a profane Atheist to talk of Religion, but it less beseemeth a professed Christian, to swear, to lie, or to use such filthy talk as is common in the mouths of Protestants now a days. Moreover, it is an absurd thing that a simple or unlearned man, who neither knoweth one letter of the book nor understandeth the principles of Religion, should discourse of the deepest mysteries of Divinity, or dispute of the controversies of these times. But it less befitteth learned or godly Preachers, to teach lies, to rail, to scoff, or to stuff out their Sermons with many vain or foolish fables. Finally, it is unmeet for a mean person to occupy himself in speaking of matters of state or the highest points in common wealth affairs: but than it must needs be more unmeet for any worthy parsonage, to spend time in talking of games & pastimes, of dice and cards, of bulls and bears, or such other toys or vanities. 8 A gift in his eyes who therewith is delighted, is as a very pleasant precious stone, it prospereth, whither soever it tendeth. A present is so welcome to a covetous man, as that it obtaineth any thing at his hand. For whether it be given to get an office, or to find pardon of an offence or to appease wrath, or to win favour, it hath a prosperous success. 9 He which covereth a transgression, seeketh love, but he that repeateth a matter, separateth the chief friend. He is a good preserver of concord who letteth a fault slip or burieth in silence an old offence, Col. 3.13. but he which rippeth up old matters, maketh variance between most loving friends, or estrangeth him from himself with whom he had most familiar acquaintance. * Or more wringeth. 10 One reproof entereth more into him that hath understanding, than an hundred stripes into a fool. An admonition by words be it never so short, not only grieveth but bettereth the wise and humble person. On the contrary side, even correction by stripes be it never so sharp or continual, little or no whit at all pierceth or amendeth the obstinate wicked man. 11 The wicked man seeketh rebellion only: at the last a cruel messenger shall be sent against him. The ungodly man proceeding on in his sins, shall meet at the length with some instrument or vial of God's vengeance. 12 * Or it is better to meet a she bear. etc. So doth Paul. 2. Thess. 3.2. See an example in the men of Creta. Tit. 1.12. Let a she bear rob of her whelps meet a man, and not a fool in his folly. Solomon here prayeth, that the godly man be delivered from unorderly and unreasonable men. Of all wild beasts, a bear most exceedeth in rage. Now if at any time she be rob of her whelps, her fierceness is doubled. It is then a dangerous thing to be met on sudden by a bear. But it is yet more perilous, for a man to meet a ruffian or a furious person. For a bear may be tamed by art, but a fool will not be persuaded. A bear may be shunned by swiftness, but a wicked man pursueth his neighbour to the death. A bear hurteth the body only, a fool body goods and name together. To conclude, a bear doth harm only with tooth and paw, but a mischievous man with heart, hand, tongue and weapon. 13 Whosoever rewardeth evil for good, See a like sentence Psal. 7.7.8 9 a discourse hereof Psal. 100LS. an example jer. 18. evil shall not departed from his house. Whosoever rewardeth evil for good. Whosoever he be which is so unthankful, as not only to render good for good, but to recompense well doing with hurt or evil, evil shall not departed from his house, shall, not once only but continually be plagued, not in his person only but in his family. 14 He that beginneth strife, is as one who openeth the waters, wherefore before the contention be * or flush out meddled with, leave off. He that beginneth strife. That person who first provoketh his neighbour to brawl or to fight, is as one who openeth the waters, is like him who unlocketh the sluice or cutteth the ground or bank, whereby a pond or river is hemmed in. For he can no more stay the strife which once he hath begun, than he which hath broken the ground, can hinder the water from flushing out, or stop it at his pleasure, the which waxeth still greater and greater from time to time. Mat. 5.25.26 Wherefore before the contention be meddled with. If then thou be wise, contend not unnecessarily, but agree with thine adversary quickly, before the action be commenced, or his wrath be kindled. 15 He which justifieth the wicked man, and he which condemneth the just man, are even both an abomination to the Lord. As well he, See the fountain hereof Exod. 23. ●. who in the seat of judgement absolveth the malefactor, as he which punisheth the weldoer, committeth an heinous sin, which God will severely revenge. 16 Why is there a price in the hand of a fool? to possess wisdom? nay he hath no he art. Who can but disdain ungodly rich men, who have great means of attaining unto learning & of doing good works, but either they have no hunger after these things, or no capacity to comprehend them? 17 A friend loveth at all times, and is borne a brother in adversity. See examples in Abaham who ventured his life for Lot when he was carried away captive, in David & jonathan and in Ruth and Naomi. A friend loveth at all times, he that beareth hearty good will to a man, showeth himself kind unto him continually, neither is there any day or time, wherein he embraceth him not in his affection. And is borne a brother in adversity. Now, when some great affliction falleth out, then is this loving friend manifested to be a brother in very deed, inasmuch as he showeth the naturalness and soundness of his affection, by cleaving to his neighbour in his trouble, & by comforting him all manner of ways. 18 A man destitute of understanding toucheth the hand, promising suretyship, before his friend. A rash fool proffereth himself to be surety for his friend, before he be entreated by him to take this burden upon him in his behalf. 19 He which loveth rebellion, loveth strife, he which exalteth his gate, seeketh destruction. He which loveth rebellion. Such a one as is cross or overthwart in his dealings, opposing himself against God and man, loveth strife, draweth trouble on himself, which always doth follow such perverseness. He which exalteth his gate. Again, he who in the pride of his heart preferring himself above other, carrieth an higher port than his ability doth bear or require, seeketh destruction, by this his misbehaviour so overthroweth himself oftentimes, as they do which seek to cast themselves down headlong from some high place. 20 He who is of a froward heart shall not find good, and he which hath a crafty tongue, shall fall into evil. Both he whose heart is unsound, shall want blessings, and he whose tongue doth flatter and deceive, shall find heavy judgements. 21 He who begetteth a fool, [begetteth him] unto his own sorrow, and the father of a fool shall not rejoice. The parents of such children as prove stubborn, have been the authors of sorrow unto themselves, neither shall they be able to take comfort in any thing in the world, seeing their graceless imps, will be a perpetual thorn in their hearts. 22 A joyful heart causeth good health, but a * Or a broken spirit. sorrowful mind, drieth up the bones. Great force there is as well in joy as in sorrow. A joyful heart causeth good health. A merry mind quickeneth the body together with all the senses thereof, conveying thereinto a vital vigour. For the reviving of the body proceedeth from the heart, which being in good temper, it can not be but that all the other parts must also be in their right tune. But a sorrowful mind drieth up the bones. On the contrary side, a heavy spirit causeth sickness and diseases. For when the heart is sad, the spirits are drawn back, the humours are dried up, the very bones themselves are filled with aches. 23 A wicked man taketh a gift out of his bosom, to pervert the ways of judgement. A wicked man, one who hath an ill mind or an ill cause, taketh a gift, draweth forth a bribe, out of his bosom, secretly and closely, to pervert or wrest the ways of justice, to pervert or stop the law, which is the life of the common wealth. 24 Wisdom is in the face of the prudent man, but the eyes of a fool [rove] to the end of the earth. He who is endued with discretion carrieth calmness in his brows, modesty in his eyes, gravity & staidness in his looks. On the contrary side, he who is simple or vain, showeth signs of lightness and inconstancy in his countenance. 25 A foolish son is a vexation to his father, and a bitterness to his mother. A lewd child, is not only a matter of sorrow to his parents, but provoketh them also unto wrath and choler. 26 It is not good to punish * Or also the just, to wit with the wicked. even the just man, to strike the well disposed, is contrary to equity. Not only to kill, but to scourge or fine any for well doing, is a great sin which God will severely revenge. 27 A wise man spareth his words, and a man of understanding is of a cool spirit. 28 Even a fool when he holdeth his peace is counted wise, and he which stoppeth his lips, prudent. The discreet person is silent, even when he is provoked unto wrath, neither only doth he moderate his speeches but his affections. Moreover, even the ungodly and unlearned person, putting up a wrong with patience and keeping silence, Here with the Greek interpreters and Jerome I read letaanah occasionem quaeree, which reading also by some of sound judgement in our time is thought to be the truth. is thought & said in that respect and for that time, to be very wise and wary. THE XVIII. CHAPTER. 1 He who separateth himself, seeketh a quarrel, he meddleth in every matter. That person is said to separate himself, who severeth himself from other in heart or course of life. Such a one seeketh a quarrel, that is to say, waiteth for some occasion or opportunity of falling out or brawling. Ep. jud. 19 ver. To conclude, he meddleth in every matter, he stirreth very busily in every thing which is done, & catcheth at every word which is spoken, to the end he may take some occasion of breaking concord, or provoke his neighbour unto strife. 2 A fool is not delighted with understanding, but with those things, which are in his own heart. Albeit, most profitable instructions are taught or most sound arguments brought to convince the conceited person of his error or evil course of life, yet he is so far off from resting therein, that he wonderfully pleaseth himself in those fantastical imaginations only, which his blind or froward heart, deviseth or ministereth unto him. 3 When the wicked man cometh contempt cometh also, and with the vild person reproach. Before. 11.2. Disgrace and infamy followeth the notorious offender every where. 4 The words of an excellent man's mouth, are as deep waters, the well spring of wisdom, is like a flowing river, Even as deep waters fail not but are plentiful, or as a flowing river is never dry nor standeth still but runneth continually, so the godly speeches of a man endued with knowledge, are not superficial but sound, not barren but fruitful. For out of the good treasure of his heart bringing forth good things, he ceaseth not out of his lips to power forth daily instructions. 5 It is not good to respect the person of the wicked, to overthrow the just man in judgement. It is a great sin by regarding of some thing in the ungodly adversary, the which is without the cause, as honour, friendship, or a gift, Exod. 23.2.3. to condemn or wrong the innocent person. 6 The lips of the fool make strife, and his mouth calleth for stripes. 7 A fools mouth is his own destruction, and his lips, a snare to his soul. 8 The words of the whisperer are as flatter, but they go down into the inward parts of the belly. Every one herein is warned again, to take heed that he abuse not his tongue. The lips of the fool make strife, even as moles raise up hills whithersoever they go, so rash people stir up strife wheresoever they become, and his mouth calleth for strips. The words which proceed out of the mouths of the wicked, cause them oftentimes to be smitten and wounded. A fools mouth is his own destruction, etc. The speech of the ungodly person some times causeth hi● to be called into question & worketh his utter undoing. The words of the whisperer, etc. The secret backbiters tale, Psal. 52.21. is smooth as the oil, but it cutteth like a sword, so that he can both bite and cry, as we say in our English Proverb. 9 He that is negligent in his business, is even brother to him, who is a waster. The idle person is another spendthrift as it were. For as the prodigal person consumeth his goods by lavishing them out, so the sluggard suffereth his possessions to decay by not looking to them or labouring to maintain them. The one spendeth all, the other getteth nothing, and thus as both are unthrifty, so both fall into extreme poverty at the last. 10 The name of the Lord is a strong tower, the righteous man runneth unto it, and is exalted. 11 The rich man's substance is (as it were) his defenced City, and as an high wall in his imagination. In the former of these two verses, resorting unto the Lord by faith in the time of trouble, is commended. The name of the Lord, the protection and favour of God toward the elect in Christ, is a strong tower, is a sufficient defence and a sure refuge against all dangers. The just man runneth unto it, So did David Asa, jehosaphat and Hezechia. he who is justified by the blood of jesus Christ and sanctified by the holy Ghost, in time of affliction, speedily, by faith, repentance, prayer, and fasting repaireth hereunto, as men in time of war run to castles or fortresses, that they may be safe from danger, and is exalted, and so is preserved from the rage of troubles, and kept out of the reach of all his adversaries. In the eleventh verse, confidence in riches is condemned. The rich man's substance, etc. abundance of earthly treasures seemeth a strong defence against evils, and a means of avoiding all dangers, unto the worldly rich man. 12 Before destruction the heart of a man is haughty, Luc. 14.12. jam. 4.6. Pet. 5.5. but lowliness goeth before honour. Security is the forerunner of a fall, See the exposition hereof, before. 12.2.16.18.15.33. humility of preferment and of all good blessings and graces. 13 For one to answer a matter before he hath heard it, it is a folly and shame. It is a note of rashness and a great discredit unto a man, to give a verdict upon causes not thoroughly known unto him, or to pronounce an hasty sentence upon any person. 14 The spirit of a man beareth out his infirmity, but a * Or according to Tremellius a broken spirit who can lift up. wounded spirit who can bear? This sentence teacheth, that the diseases of the mind are more heavy and grievous than the diseases of the body. The spirit of a man beareth out his infirmity, the mind of a man if it be courageous or sound, sustaineth with patience the diseases of the body or any outward cross whatsoever. But a wounded spirit who can bear? as for a soul full of bitter grief, the body can not carry with comfort, no thing can ease, no person can quiet. Albeit women in travail do commonly forget all their pains and greatly rejoice when they have brought forth a male child into the world, yet the wife of Phineas, because her heart was full of sorrow for the taking of the Ark of God, neither could nor would receive any comfort by her new born son. So likewise, although Music is a medicine as it were to a pensive mind, and men are wont to take chief delight in their haps and viols, yet the Israelites being as it were resolved into mourning and tears at the waters of Babylon, hung up their instruments on the willows in that place, as things without force to minister any comfort unto them. Nothing then besides the grace of God alone, can cure a wounded or broken spirit●, not melody, not feasting, not any outward blessing. No person can lift up a mind extremely cast down, excepting only God himself not child, not father, not friend, not neighbour, not husband, not wife, the greatest outward comfort in the world. 15 The heart of the prudent man possesseth knowledge, and the ear of the wise seeketh knowledge. The heart of the prudent man, the soul of that person who is endued with understanding, possesseth knowledge, keepeth and holdeth fast that which it hath already learned, and the ear of the wise seeketh knowledge, they that regard their own welfare, endeavour by hearing of other, to increase their knowledge & to know that which yet they have not learned. 16 A man's gift enlargeth him, and bringeth him before great personages. There is great force in gifts or presents, both to deliver men out of trouble and to bring them into favour. The gift of a man enlargeth him, a present delivereth a man out of close prison, & bringeth him before great personages, moreover, it maketh a man gracious in the eyes of great states and leadeth him into their presence. 17 He that is first in his * Or plea. cause [seemeth] just, but his neighbour cometh, and maketh inquiry of him. See an example in Tsibaes' complaint and Mephibosbeths' defence. There is great force in orderly proceed unto the discerning of cases and deciding of controversies. He that is first in his cause seemeth just, he that speaketh first in a matter, maketh oftentimes such a show of truth or right, as that although he hath indeed the worse part, yet he seemeth to have the better. But his neighbour cometh and maketh inquiry of him. Afterward, the other party pleadeth in the second place, and inveigheth against the former person, detecteth his sleights, confuteth his arguments, finally proveth his own cause to be most sound and good. Thus as we use to say in our English Proverb, one cause is good till another be heard, for which cause we are to hear both parties speak, before we determine aught on either side. 18 The lot causeth contentions to cease and maketh a partition among the mighty. In some cases, as namely in those which otherwise can not be well decided, the lot or straw as we use to speak, must be man of law. The lot causeth contentions to cease, the lot quickly endeth controversies, which otherwise are endless. For it revealeth God's will, and furthermore, it being moved by the immediate finger of the Lord, every one that hath any spark of reason and Religion, will rest therein and yield thereunto. And maketh a partition among the mighty. Moreover, the lot is a means, whereby spoils and inheritances are divided not only among mean persons, but the wealthy, the strong, and the honourable. As concerning lots, they were much used amongst the people of the jews as may appear by sundry places of the Scripture, neither is the use of them now unlawful, Num. 33.1. Sam. 10. Act. 1. jonah. 1. jud. 7. but warrantable by the word of God, so that it be taken upon just occasions always, and joined with calling on the name of God. These cautions observed, a lot may lawfully be used, either in dividing of possessions, or in choosing of officers to some place or dignity. But when a lot is cast to inquire what success men shall have in their affairs, or to set up some odd bankrupt with the deceiving and disaduantaging of many, or to play and to make sport, it is abused. Here occasion is offered to discourse, whether cards and dise be lots as some very learned and godly writers judge them to be, but because mine intent in this Treatise is not to dilate matters, but to touch all things briefly, nor to enter into controversies, but to expound the sense of the parables of this book, I pass this point over. Nevertheless, this one thing I can not let slip or pretermit, concerning the vain pastime of dise (and so consequently of carding) that even one of our own Prophets old Chaucer by name, hath noted in his writings to be full of spots, as late Divines teach that it hath the nature of lots, howbeit abused. For saith he. dise is the very mother of leasings, And of deceit and cursed for swear, Blasphemy of God, manslaughter and waist also, Of battle naughtiness and other more. It is reproof and contrary to honour For to behold a common diser, And ever the higher he is in estate, The more he is holden desolate. If that a Prince doth use hazardie, In all governance and policy, He is by a common opinion. Holden less in reputation. lords may find other manner of play Honest enough to drive the day away. 19 A brother offended, * Or falling away. is harder to win then a strong City, and their contentions are as the bar of a Castle. The war between natural or spiritual brethren, is here showed to be unreconcilable. A brother offended is harder to win then a strong City, a kinsman or friend displeased or falling away and departing, See an examples in Cain, and Abel, and in Paul and Barnabas. resisteth all entreaties, gifts, and means of reconciliation more stoutly and stiffly, than a defended town doth the assaults of the weapon or the Ambassages which are sent for the entreating of peace. And their contentions are as the bar of a Castle. Moreover, the strifes of brethren are as strong as most strong bars, neither can be broken off by any means. 20 With the fruit of a man's mouth, shall his belly be satisfied, with the revenue of his lips, shall he be filled. 21 Death and life are in the power of the tongue, as every one delighteth to use it, he shall eat the fruit thereof. The tongue herein is compared unto a fruitful tree, to declare that even as a man eateth of such fruits as he hath, so shall he have such an estate, as he hath a tongue. With the fruit of a man's mouth shall his belly be satisfied, etc. According as every one useth his tongue, so good things or evils do befall him and that in great abundance. Death and life are in the power of the tongue, etc. A man by abusing his tongue, in teaching, accusing, witnessing, and speaking, may undo and destroy himself and other. On the contrary side again, a man by using his tongue aright, in exhorting, testifying, giving advise, and talking with every one, may save his own soul and his neighbours. 22 He who findeth a wife, findeth a good thing, and obtaineth favour of the Lord. Now, the spirit of God entreateth of matrimony. He who findeth a wife, findeth a good thing. Whosoever meeteth with a virtuous wife, meeteth with an excellent blessing. In deed, some wives by reason of their corruption are crosses to their husbands, but here the spirit of God alluding to the institution of God that it is not good for man to be alone, Gen. 2. commendeth such a wife as is an helper to her husband in all good things. And obtaineth favour of the Lord, even as that poor man, upon whom a Prince bestoweth his daughter, findeth grace in his eyes, so that person is accepted & favoured by the king of heaven, to whom he granteth in marriage a godly wife, who is one of his own daughters. 23 The poor man speaketh [with] * Or speaketh supplications. prayers, but the rich man answereth roughly. The course of men's behaviour both in the state of adversity and of prosperity, is touched in this verse. The poor man speaketh with prayers, beggars, bondmen, prisoners and such like afflicted persons, See an example in the Israelites speech to Pharaoh Exod. 5. carry themselves very submissly toward the wealthy and the mighty. But the rich man answereth roughly On the contrary side, they who have abundance of goods or are in authority, use to revile & to rate the poor as dogs. Commonly thus it is, but yet not always. For some of the lowest sort speak most disdainfully, and again, some great personages behave themselves most courteously. This sentence than is thus to be understood, that usually poor people are lowly in their behaviour, and the rich scornful and haughty. Nevertheless, it may also generally be taken thus, that they who are poor in spirit always show humility in their speeches and actions, whereas the rich according to the world, manifest their insolency by word and deed continually. 24 A man that hath many friends is * Or to maintain friendship. to show himself friendly, but some one lover there is, who * Or cleaveth, to wit in hearty good will above a brother. is nearer than a brother. Amity is entreated of in this sentence. A man who hath many friends is to show himself friendly, he who hath great acquaintance, is to hold in with every one of his well wishers, to which end he is not only to take heed least by strangeness of offering of discourtesy he lose the liking of any, but to endeavour by all signs and pledges of good will, to knit the hearts of all faster and faster unto him. But some one lover there is who is nearer than a brother. Now moreover, among many friends there is some one especial and extraordinary loving mate, whose heart above all other, yea above a natural brother, is glued unto his neighbour in such sort, as that he is ready to do any thing for his good, yea even to die for him, which no common friend or kinsman lightly will do. Wherefore above the rest, See an example in David and jonathan. such a one is to be loved and made much of, for indeed the only load stone of love, is showing of love again, not only in words but in deeds. THE XIX. CHAPTER. 1 Better is the poor man who walketh in his uprightness, than he who is of froward lips, for he is a fool. THe praise of uprightness is set down in this verse. Better is the poor man, etc. The godly poor soul who feareth the Lord and dealeth justly with men, albeit he wanteth necessaries or is little set by in the world, yet is in a more happy estate seeing he is acceptable to the Lord, than a wealthy wicked man who getteth his goods by lying or abuseth his tongue to evil speaking. 2 He whose mind discerneth not that which is not good, offendeth as he doth, who is hasty in his feet. As he who wanteth the eyes of the body or with his feet is too swift & runneth too hastily wandereth out of the right way or stumbleth at some stone, so he who wanteth discretion the eye of the mind, or followeth his affections in such post hast as that he will not or can not mark or see what is unlawful or unconvenient for him, sinneth and transgresseth. 3 The foolishness of a man overthroweth his way, & his heart fretteth against the Lord. Repining against God is here condemned. The foolishness of a man overthroweth his way, jam. ● 13. concupiscence and sin draweth upon a sinner sundry troubles, yea sometimes death itself. And his heart fretteth against the Lord. Now, when the offender seethe himself to be plagued, he accuseth God as the author of his evil and adversity, or murmureth against him for dealing so sharply with him. 4 Riches gather many friends, but the poor man is separated from his neighbour. New friends daily join themselves to the wealthy, but every one forsaketh and disclaimeth him, who is afflicted or needy. 5 A false witness shall not be unpunished, Exod. 23.1. and a forger of lies shall not escape. All those, who testify or devise lies, shall surely and severely be revenged. 6 Many sue unto the face of the frank person, and every one is a friend to him who giveth gifts. 7 All the brethren of the poor man hate him, Deut. 19.18. See an example in jobs friends job. 6.14.15. etc. how much more are his friends far off from him, though he be instant in words, yet they are not [disposed to hear.] A great number faun upon those who are rich & liberal, to the end that they may receive some profit by them, but as concerning him who is in adversity, even his nearest kinsmen despise him, and what marvel is it then, if they who are of no kin unto him at all, be so changed and estranged from him, as that when he requesteth their help they do not relieve him, nor will hear on that ear? 8 He which possesseth his * soul, Or heart. loveth himself, and he which keepeth wisdom, shall obtain that which is good. That person who possesseth his soul in patience, or holdeth fast the truth in the midst of all temptations or troubles whatsoever, provideth well for his own welfare. Moreover, he which not only heareth but keepeth the word of God, shall find comfort in affliction and many blessings both of this life and of the life to come. 9 A false witness shall not be unpunished, and he who forgeth lies shall perish. The reporter and inventor of lies, shall be grievously plagued. 10 Pleasure is not comely for a fool, much less for a servant, to have rule over Princes. A scourge is rather meet for a wicked man then receations or pastimes, which either he abuseth, or is unworthy of, seeing he, having not wearied or exercised himself in any earnest matters or good works as wise men are wont to do, deserveth not to taste the sweetness of any solaces or delights. But if recreation or pleasure which is but a light vanity as it were, See the exposition of 22. verse of the 30. Chapter. become not a vain fool: how much less than doth authority or dignity (which things carry with them so great a weight of glory, especially when they are exercised over noble personages) beseen one of a servile disposition and condition? 11 The understanding of a man maketh him slow to wrath, and his glory is, to pass by an offence. Heavenly wisdom causeth a man to be long suffering and patiented. Moreover, it is a thing very praise worthy, sometimes to put up a wrong and to take no notify of an offence. 12 The indignation of a king, is as the roaring of a young Lion, but his good will, is as the dew upon the grass. The force of the affections of Princes is herein declared. The indignation of a king, etc. As the roaring of a young Lion is most strong and terrible, so the displeasure of a Prince is most fearful and deadly. But his good will is as the dew upon the grass. See afterward. 20.2. On the contrary side, as the dew of heaven refresheth the herbs of the field and causeth them to flourish, so the king's favour is most comfortable and profitable. 13 A foolish son, is a trouble to his father, and the contentions of a wife, are [like] a contitinuall dropping. 14 House and substance are the inheritance of fathers, but a prudent wife, is from the Lord. Whereas it said that a foolish son is a trouble to his father, the meaning hereof is, that ungodly children by their wickedness cast their parents into sorrow, infamy, diseases, and sundry other calamities. Now furthermore, the contentions of a wife, are affirmed to be like a continual dropping, because as showers of rain do hurt buildings, and annoy those persons which are therein all night or all day, so brawling women, by their scolding, greatly and continually molest their families & their husbands. Such an ungodly wife than is a great cross, but on the contraryside, to insinuat that a virtuous wife is as great a blessing, it is added that house and substance are the inheritance of fathers, but a prudent wife is from the Lord. It is true, that children receive their inheritance from God, but this they do by the hands of their parents, as by means. For those goods which ancestors grandfathers and fathers have gotten with great labour or kept with care, they leave to their posterity from hand to hand. Thus then a good patrimony cometh from parents, but an happy matrimony proceedeth immediately from the Lord, who directeth the suitor to a good choice, who moveth the heart of the virtuous woman to like of him, finally, who bestoweth this his daughter not on every one but on such a one, as he doth singularly favour. 15 [He who is given] to slothfulness which causeth to fall a sleep, and the deceitful * Or soul. person, shall suffer hunger. Both they who by drowsiness work not that which is good as the Apostle speaketh, and they who being crafty, do that which is ill, getting their living by hook or crook, shall in the end come to penury or beggary. 16 He that keepeth the commandment, keepeth his own soul, but he which regardeth not his own ways, * Or being punished shall die. shall be punished with death. That person which walketh in the obedience of God's laws, shall be spared in the time of vengeance and always shall be blessed, but he which careth not how he liveth, shall perish and be made a public spectacle of shame. 17 He which giveth frankly to the poor, dareth to the Lord, and he will recompense him, that which he hath given. He which doth good to the poor, 2. Cor. 9.9.10. doth not give his goods but lend them, not to a mortal men, but to God, not to his loss, but to his great advantage, seeing the Lord will return them back again with usury. 18 Correct thy son whilst there is hope, but lift not up thy soul to kill him. Chastise thy child by words and stripes, whilst yet he is not grown stubborn, but being young, may by this means be amended. Nevertheless, in any case exceed not measure in thy correction, Ephes. 6.4. for so thou mayest be a murderer of thine own child in thy furious mood. 19 He who is of great wrath will be punished, albeit thou let him escape * Heb. and proceedest so to do which is all one in sense. This interpretation is confirmed by the judgement of all expositors in a manner and by like places in this book, as 29.22.14.17.14.29 Tremellius is thought here to have gone awry. oftentimes. He who is furious and moody, will on day meet with some trouble or punishment in goods or body, although thou pardon him divers times. For his anger returning, will cause him to do some mischief or commit some folly, for which, either some private person or public Magistrate, will cause him smart. 20 Hearken to counsel and receive instruction that thou mayest be wise at the last. O man whosoever thou art, hear and obey the word of God, to the end that howsoever thou hast spent the former part of thy time in vanity and wickedness, yet in the end thou mayest attain to grace and everlasting glory. 21 Many devices are in a man's heart, but the counsel of the Lord shall stand. The intentes of men's minds and the cogitations thereof are infinite, changeable, contrary to each other, and so vain, as that they never oftentimes come into act. But as concerning the decree of the Lord, it is not only one and the same, but in due season is put into execution. 22 That which is to be desired by a man, is his bountifulness, but he that is poor is better than he that is a liar. Liberality is now commended. That which is to be desired by a man, etc. Albeit all virtues and good things are to be laboured after, yet in as much as is it an happy thing to give rather than to receive, a man is after a special sort to endeavour, that he may be bountiful and give alms to the poor. Abraham did so desire to extend his liberality to those who stood in need, that he sat at his door to wait for guests. But he that is poor is better than he that is a liar. Nevertheless, he who hath nothing to bestow on good uses, yea who hath scant so much as will suffice himself and those who depend on him, is more acceptable to the Lord and more to be esteemed by men, than the great rich men of this world, who are Atheists or hypocrites, & give their goods to the poor only to be seen and commended. 23 The fear of the Lord bringeth life and he who therewith is endued, shall remain satisfied, and shall not be visited with evil. The reverence of the Lord maketh those happy who have it always before their eyes, unto whom it bringeth plenty of all good things, and from whom it turneth away all sorts of evils. 24 The slothful man hideth his hand in his * Or sleeve. bosom, and will not put it to his mouth again. Nice and dainty sloth is herein condemned. The hand is the instrument of working. The bosom is a place of warmth and ease. The mouth is not far from the bosom, & must of necessity be fed. Thus much then here is meant, that some are so slothful, as that they will not set their hands to most easy and needful works, as for example to take their food or to comb their heads. 25 If thou smite a scorner, he who is simple will be made wary, and if thou reprove a prudent man, he will understand knowledge. He which erreth of simplicity, or sinneth of infirmity, will receive profit both by the punishments which are inflicted on obstinate offenders, 1. Tim. 5.20. Act. 5.11. and by the rebukes which are applied unto the godly, after that they have gone astray. 26 He which spoileth his father [or] chaseth away his mother, is * Or which causeth blushing & shame. a son of confusion and shame. That child who robbeth his father of his goods, or turneth his mother out of doors, not only shameth his parents, but shall himself come to confusion and destruction. 27 O my son, cease to serve from the words of knowledge, to the end that thou mayst hearken to instruction. Herein every one is called to repentance. Cease o my son. etc. Let it be sufficient for thee o man to have spent the former time of thy life in ungodliness and unrighteousness. Now therefore, lay aside all thy vanities and vices, Psal. 119. v. 101 that thou mayest rightly hear & obey the word of God. 28 A wicked witness mocketh at judgement, and the mouth of the ungodly swalloweth up iniquity. 29 But judgements are prepared for these scorners, and stripes for the back of fools. A wicked witness mock that judgement. A false witness maketh no account of truth or equity, and the mouth of the ungodly swalloweth up iniquity, moreover, they who have not the fear of God before their eyes, utter lies without any shame or remorse, making no bones thereat as we use to speak. But judgements are prepared for these scorners, nevertheless, these deriders shall not go unpunished for many decrees are set down concerning the plaguing of them. And stripes for the back of fools. Moreover, rods yea great scourges, are made ready for the ungodly. THE XX. CHAPTER. 1 Wine is a mocker, * Or heady drink. strong drink is raging, & who soever overshooteth himself therein, is not wise. THis sentence warneth every one, Pro. 30.4. Ephe. 5.18. to take heed that he abuse not wine or strong drink. Three evils proceed from the abuse hereof. The first is jollity, for wine maketh men secure, talkative, wanton, and vain. Esay. 28. Ose. 4. The second is contention, for strong drink causeth brawling, fight, and murder. The last is foolishness, for when the wine or strong drink is in, the wit is out, for which cause the Prophet saith, that fornication wine and drunkenness take away the heart. 2 The * Or terror. fear of the king is as the roaring of a young Lion, he that provoketh him, sinneth against his own soul. As there is naturally such force in the voice of a young Lion, who roareth more strongly than the old, Before. 19.12.16.14. as that by the sound thereof, all the beasts which hear it are astonished & stricken down: so the rage of a Prince is very terrible and deadly, to the subject against whom it is incensed. 3 It is an honour for a man to cease from strife, but every fool will be meddling. It is a commendable thing to end contention, See an example in Abraham. Gen. 13. but to begin or to maintain a quarrel is great folly. 