THE I. CHAPTER.

TWo things are contained in this first verse, the one the matter, of this whole booke in this worde Pro­uerbes, the other the au­thor therof in these titles of Salomon, the sonne of Da­uid, king of Israell. Pro­uerbes, are certaine ge­nerall, short and pithie sayings, vsed, or to be vsed in euery mans mouth. Al­beit sundry parables are to be found in the writings of the Prophets, the Euangelists, and the Apostles: yet this booke is onely in the Scripture intituled by the name of Prouerbes, because it alone powreth out continuall parables without intermission, and with­out mixture of stories, or prayers, or other matters therewithall. Now, in the second place, Salomon is affirmed to haue bene the author of this booke, or [Page 2]vtterer of these Prouerbes, who was a peaceable Prince, aunswering to his name, which signifieth peaceable, the which the Lord him selfe therefore gaue him, 1. Chro. 22.12. because he purposed to graunt peace in his dayes. Albeit there is no mention of any other Salomon sauing this one in the Scripture: yet some other might afterward be called by this name, for which cause as wel to distinguish this our Salomon frō all other Salomons, as to shew for honors sake, that he had a most godly man to his father, it is futhermore sayd of him, that he was the sonne of Dauid. In the last place he is affirmed to haue bene king of Israel, not onely to set foorth the riches of Gods mercie toward him, (who as if it were too litle to fill Salomons heart with wisedome, did moreouer set the crowne of dig­nitie on his head) but to assure vs, that euen he was the author of the sentences of this booke, of whom it is said in the sacred story, 1. Kings 432. that he spake three thou­sand Prouerbes, as also to moue vs highly to esteeme of these princely sayings, which proceded from a Prince of high degree, and of most excellent glorie.

In this second verse, two endes or vses of the Pro­uerbes cōtained in this booke are pointed vnto. The former end is, the knowing of wisedome and instruction, that is to say, the attaining of two most excellent vertues: the later is, the vnderstanding of the words of Prudence, that is to say, the perceiuing or receiuing of most notable and profitable speeches and sayings. Wisedome, is an effectuall knowledge of spirituall things which are to be beleeued or to be done. In­struction, is a practising of those duties, which the Lord requireth at our hands, whereby we rightly vse our wisedome or knowledge. The words of prudence, or the sayings of skilfulnesse, are those speeches or do­ctrines, [Page 5]whereby a man may be made prudent, to get and to keepe instruction and wisedome.

Sundry particular points or parcels (as it were) of that instruction which hath bene mentioned in the verse going before, are now in this specified and re­hearsed. The instruction of vnderstanding, according to the Hebrue phrase may here verie well be put for the instruction which giueth vnderstanding, to wit, of these three points, iustice, iudgement, and all equitie. Iustice, is that vertue, whereby euery ones due is giuen vnto him. Iudgement, is that vertue, whereby the streight rule of Gods lawe is so put into practise, as that no­thing is done but that which hath some ordinance of the Lord for a warrant, neither any thing in any actiō otherwise performed, then as the statute in the word of God prescribeth or enioyneth. Equitie is the ver­tue, whereby whatsoeuer things are true, whatsoeuer comely, whatsoeuer iust, whatsoeuer holy, Philip. 48. whatsoe­uer acceptable, whatsoeuer of good report, of aine praise, or of any vertue, are thought on, practised or followed after.

That wisedome which was spoken of in the second verse, is now in this diuided into certaine branches, as namely into sharpnesse of wit, knowledge and dis­cretion. As the Prophet Dauid affirmeth in the nine­teenth Psalme, that the testimony of the Lord which is true, giueth wisdome to the simple; so in this place it is sayd of the Prouerbes of this booke, that they giue vnto the simple sharpnesse of wit, or warinesse. By the simple, here, they are vnderstood, who are slow of vnderstanding, heedlesse in their dealings, rude or vnlearned. By sharpnesse of wit or warinesse, not on­ly [Page 4]a quicke conceipt or a good capacitie, but a fore­cast in foreseeing of dangers & preuenting of harms, is meant. Moreouer, as the same Prophet Dauid in the hundreth and nineteenth Psalme affirmeth, Psal. 119.99. that by the precepts of the word of God, he became more learned then his teachers, and more prudent then his elders; so in the later part of this sentence, the Prouerbes of this booke are sayd to be profitable, to giue vnto the child, knowledge and discretion. By the child in this place that childish person is noted out, who wanteth experience or stayednesse, or who like to children is caried about (as the Apostle speaketh) with euery blast of doctrine. Ephes. 4.14. By knowledge, an vn­derstanding of truth and error, or of the mysteries of the word, is signified. By discretion, a ripenesse of wit, ioyned with a soundnesse of iudgement and stayed­nesse in affection, is insinuated.