4 The slothful man who will not plough because of winter, shall beg in summer, when he shall have nothing. The tender and fearful sluggard, who abstaineth from labour by reason of the hardness of the present time, shall fall at the last into extreme want. 5 The counsel in the heart of man is like deep waters, but a man that hath understanding, will draw it out. A secret intent of the mind is cunningly hidden and closely concealed oftentimes, but he who is endued with discretion, either by propounding of questions, or by observing of gestures, soundeth and fisheth out the secret purpose of him who is so close. 6 Many commend the man who * Heb. the man of his bounty. Drusius saith he dare pawn all that he is worth that this sense which is set down is the natural meaning of this sentence. Pro. Class. 2. lib. 1. Pro. 289. is bountiful unto them, but who can find a faithful man? There are in a great number who magnify those who have bestowed benefits on them, but few there are who in adversity especially, or when need requireth, show themselves to be constant friends or keep touch in word and deed, or who declare themselves to be thankful by requiting courtesies received. 7 The just man who continually walketh in his uprightness [is blessed] and blessed shall his children be after him. It shall go well with the righteous and their seed. Psal. 127. job. 5.25. 8 A king that sitteth on the throne of judgement, * Or winnoweth all evil in his eyes. chaseth away all evil with his eyes. A judge personally sitting on the tribunal seat, & faithfully exercising his office, by his presence and examining of matters, findeth out and punisheth all sorts of misdeameanours. 9 Who can say I have purified mine heart, I am clean from my sin. Is any in this world able truly to say I have sanctified myself, Rom. 3.10.11. or I am without all relics of natural corruption? job could not, Daniel could not, Paul could not, and who then can? 10 divers weights and divers measures are even both abomination to the Lord. The Lord abhorreth all means and instruments of injustice. Before. 11.1, 16. ●1. 11 Even a child is known by his doings, whether his work be pure and right. Indeed the proof is all, but yet young imps oftentimes declare by certain signs, what they are & what they will be. Even a child is known by his doings, not only the old, So did Daniel on the one side and I smaell one the other. but the young show by their actions or behaviour, whether his work be pure and right, whether the thing he doth be sincerely performed by him or no, or proceedeth from a true and plain heart. 12 The Lord hath made both these, even the ear which heareth and the eye which seethe. The Lord hath not only form all the parts of men's bodies & namely these two the ear & the eye, Exod. 4.11. Psal. 94.9. but he it is who enableth & quickeneth them to do their office. 13 Love not to sleep lest thou come unto poverty, open thine eyes, and thou shalt be satisfied with bread. Sleep not too much that thou become not a beggar, watch in thy calling, and thou shalt have plenty. 14 It is nought it is nought saith the buyer, 1. Thess. 4.6. but when he is gone apart, he boasteth. Albeit the ware cheapened is well worth the money demanded by the seller, yet the covetous buyer, to the end he may get it very cheap, dispraiseth it to the utmost, and saith, that it is not worth half so much as it is prized at, but when he hath bought the thing and is come home, them he will say to his friend, had I not a good pennyworth? it is even worth twice as much as I paid for it. Thus to deal is to call good evil and to speak contrary to a man's own knowledge and conscience. 15 There is gold and a multitude of precious stones, but the lips of knowledge, are a most precious treasure. Worldly treasures are herein compared with true and gracious words. There is gold and a multitude of precious stones, there are in the world metals and stones of great price, but the lips of knowledge, are a most precious treasure, but plain dealing in word & deed, is the best jewel: for indeed the one come out of the earth, the other are given from heaven. The one are esteemed by men, the other by the Lord, the one are corruptible the other immortal, the one serve unto the uses of this life, the other are profitable to edify the soul, Balaam himself saw thus much, for which cause he said to Balaak, that if he should give him an house full of gold and silver, he could not go besides the word of God. 16 Take his garment who is surety for a strange man, and a pledge of him who is surety for a strange woman. Rash suretieship is again forbidden in this verse. Although the garment of thy poor brother who flieth unto thee in his necessity to borrow somewhat of thee, Exod. 22.26. is not in any case to be kept by thee from him, neither yet his pawn to be retained▪ yet when any person who is indeed in poor estate, shall so dissemble or take on him the person of a rich man, as to offer himself unto thee to be surety for another, thou mayest with a good conscience deal straightly with him, and require thine own of such a one. 17 The bread of deceit is sweet to a man, but afterward his mouth shall be filled with * Or sharp stones. gravel. Great reason there is why all men should take heed of crafty dealing. For, the bread of deceit is sweet to a man. In the beginning goods ill gotten are very pleasant and delitesome to a crafty person, but afterward his mouth shall be filled with gravel. Nevertheless in the end, he shall for the same meet with troubles. For such sweet meat as we say will have sour sauce. 18 Establish thy thoughts by counsel, and by prudent advise make war. In all matters of doubt whatsoever, seek for and follow the direction and counsel of wise and faithful men, but especially bend thine own wits to devise all the policies in the world and take advise also with other of skill and experience, in so weighty matters as war is, Luc. 14. wherein the life of many a man is hazarded. 19 To him who discloseth a secret, going about as a * Or backbiter. tale bearer, and to him who flattereth with his lips, join not thyself. Take counsel with wise men about thine affairs, but make not blabs acquainted therewith, neither refer thy matters unto those who will but faun upon thee or gloze with thee saying as thou sayest and doing all things to please thee, not regarding their own duty or thy good. 20 He who curseth his father or his mother, shall have his candle put out in obscure darkness. That child doth curse his father or his mother, See the root of this sentence. Exod. 21.17. who wisheth some evil unto them or revileth them. His candle shall indeed be put out, for his prosperity and life shall be taken away. See beneath. 30.11. This shall be done in obscure darkness, in as much as all his glory shall not only be taken away but turned into extreme misery in a day of wrath and vengeance. Disobedience then to parents is threatened in this sentence. 21 An heritage is hastily gotten at the beginning, but the end thereof shall not be blessed. Substance by ill means or with greediness heaped together in short time, at the last vanisheth or is accursed. 22 Say not I will recompense evil [but] wait on the Lord, and he will save thee. Neither in heart intend, nor in speeches threaten revenge. Possess thy soul rather in patience, Rom. 12.19. See the fountain of this precept. Levit. 19.18. looking for defence from the Lord. So doing, thou shalt be preserved by him from the future dangers, and delivered out of thy present troubles. 23 divers weights are abomination to the Lord, Before. 11.1. and false balances are not good. All means and measures of injustice are detestable in God's sight, and hurtful to those men, who use them. 24 Amans steps are of the Lord, but what doth a man understand of his way? God not only knoweth, but ruleth all the thoughts, Psal. 139. words, deeds, & doings of a man. On the contrary side, man perceiveth little or nothing of the counsel or dealing of the Lord in governing the world. 25 It is a * Or snare. destruction for a man to devour that which is consecrated, & after vows [made] to call back. See the root of this precept. Deut. 23.21. alike instruction. Eccl. 5.3. an example of the danger of breaking it. Act. 5.1. the warrant of vowing. Psal. 76.11. what doings are not to be vowed. Deut. 23 18. judg. 11.30. gather what a vow is out of the 30. Num. 3.4.5.6. verse. See an example in judas, who was a thief from the beginning. That it was the custom of husband men among the jews, to thrash the harder corn with a cart wheel, may be gathered out of the 28. Esay. 27.28. ver. Sacrilege is here condemned, two sorts whereof are also specified. The one is, the taking away of a thing which hath already been dedicated to the Lord, in these words, it is a destruction for a man, etc. The other is, a differing or withholding of the thing which is in heart vowed or in speech hath been promised to God's worship or service. Both these kinds of sacrilege, are called a destruction, because they draw the plagues of the Lord on such as commit them. Then a thing consecrated is devoured, when the Lord or the Church or the poor, are defrauded of that which hath been given to holy uses. Now, they after vows call back, who make promises to the Lord, but after, wish they had not made them, or do not perform them. 26 A wise king fanneth the wicked, and turneth the wheel over them. Even as the husbandman by winnowing separateth the chaff from the good grains, so the good Magistrate severeth the evil from the good. Again, as the husbandman thresheth the hard corn with a cart wheel. so a just ruler inflicteth sharp punishments upon the wicked. 27 Man's soul 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. Man's soul is as it were the candle of the Lord. The mind of man is not brutish as is the heart of beasts, but so enlightened with understanding, as that it may fitly be called, the lamp of the eternal (whereby) he searcheth all the bowels of the belly. A man by this spirit of his endued with reason, seeketh out and pierceth into the nature all things which are most obscure, neither only knoweth his own estate, but fisheth out the secrets of other, with whom he hath to do. 28 Bounty and truth preserve the king, & by bounty he upholdeth his throne. Virtue is that, whereby the crown is especially maintained. Bounty, that virtue which consisteth not only in pardoning of offences, but in giving of alms or gifts freely to those who stand in need, and truth, and that virtue also, which giveth every one his due, as namely honour to the good and punishment to the wicked, preserve the king, are the bucklers or bulwarks whereby the royal person of the Prince is defended from evils. And by bounty he upholdeth his throne. Nevertheless, howsoever both these virtues are indeed so necessary, as that if either both of them or but one of them be wanting, the Prince cannot possibly remain long in safety: yet bounty is the chief pillar of the state or kingdom. For when as strangers are nourished, the poor relieved, the fatherless defended, schools erected, the Preachers of the word maintained, to conclude all the works of mercy practised, this is that which winneth the hearts of the subjects, in whose good will the strength of a land doth especially consist, as on the contrary side, nothing so soon overthroweth the throne of a Prince, as the ill will or hatred of the people under him. 29 The glory of young men is their strength, the honour of the aged, is the grey head. This sentence insinuateth, that both the young & the old, have their several ornaments wherein they may rejoice, and for the which also they are to be reverenced. The glory of young men is their strength. Albeit they that are of tender or green years, want oftentimes wisdom or experience, which commonly are to be found in the ancient, yet have they courage of mind and strength of body, whereby they are enabled to follow their callings, to fight for their countries, to do acts of great same and renown. No man then is to despise the younger for their green years, but rather even in this respect to esteem them the more. Now on the other side, the honour of the aged is the grey head, Albeit also they who are stricken in years, are weak in body or want the use of their senses, yet the silver crown of hoary hairs, which the finger of God hath set upon their head, doth make them venerable in all places where they come, so that they carry an authority or majesty with them as it were. Hence it is that in the law the Lord giveth this commandment specially to the younger sort, directing his precept to every one of them in particular as it were, Rise up before the hoary head and honour the person of the aged man. Levit. 19 Were this commandment of the Lord so practised in these times as it ought to be, there would not be so great sauciness or malapartness in youth, as usually appeareth every where. 30 Blueness and wounds serve to * Or are a purging for. purge the wicked man, and strokes that pierce into the bowels of the belly. This instruction teacheth us, how needful a thing it is for the ungodly, to be scourged and punished for their offences. Blueness and wounds serve to purge the wicked man. Even as beating (which blueness followeth) and lancing (which leaveth a wound behind) is fit and profitable for diseased and naughty jades: so sharp punishments and cutting corrections in the flesh and in the skin, are meet for evil doers, and for those, who otherwise will not be reform. And strokes that pierce into the bowels of the belly. Yea moreover, as goads or spurs are requisite and necessary for stubborn and stiff-necked beasts, who will not stir unless they be touched and pricked to the quick: so most grievous and inward plagues and troubles, piercing the bones and entering to the heart, are needful for obstinate and heinous offenders. True it is, albeit an unrepentant wicked man be never so much corrected or sharply dealt with, yet his corruption will not quite be tamed or wholly purged out. But yet nenerthelesse, punishment for the time somewhat restraineth the most ungodly wretch in the world. Now, as for those penitent sinners, who have done amiss through ignorance or infirmity, the scourges or punishments which they sustain for their offences, not only scour out of them many vices to which before they were given, but work in them many good virtues. So then, not only afflictions for righteousness sake, but corrections for sin, are profitable for God's children, in as much as they are by these purged from much dross, like as by the other, they are declared to have in them much fine silver as it were. THE XXI. CHAPTER. 1 The kings heart is in the hand of the Lord as the rivers of water, he turneth it whither soever it pleaseth him. EVen as rivers of water are moved by the hand of the Lord hither and thither, See a like comparison Revelation. 1.16. so that sometimes they ebb, sometimes they flow, sometimes they run forward sometimes they return backward, sometimes they are rough, sometimes they are calm: so the hearts of Princes and of all men, are by him disposed and altered according to his will & power, unto favour or hatred, to one affection or another. 2 A man seemeth straight to himself in all his ways, but God pondereth the hearts. A man justifieth himself oftentimes in all respects, when as God who searcheth the reins, See before. 16.2. findeth many things amiss in him. 3 To do justice and judgement, is a thing more acceptable to the Lord than sacrifice. Works of charity practised toward men, are here preferred before the exercises of Religion, which concern the worship of God. The reason hereof is, for that the Lord had rather be served by those actions which are profitable to men, then by those which to them are unfruitful. For this cause it is said in the Epistle to the Hebrews, that by such sacrifices as good works are, Heb. 13. God is well pleased. When as the exercises of Religion are performed with faith, they are acceptable to the Lord as was the sacrifice of Abel: but because justice and judgement are the greater points of the law, Micha. 6.6. when other things are alike, the Lord always preferreth them. As for the outward exercises of Religion which the wicked who practise all iniquity perform, Ose. 6.6. they are so far off from being acceptable unto the Lord, Esay. 1.10. that they rather are abominable in his sight. 4 The haughty look, and the proud heart, [to conclude] the * Or ploughing. light of the wicked is sin. We are herein taught, that all the actions of the wicked are abominable in the sight of God. The haughty look and the proud heart, the stately gestures and mind puffed up. To conclude, the light of the wicked is sin, and to be brief, whatsoever the wicked do, even their civil and religious actions, yea their consciences and their souls are polluted. Tit. 1.15. For unto the unclean all things are unclean, and that which is high in the sight of man, Luc. 16.15. is abomination in the sight of God. 5 The thoughts of the diligent man are only unto profit, but the hasty man's tend only to poverty. They who bend their wits and apply themselves, to find out and to use the means and opportunities of enriching their estate, shall wax wealthy. On the contrary side, such harebraynes as run all on head in making hasty bargains, or in doing things they care not how, undo themselves. 6 Treasures gathered together by a deceitful tongue, are vanity tossed too and fro [of men] who seek death. Goods gotten by falsehood, have two evils. First, they are unstable, vanishing away as the dust flieth before the wind. Secondly, they are hurtful, bringing sometimes temporal death, but always eternal destruction on the owners thereof. 7 The calamity of the wicked shall * Or cut them in sunder. destroy them, because they refuse to practise that which is right. The great afflictions of the ungodly shall cause them to howl and cry and shall overthrown them, for that they will execute justice, or do that which is good. 8 * Or the way of a perverse man is strange. The way of some man is perverse and strange, but as for the pure man his work is right. The course which impure men take, See the same phrase. job. 8.6. is overthwart and contrary to nature, to reason, or to the law of God. On the contrary side, the action of the upright person, is agreeable to equity and to the law of God. 9 It is better to dwell in a corner of the house top, then with a contentious woman in a * Or an house of company. wide house. A brawling wife is here showed to be a great evil. The jews houses were broad and open in the top. Now then, Chap. 19.13.23.24. it would be a very in convenient abiding, for a man to dwell in such a place, so subject to the wind and weather, as that it were more tolerable to dwell in a cave of the earth. But not only to dwell on an house top but in a corner of an house top, is yet more incommodious. For how can a man so much as stir him, when he is penned up in so narrow straits? Nevertheless, to have fellowship with a brawling wife, is yet an harder estate than this. For she with her scolding tongue will disquiet her husband's mind, hinder him in his calling, and cause rest to departed from his eyes. And what though the house be wide wherein thou dwellest with such a contentious mate, or there are divers therein, with whom thou mayest have society? See the punishment of this sin. Psal. 109▪ 16. See an example in the Edomites. Psal. 137. Also in the brethren of joseph who were touched with no compassion toward him. Thou shalt be quiet in no corner of thine house, neither shalt thou receive any joy by the presence of any person. 10 The soul of the wicked man wisheth evil, his neighbour hath no favour in his eyes. The bloody minded man, wisheth for and seeketh his neighbours, harm. His neighbour hath no favour in his eyes. He will by no pity, due unto his friend or the poor afflicted person, be stayed from doing of that mischief, which his soul desireth. For indeed, he hath no pity or mercy, or reverent regard unto any. 11 When the scorner is punished he that is simple waxeth wise, and when a wise man is instructed, he receiveth knowledge. This verse showeth two means, whereby a simple or unwise man may attain unto wisdom. See before. 19.25. The one is, the destruction of the wicked, the other is, That mashkil signifieth to consider appeareth. Psal. 41.1. that beth is of the masculine gender manifest. the instruction of the godly. 12 The righteous man considereth the house of the wicked man, which overthroweth the ungodly * Or which throweth the ungodly into evil. for [their] wickedness. The just person beholdeth and pondereth, how the place wherein sinners dwell, oftentimes falling down on them or being full of curses, revengeth them for their impieties and iniquities. How true this is Eliphaz declareth in the book of job, who saith that he had seen the fool well rooted, job. 5.3. whose habitation by and by he cursed. The Prophet David likewise affirmeth in the Psalm, Psal. 37.36. that he had beheld the wicked man flourishing as a laurel, whom seeking a while after, he could no more find. For this cause the Lord would have Abraham behold the smoke of the sinful Cities set on fire, that by the house of the wicked he might receive instruction, yea and by their overthrow, minister instruction to his own family. 13 He that stoppeth his ears at the crying of the poor, shall himself cry and not be heard. The unmerciful are threatened in this sentence. He is said to stop his ears at the crying of the poor, See an example in the rich miser. who doth not pity or relieve the afflicted. Luc. 16. A double calamity shall befall this merciless man. For first, he shall cry so that he shall be in some necessity or misery. Secondly, he shall not be heard, so that in his adversity he shall not obtain deliverance or succour. 14 A gift in secret turneth away anger, & a present in the bosom vehement wrath. A token of submission and good will closely offered, See. 17.18. also. 18.16. appeaseth displeasure and endeth strife. 15 To do that which is just [bringeth] joy to the righteous man, but destruction [shall be] to the workers of iniquity. Well doing bringeth forth a blessing unto a man. On the contrary side, Psal. 55.29. Psal. 6.8. sin leaveth a sting of terror behind it, and draweth destruction after it upon the transgressor. 16 A man that wandereth out of the way of wisdom, shall remain in the congregation of the dead. He which following his own lusts leaveth the truth and forsaketh the fear of God, See an example. 1. Pet. 3.19. shall at last come to an hard inn and find a restless kind of resting in the grave and in hell. 17 He that loveth pastime shall be a poor man, and he that loveth wine & oil shall not be rich. Prodigality is the high way to beggary. He that loveth pastime, such a one as is drowned in gaming, hawking, hunting, carding, difing, and such like vanities, shall in the end become a beggar. And he that loveth wine and * oil shall not be rich. Or ointment. So likewise such a one as batheth himself in sweet delights or is given to all sorts of superfluities shall not be wealthy. Mention is made of wine and of an ointment, See an example in the prodigal son Luc. 15. Psal. 23. because these two things were the chiefest solemnities of feasts, among the jews in those times. 18 The wicked man shall be a ransom for the just man, and the transgressor, for the righteous. A way of causing plagues to cease, is here chalked out. The wicked man, shall be a ransom for the just man. The ungodly person shall be as it were a price for him who is godly, in such sort, as that when he is punished or destroyed, See example. 2. Sam. 21. josu. 7.20. Hest. 8.7. Dani. 6.25. God's wrath shall cease and not proceed to take hold on the just man. For the sinner's head doth pay and satisfy as it were for him, who though he be not void of sin, yet hath not committed so great a crime. And the transgressor for the righteous. Moreover, many innocent people being delivered out of trouble or freed from some plague by the Lord, shall indeed escape, but so, as that some one notorious offender succeeding in their adversity, shall die as it were for the rest. Such a sacrifice is so sweet in the lords nostrils, as that when in the time of any great calamity it is performed, the plague commonly doth cease, as if that by sinful blood, sin were purged after a certain sort. 19 It is better to dwell in the wilderness, then with a contentious and angry woman. The desert, is a solitary place, wherein necessaries are wanting, and dangers abounding. Nevertheless, it is more tolerable to abide in the wilderness among wild beasts, then to dwell in never so fair or plentiful an house, with a brawling wife. 20 In the house of the wise man is a * Or desired. pleasant treasure and ointment, but a foolish man devoureth it. Thriftnesse is commended in this divine instruction. In the house of the wise man is a precious treasure and ointment. There is in the storehouse of a good husband, plenty of necessaries and delights. But a foolish man devoureth it. On the contrary side, the unthrift by riot or voluptuousness, lavisheth out his whole patrimony, and his great substance. 21 He that followeth after righteousness and bounty, shall find life, righteousness and glory. He that followeth after, that person who ensueth with earnestness, righteousness and bounty, equity and liberality, shall find life righteousness and glory, Mat. 6.33.34. shall obtain life temporal and eternal, justice imputed and inspired, honour from man and from God. For indeed, godliness hath the promises both of this life and of the life to come. 22 A wise man goeth up into the City of the mighty, and casteth down the strength of the confidence thereof. This instruction teacheth, that wisdom can do much even in war, Ecclesiastes. 9.14. yea more than strength, which yet therein is commonly most respected. A wise man goeth up into the City of the mighty, After. 24.5. one prudent person by his policy scaleth the walls of the town wherein many valiant men dwell or keep, and casteth down the strength of the confidence thereof. Neither only doth he climb up the walls, but he throweth down by his wisdom, the towers and castles thereof. 23 He that keepeth his mouth and his tongue, preserveth his soul from affliction. He that bridleth his mouth and his tongue from lying, babbling, slandering, railing, backbiting, and such like vices, keepeth himself from many trouble● as from futes of law, from blows, and from death itself. 24 Stately, haughty, scornful is his name, that in his fury worketh pride. That person who in his moodiness because his will is crossed or his desire contraried, showeth contempt of other or boasting himself, by this his dealing procureth no credit to himself, but rather perpetual infamy, so that afterward he is counted or called, one that is vainglorious, high minded, and contemptuous. 25 The desire of the slothful man slayeth him, because his hands refuse to work. 26 All the day long he coveteth greedily, Psal. 37. 2●. but the righteous man giveth and spareth not. The slothful person is therefore starved with hunger, because he will set his hand to nothing. Hence also it cometh to pass, that (as we use to speak) he is indeed a wisher and woulder but an ill householder. On the contrary side, the just man who labouring diligently in his calling, serveth God also sincerely, hath not only sufficient for himself and his family, but giveth unto the poor all day long. 27 The sacrifice of the wicked is an abomination, how much more when he * Or offereth is wickedly. bringeth it with a wicked mind? Wickedness maketh the exercises of Religion detestable in God's sight. The sacrifice of the wicked is an abomination. Esay. 1.11, Mich. 6.7. Psal. 50. ●. The ordinances of God rightly observed but performed by unholy persons, provoke the Lord to wrath. The reason hereof is evident. For as the foul vessel polluteth precious liquor, so the uncleanness of him that sacrificeth, defileth the sacrifice. How much more when he bringeth it with a wicked mind? Now then, how much more must a sacrifice needs offend the majesty of God, when it is offered that he should wincke●t some great sin, or when it is not rightly performed? Esay. 26.3. This is all one, as if that a dog should be sacrificed, or the blood of swine offered. 28 A false witness shall perish, but he that heareth, shall speak for ever. He which devising lies reporteth those things which he hath neither seen nor heard, shall be put to silence or punished with temporal or eternal death. On the contrary side, he who testifieth no other thing save only that which he hath heard or knoweth to be true, shall continue speaking and find good. 29 A wicked man hardeneth his face, but he who is upright, ordereth each of his ways aright. As a traveler who setteth his face to go to any place, proceedeth on his journey, albeit he meeteth with many lets therein or is told of more, so the ungodly person goeth on in his sins obstinately, although he hath oft been crossed therein or warned thereof. On the contrary side, the just man walketh warily and soberly in this world, examining his actions whether they be such as are to be left off or proceeded in. 30 There is no wisdom, and no understanding, and no counsel against the Lord. The vanity of worldly politics is herein laid open. There is no wisdom, there is no plotting of matters, and no understanding, no subtle devise or invention also, and no counsel, finally, no advise or debating of cases, against the Lord, able to withstand or overthrow the Lords will or purpose. 31 The horse is prepared against the day of battle, but salvation itself is of the Lord. As before hath been showed, that no policy prevaileth against the Lord, 〈◊〉 the root ●ereof. Psal. 3.9. see like sayings ●cl. 20.9. 〈◊〉 33.16.17. so here is declared, that no power can do any thing without the lord The horse is prepared against the day of battle. Means unto war, as namely the horse and the rider are made ready by men. But salvation itself is of the Lord. As for the conquest, and preservation in the conflict, these things proceed from God alone. THE XXII. CHAPTER. 1 A [good] * Or fa●●● name is to be desired above great riches, favour is better than silver or gold. IN this verse is declared, that credit or reputation, is a great good thing. A good name is to be desired above great riches. That glory or fame which is gotten by well doing, is more excellent than all the treasures of this world. The reasons hereof are many and manifest. First, a good name maketh the speeches & actions of the person in account, acceptable. Secondly, a good name remaineth after death. Thirdly, it is a means of advancing a man oftentimes. Last of all, it doth good to a man's children, who for their father's sake are the more esteemed and the better helped. Some may here object, why but do we not see that the wicked are in great reputation? what then, is credit or renown so excellent a thing? Tush, the fame of the wicked is only but a shadow of a good name, the root whereof is virtue only. It may again be demanded, if a good name spring from virtue or be so great a blessing, how falleth it out, that many worthy servants of God live obscurely and are in no reckoning in a manner? God seethe obscurity as well as poverty to be meet and profitable for some of his children. Last of all, some may thus argue, that if a good name be a most precious jewel, than reproach or infamy wherewith the best are commonly most spotted and loaded, is one of the greatest evils that may be. The answer hereunto is ready and easy. Ill report deserved by misbehaviour is an extreme misery, but reproach for well doing is a glory, which Moses preferred before all the treasures of Egypt. Heb. 11. Now, on the other side again, favour is better than silver or gold. The love and good liking of men, (always adjoined to the good will of God toward us) is to be prised above money. For first, a man's cause usually is ended, as he is friended. Secondly, as we are wont to say in our English Proverb, a friend in the Court is better oftentimes then a penny in the purse. Last of all, in war a man escapeth with his life by finding grace in the sight of his enemy. Hence it cometh to pass, that the sceptre and the sheephooj are often joined together. To conclude, by this means the good of the whole Church of God is sometimes procured. 2 The rich and poor meet together, the Lord is the maker of them all. In sundry places the wealthy and needy concur upon occasions. Now, lest in this meeting of theirs, the poor man be despised or the rich man envied, this is to be considered, that both of them are created by the Lord according to his image, and that both of them rece●ue from him their estate and condition. For indeed, poverty and riches, fall not out by chance or fortune but by the will and providence of the Lord. 3 A prudent man seethe the * Or evil. plague and hideth himself, but the foolish go on still, and are punished. The first property of the wise man is, that he seethe the evil, to wit by the illightening of God's spirit, which giveth unto him a sense and feeling of the greatness of sin & of the certainty of the punishment thereof. Every one doth not perceive this, yea a man may have all the precepts of Divinity in his heart and in his head, and yet not see the danger of sin or of God's wrath, unless it be revealed unto him by the Lord himself after a peculiar manner. The second property of a prudent man is, upon the sense of the plague, to force himself by all lawful means to escape. It may here be demanded, how we are to fly, when we discern the plague to be coming. The answer hereunto is easy, that the name of the Lord is a strong tower, the righteous man flieth unto it and is exalted. Another question may here be moved, whether it be lawful to fly evil air and places infected with the pestilence. This doubt may briefly be thus resolved, that a man may lawfully avoid any unnecessary danger or perilous place, whereunto he is not tied or bound by his calling or charity. But withal these instructions are to be observed, that men in the time of the plague are especially to fly to God, that they are to shun sin, that they are to take heed of inordinate fear, that they are not to leave their callings, that they are not to neglect the love of their brethren by reason of a fond and childish fear of infection. For hence it cometh to pass, that when there is any pestilence walking in city or country not only some sick folks be suffered to die away without all keeping, but the women also great with child are forsaken in their need, brethren are left of their brethren, and parents shunned by their children. Whereas then it is further added, that fools going on are punished, this is to be understood of unnecessary dangers or of such plagues, which by some means they may lawfully avoid. In which latter part of the sentence, not only the blindness but the boldness of carnal men is reproved, who proceed in wicked actions or walk on in dangerous places, without any change of mind or withdrawing of the body, until they be overtaken with some calamity, or overthrown by some judgement of the Lord. For example, the rash man goeth to every one that hath the pestilence or some such sore disease, & at the last he is infected. The gamester goeth on in his dise and in the end cometh to poverty. The robber on the high way ceaseth not to follow his wicked trade, and at last he is apprehended and executed. The wanton walketh on toward the house of the harlot, and in the end he committeth folly with her. To conclude, all sorts of sinners securely proceed in their impieties and iniquities, but at one time or other they meet with some heavy judgement of the Lord. Wherefore let every one pray unto the Lord, that he may not be so brutish as to run into the snare which is before him, but that he may have a quick sight to espy and foresee, and a mighty power to shun and escape all sorts of evils which may any ways hurt him, in goods, in name, in body, or in soul. Psal. 143.9. The safest & best hiding of a man's self in danger, is flying unto God. Luke. 21.20. But it is also lawful sometimes to hide not only the heart but the head, and to change the place. Even as then the Serpent hideth himself when he spyeth a danger, but the silly bird flying on without fear, meeteth with a snare or bullet oftentimes so he that is wary, preventeth or avoideth perils, but he that is simple going on in perilous actions or places, is punished with one affliction or other. 4 The reward of humility [with] the fear of God, is riches, honour, and life. The reward of humility, the merciful recompense of meekness or lowliness toward men, with the fear of God, joined with the reverence of the Lord, is riches, honour, and life, is store of good things, as namely wealth and advancement and length of days, which things men especially desire. 5 Thorns and snares are in the way of the wicked man, [but] he which taketh heed to his soul, shall be far off from them, Thorns and snares are in the way of the wicked man, sickness grief and shame with sundry other evils, befall the ungodly person. He which taketh heed to his soul, shall be far off from them. They who watch over their hearts and walk uprightly, are far from these crosses. 6 Teach a child according to the trade of his ways, and when he shall be old, he will not departed from it. The way of a child, is first the fear of God; Ephe. 6. secondly, learning or trades; thirdly, Dan. 1.3. civility or good behaviour. Teach a child thus according to his way, Gen. 33.3. and when he shall be old he will not departed from it. For albeit good doctrine once learned in youth may quite vanish away, yet lightly it doth not perish, but the vessel always retaineth some sent of the liquor, wherewith it was seasoned at the beginning. 7 The rich man ruleth over the poor, & the borrower is servant to the lender. The rich man ruleth over the poor, he that is wealthy commandeth the needy people, yea sometimes he maketh them his drudges. And the borrower is servant to the lender. Exod. 21.2. Mat. 18.25. Moreover the debtor oftentimes selleth him or is sold as a bondman by course of law unto the creditor, to satisfy the debt. 8 He that soweth iniquity shall reap affliction, and the rod of his anger shall consume [him.] He that soweth iniquity shall reap affliction, job. 4.8. Gal. 6.8. he that goeth about to trouble other shall be troubled himself, and the rod of his anger shall consume him. That thing whatsoever wherewith he vexed or oppressed other, shall cause him to smart yea to decay or perish. 9 He that hath a good eye shallbe blessed, for he giveth of his bread to the poor. So did the widow of Sarepta and the Shunamite. He that hath a good eye, he that hath a pitiful and bountiful eye, shall be blessed, shall receive store of spiritual or temporal blessings, for he giveth of his bread to the poor, sith he bestoweth necessaries on the needy. Unto him also it shall be said at the day of judgement, come thou blessed of my father. Mat. 25. 10 Cast out the scorner and strife will go out, so contention and reproach will cease. See a like precept 2. Thess. 3.14. And an example in Sarah, who did cast out Ishmael. Cast out the scorner, remove the quarellour and the obstinate person out of thine house or jurisdiction, and strife will go out, so variance willbe at an end, so contention and reproach will cease, so also defending and proving, together with railing or reviling, will be hushed. 11 He which loveth pureness of heart [and] in whose lips [is] grace, the king will be his friend. The Prince will favour such a one, Psal. 101.6. who out of a sanctified heart, utteteth wise and gracious words or speeches. 12 The eyes of the Lord preserve [the man] of understanding, but he overthroweth the * Or affairs. words of the transgressor. The eternal God with a merciful eye, favoureth & keepeth him from hurt, who knoweth him aright. On the contrary side, Psal. 34.16. the eternal with an angry face rejecteth the prayers, overthwarreth the speeches, and to conclude, job. 5.12. overturneth the estate of the ungodly man. 13 The slothful man saith, a Lion is without, I shall be slain in the street. In this verse, the behaviour of sluggards when they are called about their work, is notably painted out. The sense hereof is, that the idle person doth indeed so behave himself, as if one called to go abroad, should plead that therefore he will not go out of doors, because a Lion is in the strets. By the slothful man, such a one is meant, as delighteth in idleness or loitering. By the Lion abroad, some great danger is shadowed out. Whereas it is said by the sluggard, I shall be slain in the street, he showeth that he feareth, not only some harm, but death itself. Thus much then here is taught, that although it is not the use of idle persons, to utter the self same words which are set down in this place, yet indeed they always so behave themselves, as if they spoke them. For the slothful hinder themselves from their work, by feigning of lets and fearing of dangers, as loss of favour, of goods, of liberty, and of life, having always one excuse or other, either in their mouths, or in their hearts. For, when they are moved or exhorted to follow their trades or to serve God, they allege the hardness, the impossibility, the trouble, the danger of the matter. Unto the sluggish person, watching, fasting, praying is a Lyon. He that is afraid to confess his faith or to show his zeal, saith often in his heart, I dare not make known my Religion or declare my love of the truth, lest the persecutor slay me. Thus the sluggard flieth small troubles as if they were great, and feareth uncertain dangers, as if they were certain. But put the case o slothful man that there were a Lion abroad indeed, yet when thy calling bindeth thee to go forth, thou art to proceed to the works thereof, setting aside all vain excuses and fond fears. Did David leave his father's sheep, because of the Lion? did Daniel cease from praying unto God, because it was decreed, that he who should so do, should be cast into the lions den? Hath not God made a promise to those who walk in their callings, that they shall tread upon Lions and not be hurt? Sluggishness then, is in any case to be shaken off, which causeth a man to fear the dangers of this life more than God, yea which oftentimes causeth him to imagine that a mole hill is a mountain, a Lamb a Lion, an easy matter, hard, a small danger, great. 14 The mouth of strange women is as a deep pit, he who is a detestation to the Lord, shall fall therein. They are called here strange women, who are harlots or wantoness. The mouth of such strumpets, is compared to a pit, because with their speeches they go about to entangle the simple, & to cause them to fall into fornication. It is said, that he who is a detestation to the Lord shall fall therein, because the Lord useth to revenge a notorious offendor, Eccle. 7.26. whom he loatheth for his former sins, by this most fearful judgement, that delivering him up into a reprobate sense, he suffereth him to be seduced by the mouth of the adulteress, and chaseth him as a beast into that pit. Rom. 1.26. 15 Foolishness is bound up in the heart of a child, but the rod of correction will drive it away. Foolishness is bound up in the heart of a child, frowardness, stubbornness, and vanity or wickedness, dwelleth in all the members of a youth; but specially hath abode in their minds. For their reason is weak, their will perverse, their whole heart inclined to all evil. Hence it is, that job affirmeth, that man new borne, job. 11.12. is like a wild ass colt. But the rod of correction will drive it away. Nevertheless, chastisement by stripes, removeth and beateth out the corruption which is in a child. 16 [B] he who oppresseth the poor to increase his own substance, and he which giveth to the rich, shall surely come to poverty. That person who pulleth to himself the goods of such as stand in need, shall at last be punished with penury. Again, he who in the humour of vainglory, spendeth his own goods on the wealthy, by sending them rich presents or by feasting them sumptuously, shall come to want in the end. 17 Incline thine ear, and hearken to the words of the wise, and apply thine heart unto my knowledge. 18 For it shall be pleasant, if thou keep these sayings in thy belly, and if they be directed together in thy lips. 19 To the end that thy confidence may be in the Lord, I have showed knowledge this day unto thee. 20 Have not I written unto thee most Princely sayings in counsels and in understanding, 21 Making known unto thee that which is certain, and speeches of truth, that in thy speeches thou mayest return the truth to those who send unto thee? A grave exhortation, enforcing the precepts going before and following after, is contained in this place of Scripture. It containeth certain admonitions, and certain reasons enforcing the same. The former admonition is, incline thine ear, etc. apply with all diligence thine outward senses to the instructions of this book. The latter is, and apply thine heart unto my knowledge. Moreover, bend the inward powers of thy soul to my doctrine. The former reason is, For it will be pleasant, if thou keep these sayings in thy belly, etc. For if thou shalt remember & talk of my lessons, they will be unto thee sweeter than the honey or the honey comb. To the end that thy confidence may be in the Lord, etc. The second reason is set down in these words. The sum of it is, that the doctrine of this book is to be embraced by every one, sith he shall receive this double fruit thereby, that both he may be confirmed thereby in the true faith, See a like sentence. 1. Pet. 3.15. Item Rom. 15.14. and be enabled to render a reason of his belief and doings, to every one who shall call him to account. 22 Rob not the poor because he is poor, neither tread down the afflicted in the gate. 23 For the Lord pleadeth their cause, and will spoil their soul who spoil them. Rob not the poor because he is poor, do wrong to no man, but in no case to the poor man, lest of all in this respect, that he is not able to resist thee or to revenge thee. See the root hereof Exod. 22.21. etc. Neither tread down the afflicted in the gate, above all things, abuse not thy might even in the seat of justice, to overthrow the right of the afflicted. For the Lord pleadeth their cause, for God much mightier than thou, is the defender of the needy & of the comfortless. And will spoil their soul who spoil them. And will take away their life who put them to death. 24 Make no friendship with an angry man, neither go with a furious person. 25 Lest thou learn his ways, and receive * Or a snare. destruction to thine own soul. Make no friendship with an angry man, choose not him to be thy friend who is given to wrath, neither go with a furious person, and avoid the very presence of a moody man, lest thou learn his ways, lest by his example thou be infected with his vices, and receive destruction to thine own soul, and lest thou meet with a deadly blow at his hands. For indeed, furious people are wont in their moodynesse, sometimes to slay their nearest and dearest friends. 26 Be not of the number of them who Or clap. touch the hand, nor of them who promise to pay debts. 27 If thou hast not wherewith to make recompense, [why causest thou] that the [creditor] should take thy bed from under thee? Be not a rash surety, for by this means, thou shalt cast thyself into thy creditor's danger in such sort, Before. 20.16. as that he may by law distrain upon all thy goods, the very bed whereon thou liest not excepted. 28 Thou shalt not remove the ancient bounds, which thy forefathers have set. This Proverb teacheth, that those things are not rashly or lightly to be changed which by law or by the custom of the elders are received. Thou shalt not remove the ancient bounds. Thou shalt not encroach unlawfully on other men's possessions, nor deceitfully displace the mark of thine inheritance, which being removed, the grounds or lands would be confounded, See the ground hereof Deut. 23.10. Item. 27.17. from whence strife yea slaughter useth oftentimes to arise. Which thy forefathers have set. Those bounds I say thou art in no case to remove farther upon a covetous mind, the which thine ancestors have fixed, as signs whereby right may be discerned from wrong. 29 Hast thou seen a man diligent in his business? he shall stand before kings, he shall not stand before mean persons. This sentence commendeth diligence, or quickness in dispatching matters. Hast thou seen a man diligent in his business? dost thou observe by thine experience, one, which apply his wits and senses, speedily and painfully to dispatch and perform matters, or who doth things with great nimbleness and dexterity? he shall stand before kings. He shall be received into the service of Nobles and Princes who are wont to esteem & to advance those that are painful. He shall not stand before mean persons. He shall not be suffered to live obscurely, or have some base office. Here it may be objected, how is this saying true, sith many painful people are unprovided for, whilst idle serving men, yea most wicked ruffians, are entertained in great men's houses? Truly these times are most corrupt, but Solomon herein only observeth, that oftentimes it cometh to pass, that such as are very laborious, are hired and advanced before other. Now, howsoever sometimes it is to be seen, that they who are most diligent are most neglected in this world, yet herein they are to comfort themselves, that hereafter they shall stand before the king of glory in heaven. For when the Lord shall come to call his servants to account for the talents which he hath credited them with all, he will say unto him whom he findeth diligent, well good servant, Luke. 19.17. because thou hast been faithful in a very little thing, take thou authority over ten Cities. The drift of this instruction is, by the account and honour which followeth those who are laborious in their callings or affairs, to move every one to embrace and practise diligence, which commonly is a thing most acceptable to those who bear rule; as on the contrary side, sluggishness or slowness in matters, is odious and grievous unto them. Wherefore, let every one be diligent and faithful both in temporal and spiritual works, which doing, he shall be sure either to be advanced by men, or to be glorified by the Lord. THE XXIII. CHAPTER. 1 When thou shalt sit to eat with a ruler, Temperance. consider diligently that which is before thee: 2 Otherwise, thou shouldest put a knife into thy * Or jaws. throat, if thou wert of agreedy appetite. 3 Desire not his dainty dishes, for it is deceitful meat. AT all times beware of surfeiting, Luk. 21.34. but especially when thou comest to a table richly furnished with store of dainties, else, by distempering and overcharging thy stomach, thou mayst cast thyself into some dangerous disease. For indeed delicious fare is a bait, which will easily deceive thee, if thou takest not great heed. AT all times beware of surfeiting, Luk. 21.34. but especially when thou comest to a table richly furnished with store of dainties, else, by distempering and overcharging thy stomach, thou mayst cast thyself into some dangerous disease. For indeed delicious fare is a bait, which will easily deceive thee, if thou takest not great heed. 4 Ouertoile not thyself that thou mayest become rich, Moiling and drudging after riches. So Jerome and the 70. turn hatagniph. Psal. 127.2. cease from thine own wisdom. 5 Wilt thou lift up thine eyes to those things which are not [to be had]? for they make themselves wings, like the Eagle, which flieth up toward heaven. Be not a drudge of the world, See a like sentence in the son of Syrach chap. 11. v. 11. which may confirm this exposition. vexing thy body or tormenting thy mind to get riches to thyself, which God will not have thee attain, but other enjoy. For, what madness were it for thee, without God's blessing, to gape after and to droil and moil for wealth, which thou mayest perceive to fly from thee as an Eagle, in such sort, that the more pains thou takest, the poorer thou art? Niggardliness. See a like saying in the son of Sirach. 14.10. 6 Eat not his meat, who hath an evil eye, and desire not his dainty dishes: 7 For, as though he thought it in his mind, he will say unto thee, eat and drink, but his heart is not with thee. 8 Thou shalt vomit out thy morsel which thou hast eaten, and shalt lose * Thy speeches, not which thou utterest but hearest the miser speak, as thy morsel, not which thou hast given him, but eaten at his table. thy pleasant speeches. Frequent not the table, borrow not the goods, use not the help of any snudge, for he will speak fair, but indeed he maketh more account of his meat, 〈◊〉 of thee. This his hollow heart will so grieve thee ●●en thou perceivest it, See an example in jacob, who found Laban's promises which he made at the first, to vanish at the last, and his entertainment to work his discontentment. Mat 7.6. Before. 9.7. that thy meat which thou ●ast eaten will do thee no good, & the friendly words which thou hast heard him welcome thee with, shall but vex thee exceedingly and vanish, without any comfort on thy part, as without truth on his. 9 Speak not in the ears of a fool, for he will despise the wisdom of thy sayings. Cast not pearls before swine, or holy things unto dogs. If thou talk of wisdom before profane people, they will but scorn thy words be they never so excellent, because they understand them not, or because they are contrary to their humours. 10 Remove not the ancient bounds, Encroaching. and enter not into the fields of the fatherless, 11 For their revenger is strong, Before. 22.28. Item. 22.23. Exod. 22. where see the root hereof. he himself will plead their cause against thee. Encroach not upon any man's possessions, but especially take heed of wronging those, who are without help or defence of man. For, albeit they are weak, yet God is the Lord God of hosts, albeit they find no patrons in the world, yet he will plead their cause. 12 Apply thine heart to correction, james. 1, 31. and thine ears to the word of knowledge. Profit by rebukes and chastisementes receiving them with meekness, and apply the outward parts of thy body to get knowledge and instruction. 13 Withdraw not chastisement from the child, Parents. when thou shalt strike him with the rod, he shall not die. 14 Strike him with the rod, and thou shalt deliver his soul from * Or, from 〈◊〉 See for correction Pro. 13.24.19.18.22.15.29.17. the grave. Correct thy children according to their deserts, for a rod will break no bones, but save them from destruction. 15 My son, if thine heart be wise, mine heart, * Or, I also. even mine, shall rejoice, 16 And my reins shall leap for joy, whilst thy lips speak upright things. Envying of the wicked. 17 Let not thine heart envy sinners, but [let it remain] in the fear of God all the day long: 18 For surely there is a reward, joh. 3.3. 1. Thess. 3.8. and thine hope shall not be cut off. O man whosoever, if thou be sanctified in thy thoughts and affections, my soul will be glad, but if also thou canst bridle thy tongue, I shall yet more rejoice. Be not so moved by the prosperity of the ungodly, See even an exposition hereof Psal. 37. item 73. as either to fret thereat or to follow their manners, but rather continue in well-doing. For first, the ungodly shall be plagued in the end. Secondly, thou shalt have a crown of glory. 19 Hearken (o my son) and be wise, and direct thine heart in this way. Banqueting or feasting. 20 Be not of the number of those who are bibbers of wine, or of those who glut themselves with flesh: 21 For the drinker and feaster shall become poor, and the sleeper shall be clothed with rags. Give not thyself to intemperancy, See an exposition hereof Rom. 13.13 Ephes. 5.18. 1. Pet. 4.3. and avoid the company and custom of drunkards and gluttons or banquetters. For excess in eating and drinking (as also in sleeping) bringeth extreme poverty. 22 Hearken to thy father who hath begotten thee, I thus place the distinction following Jerome, and the opposition of the parts of this sentence. Holiness and profaneness. neither despise thy mother, when she shall be old. 23 Buy truth, and sell not wisdom and instruction and understanding. 24 The father of a righteous son doth greatly rejoice, he who begeteeths a wise child, is glad in regard of him. 25 Let thy father and thy mother rejoice, and let her who hath borne thee, skip for joy. O man who art of thyself ignorant, lend an ear to the Lords deputies and the instruments of thy life or welfare, especially then, when, like as thou art very young, See for the exposition hereof. Mat. 13.24. Revel. 3.22. Esay. 55.1. john. 17.17. Heb. 12.16. so they are very old. Following then their counsel like a wise merchant or purchaser, with parting from thy commodities and pleasures, and by using all means of attaining to God's kingdom, get unto thyself true knowledge, true righteousness, and true discretion, which done, never in any case sell the grace of God, as Esau did his birthright for a mess of pottage, or as unthrifts do their lands & possessions, but continue rooted and grounded in the true knowledge & faith of Christ. Thus, if thou shalt among other vices, shun profaneness, and on the contrary side embrace holiness, thou shalt be a comfort to thy natural and spiritual parents. 26 My son, give me thine heart, and let thine eyes diligently observe my ways: 27 For a whore is a deep ditch, Adultery. and a strange woman a naraow pit. 28 Moreover, she lieth in wait as a robber, and multiplieth transgressors among men. O man; beware moreover of that foul sin of adultery and of the enticements of the harlot. My son, o thou who art bound unto me by a strong bond of obedience, give me, renouncing thyself, frankly bestow on me the Lord, See a like phrase and an example. 2. Cor. 8.5. See an example in David. Psal. 73.25. (who will be reverenced and loved both in my deputies and myself) thine heart, thine affection and soul, as a spouse or wedded wife, delighting in me alone and not in any stranger, and let thine eyes diligently observe my ways, make also a covenant with thine eyes, not to look on a woman to lust after her, observing my commandment, not to commit adultery. For a whore is a deep ditch, and a strange woman a narrow pit. For as a deep ditch is a dangerous place, whereinto a man may easily fall, but he can hardly come out from thence; & as a narrow pit is a very troublesome hole, wherein a man can not stir himself or be at ease, so a naughty woman bringeth distress and trouble to her companions. Moreover, she lieth in wait as a robber, furthermore, even as a thief lurketh in a den or bush to get a pray, so the wanton woman lieth in wait, and useth baits to steal the hearts of men, and multiplieth transgressors among men, yea, she prevaileth with many, thus increasing the number of notorious offenders in the world. Give not thine heart then to her but to the Lord, being as it were enamoured with that wisdom, which is holy, pure, and peaceable. 29 To whom is woe? to whom alas? to whom is strife? to whom is babbling? to whom are wounds * Or, without revenge. That is, such from which the drunkard cannot defend himself, by reason that he is not his own man. without cause? to whom is the redness of the eyes? The question here is asked, who that person is, unto whom so many evils befall, as that he is a complainer, a groner, a quarreler, a footstool for every one to beat, and a monster in face, having red eyes, and a countenance of the same colour. 30 Even to them who tarry long at the wine, to them that go and seek out mixed wine. The answer unto the demand set down in the verse going before, is herein contained. The sum of it is, that he is the miserable man before spoken of, who spendeth much time in drinking, or who seeketh out the places where the best liquor is. For, in those hot countries mixed wine was most acceptable and desired, which therefore here is named, to note out most pleasant drink. 31 Look not thou upon the wine when it appeareth red, [or] when it showeth his colour in the cup [or] stirreth very kindly. An admonition is now given to every one, to avoid the occasions of drunkenness. But thou (o my son) if thou tenderest thine own welfare, avoid the provocations unto drunkenness, neither be so moved by the pleasant colour or lively spurting of wine, as to take too much of it. 32 In the end it will bite as a Serpent, and sting like an * Or Hemorroug which causeth a man to bleed to death. Asp. The harm which at the last strong drink bringeth to a man, is here generally and summarily set down▪ Like as then, a Serpent greatly hurteth a man with the biting of his mouth, and as the asp killeth a man with the sting of his tail, so the wine which thou pourest in excessively, will trouble thy brain, torment thy belly, and cast thee into deadly diseases. 33 Thine eyes shall behold strange women, and thine heart shall speak perverse things. One particular inconvenience of drunkenness is now showed. Strong drink immoderately swilled in, will make thee have eyes full of adultery, and an heart full of lewdness. 34 And thou shalt be like him, that lieth in he midst of the sea, and like him, who lieth on the top of a mast. Another special inconvenience of drunkenness is declared in this sentence. Wine or strong drink will make thee stagger as thou goest, and cause thee to think that all things swim. 35 Some have stricken me, [shalt thou say] yet have I not been sick: some have beaten me, yet I have not felt it, when I shall awake, I will go on, I will seek after this, yet more and more. Two other particular harms besides those which already have been named, are herein specified. To conclude (o my son) strong drink or wine, will both make thee senseless, so that thou shalt not feel the blows which are given thee when thou art tipsy, and (which is worse) it will make thee so sensual, as that like a dog returning to his vomit, thou shalt from time to time thirst and seek after the pots which will be thy bane. THE XXIIII. CHAPTER. 1 Envy not the wicked, See the 17. vers. of the former Chapter. neither desire to be with them, 2 For their heart imagineth destruction, and their lips speak mischief. SEeing the ungodly do most wicked acts & speak most mischievous words, neither earnestly desire their prosperous estate, neither covet to be in their company. 3 Through wisdom an house is builded, and by understanding it is established, 4 And by knowledge the inward rooms [thereof] are filled with all precious and pleasant substance. Great use there is of wisdom every way. First, hereby an house is erected. Secondly, made strong & polished. Last of all, filled with all store of necessaries and delights. 5 [Letoy] a wise man be with * Or with strength. Ecclesiastes. 9.13.14. the forces of strength, and the man of understanding who fortifieth might: 6 For by policy thou shalt make war * Or for thyself. unto thine own good, and by the multitude of counsellors obtain safety. The use of wisdom in the field is also great. Let a wise man be with the forces of strength, etc. Let a prudent person lead and rule the army, and such a one who by his skill can add strength to the mighty soldiers. For, thou shalt win the field, not by strength but by policy, and thou shalt be protected from danger, not by the might or multitude of armed men, but by the advise and counsel of many wise men. Before. 21.22. 7 Wisdom is too high to a fool, he cannot open his mouth in the gate. There is moreover great use of wisdom in the judgement hall. Wisdom is too high to a fool. The simple or foolish man is so pressed down with earthly cares and pleasures, that he cannot attain to understanding or wisdom, which hideth herself from scorners. Hence it is, that he cannot open his mouth in the gate. By reason that he wanteth a gift or faculty, he is not able to speak in public assemblies, nor called to deal in matters in the seat of judgement, which was in old time placed in the gates. 8 Him that studieth to do evil, [people] will call a most miscihevous man. Such a one as even upon his bed deviseth sundry ways of bringing iniquity to pass, shall be counted and called both by private persons and Magistrates, a most abominable and notorious offender. 9 The wicked deed of a * Or of folly or frailty. fool is * Or as a sin to be condemned. a sin, but [the evil fact of a scorner] is an abomination to every man. There are degrees and differences of sins. The wicked act which through frailty or error is committed by a simple or ignorant man, is to be punished and blamed, seeing ignorance or frailty excuseth not in the whole but in part. As for the sin or crime, which is done by one who offendeth of knowledge & of pride and fury, in as much as it is committed with an high hand, as it is most severely to be revenged, so every man cannot but most abhor it. 10 Art thou faint in the day of adversity? is thy strength * Or straight. I read this sentence interrogatively with Drusius, the words well bearing or requiring an interrogation. small? 11 Deliver them that are drawn to death: for shouldest thou withdraw thyself from them, who go down to the slaughter? 12 If thou say, behold we knew not of it: shall not he who pondereth the hearts, understand it? and doth not he know it who preserveth thy soul? doth not he also recompense every man according to his works? Every one is here exhorted according to his place and power to help the afflicted. Art thou faint, See an example in the states of judea. 1. Sam. 14.46. and in Hester. Hest. 8.4 etc. What, dost thou in the day of trouble carry thyself faintly, through want of courage not succouring those who are oppressed? Deliver them, etc. Be not thus faint hearted, but rather by all lawful means and by thy power if thou art a Magistrate, rescue those who are unjustly molested or condemned. If thou say, etc. Now, if thou seekest excuses or pleadest ignorance, as that thou knowest not, whether they be in trouble or no, or whether their cause be good or bad, or how to help them: shall not the searcher of the hearts perceive whether thou dissemblest or no, or shall not he who preserveth thee in safety and prosperity (to the end that thou mayest secure such as are in misery) consider thy dealing with thy poor brethren, and himself deal with thee according to thy desert? 13 My son, Psal. 19.11. eat honey, for it is good, and the honey comb, which will be sweet to the roof of thy mouth, 14 So shall the knowledge of wisdom be unto thy soul, if thou find it: and there will be a reward, and thy hope shall not be cut off. Let the word and grace of God (o man) be sweet and comfortable to thee as the honey and the honey comb, which if thou obtain, it will go well with thee. 15 Lay no wait (o wicked man) at the house of the righteous, and spoil not his resting place, 16 For a just man falleth seven times and riseth again, but the wicked * Or fall, or are overthrown. See job. 5.27. Psal. 37.24. Psal. 34.19. See an example. 1. Sam. 19.11.12. verse. perish in evil. Neither seek by craft to entrap or apprehend the innocent or godly person, neither by violence oppress or molest him. For, although the troubles of the righteous man are many, yet God in time delivereth him out of them all. On the contrary side, the ungodly so fall into adversity, as therein they are forsaken and overthrown. 17 Be thou not glad when thine enemy falleth, and let not thine heart rejoice when he stumbleth, 18 Lest in the eyes of the Lord beholding it, it seem evil, and he turn his wrath from him upon thee. Triumph not over thine adversary, when he is afflicted, yea, be far off from conceiving any uncharitable joy proceeding from secret hatred in this respect, lest the Lord ceasing to punish him, turn himself to plague thee, which thing will be smally to thy comfort. 19 Fret not at the wicked, See before. 23.17. Also in this chap. 1. vers. Psal. 37.33. Before 13.9. neither be envious at those who are evil. 20 For there shall be no end to the evilman, the candle of the wicked shall be put out. Grudge not at the tyranny or prosperity of the ungodly person, who shall not bring his intended mischief to an end, and whose great glory shall be turned into extreme misery. 21 My son, fear God and the king, Shonim. Such as vary or change laws, divine, or human, as Antiochus did. Daniel. 7.74. in which place this very word is also set down. and meddle not with those who go about alterations, 22 For their destruction shall suddenly arise, and who knoweth the ruin of them both? Warning is here given to every one, to be subject unto higher powers. My son, o man whosoever, fear, reverence in heart and obey in deed, God, the eternal, chief, always, and then only, when men can not be pleased but that he must needs be displeased. And, moreover, for the Lord and in the Lord honour and obey, the king, the chief ruler as the head next under the Lord, together with his under officers. And meddle not with those who go about alterations, but in any case, allow not off, be not in company with, See examples in Corah and his company, in Nadab and Abihis, in Theudas and judas. Act. 5. nor follow after, such as serve, square, or vary, from the holy laws of God concerning religion, or the wholesome laws of Princes touching policy, or as seek to abrogate or change either of them, to the end they may stir up sedition, or establish their own fancies. Against this divine charge or precept two sorts of people offend, who yet will seem to be great observers thereof. The first are they, who give unto Caesar that which is Caesar's, See like sayings Mat. 22.21. Luc. 21.18. Rom. 13.1. 1. Pet. 2.13. but give not unto God that which is Gods. For though they pay tribute to Princes, or observe diligently their positive laws, yet they break the laws of God, teaching false doctrines and corrupting his worship. The second are they, who as concerning the exercises of religion, or sanctification of the Saboth, give unto God that which is Gods, but withal give not unto Caesar that which is Caesar's. For either they refuse to pay duties to the Prince, or they take up arms against him, or they will not be subject to his good laws, but rather seek to change or abolish them. The rule here given is, that not only the Lord but the magistrate, neither the magistrate alone but the Lord also must be obeyed. But a question here may be demanded, what if the magistrate command things contrary to God's laws? The answer hereunto is, that then the rule of the Apostles is to be put in practice, who teach, that it is better to obey God then man, albeit in these cases also, every one is so to obey God, as that still he be subject to the higher powers, as concerning the honouring of the magistrates person, the reverencing of his office, the enduring of his sword, the not resisting of his authority, which can not be done with a good conscience, for which cause the Apostle Paul affirmeth, that it is meet to be subject, not only for fear but for conscience sake. For their destruction shall suddenly arise. Great cause there is, not to meddle with rebels, seeing in a moment they shall be most grievously plagued. And who knoweth the ruin of them both? Moreover, seeing at unawares the authors of sects and seditions together with their followers, shall utterly be destroyed, great cause there is to fear God & the king, without meddling with those who seek alterations. 23 Also these things pertain to the wise: to have respect of persons in judgement is not good. These precepts ensuing, describe also those duties which concern the prudent, and which whosoever put into practice, shall in so doing deal wisely. See before. 18. chap. 5. vers. And the root hereof Deut. 1.17. Among these, this is the first, that in giving of sentence to regard any outward thing, is a very evil and hurtful thing. 24 Him, who saith to the wicked man, thou art righteous, the people will curse, the nations will abhor. 25 But to them who rebuke [him] shall be pleasantness, and each good man's blessing shall fall upon them. All well disposed people will cry out on & detest, See an example in job. job. 29.11.12.13. such corrupt judges as justify the ungodly person, so on the contrary side, well affected people will wish a blessing on that magistrates heart, who reproveth or correcteth the evil doer, yea the Lord himself will pour his blessing on him. 26 [Men] will kiss the lips of him, See this phrase in this sense. Psal. 2.12. Gen. 41.40. who answereth upright words. All good people will not only love but reverence and honour him, who giveth an upright sentence in judgement or speaketh wisely. 27 Prepare thy work without, and make ready thy things in the field, and after, build thine house. Proceed orderly in all thine affairs, See an example in the 31. of this book. looking to things of greatest necessity in the former place, and to things of less importance, in the latter. For example, as concerning household affairs, first labour about and look unto, thy corn, thy vineyards, and thy cattle abroad, all which are means of maintaining life, and then raise up thy roof, and trim thy dwelling. Against this golden rule three sorts of people offend. For example, first, they who prefer pleasure before profit, secondly, they, who prefer earthly things before heavenly, last of all, they, who prefer spiritual things of less necessity or experience for them to deal in, before those spiritual matters which are more weighty and more necessary. Of this number are they, who occupy themselves in private exercises of religion, when they should be present at the public assemblies of the Church, as also they, who meddle with controversies of the church, before they are grounded in the principles of the word. Of the second sort are they, who more labour after the goods of this world, than the kingdom of God. Of the first kind they are, who make great feasts or bestow much on their pastimes or recreations, before they have a good stock or good come in. These courses are all of them preposterous, not according to the word, which in all matters willeth us orderly to proceed, but according to flesh and blood. 28 Be not a witness rashly against thy neighbour, nor deceive [him] with thy lips. Neither without just cause or lawful calling, testify against thy neighbour in public place, neither by flattering speeches beguile him, pretending that friendship toward him, which thou dost not bear him in thine heart. 29 Say not I will do to him as he hath done to me, I will recompense this man according to his work. Boast not, that thou wilt follow thine adversary in his evil course, rather remit all revenge, considering, not what he hath deserved, but what the law of God requireth at thine hands. 30 I passed by the field of the slothful man, and by the vineyard of the man destitute of understanding, 31 And lo, it was all grown over with thistles, [and] nettles had covered the face thereof, and the stone brickwall thereof was broken down. 32 Then I beheld, and considered it in my mind, I looked upon it and received instruction. 33 By a few sleeps, a few slumbers, See the 6. of this book 8.9. etc. a little folding of the hands in lying down, 34 Both thy poverty cometh on thee as a speedy traveller, and thy neediness as an armed man. First, here, Solomon setteth down the condition or estate of the goods of the negligent or improvident person. I passed. etc. I have by experience observed, that the sluggard letteth all things run to decay, in his field, body, soul and charge. Secondly, he showeth by himself, what use we are to make by the view of such examples. Then I beheld, etc. I rejoiced not in this man's fall, but by his woe learned to be wise, and to walk the more discreetly in my calling. But though we have seen many whose state hath decayed, whose houses shut up, whose credit impaired by carelessness, yet not one of us among an hundredth can say, that we have received instruction hereby. Thirdly, he toucheth the subtlety of this sin. By a few sleeps, etc. By multiplying thy naps & deferring of the time. Last of all, he declareth the misery of the slothful person. Both thy poverty etc. Sudden misery cometh on thee, & strong to overthrow and confound thee. THE XXV. CHAPTER. 1 Also these are the proverbs of Solomon, which the men of Hezechia King of judah, gathered together. THese Parables ensuing, were by the servants of Hezechia copied out of sundry writings, and peradventure out of the public Monuments or Chronicles, wherein the sayings and acts of Solomon were set down. 2 The glory of God is to conceal a thing secret, See the root hereof. Deut. 13.14. See an example. job. 29.16. but the king's honour is to search out a thing. Because the Lord hath no equal or superior, to whom he standeth bound to render a reason, it is a point of honour unto him, to have some ways so insearchable, as that no creature can know the same, which to do, both men and Angels are not only unable but unworthy. The case standeth otherwise with earthly princes, who as they are commanded by the Lord to inquire into matters, so than they are commended by men, when they boult out the truth in hard cases. 3 The heavens in height, and the earth in deepness, and the kings heart, * Or is unsearchable. can no man search. Infinite should the care and wisdom of a king be, See an example in this our Solomon. 1. King. 4. who should be able to reach unto most high points of knowledge, and to pierce into most profound secrets. 4 Take away the dross from the silver, and there will proceed a vessel for the finer. 5 Take away the wicked from the king, and his throne shall be established in righteousness. Princes are to punish offenders. See the same comparison. Mal. 3.3. For as the Goldsmith's separating with fire the refuse metal from the pure, causeth a fine cup to arise: so a wise ruler, by cutting off evil doers, causeth his land to flourish and establisheth his sceptre. 