The words of prudence mentioned before in the second verse of this chapter, are in these sentences so distributed into their seuerall sorts and kindes, as that withall is declared, that the godly wise attaine vnto these speeches of prudence, but as for the wic­ked, (who are fooles indeed whatsoeuer worldly pol­licie they haue, or account they carrie among such as are like them selues,) that they despise the reue­rence [Page 5]of the Lord, which is the fountaine of that knowledge, wisedome, and instruction, which before haue bene spoken of A wise man shall heare and increase in learning. Such a one as alreadie in part knoweth spirituall or holy things, shall by hearing these para­bles, see into diuine mysteries more cleerly and fully then euer he did. And a man of vnderstanding shall at­taine vnto wise counsels. Moreouer, he that is a profound clearke, or a singular learned man, shall by these in­structions be furnished with such skill and cunning, that he shall be mightie in words and deeds. For as concerning the speeches of prudence mentioned before in the second verse, he shall be able either to vnderstand him selfe, or to vtter to other, That these foure words are to be distinguished, may appeare not onely by the sig­nification of thē in the Hebrewe toung, but by the vse therof in the scripture, as Ha­bacuk. 2.6. Eccles. 12.13. See the roote of this sentence Iob 28.29. That the feare of God is the beginning of wisedome, is also taught Psal. 111.10. That instru­ctiō commeth by it, is also affirmed in the 15. of this booke verse 33. Examples of the feare of God wee haue in Noah, Ioseph, the mid­wiues in Egypt. and Cornelius. first a pa­rable, or a common prouerbe, secondly an eloquent speech, or a fine description of a matter: thirdly, the words of the wise, or choise termes, full of Art or eui­dence of the spirit: last of all, their darke sayings, or hard and obscure riddles, which shadowe or couer some secret meaning. Thus then as well the learned as the vnlearned, shall be greatly instructed & hel­ped by these diuine Prouerbes, both in deeds and in words, inasmuch as hereby they shall attaine, not on­ly to wisedome or instruction, but to the speeches of pru­dence or of vnderstanding. But on the contrary side, the wicked neither will seeke after, neither can be made partakers of these vertues or graces, neither shall reape any profit by these instructions, or any o­ther like vnto them. For as is added in the seuenth verse, the feare of God which is the beginning of knowledge, of wisedome, and of instruction fooles despise. By the feare of God is here meant, not onely that dread of the power of God which respecteth some trouble or pu­nishment, but that reuerencing of his maiesty wher­by it commeth to passe, that a godly man hath the Lord alwayes before his eyes, highly esteemeth him, taketh care not to offend him, and is readie in all [Page 6]things to obey him. For in regard of his power, he dreadeth him as his Iudge, of his glorie as his king, of his strength as his rocke, of his care as his shepherd, of his righteousnesse, as his law-giuer, of his mercie as his sauiour, of his loue as the husband of his soule. This reuerence or awe of the Lord, is sayd to be the beginning or chiefe point of knowledge of wisedome and of instruction, that is to say, a principall part or roote thereof, because it not onely preserueth men from all sorts of sinne, but moueth and enableth thē to practise good workes of euery kind. Now seeing the wicked or vngodly people of the world, despise this beginning or fountaine of Gods graces, it is im­possible that they should come to the knowledge of the truth, or to the wisedome of the spirit, or to the obedience of the word. Thus the elect then come to wisedome and such other vertues, but the reprobate neuer attaine hereunto, because they either neglect the meanes of their saluation, or else quench the light or motions of Gods spirit, so that they want the grace of God through their owne folly, as here is in­sinuated when it is sayd, that fooles despise the feare of God. Rom. 1.19. That which may be knowne of God is ma­nifested to them, for God hath made it manifest vn­to them, but they loue darknesse more then light, yea they hate the light because their workes being e­uill, are thereby reproued. Hence it is that they hold the truth of God in vnrighteousnesse as the Apostle speaketh.