6 Take not honour unto thyself before a king, Usurping of honour, or intruding of a man's self into high places. and stand not in the place of great personages. 7 For it is better that it be said unto thee come up hither, then that thou be thrust down before a worthier person, which thing thine eyes do see. Neither ambitiously seek nor boldly intrude thyself into those high places whereunto thou art not called: See the same paerable. Luc. 14. The same reason. Luc. 18. for he who exalteth himself shall be brought low: which thing is testified by daily experience to be most true. 8 Go not forth hastily to sue any, Going to law. consider what thou wilt do at the last, when as thy neighbour shall have put thee unto shame. Run not out of thine house upon every trifling occasion, Deut. 19.16. to brabble or to law with him who is thine adversary, lest if thou receive the foil, Mat. 5.25. the judge deliver thee to the jailor, & thou be cast into prison. 9 Debate thy matter with thy neighbour, but reveal not another's secret, 10 Lest he who heareth blame thee, and thine infamy do not cease. If at any time thou must needs have any dealing in law, Blabbing. plead thy case without defacing thine adversary or blazing his secret offences, lest the umpire or judge blame thee as a cruel pursuer, and so thou be spotted with perpetual infamy. 11 As golden apples with pictures of silver, Eloquence. so is a word spoken fitly. Gold of itself and by itself, is precious and excellent, but when both it is brought into some pretty form, as for example into the fashion of an apple, pear, or cherry, and wrought about or embroidered with fair and curious picture-workes and fruteryes, as with silver leaves, Ephe. 4.2.9. branches, and trees, than it is much more comely and glorious. In like manner, a sage or pithy sentence, is in itself acceptable and commendable, but when it is uttered with a grace and in time and place, it becometh exceedingly pleasant and gracious. Teachers and hearers. 12 As a golden ear-ring and a jewel of fine gold, so is a wise reproover, to an obedient ear. Like as a precious jewel & a golden ear-ring joined together, See an example in David and Abigail. 1. Sam. 25. And a like saying. Psal. 141 are a mutual beautifying the one to the other, and most fitly do agree, so a mouth which uttereth precious reproofs and admonitions, and an ear which listeneth to them with attention and humility, are not only suitable and well met, but a mutual honour each of them to the other. 13 As the cold of the snow, in the time of harvest, Messengers. so is a faithful messenger unto those who send him, for he restoreth his masters soul. That ancient people in the hot countries used to cool their drink in summer, with snow water which to that end they reserved, many glories testify. Even as snow water which is most cold put into drink to cool the same, is very pleasant in the hot countries, and refresheth those who labour hotly in the harvest: so a speedy and trusty messenger, by his good news, greatly reviveth the heavy and longing mind, of those who sent him about their business. 14 As clouds and wound without rain, so is the man who boasteth of a false gift. Like as clouds & wind without rain, See the same comparison in the Epistle of jude. not only are barren & without water, but making show of showers which they have not nor pour down, deceive oftentimes the husband man's expectation and grieve his heart: so vain promisers of liberality, & hypocrites, are not only without grace and good works, but by their false promises and shows of bounty and holiness, delude and offend those who hoped for some goods or goodness from them. 15 By long suffering a Captain is alured, Long suffering. and a soft tongue breaketh the bones. By patiented silence, even those who carry a most stout mind as for example warlike Captains, See examples in Gedeon jud. 8.2. and in Abigail. 1. Sam. 25. are easily pacified and quickly overcome. Moreover, albeit lightly soft things break not hard, yet gentle speech doth so deeply pierce and hath such force, that it not only suppleth the veins of the stubborn heart, but mollifieth as it were the very bones. 16 When thou findest honey, eat that which is sufficient for thee, lest being filled therewith, thou vomit it up. 17 Withdraw thy foot from the house of thy neighbour, Friends. Moderation. lest being filled with thee, he hate thee. When thou hast found a table or house like in sweetness unto honey, haunt it not without all modesty, lest thy friend be weary of such a daily guest, but rarely and sparingly resort thereunto, that so thou mayest always be welcome and acceptable. As an hammer and a sword and a sharp arrow, See the same coparison Psal. 120.3.4. Also 55.22. Before. 12.18. so is that man who witnesseth a false testimony against his neighbour. As the hammer which breaketh hard things in pieces, See an example. 1. King. 21.13. and the sword which cutteth fast things in sunder, and the arrow which pierceth into things most secret, are weapons of destruction: so a false witness many ways worketh deadly hurt to his neighbour. Such is also the hope of a sinner in the day of his visitation, as is further showed. job. 8.14. See examples in job forsaken by his friends, in David rejected by Naball, & in Mephibosheth deceived by Tsibah. Niter, is neither saltpetre, nor salt, nor chalk, but a kind of earth hardened by the sun, white in colour, bitter in taste. See Bellonius de Nitro. That liberality in due season reviveth the body & soul appeareth in the 31. job. 19.20. verse. That vinegar dissolveth niter Aristotle teacheth. 4. Meteor. 6. That Music easeth a troubled mind is manifest. 1. Sam. 16.24.2. Kings. 3.15. Dan. 6.19. Doing of good to our enemies. 19 As a broken tooth or a foot out of joint, so is trust in one that is unfaithful in the day of trouble. As a broken tooth faileth and paineth him who goeth about to chew his mere, and as a foot out of joint disappointeth & tormenteth him, who setteth it on the ground to go: so the hope which hath been reposed in a friend who starteth aside in adversity, doth fall away and turn into indignation. 20 He which putteth on a garment in the cold season, is as vinege on niter, or as he which singeth songs to a sad heart. The liberal person who clotheth him that is naked in extreme cold weather, as when it is frost or snow, causeth his numbness to relent and departed out of his body, and softeneth the stiffness of his joints, as vinegar dissolveth & looseth the dry niter (which sometimes is so by a stone), and moreover, cheereth up his spirits, like as a sweet singer by his delitesome ditty and pleasant voice, driving away sorrow from a pensive mind, raiseth it up unto joy and comfort. 21 If thine enemy hunger, feed him with bread, and if he thirst give him water to drink, 22 For [so] thou shalt heap as it were burning coals upon his head, and God will recompense thee. Be far off from suffering thine enemy to perish, See the r●●●e hereof Exod. 23.4.5. rather nourish him, yea minister not one alone but many benefits unto him, according to his necessity. Thus doing, thou shalt overcome evil with good, yea thou shalt inflame him to love thee by thy benefits, See examples hereof in Saul 1. Sam. 24 17. and in Elizeus. 2. Kings. 6.22.23. Rom. 12.20. which will seem so many burning coals unto him. But, put the case he remaineth obstinate or be not able to requite thee, yet God who commandeth thee to love thine enemy, will repay thy good deeds and cost unto thee. 23 As the North-west wind engendereth rain, so doth the * Or secret. whispering tongue, a * Or sad. lowering look. As the wind in judaea coming from the Northwest, causeth not a drought but rain, by reason of the situation of the great sea, which is Northward: so the sly or backbiting tongue, causeth sadness in their countenance and frowning in their looks, who are therewithal bitten. 24 Better it is to dwell in a corner of the house top, then with a contentious woman in a wide house. This sentence hath before been expounded in the 21. chap. 9 verse. 25 As cold waters to a weary soul, so is a good hearing out of a far country. As cool waters quench the thirst and restore the strength of the feeble and weary traveller: See an example in jacob. Gen. 47. And in Peter's tidings. Acts 12. in like sort, good news much longed & looked for, assuage the grief and cheer up the spirits, of him who heareth them out of a far country. 26 As a well troubled with the heel, or a spring which is corrupted, so is a righteous man cast down before the wicked man. Like as when the mud is stirred up in a fountain, or any filthy thing is cast into a spring, See examples in Habachucke. Hab. 1. in jeremy. jer. 12. and in David. Psal. 73. the clear water thereof looseth his grace and use by this means, and this is taken in ill part: even so, to see the righteous molested or defaced by the ungodly, is not only a vile indignity, but such a spectacle, as cannot but move great indignation. 27 It is not good [for men] to eat too much honey: so, the seeking of their own glory, is not glory. As honey immoderately taken, breedeth diseases and doth much hurt: See an example in David smarting for numbering of his people. so, greedy hunting after praise or honour (things in sweetness like to honey) is no commendation but a shame and an hurtful thing. 28 As a city broken down, without a brickwall, so is every one who hath no power over his spirit. As a town undefenced is not able to resist any assault, but lieth open to enemies and to spoil: so he who cannot bridle his vain glory, wrath, lust, or such other affections, falleth into great sins and incurreth many troubles. THE XXVI. CHAPTER. 1 As the snow * Or for. in the Summer, and the rain in the harvest [are not meet]: so honour is unseemly for a fool. Fools or ignorant and wicked persons, are by no means to be advanced unto the bearing of any office, or unto dignity. For, even as snow in Summer and rain in harvest are unseasonable and hurtful, which in these times would hinder the groweth of the herbs and the inning of the corn: so, to prefer the unfit to places of rule, or charge, or account, which they become not but abuse, to the hindering of virtue & marring of the Lords harvest, is an unseemly and hurtful thing. 2 As a * Or bird. sparrow [useth] to wander, and a swallow to fly, so the curse which is causeless, shall not come. The curses of the wicked are not to be feared or regarded, neither can do any harm. For, even as the birds which continually rove up and down in the air, set no foot but pass from place to place: so, devilish ban or execrations uttered without desert, and peevish censures whereof rage only is the root, shall vanish and never seize upon the innocent person. 3 Unto the horse [belongeth] a whip, to the ass a bridle, and a rod to the fools back. The ungodly are to be punished with sharp correction. Even as the horse in the cart or chariot, is to be remembered and driven on with the whip, and as the ass in the high way, is to be guided with the bridle, without which he will continually, (by reason of his simplicity,) go astray: so, censures, fines, prisons, and torments, are needful for offenders, who without such bits and scourges as it were, will neither abstain from vices, nor do their duty. 4 Answer not a fool according to his folly, lest thou also become like unto him. 5 Answer a fool * Or according to. unto his folly, lest he be wise in his own eyes. Wicked men are as well to be reproved by words, as corrected by stripes. Answer not a fool according to his folly, in replying to a wicked man, follow not his vanity or rage, speaking rashly as he doth, or giving taunt for taunt, lest thou also become like unto him, to the end, thou be not transformed into his image as it were, or be counted a fool as well as he. Answer a fool unto his folly, nevertheless, sometimes pass not over with silence, but confute the error, and reprove the misdemeanour of the ungodly person, with all wisdom and gravity, lest he be wise in his own eyes, that he be not too proud, but perceiving his dotage or sin, be humbled or confounded. 6 As one who cutteth [his] feet, [or] who drinketh some hurtful thing, so is he who sendeth a message by a fool. It is a dangerous thing to send unfit messengers on errands, for as he who stumbling, or chopping any thing, breaketh or cutteth his feet, feeleth great pain, or as he who suppeth in poison in steed of drink, is in great danger of death and much troubled: so, he who sendeth a message by one that cannot carry it well or do it aright, having his affairs either not done or ill done, receiveth much vexation for his folly. 7 As the legs of the lame man are lifted up, so is a parable in a fools mouth. A good speech in an evil or foolish man's mouth is unseemly, for, even as the lame man's legs are lifted up unequally and uncomelily: so, a witty saying or a good instruction, beseemeth not him who is lame in discretion or crooked and offensive in life, but silence rather is to be enjoined such a one. Psal. 50.16 17. 8 As he who putteth a stone into a * Or Stock bow. sling, so doth he, who giveth honour to a fool. Unfit men are not to be promoted unto rule. For, as he who putteth a stone or pellet into a Stockbow or gun, doth he knoweth not what hurt, so he who preferreth the ungodly or unfit unto any dignity and office, by putting a sword into a mad man's hand as it were, is an occasion of much harm. For, let the wicked have power joined to their will, and they will trouble and stone those who are under them. 9 As a thorn * Or coming into the hand. in the hand of a drunkard, so is a parable in the mouth of fools. The ungodly man will not only abuse his place or hand, but his speech or that grace, wherewith he is endued. For, even as a drunkard catching or getting some sharp thing as a thorn or briar into his hand, therewith striketh all that are by and doth much hurt, so, the wicked person misapplying some good sentence, or having in his mouth some sharp and biting proverb, goareth and vexeth those who are in his company. 10 Every one * Or smarteth. So this word is taken, Esai 53. This sense is confirmed, first, by the native and simple signification of the Hebrew words. For Mecholel properly is to wound or hurt. Shachar properly is to hire. Guober being put alone, as here, doth never in the scripture to my remembrance signify a transgressor, but one that passeth by. Secondly, by the suit of the matter entreated of in this chapter. Other reasons I pass over. much hurteth [himself,] who both hireth the fool, and hireth all that pass by. It is a dangerous thing, for a man to hire into his service, tag and rag as we use to say. For, every one who without choice admitteth into his house or setteth about his business he careth not whom, entertaining the simple and ungodly man, and even those who are unknown, shall be sure to smart for his folly, seeing either his work will be done but untowardly, or his goods willbe wasted, or contention will arise in his family, or one inconvenience or other will fall out. 11 As a dog returneth to his vomit, so a fool repeateth his folly. The ungodly often fall into the same sins. Even as the dog hath this filthy quality, that feeling his stomach overloaden, he goeth to the grass, and casteth up that which troubled him, but yet afterward when he hath so done, he returning back taketh up again the filthiness which annoyed him: so, many a wicked man, feeling himself ouerburthened with sense of sin, tasteth the word of God, & being moved therewith, Heb. 6.2. layeth aside his misbehaviour for a season, but afterward, being tempted a new of his own concupiscence, he is again entangled in his former errors and pollutions, 2. Pet. 2.21.22. rerurning to his first heathenish course of life and state of nature. 12 Hast thou seen a man wise in his own eyes? there is more hope of a fool then of him. Conceited people are uncurable. Hast thou seen a man wise in his own eyes? See an example in the penitent Publican. knowest thou any who being simple or full of infirmities, yet imagineth himself to be prudent & very holy? there is more hope of a fool then of him. He who is ignorant or dissolute in life, will sooner be brought to knowledge and repentance then such a one. 13 The slothful man saith, an huge Lion is in the way, a Lion is in the streets. See the exposition of this verse before, in the notes on the 13. ver. of the 22. Chapter. Only here observe, how the sluggard amplifieth the imagined dangers which he feareth. For he saith, that not only a Lion but an huge Lion is in the way. 14 As the door * Or is turned about. turneth upon his hinges, so doth the slothful man upon his bed. In the former sentence was showed, what doth withhold the sluggard from going abroad. Herein now is declared, what he doth at home, to wit, he there sleepeth even till noon. As the door is turned on the hinge in such sort, as that sometimes it is moved to one side sometimes to another, and yet always remaineth unremoved from the hinge: so the sluggard, even when he sleepeth not nor needeth his bed any longer, turneth in his bed sometimes to this side sometimes to that, often purposing to rise, but, for all that, lying down still. 15 The slothful man hideth his hand in his bosom. and * Or he is wearied. it grieveth him to put it to his mouth again. Before we have heard what the sluggard doth in his bed, now here is showed whar he doth when he is risen out of his warm nest. See the sense hereof before, in the exposition of the 24. vers. of the 19 Chapter. 16 The sluggard is wiser in his own eyes, than seven men who call him to account. Sloth not only maketh men full of excuse, drowsy and idle, but conceited. For, See an example in that slothful servant who hide his talon. the slothful man imagineth that he doth wisely in taking his ease & in hiding his talon, yea & far better than those, who take pains in their callings or go to hear God's word. Albeit then his master or many other, call him to account, yet he justifieth himself before them, and preferreth his own wisdom before theirs. 17 He that passeth by and * Or rageth. meddleth with the strife [that belongeth not] unto him, is as one that taketh a dog by the ears. Busy bodies do great hurt unto themselves. Even as he who taketh a dog by the ears, which he by no means can abide to be touched, causeth him to bite him, or to fly in his face: so he who meddleth in another man's quarrel, provoketh him to rail on him, or to do him a mischief. 18 As a madman that casteth * Or firehoopes. firebrands, arrows and deadly things, 19 So [dealeth he] who deceiveth his neighbour and saith, am I not in jest? Such as in merriments craftily hurt their friends, are to be condemned. As bedlam people who fling about all that cometh to hand, are to be avoided and blamed, so mad merry men are to be shunned and reproved, Ephe. 5.4. who under the colour of sport, hurt their neighbours. 20 Without wood the fire is quenched, and without a * Or whisperer. talebearer, strife ceaseth. Tale carriers are to be removed from the societies of men. As when fuel is put to the fire, it is nourished, but when it is taken therefrom, it goeth out: so, if there be a whisperer in any society, he maketh much anger and debate, but if he go away to some other place or be banished out of the company, all contention is hushed and at an end. 21 As the dead coal [is to kindle] the burning coals, and wood the fire, so a contentious person is to kindle strife. Another cause of strife is the contentious or angry man, who is wont to strive about every light trifle. As therefore the dead coals being put to the burning coals, increase the heat and the flame, and as wood being added to the fire, nourisheth it, so, the wrathful and quarrelsome person, raiseth up strife, causing a little variance to grow to a great broil. 22 The words of the * Or whisperer. talebearer are as flatter, but they go down into the bowels of the belly. See the meaning of this verse before, in the exposition of the 8. verse, of the 18. Chapter. 23 As silver dross overlayed upon an earthen pot, so are fawning lips, and an evil heart. 24 He that hateth, will counterfeit with his lips, but * Or within him. in his heart, he layeth up deceit. 25 When he shall show his voice very * Or pleasurable. gracious, trust him not, for there are seven abominations in his heart. 26 He hideth hatred by deceit, but his malice shall be discovered in the congregation. 27 He which diggeth a pit, shall fall thereinto, and on him who rolleth a stone, it shall return. 28 [A man] of a deceit full tongue hateth those whom he would destroy, and he who hath a flattering mouth, causeth ruin. Treacherous dissemblers are herein notably described. As silver dross, etc. As the dross of silver seemeth to be silver and maketh a fair show, when yet it covereth under it an earthen vessel: so fair words oftentimes seem pleasant & glorious, when yet they hide a mischievous heart under them. He that hateth will counterfeit with his lips. etc. That person who carrieth a secret grudge in his heart, will oftentimes outwardly show great courtesy and fayne himself as the Hebrew word doth signify to be another kind of man than he is. When he shall show his voice gracious or grace as it were his voice, trust him not, etc. Albeit he shall speak never so fair, yet put no confidence in him, for as he is full of courtesy, so he is full of subtlety. He hideth hatred by deceit, etc. He covereth by his coloured speeches the inward rancour of his mind, but his spite or malice shall at one time or other by one means or other, openly be detected. He which diggeth a pit, etc. The dissembler shall feel, that mischief which he prepared for another. For even as sometimes it cometh to pass, that the pit which a man diggeth to catch his neighbour in, taketh his own foot, and that the stone, which a man casteth upward to hit his neighbour therewith falleth on his own head: Psal. 7. so the evil which the wicked person prepareth for the innocent, on a sudden contrary to his expectation, returneth upon him. Eccl. 10. A man of a deceitful tongue hateth those whom he would destroy, and he who hath a flattering mouth, causeth ruin. A close and still dissembler, will carry a grudge toward those whom he seeketh and purposeth to trouble and undo. Again, such a one as can tell how to gloze, and having learned the flattering style, speaketh smoothly and plausibly, by this means persuadeth their overthrow and affecteth their ruin, whom he maligneth, tickling some or other but especially Magistrates in the ears, and stirring them up to persecute his a duersaries, as if they were great evil doers, when they are indeed most righteous persons. THE XXVII. CHAPTER. Presumption or security. 1 Boast not of to morrow, because thou knowest not what a day may bring forth. Forget not thine infirmity or mortality, See an example james. 4 13. neither set down things to come so certainly in thine heart, as if that thou couldst do what thou wouldst. For where thou lookest for a furtherance, there may be an hindrance, neither canst thou tell whether time to come will bring forth unto thee health or sickness, loss or gain, life or death. 2 Let astrangers' mouth praise thee, Vain glory. but not thine own mouth, another man's lips, but not thine own. Speak not thyself vaingloriously of thine own wisdom or good deeds, but let those who never knew thee or are of no acquaintance with thee, commend thee, and stay till thy neighbours praise thee. 3 A stone hath heaviness & sand weightiness, but the wrath of a fool, is heavier than them both. 4 In anger is cruelty, Wrath. Rage. and in wrath an overflowing, but who can stand before envy? See an example in the Israelites, to whom the Egyptians rage was more grievous than their burdens. It is not so hard or grievous a thing to carry heavy burdens, as to bear the displeasure of a furious person. When anger doth but begin to arise, it presently thirsteth for blood like the horseleech. Now, when it increaseth waxing greater and greater, it overthroweth the welfare, good name, and life of many. But when it cometh to the height, so that it groweth to fierceness, spite & envy, then as a flame it consumeth all sorts of persons, job. 5 2. yea the fool himself in whose bosom it resteth. 5 Open rebuke is better than secret love. Secretlove. 6 The wounds of a friend are faithful, but the kisses of an enemy are to be detested. Reproving of friends for their offences and wounding of them by sharp words, is better than either good will no way expressed, or outward signs of friendship tending to deceive. For first, Levit. 19 17. Mat. 18.15. God commandeth us to rebuke our brethren, secondly, sharp reproofs do win men to repentance, last of all, as secret love engendereth suspicions, so the flattery of enemies worketh mischief. 7 The soul which is full, Psal. 141.5. Hunger. * Or treadeth under foot. despiseth an hovie comb, but to the hungry soul, every bitter thing is sweet. Hunger is the best sauce, wherefore a moderation is to be used in meres and drinks, and all sorts of delights. Changing of a man's dwelling or calling. 8 As a bird which wandereth from her nest, so is a man which wandereth from his place. None is to leave the standing place whereunto God hath assigned him. For, even as a silly bird which unnecessarily, by reason of a certain lightness wherewith she is carried, wandereth from place to place, doth not only by this means leave her young ones in great danger, but wearieth her own wings & hazardeth her own life, meeting sometimes with a net, sometimes with a pellet: so, the person who rolleth from house to house, or rashly changeth his charge or profession, by this his inconstancy greatly hurteth himself and his, in often removes meeting with manifold losses and troubles. 9 As an ointment and perfume rejoice the heart, so doth the * Hebrew. Sweetness. Friends. A friends counsel is called sweet, Psalm the 55. Friendship is resembled to an oiniment, Psalm 153. That a friends counsel doth much delight and is very good, may appear in the example of jonathan comforting David in the Lord, and of jethro advising Moses to appoint of ficers under him. sweet advise of a friend, [rejoice every one] rather than a man's own counsel. 10 Thy friend and thy father's friend forsake thou not, neither enter into the house of thy brother in the day of thy calamity: a neighbour near, is better than a brother far off. Even as there is great force both in a precious ointment and perfume, unto the quickening of the spirits and comforting of the senses: so, the advise of a friend doth greatly ease & refresh a perplexed and pensive heart, but a man is not so fit or able (be he never so wise), by himself or his own cogitations, to comfort himself when he is sad. Seeing there is so great use of a faithful friend, break not off familiarity or amity with an old or tried acquaintance, but maintain friendship with him and use him in thy necessity. Enter not then rather into the house of thy kinsman then of thy friend in the time of thine affliction, for nature is not too much to be trusted, neither are brethren commonly kind, but unnatural rather to their brethren in adversity. See an example in joseph's brethren. 1. Pet. 2.17. Cherish also neighbourhood as a kind of friendship which is very necessary and profitable. For, one who is near both in affection and place, may and will at a pinch help and pleasure thee more, than a natural kinsman far off in dwelling, albeit he bear thee much good wil As we say in our English proverb, if thou hast a good neighbour, thou shalt have a good Good-morrow. 11 My son, be wise & rejoice mine heart, Children. that I may be able to answer him, who would fayne reproach me with some matter. O my child, by thine obedience and discretion, fulfil my joy, that I may prove to the face of mine adversaries, who would gladly pick an hole in my coat and stain me with some infamy, that I have performed the duty of a good father toward thee. Wisdom or wariness: 12 The prudent man foreseeing an evil hideth himself, [but] fools going on still are punished. The prudent escape danger by their avoiding of perilous places and actions, See before. 22.3. where this sentence is at large expounded. Suretishi. but the foolish by their simplicity fall into evil. 13 Take his garment who hath been surety for a strange man, and take a pledge of him, who hath become surety for a strange ewoman. Make the rash surety smart for his folly, See the 20. chap 16. verse. according as he deserveth to do. 14 Unto him who blesseth his friend, with a loud voice, betimes in the morning, rising up early, a curse shall be imputed. Importunate flattery. Impornate flattery or flattering importunity, is hateful and often condemned by those, toward whom it is expressed. To him who blesseth his friend, that person who saluteth or praiseth his neighbour, with a loud voice, after an importunate manner and so as all may hear, See an example in Absalon. 2. Sam. 15. betimes in the morning, in a season of good luck as it were, rising early, showing himself with the first or before all other, to the end that he may seem the chiefest well willer or valentine as it were, a curse shall be imputed, in stead of a great reward looked for, shall for this his fawning and unseasonable dealing, but be the more suspected and ill spoken of. 15 A continual dropping in the time of a most vehement shower, Women. and a contentious woman are alike. 16 [Every one] who hideth her, may as well hide the wind, she bewrayeth herself, as the ointment of the right hand. As a great shower of rain wetteth those who are in it, and rotteth the timber in houses: so a brawling woman vexeth and hurteth her husband & family. Again as none can stop or stay the blowing or whistling of the wind, nor yet hinder a strong ointment held in the hand, from sending forth a fragrant odour or perfuming the place wherein it is round about: so a contentious or brawling woman, causeth the house wherein she is to ring with her scolding, neither can any stay her from outrage or outcries. 17 As * Or as one sharpeneth iron with iron. See the same phrase Heb. 10.24. and the same argument Ecclesiastes. 4.5. iron sharpeneth iron, so the face of a friend sharpeneth a man. As if any whet iron with iron, he maketh it by this means bright and fit to cut withal, so, the countenance, presence, and speech of a friend, whetteth a and zeal. 18 He that keepeth his figtree, shall eat the fruit thereof, so, he that is serviceable to his master, shall come to honour. As the husbandman watching his trees with a vigilant eye, See like exhortations. Tit. 2.9. Ephe. 6.50. Collos. 3.21. a performance of this promise in jacob Gen. 31.38. and in joseph Gen. 39.1. etc. and pruning them with a diligent hand, tasteth at last of the sweet fruits thereof: so, the servant who is ready to please his master and tendant about him, shall at last by him, or by the Lord in heaven, be advanced and blessed. Inferiors than or those who are in subjection, whether servants or subjects or wives or professors of the word, must make this reckoning and account of their superiors and rulers, that they are unto them their peculiar charge whereon they must attend, and the special hope of their honour and preferment. They must therefore think and say thus with themselves, surely this is the fig tree that I must watch and keep, this is that same olive tree that I must look unto: I must not suffer this to be spoiled or destroyed, I must nor suffer their goods to be wasted, their good name trodden under foot, neither any of the graces of God, as much as lieth in me, to decay in them. 19 As the water [showeth] face to face, so man to man [showeth] the heart. As water, a certain dim kind of glass, This interpretation is confirmed by the signification of the Hebrew words, and by the consent of the best expositors, as also by a like sentence in the 19 Ecclesiasiasticus. 26. john. 2.16. Afterward. 30. chap. showeth face to face, representeth the countenance therein imprinted, to the countenance which beholdeth the same: so man to man showeth the heart, in like manner, one man maketh known his mind unto another. 20 The grave and destruction can never be full, so the eyes of man can never be satisfied. As the grave which consumeth infinite carcases, is always ready to receive more, and as death which destoryeth all living things, maketh no end of devouring: so the appetites and senses of the covetous and worldly man, are never satisfied. 21 [As] the fining pot is for the silver and the furnace for the gold: * Or so a man for his praise. This interpretation is confirmed by a very like sentence in this book 12. chap. 8. verse, and by another like saying in the book of Sirach. Ecclesiasticus. 27.5. so a man's praise is by his mouth. Even as silver is tried and purified by the fining pot, and gold by the furnace: so a man is proved and praised by the speech & according to the talk which proceedeth out of his mouth. 22 Though thou shouldest bray a fool in a mortar among barley with a pestle, yet will not his foolishness departed from him. We are taught in this sentence, that the wickedness of the reprobate is uncurable. Though thou shouldst bray a fool in a mortar among barley with a pestle, albeit thou shouldest take never so great pains in reproving or correcting a fool, yea if thou shouldest put him into prison or into a mortar indeed: yet will not his foolishness departed from him, neverthesse's, the hardness of his heart and his wickedness will not be removed from him. For the grains of corn would at the last be broken or ground to powder, but his obstinacy or stubborness will never be overcome. One kind of grinding which people in old time used, was, to put their parched corn into a mortar, & to beat it therein unto powder. Unto this custom the wise king alludeth in this place, insinuating that no beating will amend an obstinate wicked man. How true this is, may appear not only in Pharaoh, whom all the plagues of Egypt could not better, but in that unrepentant malefactor, who was crucified together with our Saviour Christ jesus, whom neither the sight of the son of God, nor the reproof of his fellow, nor his own pains which he suffered on the cross, could soften or amend. 23 Be diligent to know the state of thy flock, and take heed to thine herds. 24 For is the hidden store for ever? and * Or crop of the year: so the same metaphor is used. Psal. 65.12. will the garland last from generation to generation? 25 Assoon as the hay discovereth itself, and the tender blade appeareth, let the grass of the mountains be got in. 26 The lambs shall be for thy clothing, and the goats for a price of a field. 27 Moreover, so much goats milk as is sufficient, shall be for thy meat, for meat for thy family, and food for thy maids. Be diligent to know the state of thy flock, and take heed to thine herds. See that thou be a good husband, with thine own eyes looking to thy cattle, and considering daily the condition and the number of them. For is the hidden store for ever? etc. Great cause there is why thou shouldest look to thy goods very carefully and painfully, seeing not only things mar unless an eye be had unto them, but the stock spendeth, and the opportunity of getting wealth and providing necessaries slideth away. Assoon as the hay discovereth itself, etc. Wherefore, assoon as it is time, mow down thy grass, and lay it up against winter, yea in general use all good means aforehand, of providing against time to come. The lambs shall be for thy clothing, etc. Be also a good saver and moderate in thine apparel and food, for so of thine own flock thou shalt reap such a commodity, as that thereof thou shalt have skins to cover thee and wool to keep thee warm, besides money wherewith thou mayest pay thy debts, or purchase more land. Moroever, so much goats milk, etc. To conclude, be not only sober in thine apparel and thrifty in thine expenses, but sparing in thy diet, and so thou shalt have wherewith to feed and sustain, thyself and thy family. The intent of the spirit in these last sentences is, not to prescribe a general rule to all men of apparel, or food, but only to show, that such as walk painfully fully in their calling shall not want their daily bread, but have wherewith to maintain themselves and theirs. THE XXVIII. CHAPTER. 1 Every wicked man flieth, when none pursueth, but the just [are] like a young Lion, which is courageous. The force of the conscience in men, is showed herein to be great on either side, either to work terror. or security. This sentence is a confirmation of that threatening of the law, which is set down in the ●6. of Leuit. 17. ver. In the former part of this sentence is declared, that even then, when outward troubles be not present or near: yet the ungodly are tormented and vexed in their spirits, as if there were great molestations on them or toward them. The vengeance of God, the sting of conscience, and the temptations of Satan cause them as Hinds or Does to fly and remove out of their places, or out of the comfortable estate, wherein they are. This befalleth not one wicked man alone, but all the ungodly who are in the state of nature, defend an evil cause, go about some mischief, and commit that, which is evil. Their remembrance of their sins, their dreams, the sights of their eyes, and the rumours of God's wrath, make them in perplexity, and at their wits end. See an example in Cain. Indeed whilst things go prosperously with the ungodly, and whilst hardness of heart benumbeth and possesseth them, they commit sin with joy, and not only despise, but destroy other. Nevertheless, when the Lords hand shall but work a little against them, and the biting of their own consciences return, than all their courage falleth down on a sudden, and as dastards they take themselves to flight. On the contrary side, the righteous man is confident as a young Lion, which is of more courage than the old, neither feareth to meet with any beast, but walketh securely and confidently in every place. Wherefore, it is no small but an exceeding great confidence, which is in the faithful man, who being justified by faith, and purged from his sin by Christ, hath peace with God, and being certain of a good cause, and a witness to himself of an upright heart, dreadeth no danger nor objection. Every one than is to labour to have a good conscience, which only shall bring sound and constant boldness to a man. There be four sorts of consciences; or the conscience rather is affected after four sorts. First, there is a conscience both troubled & good, secondly, there is a conscience both quiet and good, thirdly, there is a conscience both troubled and evil, last of all, there is a conscience both quiet and evil. 2 * In the sinning of a realm. For the transgression of a land there are many Princes thereof: but by a prudent and skilful man, it prolongeth the state. As the force of the conscience is great, so likewise great is the efficacy of sin, that it polluteth the place, where it is committed, crying for vengeance up into heaven. It hath many fearful effects, but among other, this, that it causeth the Lord to take away good Princes, and that it maketh many rulers succeed one an other. For hereby it cometh to pass, that there are great oppressions, marvelous uproars, and new laws in the common wealth. But where men on the contrary side are prudent and wise, so that they fear God, and worship him rightly, there the Prince prolongeth his life, and the state continueth in one stock or form of government. Unto the godly King the Lord maketh expressly this promise, that so he decline not from this precept, neither to the right hand, ●eut. 17. nor to the left, he shall prolong his days in his kingdom, he and his sons in the midst of Israel. Now if those which are near unto the King, be also virtuous and wise, or the people obedient unto the Lords laws and zealous, this shall be also a great preservation to the person of the Prince, & safety of the common wealth, as may appear in the speech of Elizeus, calling Elias the chariots and horsemen of Israel. 3 * Whether here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be read or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I leave to the consideration of the learned. Apoore man oppressing the needy, is [like] rain sweeping so clean, as that it leaveth no food. The rage of a poor wretch dealing with poor people, is also a thing of great efficacy. Nature indeed and the grace of God so worketh, that the godly afflicted, which are in misery, pity and succour such as are in affliction. But some are unnatural & fierce, as that servant in the Gospel, that took his fellow, who ought him an hundredth pence by the throat; saying, pay me that which thou owest. Therefore, even as a great tempest or flood of water, sweeping away, and choking the seed, and oppressing as it were the ground, maketh it barren, and bringeth a dearth: so the merciless poor man spoileth an other who is needy, of his goods, his food, his garments, and all that he hath. We may here observe then, that inhumanity reigneth not only in the rich, but in the poor, yea in them sometimes most of all other. But as for those, who fear God whether poor or rich, they have learned that lesson of Paul, that they put on the bowels of compassion. Col 3. 4 They, which forsake the law, praise the wicked, but they which observe the law, make war with them. The judgement of the ungodly is very corrupt and perverse. Such as give themselves to idolatry, covetousness, lying, drunkenness, do not only commit these sins, but commend them in those, who are like themselves. For in their affections they like very well of them, in their speeches they call them good teachers, professors, subjects, neighbours, in their deeds they flatter, maintain, and advance them. But on the contrary side, they, which love the truth, live soberly, and fear God: not only dispraise them, but strive with them. They rebuke them roundly, convince them, oppose themselves to them, yea they spare not to punish them, if they be magistrates. Nevertheless, neither are the evil to be dispraised for their good actions, nor the good to be allowed in their faults. The cause of the divers judgements of men, is the divers courses of life, which they take. But to justify the wicked (as before we heard out of this book) is abomination unto the Lord. 5 Men * Of evil. given to evil, perceive not what is right, but they which seek the Lord, perceive all things. The natural man perceiveth not the things, which belong to God, but the spiritual man discerneth all things. For the wicked are so blinded by natural ignorance and malice, that both Christ and the law to them is a mystery. Albeit sometimes they are lightened in their understanding: yet their knowledge never is sincere, full or effectual. They err in opinion, they perceive not their particular duty, what is to be done, what is to be believed. In mind they are corrupt, and unable rightly to practise their duties, they are not able to discern between true doctrine and false, the right course of teaching and the wrong. But such as seek the Lord in his word unfeignedly, shall know all things needful for salvation, for avoiding of error, yea sometime for temporal good, finally for the discharge of the duties of their calling, wherein the wicked have no understanding. Psal. 82. 6 Better is the poor man who * In his uprightness than he which is perverse in his ways. walketh uprightly then he who perverteh his ways, though he be rich. Men are to be esteemed not according to their wealth, but virtue. See chapter 19.1. 7 He, which keepeth the law is a prudent son, but he, which keepeth company with banquetters, shameth his father. Among sundry vices, which young men are to take heed of, riotousness is one of the chief, whereunto that age is peculiarly inclined. Godly parents charge their children to live soberly, & to take heed of wasting and prodigality. He than which keepeth this law of God, and other duties, which parents out of the word teach & apply to their children, is a wise son. For by this means he avoideth the wrath of God, who in his law commanded such children to be punished as were dissolute & disobedient unto their parents. Deut. 21. Moreover by this means he rejoiceth and honoureth them, who have begotten him, and well brought him up. But on the contrary side, he, which not regarding the law, spendeth his time and his substance in feasting and gaming, is not only foolish, but a blemish unto his father, for what will be said, but that such a one brought not up his children well, or that such a stock is nought, or if the parents of such a prodigal youth see him come to poverty, cast into prison, or drawn to punishment for his sin, how can they but blush, and even hang down their heads for shame? 8 He which increaseth his substance by usury and * Or give frankly. interest, shall gather it for him, who will be liberal to the poor. As the Lord alloweth not the wasteful spender, so neither doth he like of the unjust and cruel getter of goods. Such are said to get their goods by usury and interest, who in lending or letting the same to hire, bite and oppress the poor, either by an hard bargain, or by misreckoning them. Now it may be these cormorantes sometimes do gather great wealth into their hands, pilling and polling the poor, who stand in need of their help, and borrow of them after the hardest rate. But by the just judgement of God, such an heir shall succeed those miserable oppressors, as will lend to the poor, looking for nothing again, and pity their wants: for either the children, or the kinsmen, or the friends, or the executors of these misers prove liberal or prodigal persons oftentimes. Let therefore, as the Apostle exhorteth, none oppress or cirumvent his brother in any matter, seeing the Lord is the revenger of all these things. There are many, which cry out against usury, who are most grievous oppressors and usurers indeed. Some buy of the poor, which are indebted a field very cheap, and sell it very dear. They are usurers. Some suffer their poor neighbour to fetch much on the score, & then set on more than was taken, or make him pay double the worth, of that which he hath fetched. These are usurers. Some get a great deal of bad money, and pay it away. These also are usurers. Now usury is not only in money, but in other creatures, Deut. 23. Give not usury to thy brother, usury of thy money, usury of thy meat, usury of any thing, that is given to usury. As therefore such as lawfully gain by money or other creatures offend not: so such, as unlawfully gain by corn, wine, or other such merchandise, no less are usurers, than such as abuse their money. It may be divers here expect some large discourse of usury, but they may be satisfied by the brief handling of three needful points pertaining to this question. First what is usury properly taken, secondly why it is unlawful, thirdly what is to be thought of the usual compacts and dealings of usurers in these times. Usury properly taken is a simple binding of the receiver or borrower of money or goods to repay the whole sum received, and the advantage thereof agreed on, be it more or less. This simple binding or compact is unlawful, first, because it is contrary to charity & equity as may appear in that it is a thing unequal, that the sum decaying through no negligence, or fault of the receiver, but by God's providence or some casualty as by fire and water, he is bound to so great inconvenience, as to make it good. Secondly, because the Lord hath enacted a law quite contrary to this dealing, as well touching borrowing as hiring, the equity whereof still remaineth as being grounded on God's will and nature. The law of borrowing is this. Exod. 22.14.15. If any borrow aught of his neighbour and it be hurt, or else die, the owner thereof not being by, he shall surely make it good: If the owner thereof be by, he shall not make it good. Mark here, the principal in such cases is not to be required. The law of hiring followeth. If it were a thing hired, it came for his hire, he shall not repay it, (for that is to be repeated.) Mark here, the vantage may be required, but not the principal. Now, this is evident, that in usury the thing is lent or hired. By the equity then of the law of God, to bind both to the principal and to the vantage is a sin and unlawful. Hereby appeareth that the compacts now a days in use are ungodly, yea & that they are horrible sins, and plain murderings both of the rich and poor. Every on almost now, which hath a stock of money to spare, will let it out, if the end be considered, seeking his own cmmoditie, if the persons, to Christians, if the manner, binding them simply, whether God bless than or no, to pay such a sum of money after ten or more in the hundred. Otherwise, if the borrower do not, to prison he must, his wife and children starving in the mean season. And can there be more cutthroat dealing then this? Much more may be said, but it is needless, the sum is this, there may be a gain agreeable to charity in hiring, in letting, in borrowing and lending, but all usury is unlawful, I mean, all simple binding and compelling of any rich or poor, to repay the principal and the advantage. 9 Whosoever turneth away his ear from hearing the law, even his prayer [is] abomination. Sinners may flatter themselves and namely adulterers, murderers, & such usurers, & stubborn children, as before have been spoken of, but if any willingly and wittingly turn away his ear from knowing or obeying the will of God, so that he will not lay aside his iniquities or impieties, not only his sins shall provoke God, but even his prayers: and they shall not only be rejected, but be abominable, and matter of offending and incensing the Lord to wrath. As therefore such a one did refuse to hear God speaking in his law: so the Lord will in justice refuse him speaking to him by prayer. Therefore above all things be more ready to hear, then to offer the sacrifice of fools. 10 Whosoever leadeth aside the upright into an evil way, shall himself fall into his own pit: but the just shall possess that which is good. Seducers are herein threatened with the Lords judgement. They are fitly resembled unto thieves or robbers who lead true men out of the way oftentimes to spoil them of their goods. For even so the wicked are seduced and seduce others, 2. Tim. 3. drawing them into danger, unto the committing of sin, or unto heresies. But they shall fall into their own snare, as did the accusers of Daniel, Act. 13. Elimas the sorcerer, Saul, Haman, Achitophel. In the mean time they, who are upright, or sincerely and constantly serve the Lord, shall not only escape the evils, which seducers labour to bring them into, but attain and enjoy riches, honour, glory, and salvation. 11 A rich man seemeth wise in his own eyes: but the poor man who is prudent findeth him out. Conceited arrogancy usually accompanying abundance of wealth, is now reproved. It is the custom not of godly rich men, but of wealthy worldlings, both to ascribe the getting of their goods to their own wisdom, and to like wonderfully well of their own speeches, actions, and courses. Wherefore not without cause doth Paul will Timothy to put them in mind not to be high minded. Now again it is the manner of foolish poor people, who measure all things by wealth, to flatter them as the multitude did Herod, crying out, it is the voice of God and not of man. But the godly poor man, who knoweth the word, & is endued with the spirit of discretion, will so search and find the rich man out, that he will discern, & if need require, declare him to be either an ignorant or wicked person, john. 9 as may appear in blind Bartimaeus his conference with the pharisees. Nevertheless, as this aught to humble the rich, that the poor go sometimes beyond them in spiritual gifts: so ought it not to breed any malapertness in the poor, who should always be far off from dealing saucily with their betters. 12 When the righteous triumph, there is great glory: but when the * In the wicked men's rising up. wicked are listed up, a man is sought for. Tyranny is spoken of in this sentence, a vice most contrary unto the mild and righteous government of the just. For their reign bringeth forth glory as a most precious fruit, so that it causeth Religion to flourish, peace to abound, plenty to be in every place, to conclude, temporal and spiritual blessings to spread far and near. What miracles were done in the wilderness, whilst Moses ruled? What conquests had joshua? What peace was under Solomon? What zeal under David? On the contrary side, wicked rulers make havoc of Church and common wealth. They seek for the godly to slay them, the rich to spoil them, all, to molest them. But of this point more hereafter in the exposition of the 28. verse of this Chapter, as also in the interpretation of the second verse of the next Chapter. 13 He which hideth his sins, shall not prosper: but he, which confesseth and forsaketh them, shall receive mercy. Hypocrites are threatened with a miserable judgement. He, which hideth his sins, either by denying that evil, which he hath done, or lessening it, or else continuing in it, shall not prosper, but shallbe left and remain in grief of mind, poverty, sickness, or some other trouble, as David was until such time, Psal. 32. as he confessed his sin against himself. But he which confesseth his sins, to the Lord, as job did, job. 31.33. and not only acknowledgeth them in words, but indeed and affection forsaketh them, shall not only be forgiven, but obtain many graces and blessings, as did the prodigal son. It is not always necessary to publish secret sins to men, which may but breed offence, and infamy, and dishonour to the Lord. Nevertheless, sometimes this also is to be done, both publicly and privately. But both manifest and secret offences are always to be acknowledged unto the Lord, and sin is always to be forsaken. It is no marvel, if divers many years together are not taken from the rack of the lords visitation, seeing they will not confess their iniquities to him, as they ought. See a like promise. job. 8. chap. 4.5.6.7. verse. 14 Blessed is the man, who greatly feareth always, but he which hardeneth his heart, shall run headlong into evil. Security is a forerunner of God's judgements, but the man is happy, which feareth always. Indeed whosoever is possessed or tormented with a servile fear, is most miserable. But he, which is endued with a sonlike fear, so that he dreadeth to swear vainly, to profane the Saboth, or to sin against God, he, which worketh on his salvation with fear and trembling, so that he standeth in awe of the Lord, not only in the Church, but out of the same: finally, he which reverenceth the Lord continually, so that he feareth him not for an hour, or day, or month, or by fits, (as some, which have an aguelike fear now and then upon them) but all the days of his life: is most happy. For such a one doth no evil, the Lord heareth his prayers, and maketh him at the last an inheritor of his kingdom. The secure people of the world on the contrary side, harden their hearts, both by resisting the word, and by not profiting by the lords works, and by not yielding unto the motions of his spirit. They do therefore but treasure up wrath against the day of wrath, & so fall at last into sin, into trouble, into the jaws of death, to conclude, even into hell. For when they say peace, peace, then sudde in destruction cometh on them. 15 A wicked ruler over the poor people, is as a roaring Lion, and a roving bear. The rage of tyrants is here fitly compared to the cruelty and ravening of bears & Lions, 1. Sam. 17. which pray on the lambs and on the sheep. For as the Lion frayeth the poor beasts with his roaring, & prayeth on them with his teeth, and as the bear searcheth them out, and teareth them with her paws: so ungodly superiors of all sorts threaten, oppress and slay, such as can make no resistance. They which are of the lowest degree are sometimes as fierce as bears or lions, but rulers should be pastors, not wolves, and parents, not tyrants. Not only divers Magistrates are tyrants, but many householders are bears and lions in their families. But Christian masters must remit their threatenings, and lay aside all bitterness, Ephe. 4. & 6. wrath and outcries. The inferiors, which are oppressed, are as the sheep of Christ to bear injuries patiently. They are also to pray to be delivered from such lions, and to assure themselves, Psal. 22. that they shall at last in some sort tread them under foot. Psal. 91. 16 A governor * Understandings. void of all understanding, and much in oppressions [shall shorten his days]: but] he which hateth gain, shall prolong his days. As tyranny, so covetousness ought to be far, as from all men, so chief from rulers. Politic Pharaos' imagine they deal wisely, when they lay grievous burdens on the Israelites. Foolish Rehoboams' think it the most prudent course, to scourge the people with scorpions. But such rulers, who are much in oppressions, encroaching the people's lands, getting their goods by hook and crook, and exacting extreme tribute, estrange their subjects hearts, offend God, fall into many foolish & hurtful lusts, which plunge men into destruction, and therefore have indeed no understanding. But he that is so far from covetousness, that he is a man (as jethro would have rulers be) which even hateth gain. (that gain I say which is unjust), shall wax old in the favour of the people as Samuel did, & be beloved of all men and blessed of the lord 1 Sam. 12. Let then the conversation of every one be without covetousness, as the Apostle exhorteth, and let every one be content with the things, Heb. 13. that are present. Would any know a covetous man? Look on his conversation, his bargains, his housekeeping, etc. Would a covetous man know whether this root of all evil be in himself or no? Let him look on his mind, his cares, his fears, his desires. But above all other, Psal. 119. let Magistrates say to the Lord with David, Incline mine heart to thy statutes, and not to covetousness. 17 Let a man pursued for the blood of a * Soul or life. fly to the grave: let none uphold him. Magistrates are not to pardon wilful murderers. By Moses law they who slew any at unawares, might have cities of refuge, Exod. 21.22. and be preserved from death by the rulers, but he which offered violence, and maliciously slew his neighbour, was to die without mercy. They, which maimed their neighbours, were to pay eye for eye, tooth for tooth. But he, which took away life, Gen. 9 by man was to be deprived of his life. Magistrates may be moved by rewards to show such favour, Num. 35. but the Lord would have no reward taken for a manslayer. pity may sometimes incline them to mercy, but the Lord would not have their eye to spare them. Magistrates then being the deputies of the Lord, are to execute this law on wilful murderers, as Solomon did on joab. 1. Kings. 2. When men take no vengeance on him, which sheddeth innocent blood, God pursueth him, as he did Cain. The Papists impiety is here notably detected, who did set open sanctuaries and privileged places unto all sorts of notorious offenders. 18 He which walketh uprightly shall be saved, but he, who is perverse in * His two ways. his ways, falleth * In one. therein. This is the course, which magistrates are to observe in their judgements imitating the lords example, namely on the one side to defend and spare the righteous, who neither declining from the right hand nor the left, walk circumspectly in the strait way of the lords precepts, and on the other, to punish the transgressor, who either doth that, which is wicked, or dealeth unlawfully in those actions, which are lawful. Those then, who either use deceit in their best actions, or commit gross sins and walk therein, shall at one time or other be taken napping, as was Shimei, 1. Cor. 10. and be plagued in some one of their iniquities, as were the Israelites. If magistrates always punish not the wicked and cherish the good, as they ought: yet surely the Lord will. 19 He which tilleth his land, shall be satisfied with food, but he, which followeth vain [persons], shall be filled with poverty. Disorderly walkers, who do nothing, Before 12.10. & 23.21. but go up and down as busibodies, have been oft before reproved, and here are taxed again. Amongst other upright ways this is one, that a man diligently follow his vocation. When husbandry or any such trade is well put in ure, it will through the Lord's blessing, yield unto a man sufficient to content him, and to maintain his family, as may appear in the rich estate, whereunto jacob came by the Lord's blessing on his industry. The provident then and the diligent shall have food to kill hunger with, garments, wherewith to cover them, and money for good uses. But the good companions and youths of this world, which follow hunting, halking, carding, dicing, stage-players, and such vanities, or are vagabonds roguing up and down the country, shall not only want necessaries, but be filled with poverty, bondage, grief, and misery, as was the prodigal son. 20 A * Of faithfulnesses. faithful man is full of blessings: but he, which hasteth to wax rich, shall not be unpunished. As unthriftiness shall be punished by the Lord: so posting to be rich, shallbe revenged by him, A man of faithfulness, (to speak as the spirit doth in the original tongue) who dealeth plainly and truly not only in word but deed both with God and men, not only in one matter, but all, shallbe much inblessings, shallbe made partaker not of one good thing only, but of many. His credit shallbe great, he shall have peace of heart, his store shall increase, he shall have children, unto him at last it shallbe said, Come thou blessed of my Father. Now as touching those, who make haste to be rich, or who (as Paul speaketh) willbe rich (as it were, whether God will or no) who get their goods by hook and crook, or by playing the parts of drudges and snudges, to conclude, who labour after wealth, but use not to call on the name of God, nor regard his word, these make commonly more haste than speed, seeing they are not unpunished, but fall into temptation and a snare, meeting with some loss or cross in steed of gain and advantage, as birds hasting to the pray are oft in their flight stricken and stayed with a pellet. Achab made haste to Naboths' vineyard, but at last drank a cup of bloody grapes for his posting. 21 It is not good to accept * The face. persons: for [so] a man would transgress for a morsel of bread. Of the number of such as make haste to be rich, are they, who respect persons in judgement. He that is infected with this vice, albeit he be a man of high calling in the common wealth, and although there is no comparison between truth or justice and a morsel of bread: yet will he easily be hired & brought to hold his peace, or to give a false sentence for a little paltry gain, for a dinner, yea for a morsel of bread. Not only Magistrates are to take heed that they be far from this sin, but other also. If Ministers are given to this vice, they will teach false doctrine or smother the truth, that they may still enjoy the rich men's trenches. If people be carried away with it, you shall see them extol a Papist for a little relief at his door. 22 A man of an evil eye maketh hast [to get] riches: but he knoweth not that poverty shall befall him. Of the crew before spoken of, are moreover miseserable niggards, who are noted to be men of an evil eye, because with the eye they desire other men's goods, envy their neighbour's prosperity, & grudge those, who come unto their tables, the very meat which they eat. Such Laban's spare, & care, and toil exceedingly, imagining through their industry and pinching, both to attain to abundance and always to live in plenty. Yet at last by some casualty or by death, poverty, which they fly by all means cometh unto them, Luke. 12. Luke. 16. as may appear in the rich glutton described in the Gospel. See this parable expounded in the Psal. 39.49. Also oft before in this book. 23 He which reproveth a man, in the * Or after me, 〈◊〉 Tremellius taketh it. end shall rather find favour than he, * Softeneth his tongue. which flattereth with his tongue. The vain and needy people of this world, seeking by all means to enrich themselves, use flattering speeches to this intent, knowing that fair words make fools feign. But yet, as here is showed, they, which reprove, shall find more favour, than they, which flatter. Indeed many find fault with other, and control them, but because they do this with an harsh spirit and in an undiscreet manner, their speeches make them rather odious than gracious unto the parties rebuked. But he, which reproveth his neighbours justly, wisely, charitably, & that to a good end, and as Paul speaketh to Titus, that they may be sound in the faith, he shall reap a precious fruit after his labour. True it is the wicked and sottish people of the world will hate them most, which rebuke them most for sin. For with such, flattery getteth friends and truth hatred. Nevertheless, they, which have any spark of grace, or are wise, will bear good will to a reprover, and hate a flatterer. The consideration of the reprovers affection, & his reasons, will win the party reproved to amendment, and raise up in him a great liking of that man or that woman, who told him of his fault, as may appear in the example of David. Psal. 141. Let us then rather by wholesome rebukes labour to profit our friends then seek to please them by soothing speeches. O saith flesh and blood I shall lose my friend and gain, if so I do. But fie upon such loathness to displease, as betrayeth a friend even unto Satan himself. Let rather the commandment of our Saviour move us to reprove our brother between him and us. Ezech. 13. Let woe threatened by Ezechiell hold us back from sowing pillows under every elbow. 〈◊〉 He which spoiling his father or his mother saith, it is no sin is companion to a man who is * Destroyer, or spoiler as Exod. 32.23. before 13. ●0. a murderer. Robbing of parents or spoiling of them by any means, is a great and grievous sin. To steal from a stranger is no small fault, which sin those, who commit are justly punished with death. It must needs then be a detestable kind of robbery and injury, when not strangers, but parents shallbe not lighty endamaged, but spoiled by their children, and that without scruple of conscience and securely. A notable example hereof we have in Micha, of whom mention is made in the books of judges, jud. 17. who although he had stolen from his mother eleven hundred shikles of silver: yet made he no conscience to disclose his theft, or to restore it, until such time, as he heard his mother wish a bitter curse unto the thief, & then he acknowledged his fact, not of any remorse of heart, but only to avoid the curse which his mother had pronounced. Thus doth the heart of ungodly children seduce them oftentimes, who say, these goods belong unto me, they are mine own, I have my part in them, why should I not take them, use them, & spend them? But howsoever such a wretch may delude himself, he is in the fault and punishment to be joined not a common thief and robber, but with a destroyer and murderer. That the word here used signifieth thus much may appear. 64. Esay & Exod. 12.23. The Lord in Deut. 21. expressly commandeth that such children be stoned to death. Of this generation are all children, who pilfer from their parents, spend their goods riotously, incur debt, and make their parents pay it, put their mothers by from their right after their father's decease, or as Lords over their parents goods, do what they list with them. 25 He which * Broad. is high minded, stirreth up strife: but he which trusteth in the Lord, shallbe made fat. The high minded are here beaten down, for that such are meant by those who are of a large soul may appear by that expectation of Paul to Timothy, ● Tim 7.17. which may serve as a perfect exposition of this sentence. Command the rich of this world, not to be high minded, nor to trust in the uncertainty of riches, but in the living God, who giveth unto us all things richly unto fruition. The which last words also declare what is meant here by being fat, which being a borrowed speech, taken from those who are in good plight of body, noteth out the abundance of God's blessings. He then, which is high minded, secure, and frolic in regard of his outward prosperity, ●uke. 12. as was the rich glutton, saith that he shall never be removed, Psal. 30. as David did, and despiseth his neighbours, oppresseth them, and raiseth up unnecessary wars and strifes, ● Chro. 18. as did jehosaphat, when he provoked the Syrians, by the which jars and contentions he must needs 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 Israel to do, shall prosper in body and in soul, 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 own * Heart. soul is a fool: but he, which walketh * In wisdom. wisely, shall deliver himself. They that are wise in their own eyes fall into the sin before condemned, and are here fitly reproved. Such trust in their heart, as imagine that they have no need of the help or advise of other, and refuse to follow the direction of the godly wise, giving them sound counsel out of the word. For these devise new conceits, practise such forms of worshipping God, as are not found in his word, take evil courses & yet persuade themselves, that therein they do God good service, and that in them they shall find good success. David numbering the people of Israel, imagined he did very wisely in so doing, neither would he at the first hear joab advising him to the contrary, but at the last he cried out, I have done foolishly. Then how soever conceited persons or devilish politics seem wise unto themselves: yet they have no understanding in very deed. Be not therefore wise in yourselves, saith Paul. And woe be to those (saith Esay) who are wise in their own eyes. But he which not only heareth the good advise of other, (which many do, who yet are thereby never a whit the better) but putteth it into practice, shall both be preserved from imminent dangers, & delivered out of present troubles or inconveniences, even as Moses found rest unto his soul by following Iethr●es counsel, and Naaman health in his body by obeying the advise of his captive handmaid and other servants. For indeed one man standeth in need of another, as do the members of the body. 27 To him, which giveth to the poor [shallbe] no want, but he which hideth his eyes [shallbe] full of curses. unmercifulness toward the poor draweth on men the Lords curses & crosses. Albeit diverse fear they shall beg, if they give unto the poor: yet the cheerful and liberal giver of alms shallbe so far from wanting, that he shall have abundance, and gain by his spending. But that vile and miserable wretch, who is so far off from pulling the coat from his back, therewith to the naked, or from staying the meat from his mouth, with it to feed the hungry (which yet every Christian ought rather to do, then to see his poor brother perish) that he will not so much as look on the Lazar, or hear the voice of the beggar, shall by him be cried out against, and by the Lord cursed in his body, cursed in his goods, cursed in his soul, cursed in his children and in all things. 28 When the wicked are lifted up, a man hideth himself, but when they perish, the righteous are increased. Tyranny yet once again is entreated of in this conclusion of the chapter. When the wicked rule, they raise up such a storm, that the just being sought for to be slain or molested, get them to some foreign countries, as did David, or lurk in dens, as did the prophets in Achabs' time, or pray in corners, as did the disciples, when the sacrificers of the jews raged, or fly as birds unto some shelter or other. But when the ungodly perish, than the righteous swarm as a company of bees in a sunny day, returning from other countries, multiplying in towns and cities, filling whole churches, winning and converting many to the truth by their doctrine and example, showing their faces boldly and openly. The chief use of this doctrine is to teach us, not to be troubled at the changes of the world or troubles of the times. In the time of good (saith Ecclesiastes) enjoy that, Ecclesi. 7. which is good, and use the time of evil, Bees suck sweet honey out of the bitter time: so the godly must draw comfort and joy even out of hard times and grievous afflictions. A Christian without the cross is not worth a pin. THE XXIX. CHAPTER. 1 A man, Obstinacy. * Of reproofs. who oft having been reproved, hardeneth his neck, shall suddenly be so broken, * Or as that there can be no remedy. as that he cannot be cured. THe fearful estate of those here is showed, who by no means will be reclaimed from their wicked ways. 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 even as the stubborn horse and brute beast will not be ruled with bit or bridle, but when the yoke is to be put on, resist and with a stiff neck reject it: so obstinate people, continue in their sins, & grow harder hearted daily, not enduring to hear 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 fierceness. Yea though such have been told of their faults not once, but an hundred times, and the Lord himself hath schooled them for the same by sickness, infamy, poverty, and diverse crosses, yet they do securely and boldly proceed in swearing, lying, adultery, murder, theft, and such other vices, persuading themselves either that no evil shall betide them, or that they shall go through it well enough. The punishment, wherewith such obstinate wretches shall be revenged is remediless destruction. Neither will the Lord be a long time in bringing them to ruin, as they by the space of many days, months or years together refused correction, but he in an hour of some short space will quite overthrow them. Of all other sins than obstinacy is most to be avoided, seeing other transgressions of all sorts may find pardon, when repentance followeth them, but hardness of heart doth nothing but treasure up wrath against the day of wrath. This was that sin, which often the prophets upbraid the jews withal. Esay saith, Esay. 48.4. That their neck was a sinew of iron, and their brow brazen, for which cause, (as he also testifieth) they were smitten on the head and in the heart. Esay. 1.5.6. Yea (saith he) there is no soundness from the sole of the foot unto the head. jeremy also complaining of and lamenting the unrecoverable plague of the Israelites, taketh up such speeches as these. jere. 8.22. Is there no gum of balm in Gilead? Is there no physician there? For why hath not the daughter of my people recovered? 2 When the just are increased, the people rejoice: but when the wicked man ruleth, the people sigh. This sentence showeth, Tyranny. that such is the estate of the people, as is the disposition of the governor. In the former part is affirmed, that when good magistrates bear office, howsoever some wicked rascals or rebels may be sorry therefore: yet godly people, and generally the multitude will be glad, for they shall enjoy their lives and goods quietly; by the defence of such, and under their rule religion shall flourish in their congregations, the Lord himself will bless their land with plenty and many good things, finally, they shall be free from grievous taxes, plagues, seditions, and many miseries. The wise King who wrote this divine parable, saw in himself the particular experience of that general observation, which here he setteth down. 1. King. 1.40 For being anointed King over Israel by Sadock, the whole people went up after him playing on pipes and rejoicing so greatly, that the earth did ring and cleave (as it were) with their voice. David his father also being advanced by Saul, so carried himself in his wars against the Philistines, that the Israelitish women moved by his worthy and valiant exploits unto rejoicing, sung in triumphing wise, that Saul had slain his thousands, and David his ten thousands. The latter part of the sentence declareth on the contrary side, that the rule of the wicked, ministereth matter of grief and misery unto the whole multitude. The estate of the poor people, over which foolish persons or cruel persecutors have the rule or tyrannize, becometh lamentable sundry ways. First the Lord himself usually plagueth the land with judgements from heaven, wherein an enemy of his, holdeth the sceptre. Secondly wolves in such a kingdom, having the place of shepherds, but the nature of devouring beasts, spoil, oppress, and eat up the silly lambs and sheep. Thirdly, the people living without all good order or means of their prosperity, fall daily into all sorts of sins and pits of destruction. Sundry occasions then of grief being continually offered the people, through the carelessness or cruelty of evil governors, if peradventure they dare not openly complain for fear of further trouble: yet how can they but sigh secretly in corners? Certainly so did the Israelites oppressed in Egypt, and Elias persecuted by Achab and jezabel. Even as then the welfare of the sheep dependeth on the shepherd, and even as such is the constitution of the body as is the disposition of the head: so the condition of the people answereth in woe or wealth, to the goodness or badness of the magistrates. 