The preface of the whole booke being ended, Sa­lomon [Page 7]commeth now in the person of a father or mo­ther, to instruct his sonne. One dutie whereunto children are here called, is, to heare instruction, that is to say, to open their eares and hearts, that the admo­nitions which their parents giue them may enter thereinto, vnto the reforming of their wayes. Ano­ther is, not to forsake doctrine, that is, when good coun­sell hath bene giuen, not to let it slip or vanish, but to keepe and practise it. This admonitiō is enforced by a reason which is drawne from the reward or frute of obedience. For they shall be a comely ornament vnto thine head, and a chaine vnto thy necke, that is to say, as iewels and gay apparell greatly adorne and set out litle chil­dren, so thy parents instructions by thee obeyed, shal grace and beautifie thine heart and life in such sort, as that thou shalt seeme amiable both vnto God and man. For by the outward ornaments of comely attire and of a chaine, long life, a good name, honor, wealth, the fauor of good men and of God him selfe, yea e­ternal glorie & happinesse are shadowed out, where­unto obedient children attaine, partly in this world, partly in the world to come.

Children now are disswaded from folowing of euil companie and wicked counsell. All men are trans­gressors, but by the name of sinners in this place, no­torious offenders as for example theeues or robbers are meant. If then such mischieuous wretches shall entise thee, that is to say, allure thee by flattering speeches or faire promises, consent thou not, yeeld not to them, resist them, like not of their sayings or of their doings. The heart of man is prone by nature vnto all euill. Now if besides the inward inclination there be an outward tempter to iniquity, a man (but especially a young man) is easily caried away. This aduise then is with all care to be remembred, that [Page 8]when we are allured to any sinne by any person, we consent not.

Salomon in the person of a carefull father, cometh now to bring in those, who steale or rob by the high way, making an oration as it were to the young man, wherin they perswade him to ioyne in a league with them. Hereunto to draw him, they not onely pre­uent the obiection of danger which he might make, remoouing his feare of incurring trouble as well as they can, but promise vnto him great gaine, that the hope of a rich bootie, may expell the doubt of ha­uing ill successe. If they shall say come with vs, let vs lye in wayt for blood, let vs freely hide our selues against the inno­cent. First, here the robbers shew the yong man, what course they meane to take, in spoyling trauellers of their goods and liues. They tell him, that they will not openly steale or kill, but lurke in some bush or corner to such an intent. They affirme, that they will handle their businesse so closely, as that they shall neuer be called into question, but escape scotfree. Thus by breeding in him hope of lying hid and of im­punitie, they go about to bend him to their bow, and to draw him into their companie. We shall swallow thē vp aliue, as the graue, and whole, as they who go down into the pit. Now the theeues in these words declare, how sure [Page 9]they are to meete with the pray & to auoyd danger. They auouch, seeing they be manie and so strong, that they will quickly take the passengers, bind them fast inough for making hue and crie after them, and most easily dispatch them. For euen as the graue or the pit destroyeth and deuoureth those who are put or fall thereinto; so (say they) we will spoile, strip, bind, and quite dispatch those that come by the high way, leauing them neither life nor any thing whatso­euer, whereby we may be bewrayed. Wee shall get all precious substance, we shall fill our houses with spoyels. In these wordes, profit is propounded as a lure, to draw the yong man to theft and murder. There is great force in this perswasion, seeing though a thing be neuer so vnlawfull or vnhonest, yet if it be gainefull, commonly all sorts of people greedily fol­low after it. The summe of this speech is, as if the robbers had sayd to the youth, by this course which we speake of, we shall come to great wealth, meete with a rich bootie, and get store vnto our selues of wares, of garments, of siluer, of gold and precious iewels. Thus then these ruffians steale, not to satisfie their need as hunger bitten the eues are wont to do, but to fulfill their pleasures, and to make them selues great gentlemen. Thou shalt cast thy lot amongest vs, there shall be one purse amongest vs all. An obiection is here preuented, which the young man might haue made, who might thinke or say, that hee should haue but small part of those prayes or spoiles be­fore spoken of. Vnto this doubt the entising rob­bers answer to this effect: albeit we (ô young man) who perswade thee to ioyne with vs in taking a purse, as captaines or maisters in this trade, may challenge to our selues the greater part of the spoile: yet when we come to diuide it, we will suffer thee to cast thy lot amongst vs, that thereby thou mayest drawe out such a portion as it shal giue or assigne thee, be it ne­uer [Page 10]so great a one. Now to this end (mates & fellows. all) let euery one of vs bring that which we shal take from the trauellers vnto one common bagge, out of which it being afterward drawne, shall by lot be par­ted amongst vs all.