3 A man that loveth wisdom rejoiceth his father: but he, that keepeth company with harlots, wasteth his substance. Fornication. This drift of the spirit in this instruction is to declare, that whoredom bringeth beggary at the last. Two sorts of love herein are spoken of, one spiritual, another carnal. The spiritual love is commended, which is a wonderful liking of and following after wisdom. Such as are enamoured with this virgin of heavenly wisdom (which is holy, peaceable, moderate, full of mercy and good works, jam. 3.17. as james speaketh) shall not only by this means please the Lord, or be profitable unto themselves, but comfortable unto their parents. Sundry ways doth a wise son cheer up his father's heart. First by the virtues, which are in him. Secondly by the fame, which is spread of him. Thirdly by the hope, which his father conceiveth that he willbe thrifty. Last of all, by his liberality and kindness towards his parents, if peradventure by reason of his gifts, he be at any time exalted to honour as joseph was, who also in this respect rejoiced his father. As concerning the carnal love spoken of in the latter part of the sentence, that is condemned and threatened with poverty. The vain youths of this world having shaken off the yoke of obedience and despised wisdom, fall in love with naughty women, with whom they are daily conversant, making them good cheer, bestowing gifts on them, and maintaining them in brave apparel. Hereby not only they defile themselves with wandering lusts, but spend their patrimony, & consume their parents goods, so bringing sorrow upon them in stead of the joy, wherewith they ought to labour to comfort them. Such a lewd course took the prodigal son, who having wasted his substance, was put to feed with the swine. Among other reasons then dissuading from whoredom, this is not the least to be regarded, that strumpets are dangerous rocks and insatiable gulfs. 4 A king by judgement establisheth his realm, but a man * A man of offerings. which is a slave to gifts that are offered, destroyeth it. Herein again the holy Ghost admonisheth rulers of their duty. Injustice. He entreateth in this verse of two matters, one, the executing of judgement, an other, the avoiding of bribes. In the former place is showed that judgement is the prop or pillar of kingdoms: when justice is ministered without partiality, in such sort that the godly are rewarded and the wicked punished, and every man hath right done to him, the Lord will bless the land, the good will love their Prince, the bad shall be cut off, and not be able to do any hurt. This may be observed throughout the stories of the kings of judah, that all the while they gave themselves to set up true religion, or to punish sin, their kingdoms were in peace, and they got the victory over their enemies. In the latter part of this sentence is declared, that the receiving of bribes is the overthrow and bane of a common wealth. The reasons hereof are manifest and sundry. First to respect persons (which bribe takers do) is an abomination to the Lord, and therefore such a transgression as pulleth down his vengeance on the place wherein it is committed. Secondly by this means no place being left for right but for gifts, there must needs grow factions and mutinies. Last of all, a window being set open through such partiality to hope of impunity, all sorts of sins (the plagues of common wealths) must needs daily multiply and increase. 5 A man, which flattereth his friend, spreadeth a net against his feet. In this sentence is declared, Flattery. that flatterers are a very hurtful and pernicious kind of people. They are fitly here compared unto hunters. For even as the hunter spreadeth the hay or net to in tangle the poor beast, which cometh by it: Rom 16. Luke. 20.29. even so flatterers be sweet speeches or salutations seduce the hearts of the simple, and by their shows of friendship & righteousness go about to get some advantage at their hands, thereby to draw 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 upright among men, as many as are, lie in wait to slay, every one hunteth his brother with nets. Flattery then is no better than a secret or subtle kind of murder, in as much as thereby diverse are drawn either to receive errors, or to commit sin, & so to fall into the snare of endless damnation, or into danger of law or hazard of life. 6 In the transgression of the wicked man, there is a snare: but the just man singeth and is merry. Here is showed what an hurtful thing sin is in general, Disobedience. as before was declared how dangerous an evil flattery is. How soever the act of iniquity is joined with pleasure: yet the end and wages thereof is pain and death. The snare here spoken of is some loss or cross, as poverty, sickness, grief of mind, punishment of law, and the wrath of God, all which pursue and follow the offender. Hence it cometh to pass, that in as much as the plagues of this world or of the world to come commonly molest the wicked, they are in fear, sorrow, silence, shame, and confusion. But the just man singeth and is merry. There is none so righteous as that he is without sin, but such are called just here, who are justified by faith in Christ, and sanctified in some acceptable measure by the spirit. In as much as the faithful walk in their callings with an upright conscience, and are blessed by the Lord many ways exceedingly, they both outwardly magnify him with psalms and hymns and spiritual songs, and inwardly are cheerful, being filled with joy of the holy Ghost. Indeed none are more in afflictions than they, but they are so far off from mourning in this respect, that they count it exceeding when they fall into manifold trials. When the Apostles were beaten for publishing the Gospel, Acts. 5.41. they went out from the face of the council, rejoicing that they were counted worthy to be disgraced for the name of Christ. Paul and Sylas being cast into prison, Acts. 16.25. praised and sang even at midnight. 7 The righteous man knoweth the cause of the poor: the wicked man apply not his mind to know it. Negligence in judging or determining cases in controversies, herein is condemned. By knowing of a person or cause, oftentimes in the Scripture the protecting, favouring, and furthering thereof is meant. Thus the Lord is said to know the way of the righteous, and to know those, who are his, that is, to favour them, and to take care for them. Here then is meant, that although the poor man hath no money to give bribes, or wealthy friends to take his part: yet the godly man discerning his cause to be right, by all means and with all pains defendeth it against the rage of the mighty adversary. Such an upright judge was job, who protesteth that in the days of his prosperity and authority he was a father to the poor, job 19 and searched out the cause, which he did not understand. So David prophesying of Christ in the Psalm, affirmeth that he should defend the poor people, Psal. 62.4. and save the sons of the needy. But the wicked man, as the same Prophet complaineth in another place, and here Solomon testifieth, hath no regard, Psal. 82. or applyeh not his mind to know it, either because he giveth himself to pleasure, or because the poor is not able to give bribes. 8 * Of scorning. Scornefullmen * Blow, that is by blowing inflame. set a City on fire: but the wise turn away wrath. Here is showed that deriders of God and godliness, such as either jest at other, or in rage contemn other, do much hurt to the society of mankind. The hurt which they do, is like the hurt of fire, yea much greater than it. For they overthrow Religion, peace, concord of neighbours and love of friends. This they do either by their false doctrines, malicious speeches, evil examples, or wicked practices. How true this is may appear in Demetrius, who set Ephesus in an uproar. Indeed sometime this crime is laid to their charge, who are of all other furthest from it, as it was by Achab to Elias, and by Tertullus to Paul. The reason hereof is, because the wicked cannot or will not put a difference between the fire and sword, which our Saviour came to put into the world, and that fiame, which Satan and his instruments kindle. As for those, who are endued with the wisdom whereof I ames speaketh, which is peaceable and lowly and heavenly, they are so far off from kindling of dissensions, or raising up tumults: that either by their authority or counsel or gravity or long suffering they appease all the strifes, and quench (as it were) the fires, which arise and begin to kindle: when Seba the son of Bochri through his sedition and pride had subdued the City Abela, and by reason of his conspiracy it was now in danger of overthrowing, a certain wise woman delivered and freed it from the siege, by appeasing the wrath of joab, who went about to destroy it. 2. Sam. 20. 9 If a wise man debate a matter with a fool, whether he be moved to wrath, or whether he smile, yet is there no quietness. They are noted with infamy in this sentence, who are unreconcilable and past amendment. Albeit the wise pacify some unruly people, as in the sentence before set down hath been affirmed: yet other there are, who never can or'will be persuaded to cease from their tumults or wicked course, which they have entered into. Two means commonly are used by the godly and prudent servants of God, unto the reclaiming of fools (by whom proud, wrathful, stubborn, ignorant and wicked persons here are meant) from their folly and madness. The former of these is, to be moved, as here Solomon speaketh, that is to say, to be in good sadness, to deal earnestly, to look with a stern and austere countenance, to allege weighty reasons, or to use forcible speeches of persuasion and round represhension. The Apostle Paul calleth this manner of dealing a coming unto offenders with the rod. The other means is smiling, or as the same Apostle speaketh, the spirit of mildness, that is to say, humble entreaty, fair speeches and friendly looks, tokens of good will, common or special courtesies, and such like gentle means of winning men's hearts. Let now a godly or peaceable person come to instruct or pacify a froward or wilful fool, he laboureth in vain. For either because he is proud, he contemneth fair entreaties, and gentle courtesies, or because he is fottish and furious or malicious, he no more regardeth reasons or wrought dealing, than feathers or the wind. Such fools the Pharisees were, whom whether our Saviour confuted by reasons at any time, or alured by soft speeches, and a meek conversation, he prevailed with them never a whit. The other jews were for the most part of the same disposition, who like froward children would neither mourn after the doleful pipe of john the Baptist nor dance when Christ jesus went about to stir them up to gladness by a more cheerful pipe and tune, than his forerunner sounded. 10 Bloody men hate the upright person: but the just seek His soul. So beneath 24. after him. Here is showed that this is the proper note and a certain sign of wicked, hurtful, and merciless men, to be at deadly enmity with every one, who hath any goodness in him. The principal reasons of this hatred are, that the light of the one reproveth the darkness of the other, and the course of both their conversations is quite contrary. Cain being a bloody man, at the beginning of the world in a manner hated Abel to the death. Esau's wickedness is in the scripture offered to our view in the hatred he bore to jacob. saul's, in his dealing with David, the pharisees, in their raging against our Saviour. This must needs be a great sin, seeing the enmities, which are exercised against the godly endued with heavenly graces, redound unto God the author of every good thing. But they, who fear God, seek the soul of the righteous, Psal. 142. that is, love him, and labour to preserve his life. For so this phrase is used in the scripture, and is here to be taken, as the opposing of the latter part of the sentence unto the former, manifesteth. The bloody hate the upright to the death, but the just love his life most dearly. Every one than is to take heed that he be not among the number of those, who love not good men, as Paul admonisheth. 2. Tim. 3. Always the godly have showed themselves careful of practising love toward the saints, as may appear in Obadias' feeding of the prophets in a cave, Ebedmeleches drawing of jeremy out of the dungeon, the disciples compassing of Paul, and letting him down in a basket. 11 A fool uttereth his whole mind, but a wise man In the latter part. holdeth it back. As before often in this book the sin of blabbing and babbling hath been reproved: Before. 14.33. ●5. 2.28. so here again it is checked. The root of it is folly, for when men have no discretion, nor power of themselves, either they blaze abroad their own secrets, or prattle of their friends intents, sayings, and doings, or object unto their adversaries the faults, which they know by them, or express and bewray the trouble and misery of their own hearts, and estates. But he who hath a stay of himself, and is endued with discretion, will reserve his speech until the fittest seasons, that therein it may be most forcible, and thereby do most good, yea sometimes he will pass things over with perpetual silence. This wisdom was in jacob, who kept in his mind, when his daughter was ravished, and in David, who answered not when Shimei railed on him, and in Gamaliel, who commanded the Apostles first to be put out, and then spoke his mind. 12 All the servants of a ruler, which hearkeneth unto lies, [are] wicked. Another vice is here condemned, to wit, the receiving of false tales, or opening the ear willingly to hear evil reports against any. This sin is to be avoided by all, according to the commandment of the lord Thou shalt not receive a false report, Exod. 23. nor put thy hand with the wicked to be a false witness. It is contrary to the law of God and to charity. He, that carrieth Satan in his ear, is no less blame worthy, than he which carrieth him in his tongue. Untruths are cherished and fostered as it were by those, who are too light of belief. But this credulity in admitting of every vain and false rumour, is especially to be shunned by rulers in church, common wealth, or private families. For all the inferiors commonly follow the example of their superiors. Again, when servants see their masters delighted in hearing complaints and tales, to please them, or to win favour, or to discredit the good, they will bring many lies into their ears. Moreover, the governors, which are given to this vice, will not delight in any under them, who will deal plainly and truly, but will put such out of their service. Thus it cometh to pass, that all the servants of such a ruler are wicked, being either heretics or flatterers, or whisperers, or given to some such vice. Indeed sometimes it may fall out, that an Obadia may lurk in Achabs' court. But this is rare, and commonly the sway goeth another way. Who were Saules courtiers but Doeg and such backbiters? Such then, as are the superiors, usually, such are those, who are under their power and government. If the master and mistress in a family be zealous, zeal will be found oftentimes in the lowest servant, which goeth to the door, as may appear in Rhode. If they be lukewarm, it may be observed, that their children, and those, who attend on them, be neither hot nor cold. Finally if the heads of the family be profane, amongst those, who are in the household, nothing is to be perceived, but irreligiousness, worldliness, brawling, pride and wantonness. Of the poor man and the man of industry. 13 He * that is rude, and he that is witty, meet together, the Lord lighteneth both their eyes. This instruction tendeth to dissuade us from partiality. To this end is showed first, that there are two sorts of people in the world of a diverse disposition, the one poor in wealth or gifts of the mind, the other rich and endued with abundance of outward blessings or spiritual graces. In one word, some are base and some more excellent. Secondly, these people of contrary estates or dispositions by the course of the divine providence, are said to meet together, either in church or street, or some private house, or any place upon occasion. The learner cometh to the teacher to hear, the poor to the rich to receive alms, one for one intent, another for another. Thirdly, The Lord lighteneth both their eyes. There is no respect of persons with that heavenly son, ●●hn 1.9. who lighteneth every one, who cometh into the world. In the Lord both of them live, move, and have their being. The father of mercies causeth his Sun to shine, Act. 17. ●at. 6. as well on the one, as on the other. He created & redeemed them both. None therefore is to be despised by such as fear God for his wants or low degree. ●●o. 22.2. ●●mes. 2. Brethren saith james, Have not the faith of Christ in respect of persons. 14 The throne of that king, * In faithfulness. who faithfully judgeth the poor, shall be established for ever. Magistrates are advised in this instruction to follow the example of the Lord, who regardeth both the poor and the rich. In like sort then rulers are to defend not only the wealthy in their right, but the needy. Yea in as much as the poor, the fatherless, and the widow are weak, subject to many dangers, and not able to resist the violence of the mighty, good rulers are especially to protect them, and deliver them from the hand of the oppressor. So doing, they shall be established for ever, that is a long time, as this word is often taken in the scripture. A fuller exposition of this sentence, is to be fetched from the 7. verse of this chapter, and from the 14. chapter. 20. verse, and the 28. chapter. 5. verse. 15 The rod and reproof give wisdom: but a * Or boy. child left to himself, shameth his mother. After that Solomon hath given an admonition to magistrates, whereby they might be directed in well governing the common wealth, he giveth now certain precepts, concerning the right ordering of youth in a private family. This admonition tendeth to stir up parents to train up their children in the fear and nurture of the Lord. In the former part of it a blessing is promised unto discreet and moderate correction. The rod, that is to say, stripes, when occasion shall require bestowed on a child, and a reproof, that is, a rebuke by words, give wisdom, that is to say, make him modest, dutiful, religious, and a practiser of God's commandments. For indeed true wisdom consisteth not in learning, or knowledge of worldly or spiritual matters, but in practising the law of God with a conscience. This fruit of correction as it is precious in itself: so it must needs be comfortable to the parents of that child in whom it is. For as before hath been affirmed, A wise son maketh a glad father. But as it followeth in the latter end of this sentence. A child or boy left to himself shameth his mother. Then a boy is left to himself, when he is neither chastened with the rod, nor controlled by words, but cockered, as Adoniah was by David. This fault is often to be found in fathers, but yet commonly it most of all reigneth in mothers, who if they have sons, especially, cannot abide that in their tender age they should be spoken to, or sharply dealt withal. For this cause here the holy Ghost especially directeth his speech to mothers and threateneth them. It is then a fault in parents, only to use admonitions, and not therewithal corrections, which are necessary, or to neglect both the one and the other means of bringing their children to amendment. What child is it (saith the Apostle) whom the father correcteth not? Cockering parents will say, if so they do, they shall make their children foolish, but here a promise is made of the contrary, namely that they shall make them wise. But this point hath been entreated of before, in the 22.15. and 13.24. and 23.13.14. Only thus much may here be observed, that such as at God's commandment will not correct their children with the rod, would hardly with Abraham take the knife, to slay them, if the Lord should enjoin this for their trial. 16 When the wicked increase, sin increaseth: but the just see their fall. As in the former verse, the precious fruit of the use of correction hath been declared: so here the fearful hurt and inconvenience, which falleth out by the neglect thereof is insinuated. Hereby it cometh to pass, that wicked persons increasing in age, in number, in power, increase in sin also, being not babes in maliciousness, but growing to the top of all impiety and iniquity. Even as a man proceedeth to his just stature by degrees, & the body, which is little at the beginning, waxeth great in process of time: so is it with sin. Every man (saith james) is drawn aside, and deluded by his own concupiscence, and concupiscence having conceived bringeth forth sin, and sin being perfected, bringeth forth death. Now then, sin and the wicked man are as it were twins even borne together, and both loving, living, and growing together in like sort▪ And even as the thorn or briar whilst it is in the bud or green, may be handled and hurteth not, as afterward it doth, but the longer it continueth and groweth, the sharper and more harmful it waxeth: so the elder the wicked man is, the more sinful he becometh, and the more the ungodly increase either in number or strength, the more wickedness spreadeth, till at the last by a general backsliding, all flesh corrupt their ways. At the beginning of the doctrine of the Gospel, the jews were somewhat pliable, and the most obstinate of them, raged not so much as at the last they did against our Saviour. The Egyptians oppressed not the Israelites at the first, but at the last they came even to drown their infants, and to make most vile bondslaves of them. But as here is added, that the righteous shall see the fall of the wicked: so the Israelites at length he held the Egyptians drowned in the sea. David notably painteth out this matter in the Psalm, saying, Psal. 58.10 Whilst as yet your prickles shall not be felt, the prickles of eglantine, he will destroy both that which is quick, and that which is dried up. The just shall rejoice, when he shall see vengeance, he shall wash his feet in the blood of the wicked. As this teacheth parents in time to apply correction: so also it serveth to encourage the godly, who are not to be troubled, but rather to lift up their heads, when they see the ungodly to increase every way. 17 Chastise thy son and he will bring thee rest, he will also give pleasures unto thy soul. Other excellent fruits beside that wisdom which was mentioned in the 16. verse, are showed here to spring from nurturing and correcting of children. It is a grief to parents to deal sharply with their children, which when they do, lightly their bowels yearn within them. But first here quietness and rest is promised unto them for their pains. Their well nurtured children shall as it were bring the chair unto them of ease and refreshing. They will so dutifully behave themselves in all respects, that their parents shall need to take no thought for them, they may quietly lie on their beds, or securely sleep therein. Again, they will so diligently dispatch their parents affairs, that they may sit at home and take their rest. This is one excellent fruit indeed, but another is also added in the last words, He will also give pleasures unto thy soul. Even as ground well tilled and dressed, or trees well pruned and looked unto, bring forth to the husbandman sweet flowers & dainty fruits and food: so the well nurtured child will utter such gracious speeches, do such righteous deeds, have such comely gestures, and practise such obedience and thankfulness toward his parents, as that his father's soul shall much more delight in such virtues of his, than Isaac's soul delighted in venison, or the savoury meat, which jacob brought unto him. See examples of the truth hereof in Isaac, jacob, joseph. Or when the ●ision is not. 18 * When there is no vision, the people are made naked, but blessed is he that keepeth the law. Both the ignorance of ministers and the disobedience of people, ●●om private family's Solomon ●●mmeth to the church. Sam. 3.2. Sam. 9. ●say. 1. ●mos. 8. herein are taxed. By the vision is meant the doctrine of the word of God, which the Prophets (who were called in old time seers) received by visions & by revelations. The vision is said then not to be, when sound doctrine is not taught at all, but there is a miserable famine of the word. Again, when as the word is sometime expounded, but not sincerely, diligently, and sound, so that the people may be as sheep without shepherds in the midst of great plenty of such as take on them to be teachers. Math. 9 Moreover, when of the preaching of the word is made light account, 1. Thes. 5. so that prophesy is despised as a thing not necessary. Last of all, when God hath in vengeance shut up the eyes both of teachers and hearers, so that the word of God, or the vision is to the learned as letters sealed, which he cannot open, and to the unlearned, as letters, which he cannot read. Esay. 29.9. Alas how can it be, but that people must needs be made naked, when by reason of the want of the vision, they must needs lie open to God's wrath which hangeth over all unbelievers, &, as a company of naked souls, and like to the Israelites, whom Aaron is said to have made naked, want jesus Christ the rob of righteousness, and happiness, want faith, want mortification and sanctification, Ephe. 6. Math. 22. want the whole armour of God & the wedding garment? How is it possible but that their souls must needs be pined away, and starved for want of spiritual food and comfort in the midst of temptations and afflictions? Amos. 8. And will it not come to pass, that such poor people walking as heathen in the darkness and vanity of their minds, will rush into errors, fall into idolatries, break out into blasphemies, run into all sorts of sin, follow after witches, finally degenerate into the nature of brute beasts, & wax worse than they? But on the other side. blessed is he that keepeth the law. diverse hear the word, but it is to their condemnation, and therefore the outward enjoying of the exercises of Religion maketh not any happy, but rather those it maketh most miserable, who only are partakers of them, and are not with them partakers of God's spirit, or transformed thereby into the image of Christ, but remain unreformed, prattling hypocrites, such as only have an outward show of godliness, but deny the power thereof in their deeds. But the happiness of that man on the contrary side, is unspeakable, who is not a forgetful hearer, james. 1. but a doer of the word, who believeth in Christ jesus, who bringeth forth good fruits as a tree planted by the rivers side, and that in due season and without withering, finally, who groweth daily in all sorts of gifts of the holy Ghost. For this sound and true Christian, shall by the means of the word, which he firmly keepeth, be directed in all his particular actions, preserved from sinning against the majesty of God, comforted in the midst of all his afflictions, and after that God hath poured upon him many blessings in this world, be made an heir of the kingdom of glory, which is in heaven. Although profane Esau's shall seek this blessing with tears, they shall not find it, but as our Saviour testifieth in the Gospel, blessed is he, (and surely he only) who heareth the word of God and keepeth it. 19 A servant is not to be chastened with words alone, when as understanding, yet he answereth not. Stubborn & disobedient servants are here showed to be of so vile a disposition, as that rebukes by words alone will not make them do their duty, and therefore they must be beaten with stripes. Some servants are so stout, that when they either are called to come to their masters, they will not come, making show that they hear them not, or when a question is asked of them, they will hold their peace of a cursed stomach. These are of the number of those, who when they hear, do not answer, and such birds as can speak and will not speak, must be made to speak. But such again are of this sort, who though they say, they will do all which their masters enjoin them, yet answer not their commandments by putting them into practice, in which sense the word of answering is oft used in the Scripture, as where the Lord is said to answer those his suitors, whose prayers he granteth. It seemeth that our Saviour had relation to this proverb, when he saith, in the Gospel, that the servant, which knoweth his masters will, and doth it not, shallbe beaten with more stripes than he which knoweth it not. Let servants in families according to the exhortation of the Apostle, be subject unto their masters, Tis. ●. serviceable in all things, not gainsaying them. Let those, who profess themselves to be the servants of God, when they know their duty out of the word, not neglect to practise it, lest the Lord lay on them his scourges of poverty, sickness and other afflictions. 20 Hast thou seen a man hasty in his words? There is [better] hope of a fool, then of him. As disobedience and sullenness is a bad property in servants: so likewise is a quick and talkative tongue here condemned both in them after a special manner, and in all generally as a great fault. The fool, which is slow of speech, and speaketh sparingly, sinneth and offendeth for want of matter or of wit. But the prattler, which is quick and busy of his tongue, so that he giveth his neighbour or master a cross answer, and quip without any study, offendeth by reason of an ill habit, and an arrogant spirit. This vice of babbling is at all times to be taken heed of, but especially in prayer, Eccles. 5.2. & 10. as the wise king exhorteth in the book of the Preacher, saying, make no haste with thy mouth, and let not thy mind beswift to utter any thing before God. For a fuller exposition of this sentence return to review the notes set down on the 26. chapter of this book and the 12. verse. 21 He that bringeth up his servant daintily, from his youth, shall * In his end. at the last be bereaved of his children. As all are the worse for liberty: so here is showed that such, who be of a servile estate or condition, thereby of all other are most spoiled and corrupted. Servants are then brought up daintily, when they are lifted up to great offices, whereof they are not worthy, or clothed with fine apparel, or fed with good cheer, or suffered to have too much ease, or familiarly spoken unto and entertained. When they are tried to be faithful, they may be trusted lawfully with great matters, and put in high places as was joseph. But to advance or let loose the bridle unto some natures, is to spoil them, according as this wise king found by experience, 1. King. 11.28. who placing jeroboam his servant over the family of joseph and his works or munitions, felt him at last an heavy adversary and rebel. And indeed the insolency of such beggars set on horseback, is intolerable, as is insinuated in the latter part of this sentence. They will not only beat their fellow servants, as is showed in the parable of the Gospel, but slay or put by and hurt their masters children. Zimri the servant of Ela king of Israel was by him so advanced & esteemed, as that he was placed Captain and overseer over the half part of his chariots. 1. King. 16.11. But within a while Zimri affecting to be a Lord, not only slew Ela his good master, but the whole stock of Baasha Elaes' father. 22 * A man of wrath A wrathful man stirreth up strife, and a * A Lord of anger. furious man is full of transgressions. As too much remissness: so wrath is to be taken heed off. Let anger be kindled never so little in any, the wrathful person will provoke such as he dealeth withal, unto brawling, or fight, either by his ireful looks, or cross speeches, or hasty strokes and blows. But if anger increase in any great measure, so that it burning into a flame, maketh the person therewith inflamed furious, it not only breedeth contention, but bringeth forth a great number of sins of sundry sorts. For the furious person curseth, sweareth, slandereth, envieth, murmureth, and is ready to commit murder. See a very like sentence, james 3.16. 23 The haughtiness of a man casteth him down, but honour lifteth him up, who is cast down in spirit. This point hath oft been handled, as namely in the 22. Chapter of this book and the 15. verse, also in the 28. Chapter and the 17. verse. Briefly the meaning of this sentence is thus much, to wit, that the pride of heart lifted up either in regard of some gifts whether outward or inward, or by reason of some secret rebellion and contempt of God, shallbe an occasion of bringing that haughty person to low degree and wants, who before was of high estare and endued with many blessings. Again, that on the contrary side, the humility and low linesse of the spirit cast down under the mighty hand of God and giving honour to men, shall be as it were a pillar to uphold all those graces and blessings, whereof the party therewith endued is already made partaker, and furthermore as a step to greater honour, shall increase his dignity and prosperity in every respect. For he that lifteth up himself, shallbe brought low, and he that humbleth himself shallbe exalted. Adam, Pharaoh, and Nabuchadnezzar may be witnesses on the one side, and David. the virgin Marie, and Elizabeth, on the other, of the truth of this sentence. 24 He that is partner with a thief, hateth himself, and he, which hearing cursing, declareth it not. We are herein taught to be far off from communicating with sinners, as to rebuke and reprove those offences, whereunto we are privy. All men generally count it a wicked thing to steal, and many, who are even without all fear of God, will not rob or pilfer themselves, but a great number make no bones to be accessary unto evil doers, and are glad when they may have any share in a rich booty manfully gotten. Howsoever such may think themselves to be better than thieves: yet the Prophet Esay maketh them all one with them, Esay. 1. when he saith, thy Princes are the fellows of thieves. Now here is showed that not only these partakers with evil doers are in fault, as well as they, but that they shall not escape punishment. For thus much is meant when it is said, that they hate their own soul or themselves, that is to say, they make themselves subject to danger of law, to infamy, and to the wrath of God, in as much as thieves and robbers shall not inherit the kingdom of God. 1. Cor. 6. The Lord by his Prophet threateneth such, affirming, that in as much as they saw a thief, Psal. 50. they consented to him, and were partakers with the adulterer, therefore he would reprove them and set their sins in order before them. But as he draweth on himself the lords judgements, who communicateth with thieves in their spoils, & evil deeds: so he also offendeth & casteth himself into his wrath which hearing cursing, declareth it not, that is to say, who hearing any to blaspheme, to swear, or otherwise abuse his tongue, telleth him not of his fault, if he be such a one, whom it is wisdom to reprove. This to be the natural sense of these words may appear by that mother sentence, unto which this verse is referred, which is set down in the fift Chapter of Leviticus 1. verse. Also when one hath sinned and he hath heard the sin of blasphemy, whereof he is witness whether he hath seen it, or whether he hath heard it, if he tell it not, surely he shall bear his iniquity. In which place as appeareth by the suit of the whole Chapter, Thus Tremellius and junius also take it. the Lord speaketh not of public but of private offences, and not of accusations brought unto Magistrates, but of private admonitions. Many a one, who heareth his neighbour use most execrable speeches, herein thinketh him highly to offend, and is ready in heart to condemn him. But although he let him proceed, or open not his mouth at all to declare his fault unto him: yet he blameth not himself, because he knoweth not or doth not consider, that his suffering of his neighbour's sins to pass without any controlment used by him, maketh him subject to the punishment due thereunto. Well then to stir up every one to pull his neighbour out of the fire, here is showed, that silence kept in such cases, causeth us to incur the recompense due to other men's offences. Let us then, as the Apostle exhorteth, follow the nature of light, which not only hath no fellowship with darkness: but reproveth and declareth the works thereof. Let us practise the commandment of our Saviour, if our brother offendeth us, to tell him between us and him. If our brother (I say) for as for scorners, another course is to be taken with them. 25 The * The trembling of a man. fearful man layeth a snare before himself: but he, which trusteth in the Lord, is placed on high. As in the verse going before, the effects of communicating in sin or winking thereat, have been showed: so in this the contrary workings of infidelity and faith are declared. The spiritual fear and sonlike reverence of God, is a fountain of life, as before in this book hath been affirmed. Again the natural fear of dangers, of troubles, & of death is not to be reproved, so long as it keepeth in compass, or is sanctified by the spirit of God. But here a slavish & hellish fear is spoken off, springing from infidelity, and troubling the mind above measure, with the dangers or evils of this life or the world to come. This fear worketh a snare, even death and destruction, even as the Apostle saith, the sorrow of this world doth. For first, he which feareth the faces of men or troubles, runneth by this means into many sins, as to leave his calling, to trust in carnal helps, and to deny the truth of God. Secondly, he giveth the adversaries great advantage over him, whom by reason of his fear, he is not able to resist, and who on this occasion are emboldened. Thirdly, by extreme passions his senses are bound, his spirits dulled, his body cast into diseases, and his mind faileth and fainteth. Last of all, in as much as he doubteth of the favour of God, by this means he doth incur eternal damnation, seeing the featfull shall have their portion in the lake, which burneth with fire and brimstone. As then the fearful beasts and birds fall into pits, and enwrap themselves in snares: in like sort the timorous persons draw the judgements of the Lord upon themselves. There are a great number in the world, which are far from this fear, and yet no nearer to happiness, if not further off from it then the timorous. For they fear neither God nor man, but presumption embraceth their necks as a chain. Their destiny hath before been set down, that they shall fall into evil. 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 under the Lord's defence, in as much as he will be as a rock, as a tower, and as a castle unto him. For first, nothing shall touch such a one to do him hurt. Secondly, the Lord even in this world will oftentimes preserve him, as may appear in the 11. Chapter of the Epistle to the Hebrews. Last of all, his soul after death, shall mount up to heaven as to a fenced city. David, Daniel and Paul, may be witnesses of the truth of this doctrine. 