The wise Salomon now commeth to disswade the young man, from following the companie and yeel­ding to the counsell of these vngodly robbers, whose speeches haue before bene set downe. Now whereas they had sayd in the eleuenth verse come with vs, the wise father here chargeth & aduiseth the quite con­trarie, saying, walke not in the same way with them, that is to say, neither in affection like them, nor keep the companie, nor any way ioyne with them in their mis­chiefes. It is lawfull to haue such ciuill dealing as is necessarie, euen with the vngodly, and it is meete that the works of charitie be performed toward thē: but in regard of being seduced by them, and of har­dening them in their sinnes, their companie is to be auoyded.

The wise father in these words disswadeth his son from the companie of the wicked robbers, by a rea­son taken from the mischieuousnesse of their minds, which he layeth open. When he saith that they runne vnto mischiefe, and make hast to shed blood, his meaning is to shew, that they follow after wickednesse, euen with greedinesse, for slowing no time to put into pra­ctise, euen the greatest mischiefe that may be, to wit murder, which euen nature it selfe abhorreth.

In these his last speeches, the godly father disco­uereth vnto his sonne the reason, why the robbers will not openly be seene but lurke in corners. He re­sembleth them not only to fowlers, but to cūning & skilful fowlers, who are carefull in hiding their trains and nets, that they may not be espied of the birdes. Euen as then (saith he) bird catchers are wont to vse secret net laying, because if they should openly spread their snares or ginnes in the sight of the wyly foules (who then would auoyd them) their labour should be in vaine: so these craftie money catchers or theeues do therefore lurke in corners for blood, because otherwise being seene, See the self same comparison Mi­cha. 7, 2. they should easily be auoyded and frustrated of their purpose. This is the course which all couetous robbers take, they are rea­die to take away a mans life, that they may haue his goods.

After that Salomon hath brought in a godly father, warning and instructing his sonnes, now he raiseth vp as it were a matrone or Queene mother, prouo­king her children vnto vertue. Vnder the name of Wisedome, Christ Iesus is shadowed out, who is the personall and eternall wisedome of God, in whom all [Page 12]the treasures of knowledge and vnderstanding are hidden. 1. Cor. 1.19. 1. Cor. 1.30. He is sayd to crie, to lift vp his voyce, and to vtter his words, because he speaketh most earnestly, eloquently, and boldly. But this may seeme strange, that he being in heauen, it is affirmed here of him, that he calleth without in the streetes, on the top of the throngs, in the entries of the gates. The answer hereunto is, that the sonne of God, not onely whilest he liued sometimes vpon the earth, published the truth im­mediatly in his owne person himselfe, but hath from the beginning spread, and still reuealeth the same, vnto all people, in all places, at all times, by his crea­tures, messengers, inspirations, & secret operations.