27 Many do seek the face of the ruler, but * Amans every man's judgement is from the Lord. Preposterous suing for favour is here condemned, as before inordinate fear was reproved. To seek for redress unto rulers, or to sue for favour at their hands, is not unlawful. But first we must put up our supplications into the court of heaven. So did Hester and prospered, but the rulers of Israel taking a contrary course, & going first to Pharaoh, had ill success. Let us then take heed that we put not our trust in Princes, for they are deceitful. Again their hearts are in God's hand, finally they have no power, but that, which is given them from above. 27 The wicked man is an abomination to the tust, and who is upright in way, is an abomination to the * Of iniquitis wicked man. The effects of wickedness, and of righteousness on the contrary side, are herein noted. The wicked man is an abomination to the just, that is, the just abhor the ungodly justly and according to their deserts. For in deed, what fellowship is there between righteousness and unrighteousness, or the seed of the woman and the seed of the Serpent? The godly then must needs hate the wicked, yea they cannot but abhor them even as the dung of the earth, which men remove far from their senses and habitations. Now, he who is upright in way is an abomination to the wicked man, also on the contrary side, that is, the godly or righteous person is unjustly hated by reason of the evil disposition of the ungodly. For otherwise, even the most wicked have cause enough given them by the righteous to love them. But they hate the just, first because their works are good, secondly because they will not run to the same excess of riot with them, thirdly because they reprove their sins, and last of all because they are not of this world. Indeed the godly love the wicked as they are gods creatures, but in regard of their sins they hate them, yet in such sort as the Physician doth hate the disease, and not the sick person. When the wicked man is converted, there will be an agreement between him and the righteous, but until that time, in as much as they are of contrary dispositions and courses, there can be no true love between them Of the truth of this doctrine Cain and Abel, I saac and I smaell, David and Saul, Christ and the jews may be witnesses. THE XXX. CHAPTER. 1 A gathering together of the words of Agur, the son of jaketh. The saying of that man concerning Ithiell, concerning Ithiel (I say) and Vcall. 2 Surely I have been brutish [since] I have been a man, neither is there the understanding of a man in me, 3 Neither have I learned wisdom, or known the knowledge of holy things. 4 Who can ascend up to heaven or descend? who can gather the wind in his fists? who can bind the waters in his cloak? who can establish any bounds of the earth? what is his name? and what is his sons name, if thou canst tell? 5 The whole word of God is most perfectly purified, he is a backler to those who betake themselves to him. 6 Add not to his words, that he reprove thee not, and thou become a liar. IN these verses we are to observe, first the title, secondly sundry instructions. In the title we are to note the author of the parables following, the authority of them, the first means of publishing them, finally a certain person or persons concerning them, or whom they concern. The author of them was Agur the son of jaketh, whose name elsewhere in the Scripture is not recorded, but by his proverbs it appeareth, that he was a man endued with rare and excellent knowledge. Some think that Solomon is here called Agur, but it appeareth that they are deceived, seeing Agur, is here plainly affirmed to have been the son of jaketh, but it is manifest that Solomon was the son of David. Moreover seeing the author of these sentences showeth in the 7. verse that he made a petition, neither to have much riches nor to be extremely poor, it is evident that he was not Solomon, whom God called to a kingdom, and greatly enriched with all store of substance. Nevertheless, albeit Agur was not Solomon: yet the spirit, which was in Solomon, was in him, yea the same gift of speaking by dark sayings being bestowed on him, made him in the same kind with Solomon, to be profitable unto the Church of God. As for the authority of this book, it may be gathered hence, that it is termed an abstract of Agurs sentences, or as the Hebrew word doth also signify, aprophesie. For herein thus much is insinuated, that the spirit of God allowed of them, first inspiring Agur, secondly moving the penners of this treatise to set them down in that order, wherein now we have them. As touching the means of publishing these sentences, this was done by Agur himself, and at the first not by writing, but by word of mouth. For it is not said, the writings, which he penned, but the words which that (excellent) man spoke. Even as then Solomon upon occasions uttered parables, which afterward were written: so did Agur. Finally, as concerning the persons here named I thiell & V call, whether these words 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 uttered, or whether the son of God is noted by these titles, of whom chief 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 shallbe able: (after which sort Paul 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 cometh all to one purpose, for Paul planteth, and Apollo's watereth, but God giveth the increase. Paul is nothing and Apollo's is nothing, but God is all in all. Let us learn not so much curiously to inquire after, as wisely to profit by the names and helps of excellent persons, albeit not thoroughly known unto us. This doctrine Paul teacheth the Corinthians, when he saith, whether any ask the question concerning Titus, be is my fellow, and fellow helper unto you, whether of the brethren, they are the messengers of the Churches, & the glory of Christ. Therefore show the declaration of your love, and of our boasting of you, in the sight of the Churches. Thus much concerning the title. Now as concerning the instructions, we are therein also to observe four points, whereof the first is, that the author thereof did not know holy things by the light of nature, the second, that this is true knowledge to know God the father, and his son Christ, the third, that the word of God being the means of this heavenly knowledge is most pure, the last, that this word is to be believed and sincerely obeyed. When as Agur saith, I have been brutish, since I have been a man, and there is not the understanding of a man in me, he plainly confesseth, and openly proclaimeth, that of himself he is void of saving knowledge. For he which speaketh after this sort of himself, declareth, that he wanteth his reason, and common sense in spiritual things. And certainly (as jeremy speaking more generally witnesseth) Every man (naturally) is more brutish, jerem. 10. then that he can perceive, for the natural man perceiveth not the things which belong to God, yea the ox knoweth his owner, Esay. 1. and the ass his crib, but I sraell hath no knowledge, and the people of God no understanding. Were it possible that Idolaters should be so blockish as they are, to kneel down to a piece of wood or of stone, unless they were by nature brutish? As concerning the second point, the question is demanded, what his name is, who ascended upinto heaven, and descended, etc. and what is his sons name? The answer unto the former question is that it is not any man or creature, but the true God, only wise, only merciful, and only just, who only doth these actions, as may appear in that they are attributed unto him. Amos. 9 Psal 104, Esay. 40. job. 38. For first he by his effects ascended and descended, Gen. 2.1. perfecting both heaven and earth and all their hosts at the beginning of the world, neither doth he still cease working in these places. john. 3. Ephe. 4. Indeed our Saviour after a special manner ascended into heaven and descended, but here those works are meant, and mentioned, which the father worketh in common with him, as the moving of the sun and the stars, Amos. 9 and as Amos speaketh, the building of his upper chambers in heaven, & the founding of his armies upon the earth. Again God holdeth the winds in his fist. There are no members of a body in the Lord, but these things by a borrowed speech are ascribed to him, to show that there is some what like in regard of his effects. Even as then he, which holdeth any thing in his fist, hath full power over it to dispose thereof: so God disposeth the winds, and ruleth over the element of the air. Therefore David saith, Psal. 135. that the Lord maketh the lightning and rain, and bringeth the wind out of his treasures. Furthermore the Lord bindeth the waters in his cloak, for as men use to wrap up things which they will carry, and to tie up lose trinkers in and clouts: so the Lord encloseth the waters, and compasseth them about with his decree, with the banks of the earth, job. 38. & with the clouds, which in this respect job calleth the Lords bottles. The waters at the beginning were gathered by the Lord into one place, and now the sea is wrapped as it were in swaddling bands as job speaketh. To conclude, the Lord establisheth the bounds of the earth, even as a cunning builder of an house. For at the beginning he said, let the dry land appear, and now he so preserveth the earth by the word of his power, that it remaineth still firm and unmovable. But the name of this true God can not be known aright, unless also we know his sons name, and therefore the question is demanded, what is his sons name, if thou canst tell? The answer hereunto is, that his name is wonderful, counsellor, the Prince of peace, God manifested in the flesh, and justified in the spirit, coëternall, coëquall, coëssentiall with the father, he also who ascended and descended. Now then let us know the son of God, and we shall know the true God. For he is the angel in whom God's name is written, he is the graven image of his glory. Therefore our Saviour saith to his Apostles. If ye had known me, john. 14. ye had also known my father. Now then the sum of this divine doctrine is that which john setteth down, this is eternal life, to know thee to be the only true God, and whom thou hast sent jesus Christ. But as touching the word of God, which showeth these mysteries, it is said, that the whole word of God is most perfectly purified. Albeit none by nature can perceive the forenamed mysteries: yet by the word of God they may be understood in some sort, & in some comfortable measure. Therefore Paul saith to the Romans, Say not in thine heart, who shall go up into heaven, for the word is near in thy mouth and in thine heart. And every part of this word is pure, both the precepts and the promises, the stories and prophecies, finally, the law & the Gospel. Nay it hath been purified as the silver in the fining pot most perfectly. For what jot or title of God's word ever fell to the ground? What did God ever say, which came not to pass? Yea Abraham found it true, even when he was about to slay Isaac, the Israelites tried the truth of it in the fiery furnace of Egypt, David had perished in his afflictions but for it. Philosophy is vain, men's words are full of deceit, flesh and blood is fantastical, but the word never seduceth, never faileth any that lay hold on it. God therefore the author of this word is to be believed, who, as is added is a buckler to those, who betake themselves unto him. God therefore giveth us his word, that faith thereby being wrought in us, we should fly to him for help, which doing, we shall be preserved from dangers, from evil men, yea from sin and Satan, by his mighty power: for the Lord is not only a light, as David speaketh, that is a giver of good things, but a buckler, that is a preserver of us from evil. Sorrow sticketh in us, trouble is on us, temptations cease not to assault us. Satan prevaileth against us, because we fly not to the name of God as we ought. But the word of God must also sincerely be obeyed. Add not to his words, that he do not reprove thee, and thou become a liar. To search out with modesty, or to deliver truly the sense of the scripture, is not to add thereunto, but to consent unto it. But they are said to add to the word, who infect the purity thereof, or say or do any thing contrary thereunto. Such adders unto the word, were in old time the Scribes & pharisees, who taught for doctrines the traditions of men. Saul also when he spared Agag, added his own carnal reason to the commandment of God. Agur dissuadeth from adding to the word of God, by a reason taken from the punishment, which the Lord useth to bring on those, who this way offend. The Lord threateneth in the Revelation, that he will add unto such the punishments written in that book. For this sin Nadab and Abihu were consumed with fire from heaven, and Vzzah perished most fearfully. Last of all, the greatness of this sin is showed to the end it may be avoided. Lest thou be found a liar. To bely men were a great offence, how much more than to be found a false witness concerning God? It is treason to falsify and corrupt the Prince's coin and image, what high treason must it needs be then, to counterfeit or corrupt the pure word of God? Let us learn here to be content with the simplicity of the word in all things, not adding our own inventions or customs, nor pursuing together with it our profits and pleasures. 7 Two things I request of thee, forbidden them not from me, * whilst yet I die not. so long as I live. 8 Remove far from me vanity, and * A word of lying. lying: give me not poverty nor riches, feed me with the food of mine allowance, 9 Lest being filled, I lie and say who is the Lord? Or lest becoming poor I steal, to conclude, * Laeie hold on. I abuse the name of my God. 10 * Offend not with thy tongue. Accuse not a servant unto his master, lest he curse thee, and thou be * Or arraigned. blamed. These verses contain a prayer, which Agur made, and an admonition which he gave. In the prayer we are to observe the preface, which he useth to the lord before it, and the matter of it. The preface is this, Two things I request of thee, forbidden them not from me, whilst I live. There is no doubt but that Agur desired even a thousand things at God's hands, for he stood in need of so many necessaries, yea and of infinite more, as also we all do. But he begged two things principally & particularly as most needful for him, in regard of glorifying God, and his own good. Let us learn by his example to look before we come to pray, what we stand in need off especially, and to consider what suits we will put up to the Lord. Now as concerning the time, wherein he desireth to enjoy the things for which he prayeth, it is so long as he should live, not for a day, or month, or year only. He doth then crave (as it were) not a lease, but a fee simple of the Lords benefits. So doth David, when he saith, Psal. 27. One thing have I entreated of jehovah, that I will request, even that I may remain, in the house of I ehovah, all the days of my life. The matter of the prayer consisteth of certain suits, and of certain reasons of those suits. The suits are of two sorts, as first for the graces desired, secondly for the means, whereby those graces may be attained. One of the graces is, Remove far from me vanity, that is to say, let not pride, unthankfulness, worldliness, or idolatry, or such like vanities of this world, take hold on me at any time. The prophet in the psalm affirmeth this to be one of the properties of a citizen of heaven, Psal. 24. That he lifteth not up his soul unto vanity. Certainly it is a very hard thing not to trust in riches, or not to delight in this world above measure, and therefore we are no less earnestly than Agur did, to sue for this holy grace. The other grace by him requested is, That a false matter or a lying speech, may be removed from him, that is to say all unfaithful dealing, craft, forgery, cozenage, perjury & hypocrisy. The prophet in the psalm in like sort, joineth both these together when he saith, How long will ye love vanity, Psal. 4. and seek after leasing? This is a special and a rare grace, as may appear in that all estates of people in all places almost, are given to dissimulation. Ephe. 4. The Apostle willeth us to put away lying, but before we can so do, we must pray that the Lord would remove it far from us. Now as concerning the means of attaining to these two graces, Agur in the former place requesteth, that he may not have too little, saying, Give me not poverty, that is to say, suffer me not throughout my life to be in extreme want, as not to have food and raiment, or the necessaries of this life. It may be thought by some, that this desire to avoid extreme penury in Agur, was not lawful. For was not Lazarus exceedingly poor, and yet the servant of God, and not driven by his want to unfaithful dealing? Again, was not Paul needy oftentimes, and yet walked uprightly, because he knew how to want, and how to abound? Rather as it may seem, Agur was to pray for that gift, which Paul had, then that he should not be so extremely poor. But in as much as Agur doth not abhor poverty simply, or otherwise, then for the danger of sinning, which it bringeth men often unto, and might cast him into, and for the obtaining of truth and plain dealing: his heart being rightly disposed, the prayer which he maketh to this intent is holy, and was acceptable no doubt unto God. In this sort to the end we may glorify God the better, we may pray against sickness and adversaries, & wants, including always this condition as he did, (to wit if God saw it good for him) and to this effect, that we be never tried above that, which we shall be able to bear. In the next place, Agur prayeth and saith, Give me not viches, feed me with the food of mine allowance. A servant of God (as appeareth in Abraham, David, and joseph of Arimathea) may have riches, and yet perform his duty. Agur them simply prayeth not against wealth, or altogether condemneth riches, but he requesteth that he may have the food of his allowance, that is the daily portion which God hath cut out for him in his decree to the supplying of his wants, Lue. 11. and the furthering of him in his service, be it never so mean, rather than such abundance, as would be an hindrance of him in holiness, or an inducement to commit evil. Thus to pray against abundance, is as lawful, as when we come to a table well furnished, to beseech the Lord that we may take so much of the food set before us, as may strengthen our body, and make our souls more fit to his service, and not cram in more, then will do us good, or so much as will oppress our hearts. As concerning the reasons of Agurs prayer, one of them is, Lest being filled I lie and say, who is the Lord? Although riches in themselves move not men, nor bring them to forget or blaspheme God, yet when vanity is not removed from the rich possessors thereof, such effects do always follow, and therefore Agur here showeth, that he made his former prayer not without just cause, and to an holy end. Sometimes the ungodly rich say with Pharaoh, who is God, even in open terms and speeches. But indeed all of them deny him, not accounting of the exhortations of the word, and giving themselves to trust in Mammon, to ease, to bravery, to surfeiting, and a thousand vices. Deut 32. For men are as brute beasts which kick when they are well fed, yea the godly (as may appear in jehosaphat) wax worse through abundance, so dangerous a thing it is to stand on an high mountain of prosperity. The other reason is, Or lest becoming poor I steal, to conclude, I abuse the name of my God. Although a true worshipper of God will rather starve then rob: yet necessity is a sore provocation, moving to take other men's goods away by stealth. Certainly the estate of such, who are extremely poor, is very grievous and untolerable unto flesh and blood. He that otherwise would abhor theft: yet when he is pinched with famine to satisfy his greedy belly, will now and then pull from his neighbour, or perjure himself, or so behave himself, Rom 2. as that through his misdemeanour the name & Gospel of God is ill spoken off. To be then in the pit of poverty below, is perilous, as well as to be on the top of prosperity on high. Thus much concerning Agur his prayer, now as touching his admonition, Accuse not a servant (saith he) unto his master, etc. That is to say, provoke not, nor wrong the least or lowest person in the world, but as much as is possible live peaceably with all, and deal rightly with every one. Great offences of children and servants are to be made known to parents and masters, for taking of which course, joseph is commended in the scripture. But to complain to the master of every light fault, which the servant committeth, were great rashness, to appeach him falsely great injury, finally to incense his master to deal roughly with him, great cruelty. Such cruel dealing is forbidden in Deuteronomie, where the Lord chargeth, not to deliver a servant to his master. Deut. 23. The reason why men are to abstain from accusing servants is, lest they in the bitterness of their soul, praying God to revenge & plague their accusers, those, who have accused these poor creatures, feel his judgements. The curse, which is causeless, shall fly away, but the Lord heareth the curses, which wrong and misery causeth, as appeareth in the 22. chapter of Exod. 23. verse. 11 There is a generation [which] even curse their father, and do not bless their mother: 12 A generation clean in their own eyes, although they have not been washed from their * Exerement or dung. filthiness: 13 Ageneration, whose eyes how haughty are they? and whose eyelids lift up themselves: 14 Ageneration, whose teeth [are] swords, and their cheek teeth, knives, to consume the poor cut of the earth, and the needy from amongst men. Here is showed that accusers of poor servants, and oppressors of the needy whosoever, are in the number of those notorious wicked people, who of all other are most ungodly. For four sorts of such wicked persons are in these verses rehearsed and noted. By the which number of four, the wise Agur in the doctrine following, goeth about to teach us many profitable lessons. The first of these evil stocks or generations and kindreds are those, Which curse their father, and bless not their mother: that is (as Paul speaketh to Timothy) who are disobedient unto parents, 2 Tim 3. yea and so undutiful and ungracious, that they wish their evil, reproach them with contemptuous speeches, and in the pride of their hearts rise up against them. A divine curse pronounced by those, who are called thereunto by the Lord, and upon just cause uttered, is no sin at all, yea it is a duty sometimes, albeit seldom to be practised. But those devilish execrations, whereby without cause or a calling, evil is wished to any, or any is reviled, are always grievous and heinous crimes, notwithstanding that they be only bend against those, that be of the lowest and basest condition. Now then, when as children shall spit out such poison against those, who bear the lords person, who are the authors and preservers of their life, what greater degree of impiety can they come unto? And as children's cursing of their natural parents is a great offence: so is the rebellion of any inferiors, against their superiors. Let then every one take heed that he be not of the number of those, who resist or speak evil of such, as God hath placed over them. Let none be offended, if such there are in these times. And finally, let parents so train up their children, that they may be reverent and obedient unto them. The second generation is of those, who are clean in their own eyes, although they have not been washed from their filthiness. These here spoken off, are hypocrites, who either being blind with ignorance, see not their errors & iniquities: or else by reason of malice, perceive not that they do amiss. For although they do continue in the filthiness of their transgressions: yet notwithstanding they think that they are in a good estate. Of this sort are the Papists, who worship idols, and teach damnable doctrines, and yet boast themselves to be the Catholic Church. Likewise they which call evil good, as Esay speaketh, and good evil, justifying themselves in their profaning of the sabbath, their swearing, and their gross evil actions, and false opinions, as if all were well. Finally those, which say one thing, and do another, walking in their old evil ways, notwithstanding their profession of religion. There is none but naturally he is polluted with sin, nevertheless as concerning the elect, they are washed, they are sanctified by the name of the Lord jesus, 1. Cor. 6. and by the spirit of our God. Let therefore, (as the Apostle exhorteth,) every one lay aside all pollution of the flesh and of the spirit. 2. Cor. 7.1. The third stock or kindred as it were, is of those, Whose eyes are haughty, & whose eye lids lift up themselves. The proud people of the world are here noted by the signs of arrogancy, to wit, the casting of the eye upward, to behold high and lofty things, and the lifting up of the eye lids unto the same intent and purpose. For the eye is as it were the star of the forehead, and the glass of the mind. Look what affections are in the heart, they are easily discerned by the eye. The Apostle Peter noteth out wantoness hereby, that their eyes are full of adultery. jacob perceived by Laban's looks, that his good will was not toward him as in former times. David going about to clear himself from pride, speaketh thus unto the Lord, O Lord I am not high minded, I have no proud looks. Psal. 131. As then the humble man is known by his lowly looks, his reverent speeches, his modest apparel & his plain gate: so the proud person is discerned by his stately gestures. Indeed many can dissemble notably, yea it is now counted a comely and courtly grace to speak courteously, or to give the wall, which they oft will strive to do, whose hearts yet are full of pride. But even these at one time or other, by one sign of pride or other, will plainly bewray the haughtiness of their spirits. For first they, that are proud of their wealth and such outward things, will manifest their lofty minds, either by coy looks or disdainful speeches, or affecting the higher places, as did the pharisees. Again those, who have received spiritual gifts, and in regard thereof are puffed up, will with the Corinthians either by vaunting themselves, or censuring other, declare to all, how they stand upon slippers. Finally even they which have received no gifts at all, but by reason of a pride in the heart, despise their neighbours and rebel against God, may be discerned oftentimes by their poisoned malice, & vain behaviour, as toads by their swelling, and bladders by the puffing of them up with wind. The fourth generation is of those, whose teeth are swords, and whose cheek-teeths are knives, to consume the poor out of the earth, and the needy from among men. Cruel oppressors are noted by this last stock or kindred, who are showed to destroy the poor by their accusations, tyranny, strength & wicked dealings, even as bears, or lions, or wolves, & such beasts, who having sharp and strong teeth, devour the silly sheep and lambs. By these comparisons the cutthroat dealing of the wicked is oft expressed in the Scripture. David in the Psalm speaking of his deadly enemies, saith, I am among the huge lions, Psal. 57.5. I lie among the firebrands, among men, whose teeth are spears, and arrows, and whose tongue is a sharp sword. Solomon going about to note out false accusers, there is (saith he) one that speaketh words like the pearcing with a sword, Prou. 12.18. but the tongue of wise men is health▪ john in the Revelation describing the persecutors of the Church, Revel. 9.8. which should arise, affirmeth, that their teeth were as the teeth of lions. Such are, not only tyrants, but slanderers, extortioners, heretics and idol shepherds. For such either spoil men of their lives, or most cruelly destroy their souls. In all ages there have been such, & now are great numbers of them, but woe be to them (saith Jude) for they have gone the way of Cain. The fatherless, the widow, the poor tenant, and the underling, can not resist or withstand these oppressors. But the Lord will take their part & revenge their wrong. 15 The horseleech hath two daughters give, give: Gen. 48.22. there are three things which are unsatiable, [yea] four, which do not say, ho. 16 The grave, and the * The shutting up of the womb. womb, which is shut up: the earth is not satisfied with waters, and the fire doth not say ho. These similitudes seem all to tend to express the condition of the people of the fourth generation before mentioned, whose insatiable desires can never be satisfied, even as the things here spoken off, never say there is enough. In the former of these verses Agur declareth, that in the course of nature there are four things which cannot be sufficed, and in the latter, he showeth, what these four things are. The two daughters of the horseleech cry, give, give, that is to say, two things are not sufficed, but call for more & more, yea three things, yea four things are not satisfied. This to be the meaning of this sentence, may appear in that Agur both before and after observeth the number of four, and in that Amos useth a like phrase, when he saith, for three transgressions and for four, that is for four. The wise man then here riseth up to the number of four, as it were by certain steps and degrees. As if that he should have said, the horseleech (is a worm keeping in the water, which having once begun to suck man or beast, leaveth not the skin until she be full of blood,) hath two forks in her tongue wherewith she sucketh blood, which in regard of their greedy unsatiableness may be called, give, give, yea three things there are which are not satisfied, yea four things which say not hoe. The nature of the things themselves further may induce us thus to understand this place. For first the grave in the Hebrew tongue hath his name of craving, and it is as it were a mouth, which never being filled, always crieth no ho. Habakuk speaking of the unsatiable covetousness of the Babylonian expresseth it by this comparison of the grave, saying, that he enlargeth his soul as the grave, Habacuk. 2.5. and is as death, which is not satisfied, but gathereth to himself all nations, and assembleth to himself all people. Before in this book hath also been affirmed, Prou. 27.20. that as the grave & destruction can never be filled: so the eyes of man can never be satisfied. In like sort again the barren womb is not satisfied, but saith, give, give. It pleaseth the Lord to lay upon some the cross of barrenness, so that they have no children which may resemble them, or bear their names, or be their heirs. These commonly take their estate heavily, and as wonderfully in this respect they are cast down, so infinite is the desire, wherewith they covet so great a blessing. The truth hereof may appear in Rachel, who perceiving herself to be barren, came to jacob her husband and said, Gene. 30.1. give me children, or else I die. But the word here used of the shutting up of the womb may be referred not only to those, which are barren, but which are incontinent. And indeed such, as the Apostle Peter speaketh, have eyes full of adultery, 2. Pet. 2.14. and which are not satisfied with sinning. Such were the Gentiles, who, as Paul affirmeth of them, gave themselves to the working of all uncleanness with greediness or unsatiableness. A third thing, which is unsatiable is the earth, which being dry by reason of the heat of the Sun, & sandy, is not satisfied with waters, but drinketh up great showers of rain and floods, which sometimes overflow the same, so that within a short time, no remnants of them are to be seen. Psal. 63. David in this respect goind about to express the desire, which he had to be in the Lord's house, My soul (saith he) thirsteth after thee as the dry lands. In the revelation of S. john it is likewise said, that when the Serpent did cast water after the woman, which was covered with the Sun, the earth opened her mouth, and drank up that river of water. The last unsatiable thing here mentioned is the fire, Which never saith hoe. Every one knoweth, that a little fire is able to consume whole woods, yea whole kingdoms and nations. Therefore james speaking of the desolation which the tongue worketh, saith, Behold how much fuel a little fire kindleth. And before in this book, the wrathful man in regard of the hurt which he doth, hath been resembled to fire and burning coals. These properties and operations of the creatures are natural, to wit, of fire to consume, and of the earth to drink up water. But here they are set down, not only to make the works of God known unto us, or to move us to consider the courses of nature, but to reprove sin, & namely concupiscence, or an unsatiable coveting of evil things. By the like pictures doth Jude reprove the hypocrites, when he calleth them clouds without rain, wandering stars, trees without fruit, and so forth. Yea by these comparisons, the scripture often rebuleth the unordinate affections and dealings of men and women carried about with manifold lusts, as the Apostle speaketh, who in general are unsatiable as all these creatures, & in particular courses like to every one of them. 17 The eye that mocketh his father, or despiseth the instruction of his mother, the ravens of the valley shall pick out, and the * The sons of the Eagles. young eagles shall eat up. As in the verses immediately before set down, the estate of the last generation hath been at large painted out: so in this, the destiny and lot of rebellious children and stubborn inferiors spoken of in the first generation, is declared. In the former part of this sentence, the fault of disobedient children is declared, which is, that they scorn their parents and despise them. They are so far from honouring them, that they laugh at their infirmities, transgress their commandments, strike them, or curse them, or use some like misdemeanour toward them. Examples of this disobedience we have in Esau, Cham, Absolom, and Adoniah, and Ishmael. In the latter place the punishment is showed, which shall fall on such rebels, their eyes shall be picked out, and eaten up, that is, they shall be put to death, yea an infamous death, according as the Lord willeth in Ex. 21.17. For by the eye which is a part of the body most dear, the whole person is meant, and by the digging out thereof, the vengeance, which shall fall on the person, is noted. But moreover the ravens shall dig out their eye, or the young eagles eat it up. As nothing is more precious than the eye, so nothing more ravenous than the raven, or more able to devour then the young lusty eagle full of strength and vigour. Here then is showed, that the birds and fowls of heaven shall pray upon the carcases of disobedient children, which shall not be buried, but want this honour: yea and that those parts, which have been made the seats of scorning, and abused as instruments of sin, shall principle be revenged and plagued. Indeed in this life, all stubborn children are not plagued with this punishment, but the like or the same befalleth them in this world, or else in the world which is to come, shall befall them. When troubles and wounds betid ungracious youths in this life, surely these are the lords ravens and eagles. And these sometimes put out the right eye or take away the life. But when the foul fiends of hell shall have leave to fly to and pick at their souls, and bodies, and when the eagles of Satan shall be gathered about their carcases and feed on their eyes, then will be the torment indeed: and then shall this threatening be fully accomplished. O fearful punishment then of disobedience, yet answering unto the offence. O miserable children, who shall fall into the hands of Satan, and his instruments in such sort. 18 These three things are hid from me, yea these four I know not. 19 The way of an eagle in the air, the way of a Serpent on a * Or reck. stone, the way of a ship in the deep sea, and the way of a man in a maid. 20 So is the way of a whorish woman, she eateth, afterward she wipeth her mouth, than she saith, I have not wrought iniquity. Agur in these verses having relation to the second generation before spoken of, by three similitudes declareth that adulterers and adulteresses so cunningly cover their folly, for the most part, as that hardly or not at all they can be espied or convinced. When as the eagle flieth in the air, she so swiftly passeth out of one place into another, that no sign of her passage can possibly be discerned. Again, when as the Serpent crawleth on a rock, or stone, he slideth away so quickly and smoothly, that no print of his body, or proportion of any part thereof doth remain. Finally when as the waters have come together in the place, where a ship hath sailed, no monument or note of the passage of it doth any where appear. In like sort, adulterers & adulteresses so cunningly dissemble their wickedness, as that notwithstanding they continually commit folly, yet they are not suspected, nor can be convinced of unchastity. David so coloured his wicked way with Bathsheba, by going about to make Vriah drunk, and by causing him to be slain, as that even the way of a Serpent on a rock might assoon have been traced out, as it. So likewise Potiphers' wife covered her wantonness with such cunning, as that she seemed innocent to her husband, and joseph in fault. Moreover, as here further is showed, even as some servants, which have eaten a thing, which they should not, can cleanly wipe their mouths, and make show that they never touched it: so harlots, when they have been most unchaste, will seem to be free from all unchastirie. But albeit there neither is any apparent sign of unchastity in the adulterer, which defileth the married or unmarried woman, nor yet in the adulteress, which dealeth deceitfully with the guide of her youth: yet fornicators and adulterers saith the Apostle, the Lord will judge. Their wickedness is hid from men, but the Lord knoweth their thoughts and their words. The wise cannot trace them, but he can detect them and find them out. 21 Under three things the earth is moved, yea under four [which] it cannot bear. 22 Under a servant, when he reigneth, and a fool when he is filled with meat. 23 Under an hated [woman] when she is married, to conclude [under] an handmaid, when she is made heir to her mistress. As there are four secret things in the world: so are there four untolerable burdens of the earth, even certain evil persons of the generation of those, who have before been affirmed to have haughty eyes. One sort of these very troublesome people are servants that reign, that is to say, men of a slavish disposition, & of a low condition, advanced to high place, and as it were beggars set on horseback. These will beat their fellow servants, and play the tyrants, neither can the common people ordinarily well brook them. Another sort of untolerable wretches are fools filled with meat, that is to say, wicked men abounding in wealth, or faring deliciously every day. For these do nothing but despise the poor, as Naball did David, deck themselves in brave apparel, neigh after their neighbour's wives, and over charge themselves with surfeiting and drunkenness. A third sort of makebates, are wives hated for their ill conditions or deserts, who cause much strife in the family, and sometimes great hurly burly in the common wealth. The jews as may appear in diverse places of the scripture, Deut. 21.15. & namely in Deuteronomie, had many of them, contrary to the law of God, two wives. Now it fell out oftentimes that one of these was hated, the other loved. Hence sprang much envy, much grief and strife, as may appear in Rahell and Leah, and in Annt & Perimnah. Yea although the married woman be the only wife of her husband: yet if she be despised in his eyes, she not only is vexed herself: but molesteth him and the whole household beside. Now if she be also put away by a bill of divorce, and marrieth another, this must needs be an occasion of greater variance and mischief. The last sort of disturbers of human societies, are handmaids, which are made heirs to their mistresses, that is to say, such maidservants as succeed them in goods, favour, & place. For these servants, when as once they are married to their masters, commonly know not how to use their prosperity aright, but deal very insolently as Agar did. Hence arise complaints of the servants, of the children, yea of the husband himself oftentimes. 