Now Wisedome beginneth her oration to mortal men, whom first of all in these words she roundly re­proueth. The vices for which wisdome rebuketh the people of the world, are partly their dotages, & partly their obstinacie. Their dotage or going astray is cō ­sidered in three degrees, their loue of simplicitie, their de­lite in scorning, their hating of knowledge. They are called simple ones, who offend of ignorance or of frailtie. They are named scorners, who trāsgressing of know­ledge, make but a mocke of sinne, wherein they de­lite and continue. To conclude, they are tearmed fooles in this place, who being void of grace, not only commit all manner of wickednesse euen with gree­dinesse, but neglect and contemne yea abhor & rage against all good things. These may be peraduenture worldly wise, or be counted great politickes 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 starke fooles. The obstinacie of men is reproued in this question, How long? The summe of this briefe demand is thus much, as if wis­dome [Page 13]had sayd in more wordes or longer speeches, Will you not onely thus grieuously sinne, but perse­uere in so great vices? Will you spend so many dayes, so many moneths, so many yeares, in vanitie and iniquitie? Will you alwayes abuse my patience and long suffering? Will you neuer profit by the meanes of your conuersion which I continually make you partakers of? It pitieth me at the verie heart, to see you thus without ceassing to proceede in the way which leadeth to destruction.

From reprouing, Wisedome commeth to exhor­ting. In this verse, she first calleth men to repentāce, and secondly promiseth them great fauor vpon this condition, that they will returne from their wicked wayes. To turne at the correction of wisedome, is to returne from vice to vertue, or in one word to repēt. By the powring out of the spirit of wisedome, a plen­tiful bestowing of the graces of Gods spirit is meant. Whereas Wisedome promiseth to make knowne her wordes, it is all one as if she should haue said, that she wold not only secretly or inwardly deriue or conuey the light or sugred motions of the spirit of God into mens hearts, but also by the outward ministerie of the Gospell, reueale the whole counsell of the Lord vnto them. For as the prophet speaketh in the Psalme, Psal. 25.14 the secret of the Lord is with those that feare him, and his couenant to be a witnes vnto thē.

Now Wisedome commeth from exhorting to vp­braiding of men, and to threatning of them for their contempt of so great grace as she hath offred. First, she obiecteth vnto them their refusing to come at her call or becke. How true this is may further ap­peare by that parable in the Gospell, wherin is shew­ed that a great number of those who were bidden to the kingdome of God, Mat. 22.2. &c. desired to be held excused, some pleading that they had bought a farme, other that they had bought oxen, other that they had ma­ried wiues. Secondly, she obiecteth disobedience to the aduise and reproofes of the word, as also to the chastisements of the Lord. For diuerse also there are who are content to heare the word, but they are not amended or reformed by it. How true this is may appeare in those cities of whom mention is made in the Gospell, Luc. 10.13. &c. wherin many miracles were wrought, & many good instructions taught, but yet they brought not foorth the frutes of repentance. The Lord ha­uing thus set the faults of men as it were in order before their eyes, proceedeth to threaten them with grieuous punishments and iudgements. I will also laugh at your destruction (saith he) and mocke when your feare commeth, &c. There is not in the Lord any such affection of laughing or mocking as is in man, but when in the course of his prouidence he so worketh, that he leaueth the wicked in their miseries, or ma­keth them a mocking stocke to the world, he is sayd in the Scripture to scorne or to haue them in deri­sion, See Psal. 2.4. because he dealeth as a man which scorneth. [Page 15]Now we know, that if no man visit him who is in ad­uersitie, the afflicted person taketh it heauily. But if any shall reioyce at his trouble, this is a double cor­sey to him. O then when the Lord himselfe shal not only not visit, but deride mē in the time of such cala­mities, as like a tēpest or whirlwind spoyl thē & throw them downe into euill, must not this needes be vnto them a state almost as hard to be borne as hell it self?

Another iudgement is herein threatened against impenitent sinners, to wit, that God will not heare their prayers. This is a sore punishment. For whē the afflicted are forsaken by men, this refuge they haue that they may pray to God, wherein if they finde no comfort or helpe, how wretched is their estate.

These verses containe the conclusion of Wisdoms oration. Thus (saith she) shall they eate the frute of their owne way. This is the golden haruest of the wicked, that as they sow to the flesh, so they shal reape of the flesh corruption. And be filled with their owne wicked de­uises. [Page 16]This is also their cup or portion, that they shall not only be punished, but be made drunke as it were with the plagues of the Lord, inflicted on them for their wicked deeds. For ease slayeth the foolish, security is the cause of the afflictions of the vngodly, and the prosperitie of fooles destroyeth them, the peace and plenty which sinners enioy, is their bane. For if they stood in awe of the Lord or were vnder the crosse, they would walke in obedience of Gods commaundements, or forsake their sinnes. But because they haue the world at will, and suffer no aduersitie at all, they are proud and full of all sorts of iniquities, which cry for the vē ­geance of the Lord against them. Thus they are set­led on their dregs as was Moab, and fatted as oxen or swine, against the day of slaughter.. But he who harke­neth vnto me shall dwell securely, and be quiet from feare of euill. On the contray side, that person which obeyeth my precepts or putteth my counsels in practise, shall not onely be safe but free from the dread of euill, which oftentimes is greater then the euill it self. See the roote of this promise Leuit. 26.3.4. For indeed, the godly not being guiltie to them selues of grieuous crimes, or being assured of the remission of all their sins through Iesus Christ, haue peace with God, Rom. 5.1. and a wonderfull courage within them selues. Hence it is, that the faithful man is not afrayd either of the terrour in the night, or of the arrowe which flyeth by day, Psal. 91. of the plague which dwelleth in the darkenesse, or of the Pestilence which destroyeth at noone day. Some­times in deede such feares may seaze on the god­ly, or like fittes of an ague shake them, as may trouble their spirits, but these befall thē as chastise­ments for their sinnes, & are at the last driuen away by the grace and spirit of the Lord. On the contrary side, the vngodly man flieth at the very shaking of a leafe when none pursueth him, and hath a spirit of terror and trembling which euen dwelleth within him, and continueth with him vntill his liues end.

THE II. CHAPTER.

THe wise king in this entrāce of the second chap­ter sheweth his sonne, by what meanes he may attaine to be a fit hearer and receiuer of Wisedomes speeches. The meaning of these two sentences is this, my sonne, if thou wilt follow my counsell, or hast purposed to esteeme and to lay vp my precepts as iewels; to the end that thou mayest not in vaine heare the voice of wisdome or the word of God with the eares of thine head or bodie, withdrawing thy mind from the loue of earthly things, bend it wholly vnto heauenly, See Prou. 23.26. and set it to the practise of the will of God.

See like sayings to these. Iames: 1 5. Mat. 6.33. A like parable. Mat. 13.45. Exāples. in Da­uid Psal. 90.12. In Salomon. 1. Kings. 3.6. & in Paule Phil. 3.10. See for the feare of God the expos. of the 1. chap. of this booke the. 7. ver. for the knowledge of Obd. Iohn. 17.3. Herein the godly father proueth vnto his sonne, that he shall attaine wisedome, if he set his heart on vnderstanding. For (saith he) if thou callest after pru­dence, if thou by prayer earnestly beggest the grace of God, and liftest vp thy voyce to vnderstanding, if thou criest for the light of Gods holy spirit, if thou seeke her as siluer &c. if thou take as great paines in seeking the kingdome of God as worldlings do in labouring after riches, then thou shalt vnderstand the feare of God, then [Page 18]thou shalt attain to that reuerēce of the Lord which is the beginning of wisedome, and obtaine the knowledge of God: and, to conclude, thou shalt come vnto that insight which the faithfull haue, of the mysterie of the Trinitie, of the new couenant, of the fauour of God, and of the acceptable will of the Lord.