24 These be four small * Of the earth. things in the earth, nevertheless they are wise [yea] exceedingly wise: 25 The Pysmires, a people not strong, which yet prepare their meat in summer: 26 The hill Miso, a people not mighty, which yet make their houses in a rock. 27 The Locusts have no King, yet they * Yet he proceedeth. all march on in a flock: 28 The spider catcheth hold with her hands: and is in * Of a Prince. princely palaces. As sundry sorts of vices have their pictures in nature: so likewise have sundry kinds of virtues, for to begin with wisdom the light and guide of all virtues, there are sundry creatures which being prudent in their kinds, may teach men in many points to be wiser than commonly they are. First the Ant a poor silly worm, yet by an instinct of nature, given to labour and forecasting, provideth necessaries long aforehand. Not only philosophers witness, but experience teacheth, that she trudging and drudging up and down, whilst yet the seed is abroad in the field in the summer time, and the weather is fair, hoardeth up provision against the winter. Again, although she is but a small and weak creature, yet doth she carry grains sometimes even bigger than her body. And now than what a shame were it for men, that the Ant should toil in such sort for the getting of her provision, the Ant observe the season of her advantage, the Ant foresee the state of times to to come: but they, endued with reason, with learning, with Religion, neglect the gathering of the food of their souls, let slip the opportunities of their best bargains about matters of this life, or not forecast or prevent future dangers? Indeed some are weak in body but if feebleness hinder not the ant from helping her estate, why should it a man from relieving his? Secondly the hill mice, certain little beasts like partly to a mouse, partly to a bear, whereof was great store in Syria, have their habitation in a rock. Albeit they have no weapons to defend themselves with, nor strength of limbs: yet this wit they have, to dig or find out holes in stony places, whereunto to fly upon occasion, and wherein to lay their young ones safely. If the contemptible mice have such wit in providing well for their own safety, as also of their young ones: much more in men should this reason be found, as also the means used by them, to make their estate secure. This is to be done by them principally by flying to God in prayer, by building on the rock Christ jesus, finally by seating them selves, where are the exercises of the word: But secondly they may also, yea they ought to use the protection of Magistrates, the help of friends, the advise of lawyers, to conclude whatsoever person or thing, may be a refuge unto them against wrong or injury. As concerning the locusts, whether they go forth to solace themselves, or whether to destroy a country, this property they have, that continually they keep company together, not only holding their standing places or observing their opportunities of rising up & resting, but in all respects marching as it were in battle array. These locusts are certain flies with long legs, which by touching the corn burn it in part and devour the residue. Now by reason of their flocking in such heaps it cometh to pass, that although if they were several alone or a sunder one by one, they might easily be destroyed. yet being in multitudes, yea armies as it were, Exod. 10. great hosts of men are not able to resist them, as appeareth in the Scripture. When as then these creatures which are weak neither have any Captain to lead them, thus join hand in hand, and live in concord, what a shame is it for men, which have the word of God and rulers among them to be their guides, yet to be so wonderfully divided as they are oftentimes, yea so infinitely drawn a sunder, as that scant four or five shallbe found in a great assembly professing the same Gospel of Christ jesus, who join in the same good cause, or hold the same opinion, or are united by the same affections together? But behold (saith the Prophet) how good and pleasant a thing it is for brethran to dwell even together: yea behold this I say in the Locusts. Last of all the spider is a creature very contemptible, but her art doth greatly help her, and commend her. For she using her feet on both sides as hands to work, spinneth so fine a thread, & frameth so curious a web, that she seemeth to build unto herself, and to inhabit not a poor or rude cottage, but a Princely and glorious palace. Let us then learn by her example this point of wisdom, to strive even to excel in some trade or gift of mind. For the art will maintain the artificer, yea oft the gift, which is excellent, advanceth him which is therewith endued, unto an high place of dignity in Church or common wealth, as may appear in the examples of joseph, Daniel, David, with divers others mentioned in the Scripture. The spider is not to be followed indeed in her venomous disposition, but in her art to imitate her is a praise. Wherefore the virtuous woman is commended in the chapter ensuing for setting her hands to the wherue, and her fingers to the spindle. Before also it hath been said in this book Seest thou a man, which is diligent in his affairs, he shall stand before Princes, and not among mean personages. It is a thing praise worthy to attain unto any mean faculty of good things, or to stand in the second or third place among the virtuous. Nevertheless, every Christian is to labour to be exact in his works, to follow after spiritual gifts with a jealousy, finally to seek after such a spirit of wisdom as was in Bezaleell and Aholiab. 29 These three things * Do well in marching, do well in walking. order well their going, yea these four 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] which hath his loins girt up, * Or a goat. and a goat: and a king against whom * Not to rise up against him. none riseth up. As Agur in the former verses hath showed us four schoolmasters of wisdom: so now he representeth here unto our view, as many patterns of comeliness. The first of these is the lion, which going to any place trembleth not by the way nor flieth back, though he see the elephant or the tiger or the bear, but proceedeth on forward with a valiant courage. The second is the horse, which having his loins girt up, not only praunceth it gallantly, but courageously, job. 39.22. and swiftly rushing into the battle as the Lord himself testifieth in the book of job, goeth not back at the sight of the sword, nor is terrified at the rattling of the quiver, nor troubled at the shrill sound of the trumpet. The third is the goat, who being the ringleader of the flock, not only walketh before the same, with a certain stateliness, but with cheerfulness, first, in the sight of the rest, climbeth up the craggy rocks and mountains. The last is a king, against whom none riseth up, or on whom a most honourable guard of his officers attendeth, before whom the enemies quake, for whom the subjects pray, unto whom all, that are under his jurisdiction, yield obedience. Such a king carrying in him the courage of a lion feareth not the face of any person, nor ceaseth for any danger to go forward in good actions. Again girding up his loins as the horse he encountereth with his adversaries and taketh vengeance on them. To conclude imitating the goat in this respect, he leadeth by his example the people committed to his charge unto all virtuous actions and exercises of Religion. In these respects the Scriptures sometimes compare the monarchs of this world unto these beasts, as namely in the 7. and 8. of Daniel. But in as much as these patterns of comeliness are propounded to this intent, to teach all sorts of men to deal orderly in matters, & to walk seemelily in their callings, both Magistrates, Ministers, & private persons are to learn hereby, to walk more orderly then usually they do. Nevertheless every one is to take heed that he be not too stately, or lift up himself against his neighbour, into which sin yet if any through infirmity have fallen, he is to recover himself out of the same by following that divine counsel, which is given in the verses following. 32 If thou hast been foolish in lifting up thyself, or if thou hast thought [some evil] put thine hand on thy mouth. 33 For [as] the pressing of milk draweth out the butter: and the wring of the nose draweth out blood: so the pressing of anger draweth out strife. Those, who have been overtaken with anger, are herein exhorted not to sin nor let, the sun go down upon their wrath. If thou hast been foolish in lifting up thyself, if by some contemptuous speech or boasting behaviour thou hast bewrayed thy folly, or if thou hast thought, yea if only thou hast been puffed up in mind, or conceived some mischief in thine heart, put thine hand to thy mouth, be silent, do so no more, abstain from executing it, Common with thine heart on thy bed, and be still. For as the pressing of milk draweth out butter, as the vehemency of stirring the cream causeth it at last to take an other nature, and the wring of the nose draweth out blood, as the rubbing of the nostrils to much, causeth blood to fall into the same: so the pressing of anger draweth out strife, to much provoking either of a mild or of an hasty nature causeth brawling, yea sometimes bloody blows. A notable example of the truth hereof see in Asahell 2. Samuel. 2.21.22. THE XXXI. CHAPTER. 1 A gathering together of the words of king Lemuell, wherewith his mother instructed him. THis chapter consisteth of two parts, the one the title, the other the discourse itself. 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. Solomon 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 given unto Solomon by his mother, that thereby he might be put in mind, that as his parents had dedicated him to the Lord, so the Lord had promised to be his father. The sentences set down in this chapter, are called the words of king Lemuell, not for that they were uttered by him, but for that they were committed by him to writing, when as now he was a king. They are then the words not of Solomon but of salomon's mother, but who she was, it remaineth now to be inquired. It is manifest, that the mother of Lemuell was Beersheba, who indeed once fell most grievously, but afterward unfeignedly repenting, she walked in the fear of the Lord, a testimony whereof we have in that care which she had of informing her son therein, which how notably she did, may appear in the precepts following in this chapter. 2 What my son, and what o son of my womb, and what o son of my vows? The title of this chapter being ended, the discourse itself followeth, which containeth partly a preface, partly sundry precepts. The preface comprehended in this verse, declareth, how Bathsheba used three reasons, to persuade or allure Solomon unto the receiving of her instructions. The first reason is taken from the bond of nature, what my son? This argument may thus be concluded, a son ought to obey his parents, thou art my son: thou oughtest therefore to obey me. The second, is drawn from the right of desert. What o son of my womb? Thus it may be framed, he which hath been bought most dearly, aught to obey most dutifully, thou hast cost me much pain, thou oughtest them with all reverence, to kearken to my voice. The third is derived from the rule of piety or Religion, and what o son of my vows? It may thus be made plain, he for whose welfare sacrifices have been offered and promises made unto the Lord from time to time, is tied in conscience to obey that person in lawful things, who hath made and performed such solemn vows in his behalf, thou art he for whom sacrifices have been offered, and I am she who for hath made such vows, conscience then bindeth thee to hear and regard my precepts. 3 Give not thy strength unto women, nor thy ways to them who cause kings to be destroyed. The Preface being finished, certain precepts now follow, wherein Bathsheba partly informeth Solomon how to carry himself in the government of the common wealth, and partly directeth him as concerning the estate of a private family. The former kind of instruction is of two sorts, the one showing what vices Solomon is especially to shun, the other declaring what duties he is to practise. The former vice from which Bathsheba dissuadeth her son, is fornication. Give not thy strength unto women, nor thy ways to them who cause kings to be destroyed. See the root of this precept Deut. 17.6. The same kind of speech. 1. Cor. 6.18. In that she willeth him not to yield his strength unto women, she showeth that fornication will not only dull his wits, but weaken the constitution of his body. In that she calleth strange women, See examples of the truth hereof in Hamor and Sechem and in David. those, who cause kings to be destroyed, she declareth that they do much hurt not only to the persons of Princes, but to their states & crowns also. 4 far be it from kings (o Lemoel), far be it from kings, to bib in wine, and from Princes * The desire of. to desire strong drink. 5 Lest * Or he. they drink and forget the decree, and change the judgement of any that are afflicted. 6 Give ye strong drink unto him that is ready to perish, and wine unto them that are bitter in heart. 7 Let him drink that he may forget his * Or poverty. affliction, and remember his misery no more. The second vice from which Bathsheba dissuadeth Solomon, is drunkenness, whereof she speaketh in these words. far be it from Kings o Lemoel, etc. The use of wine is not forbidden Princes in these words, See a precept of this kind, Leuit. 10.9. & 1. Tim. 3. but the abuse or immoderate use thereof, from which as private persons should be far off, so especially magistrates. Great cause there is why rulers above all other people should take heed of bibbing in wine, Lest they drink and forget the decree &c: seeing otherwise they being overshot, may so for the time lose their wits, as that they neither can remember the written law, nor discern the truth. Rather then, Give ye strong drink unto him that is ready to perish, and wine unto them that are bitter in heart. In this verse is declared, that strong drink which is poison to Princes, is a medicine to the afflicted. The sense of it is this, reach out a large cup of comfortable drink to that party, who by reason of famine or weakness, or weariness, is at death's door. Bestow also a good cup of wine, (which creature maketh glad the heart of man,) on him, who in consideration of his losses or crosses, is swallowed up with extreme sorrow. Let him drink that he may forget his affliction, and remember his misery no more. Let him, who by reason of some outward adversity is ready to perish, take a plentiful draft of strong drink, that being therewith refreshed, he may not think of the matter of his affliction. Moreover, afford a large cup of wine to him who is inwardly troubled in mind, that by this means the thorn of grief which pricketh his heart, may wholly or in some part be pulled out. It is far from the intent of the spirit of God, to allow excess or carousing in any, neither doth the doctrine confirm or warrant the corrupt custom of offering strong drink either to malefactors drawn to execution, or to sick persons labouring on their death's beds for life, at which time they ought to be most sober and watchful. Only, these instructions tend to declare, that some, as namely those who are in extreme adversity, cannot only bear a large quantity of strong drink without hurt, but receive much good thereby, which being taken in the same measure by some in prosperity or authority, would utterly overthrow them, or make them unfit to follow their callings. 8 Open thy mouth for the dumb, in the cause of all the * See this phrase. Psal. 79.11. children of destruction. 9 Open thy mouth, judge righteously, and plead the cause of the afflicted and the poor. The virtue which Bathsheba would have her son especially to remember in the course of his government, is here specified and commended by her unto him. * See Exo. 22.23. jer. 23.6. Before. 24.10.11. Open thy mouth for the dumb, speak boldly in the behalf of the oppressed, who because they cannot or dare not plead for themselves, may well be called dumb. In the cause of all the children of destruction. Maintain the cause of all who are wronged, neither only of those who are unjustly pursued, but of those who deserving no such matter, are condemned or near to be executed. Open thy mouth, judge righteously, etc., minister justice courageously and indifferently to every one, but especially maintain the cause of the fatherless, widow, stranger, and poor person. 10 Who shall find a virtuous woman? for her price is far above the pearl. Bathsheba cometh now to describe and commend a good housewife. Her most rare excellency is showed in this verse. By demanding the question she declareth, that many find beautiful & rich women, but few a good or godly wife, who is a special gift of God. By comparing a virtuous woman with pearls, she insinuateth that she is not only a rare but an excellent blessing of the Lord. For it is well known, that precious stones or pearls, are in great account among all people. Moses praiseth the rivers of paradise by the precious stones which therein are found. john resembleth the pillars of heaven unto precious stones, and the gates thereof unto pearls. In the garments of Aaron the Lord would have divers precious stones placed, to the end they might be most precious and glorious. Thus much then here is showed, that an honest matron is a singular jewel, and the glory of a family. The heart of her husband trusteth in her, and he shall have no need of spoil. 12 She will do him good and not evil, all the days of her life. Herein is showed, how the virtuous woman behaveth herself toward her husband, who is the chief in the family, or among those with whom she is conversant. The heart of her husband trusteth in her. Her husband whether he be absent or present, never doubteth either of her chastity, or of her secrecy, or of her care in looking to her family. And he shall have no need of spoil. Moreover, he shall not want any necessaries, or through poverty be compelled to rob or spoil abroad, because this good matron will fill his house with plenty of all things needful or delightsome. She will do him good & not evil, all the days of her life. The virtuous wife is constant in her love toward her husband. In youth, in age, in prosperity, in adversity, in sickness, in health, she doth what good she can unto him, in his body, his soul, & his estate. She provideth such food as may nourish him, she stirreth him up to serve God, she saveth his goods as much as is possible. She lowreth not on him with her looks, she crosseth him not in her words, she vexeth him not by her deeds. If she know any thing which will please or profit him, about that she goeth with all speed. If she perceiveth aught that will offend or hurt him, that she avoideth and shuneth with all care. 13 She seeketh wool and flax, and worketh it cheerfully with her hands. The labour wherein this good housewife exerciseth herself, is specified in this sentence. She seeketh wool and flax, she doth occupy herself in those works, which as they are proper to her sex, so are they profitable for her family, in as much as wool and flax being trimmed and perfected, serve to make coverings and cloathings. And worketh it cheerfully with her hands. She not only prepareth the matter of work, but laboureth herself with a delight and courage. 14 She is like the ships of merchants, she bringeth her food from a far. Herein the painfulness and providence of the virtuous woman is painted out by a very fit similitude. As than merchants ships carrying forth some one commodity to foreign countries, return thence bringing home sundry other for it; so she sending out or selling her cloth, therewith buyeth corn, oil, and spices, and by her wisdom bringeth into her house, the things which growing in other shires or countries came from far. Thus she is fraught as full of necessary provision, as any vessel on the sea is with wares. 15 And she riseth while it is yet night, and giveth the portion to her household, and the * Or according to some the task. ordinary to her maids. First here, the watchfulness of the good matron is commended. She riseth whilst it is yet night. She is stirring betimes in the morning even before the light, being unlike to the nice dames of these days, This vigilancy is often commended in the Saints, as in Abraham, Gen. 22. and in josua. Ios. 3. who soak in their beds till noon oftentimes. Secondly, her humanity or equity toward her servants, is praised. She giveth the portion to her household, and the ordinary to her maids. Albeit she raiseth up her seruannts betimes to work, yet she is not cruel toward them, but giveth them their food in due season. To this duty householders are exhorted 1. Tim. 5. Col 4.1. See Gen. 16.1. 1. Chro. 16. for proof hereof. Householders and rulers in old time did not give their servants so much food as they would devour, but they gave to every one a certain portion of bread and meat. 16 She considereth a field and getteth it, and with the fruit of her hands she planteth a vineyard. Now Bathsheba declareth, how a good housewife increaseth her substance by all good means. She considereth a field and getteth it. She by her diligent labour having gotten money or money worth, after due consideration of every thing, bargaineth for a parcel of ground, whereby great commodity may redound unto her, in as much as land being well tilled, bringeth forth corn and much good fruit. And with the fruit of her hand she planteth a vineyard. Moreover, by the gain of her labour she purchaseth a vineyard, which being a precious possession, she setteth it with most choice plants. She is then unlike to those jezabels who by wicked means draw unto themselves or their husbands, 1. Kings. 21. poor men's fields and vineyards. 17 She girdeth her loins with strength, and strengtheneth her arms. Herein is showed, after what sort the painful wife followeth her business. She girdeth her loins with strength, etc. As one ready to run a race, or to wrestle with a champion, she flieth about her work, and setteth on it with a courage. Her garments hang not lose about her, but she tucketh them up that she may be the more nimble. She is then unlike to many nice dames, who will set their finger to no work, nor scant stir about the house. 18 She tasteth that her merchandise is good, her candle is not put out in the night season. As before the virtuous woman hath been commended for her early rising, so now she is praised, for her late sitting up about her work. She tasteth that her merchandise is good, she findeth by experience, that her selling of cloth is profitable, her candle is not put out in the night season, for this cause she sitteth up late at her work, being loath to lose any time. 19 She putteth her hands to the wheel, and her hands handle the spindle. As before this painful matron was brought in dressing and carding her wool and flax, so now she is presented to our view, spinning and perfecting the same. This work is most agreeable to that sex, most needful for the family, and may be followed at all times, for which causes it is not by women to be neglected. 20 She openeth the palm of her hand to the poor, and stretcheth out her hands to the needy. The virtuous matron is commended now for her liberality. So should all do. Ephe. 4. So did Abigail. 1. Sam. 25. and Dorcas Act. 9 She openeth the palm of her hand to the poor, She giveth plentifully to those who want, and stretcheth out her hands to the needy. Moreover, she frankly reacheth out her alms to those who are in necessity. She is then unlike to those saving cribs among us now a days, who will rather see the poor members of Christ perish then bestow a penny on them. 21 She feareth no hurt to her family through the snow, for all her family is clothed with double. The wise matron is here praised for her forecast. She feareth no hurt to her family, etc. she provideth aforehand shift of warm and thick clothes for all under her roof or government, that they may be harnessed against the extreme cold of winter. 22 She maketh herself * Or couerlit●. carpets, fine linen and purple is her array. Now, the good housewife is commended, for her furnishing of herself with ornaments meet for her degree. She maketh herself carpets, etc. Of the wool and flax which she got at the beginning, she worketh and prepareth store of comely coverings for board and bed, and garments for her body. Fine linen and purple were the richest attire in ancient times, as may appear in that it is said of the rich man in the Gospel, that he was clothed in purple and fine linen. God disalloweth not in women decent apparel, no nor rich attire, so that they keep themselves within their degrees, and be of a lowly mind. But if they be proud or love gay garments, God will give them a sackcloth in steed of a silk gown, Esay. 3. and rags in steed of their starched and painted ruffs. 23 Her husband is known in the gates, when he sitteth with the elders of the land. The praise of the virtuous matron is herein enlarged, by the care which she hath of providing comely apparel and rich ornaments for her husband. Her husband is known in the gates, etc. her husband also shineth as a star 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, & reverenced in the place of judgement, where he sitteth on the bench with the other rulers of the country. For in old time, women especially were exercised in making and working of garments, who have a gift given them by the Lord that way, so that oftentimes they excel men in needle works. In old times also, judgements and contracts were exercised and kept, Ruth. 4.1. Gen. 23.18. 2. Kings 7.17. not in the market place as among us; but in the gates of towns or cities, as appeareth in diverse places of the Scripture. 24 She maketh * Or lawn, or cambric. sheets and selleth them, & giveth girdles to the merchants. Bathsheba now reporteth, that the good housewife contenteth not herself only, with preparing of garments for the use of her servants, for her own use, & for her husband's use, but that she maketh comely ornaments to sell, to the end she may enrich her estate. The Hebrew word translated sheets, doth not only signify any such fine linen as lieth on the bed, but any linen vesture which men wear, or fine cloth wherein the body is enwrapped when the life is departed out of it. jud. 14.13. This is then a thing praiseworthy in householders, and namely in the mistresses of families, when they will not only have a care to save, but set to their hand to get a penny as we say. 25 Strength and honour is her clothing, and she laugheth at times to come. The virtuous woman is herein affirmed to be inwardly decked with sundry gifts of the holy Ghost, See like sayings 1. Tim. 2.9. ●-Pet. 3.3. See the same phrase in the same sense, Psal. 93.1. as with garments. Strength and honour is her clothing, courage or patience, together with comely behaviour, consisting in sobriety, chastity, and such like virtues, are as it were her spiritual apparel. She endureth all labours and adversities constantly and without shrinking. Again, she carrieth herself in all meekness, modesty, See this phrase in this sense, job. ●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 judgement. Yea on the contrary side, she rejoiceth to think, what rewards of her pains she shall receive in the end. Even as then a valiant soldier putting on him strong and bright harness, marcheth boldly in the field, not fearing the spear nor sword of the adversary: so she albeit a woman, yet taking to her the courage of a man, yea being armed with the whole armour of God, is patiented in enduring present afflictions, and secure as touching troubles to come. Let then Christian women deck themselves with modesty and sobriety, rather than with frizzled hair, or gold, or pearls, or costly attire. Let them be afraid of no terror, considering, that as if they continue in the faith and in sobriety, they shall be saved even in the state of bearing of children, so it is a thing praiseworthy in them, who by constitution of body are weak, and by disposition of mind timorous, to be so sanctified by grace and fortified by God's spirit, as to endure all things to the glory of God, and to fear nothing which God hath forbidden to fear. 26 She openeth her mouth in wisdom, and the law of grace is in her tongue. See examples in Abigail, Sarah, Hester, the Queen of Sheba Mary, Elizabeth and Priscilla. The virtue whereby in this verse the holy matron is praised, is the right guiding of her speech. She openeth her mouth in wisdom, she talketh not rashly, undiscrretly, or unseasonably of matters, but prudently & soberly. And the law of grace is in her tongue. Moreover, she speaketh not of toys or of trifles, but of faith, of repentance, of the fear of God, of such other duties and points of religion. This is that whereof the Apostle Paul speaketh, when in his Epistle to Titus he requireth of Christian matrons, that they instruct the younger unto sobriety, to be lovers of their husbands, and lovers of their children. Tit. 2.3. There are many of this sex, who are so far off from uttering gracious or godly speeches, that as if that Satan reigned in their tongues, they continually power out blasphemies, lies, and evil words of all sorts. But some again there are, who abstain from such corrupt communication, yea who take delight in talking of matters of religion, but yet howsoever the law of grace is in their tongues, yet they open not their mouths in wisdom. For they talk of good things without a grace, or otherwise then becometh them, yea they do nothing almost but talk, not being able to keep silence when they should. 27 She overseeth the ways of her household, and eateth not the bread of idleness. The virtuous matron is in these words further commended for her faithful discharging of her duty in her calling and house. See a precept to this intent. 1. Ti. 5.14. She overseeth the ways of her household, as her mouth is seasoned with grace, so her eyes are watchful to see what every one doth, & to look that nothing be lost which ought to be saved. She is resembled here unto one, who standing in his watch, moveth his eyes hither and thither to see who is coming and who is going. But here also this is to be observed, that she goeth not about to spy what is done in other men's houses, but that she overseeth her own. Moreover, as is added, She eateth not the bread of idleness. Psal. 127. She is not an idle beholder of the ways of her family, but she setteth her hand to labour herself among the rest. Thus she eateth not the bread, for which she never took pains, but the food of labour or travail as the prophet speaketh in the psalm. And surely he that will not labour, 2. Thess. 3. ought not to eat. 28 Her children rise up and call her blessed: her husband also praiseth her, saying, 29 Many * Or daughters. women have done virtuously, but thou surmountest them all. 30 Favour is deceitful, and beauty is vain, a woman that feareth the Lord, she shallbe praised. 31 Give her of the fruits of her hands, and let her works praise her in the gates. In this conclusion of the Chapter, Bathsheba declareth, that the virtuous matron of whom she hath spoken all this while, getteth exceeding praise unto herself, by her wise governing of her house. Her children rise up and call her blessed, her sons and daughters come up to preferment and honour, by reason that they have been well brought up by her. Moreover, they testify in word & deed, that their mother hath not neglected them, nor let them done what they list in their youth, but brought them up in the fear of God and good qualities, for which cause they extol her. On the contrary side, many children now adays 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 years, they come in elder age to misery & shame. Her husband also praiseth her saying, neither only do the children of the godly matron commend her, but her husband also praiseth her, concluding her in thought and speech, to be the only paragon of the world. Many women have done virtuously, but thou surmountest them all. To the end that the husband of this virtuous wife, may highly extol her according to her desert, herein he compareth her with other women, who have very well discharged their duties, but not so worthily as she. Many women etc. Thou surpassest even the most excellent matrons that ever lived. Favour is deceitful and beauty is vain, a woman that feareth the Lord, she shall be praised. Now, the loving husband to the end that he may show, that a virtuous woman is only and truly worthy to be praised, compareth her with those, whom the multitude is wont most to esteem and commend. Favour is deceitful, comeliness of parsonage or an outward grace, is as a shadow which hath no substance. Moreover, it causeth men oftentimes to go astray. Finally, under it, many vices are hid. For diverse that have well favoured countenances, have ill favoured conditions. Beauty is also vain. A good colour or a good complexion, is but a fading flower, which by sickness, sorrow, age, and death, withereth and decayeth. Indeed these two things, are of themselves good things, for the which sundry 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 ●udgement of the Spirit of God. 1. Pet. 33. 1. Tim. ●. 9. Such women were Nanna, Deborah. Marry, ●nd Elizabeth. but they are but frail good things, and inferior to the fear 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 only to be set on her head, who believeth in God, repenteth of her sins, practiseth good works, and walketh faithfully in her calling. Give her of the fruits of her hands, and let her works praise her in the gates. In this last verse, husbands are provoked to recompense the pains of a virtuous wife with due rewards. Give her of the fruits of her hands, even as in games and conflicts, the conquerors are both rewarded with some price, & praised openly in some public assembly by a solemn proclamation: so let the virtuous matron hitherto spoken off, enjoy and receive necessaries and worldly goods, which she hath gotten with her own hands, and let her be commended, not in corners alone, but in public places. diverse husbands are so wicked and dogged to their wives, that although they be not only well given, but so painful and gainful in their callings, that they even by their industry maintain all; yet they keep them oftentimes without a penny in their purse, neither will they afford them a good word. But how so ever such miserable wretches deal thus hardly with their faithful and painful yokefellowes, yet such virtuous women as dutifully walk in their callings, shall be commended always by the good, and rewarded by God himself. But (to conclude this point & therewith this treatise) the praise of a virtuous woman is here so largely set down, and so exactly handled, not only to the end that Solomon might be directed in the choice of his wife, but that the price of such a jewel, being made known to all, the goodness of the Lord in giving such an helper to man, may appear the more clearly, such an helper I say, as may not only greatly further him in the affairs of this life, but as a fellow heir of glory, go hand in hand with him unto heaven, there to remain for ever 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 even the Father, to whom with the Son, and the Spirit, three incomprehensible persons in one infinite essence, be all praise and glory, both now and for evermore. Amen. Amen. FINIS. Faults escaped. Page 7. line 23. [My son] is left out. p. 19 l. 5. judgement is left out. p. 24. l. 10. read them for it. p. 34. l. 2. read 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. read godly for podly. p. 105. l. 12. read in their well-doing, not for their well-doing. p. 107. l. 11. read acceptable. Here the exposition of the 22. verse is left out. p. 109. read the 11. 12. and 13. line in the English letter, which are not the text but the paraphrase. p. 119. l. 19 forth is left out. p. 120. l. 13. read himself. p. 123. l. 18. not is left out. p. 125. l. 12. read 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 read just. p. 130 l. 3. read as a tree. p. 131 l. 8. read & spread p. 143. l. 31. read to avoid. p. 135. l. 10. read a small stock well gotten. p. 137. l. 9 read desired. p. 141. l. 19 read endured. p. 141 l. 29. read Lord for Lot. p. 142. l. 17. read a rude. p. 142. l. 23. read the goldsmith useth. p. 143. l. 27. read beseemeth not. p. 146 l. 1. read not to render. p. 155. l. 31. read noted it. p. 158. l. 18. read not of but or. p. 161. l. 19 for notify read notice. p. 167 l. 33▪ leave out in. p. 169. l. 4. leave out to. p. 189. l. 25. for him read himself. p. 251. l. 22. with is left out p. 209 l. 17. read as for all. p. 252. l. 1. read 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 catholic sentence, make an heretical, and corrupt or darken the sense of the Author, diverse faults having through want of help, escaped in the printing of this book, let me entreat thee to interpret all things into the best part. Imprinted at London by Richard Field for Robert Dexter, dwelling in Paul's church yard at the sign of the Brazen serpent. 1592. printer's or publisher's device DEUS IMPERAT ASTRIS