Vnto the promise made in the verse immediatly going before, a reason is added in these, taken from the nature of God who is the giuer of euery good gift. See for the Lords giuing of wise­dome and reuea­ling of know­ledge. Iam 1.17. Ephes. 1.17.18. For the Lord giueth wisedome, the gifts of God are therefore by prayer to be begged, because men in deed may vse the meanes of attaining vnto the sight and feeling of diuine mysteries, but it is the Lord a­lone, who by lightening of the eyes of the mind, be­getteth this heauenly wisedome. Out of his mouth com­meth knowledge and vnderstanding. See for the sub­stance which the Lord hath layd vp. Heb. 10.34. Luc. 16.11.1. Pet. 1.4. Psal. 31.20. See for the shield or protection of the Lord. Psal. 84.12. Psal. 31.20.21. By his word and by the inspiration of his spirit truth is reuealed, and prudence is wrought. He hath layd vp true substance for the righteous, he hath treasured vp many good things for the iust, but among the rest a good & enduring substance or inheritance in heauen. A shield for them who walke vp­rightly, (a shield I say) to protect the pathes of iudgement. Moreouer the Lord hath treasured vp for the vpright a buckler of defence against euils, to this intent, that he may maintaine whatsoeuer is iust or right, and he [Page 19]will preserue the way of his holy ones. To conclude, See for the Lords watching ouer his. Psal. 121.4. &c. Item. Psal. 91.11. he will watch ouer the goings out and commings in of the faithfull in such sort, as that they shall not dash their foote against a stone.

See for iustice iudgement and equitie the expo­sition of the 3. v. of the 1. chap. of this booke.Herein now is declared, that he who calleth after prudence & seeketh for vnderstanding, shal not on­ly be endued with holinesse, but with righteousnesse, and so be enabled to performe the duties of both the tables of the morall law.

In these sentences is taught, that wisedome and knowledge once attained, will not onely make men partakers of most excellent good things, but protect them from great euils. When wisedome, &c. When the knowledge of God shall be as sweet vnto thee as the hony or hony combe, then counsell shall watch ouer thee, and vnderstanding shall keepe thee. Then the aduise not of flesh or blood but of Gods spirit, will as a watchmā looke with opē eyes that no hurt approch vnto thee. Then againe discretion will as a soldier armed with shield and speare, keepe thee safe and sound from e­uils corporall and spirituall.

Now, one particular mischiefe from which wise­dome preserueth those who possesse her, is discoue­red in these verses, to wit, the seducing of vngodly men. See for those who speake froward things. Act. 20.30. These seducers are sayd to speake froward things, because either they teach false doctrines, or else en­tise to the committing of villanies. They are noted to be such who leaue the paths of righteousnesse, to walke in the wayes of darkenesse, See for the works of darkenesse. Rom. 13.14. because they not onely refuse to do that which is good, but commit all wickednesse with greedinesse, giuing themselues ouer vnto surfetting, drunkennesse, chambering, wantonnesse, and such like vices, which are often in the Scripture called the works of darknesse. Furthermore they are described by this propertie, that they delite in doing euill, and re­ioyce exceedingly in most vile peruersenesse, because they take great pleasure in idolatrie, adulterie, cousening, and such like abhominations, which nature, the con­science, or reason it selfe abhorteth. Last of all it is affirmed of these seducers, that they are crooked in their wayes, and obstinate in their paths, because they are not only great sinners, but vnrepentant sinners. For euē as stubburne horses will stray out of the right way, & not be ruled or brought into the right path againe, so these wicked wretches will by no meanes be reclai­med, but rush on into all mischiefe, and proceed for­ward in all leudnesse. See how dange­ro usrockes wic­ked seducers are in the Epistle of Iude. Nowe then to be preserued or deliuered from naughtie men, or from such daunge­rous rockes, is a singular mercie of God, and a preci­ous frute of grace, or of heauenly wisedome, which the vngodly wanting, fall into the hands of seducers, that as they haue not had a loue of the truth, so they may beleeue lyes, 2. Thess. 2.10. 2. Tim. 3.6. and that as they haue polluted thē selues with sinnes, so they may be led away captiue by sinners. By such seducers or tempters, the verie e­lect are somtimes led aside for the time, but the Lord [Page 21]deliuereth them in the end out of temptation, 2. Pet. 2.9. Apostle Peter plainly teacheth.

The naughtie woman (a second most perillous e­uill) is herein on the other side, most liuely painted out in her colours. She is called a strange woman in regard of her condition and disposition, in as much as she seeketh to be familiar with many, though in right she appertaineth to some one husband. One of her properties is, to flatter with her lips, or to make her speeches very smooth. For she entiseth young men to adulterie by wanton words and plausible perswasions, telling them what affection she beareth toward thē, what delite they shall haue, that her husband is a­brode and so foorth. Another of her qualities is, to forsake the guide of her youth, and to forget the couenant of her God. This misdemenour of hers, argueth her im­pietie and impudencie. For what greater shameles­nesse can there be in a woman, then to cast away the vale of her eyes, yea to reiect that her husband, whō first she chose and was linked vnto, euen in her ten­der yeares? Again, what greater vngodlines is there, thē to breake that solemne promise which was made at the times of affiance and mariage, both before God and his Angels and his people? It is a great fault to breake promise in a small matter, how much more in the greatest contract or bargaine that may be? It is a speciall fauor of God to be kept from this [Page 22]adulteresse or harlor. For as is afterward testified in this booke, the mouth of a strange woman is a deepe pit, he with whō the Lord is angrie shall fal therinto. Yea as is affirmed in the eighteenth and nineteenth verses, her very house is infectious and deadly. For her house tendeth to death, and her pathes toward those who are voyd of life. The place where she keepeth is perillous, yea the very way that leadeth therto is daungerous, for which cause thou art not to come neare her habi­tation in any case. Whosoeuer go vnto her return not backe, neither come vnto the wayes of life. Whosoeuer meddle with her are caught in her snares, which she layeth not in vaine. Herof this our Salomon had experience, which maketh him (as it may seeme) both so often in this booke to warne men to take heede of the harlot, and in Ecclesiastes to say, Eccles. 8.28. that he hath found that woman to be more bitter then death, whose heart is as nets and snares, & whose hands as bands: he (saith he) that is good before God, shall be deliuered from her, but the sinner shall be taken by her. Now fur­thermore, howe true it is, that they who haue the feare of the Lord before their eyes, are safely garded by aduisement, and preserued by vnderstanding frō the straunge woman, may appeare in the example of Ioseph, who by this meanes was kept from yeelding to his mistresse.

The ende why wisedome deliuereth the faithfull out of dangers is here shewed to be, that they may serue the Lord in holinesse and righteousnesse all the days of their life, following the example of the godly, by whom they may be directed and made the better.

See the roote of these sentences in the 11. Deut. 8. and Psal 37.2 In this conclusion of the chapter, the wise father pricketh forward his sonne by most forcible reasons, to walke in the way of good men, spoken of in the verse immediatly going before. There is (saith he) great cause why thou shouldest shunne the wayes of the wicked, and keepe the paths of the iust. For first, the wicked shall be cut off from the earth, they that are of corrupt conuersation, shal by some particular iudge­ment in this life, or by Gods vengeance hereafter, be taken away, euen as the grasse is mowen downe; and the transgressors shall be pluckt out of it, such as breake Gods lawes shall together with their vngodly poste­ritie, be quite rooted out, as frutelesse plantes or naughtie trees. On the contrary side, the vpright shall dwell on the earth and the righteous shall remaine therein, the elect and iust shall remaine for euer heires in Christ of heauen and earth.

THE III. CHAPTER.

IN this third chapter, Salomon exhorteth and instru­cteth his sonne the third time. In the entraunce thereof, he prepareth him by a generall preface, to receiue the speciall commandements following. In the first verse he warneth him to looke to two points, the one, that he forget not his doctrine, the other, that [Page 24]he keepe his precepts. They are sayd in the Scripture to forget the word, who either let good lessons slip out of their memories, as the Disciples of our Sauiour oftē did his sayings, or put not the truth into practise, as that naturall man of whom Iames speaking, saith, that he looketh his face in a glasse, James 1.23. and immediatly forgetteth of what fashion it is. Now, on the other side, they are sayd to keepe the word in their hearts, who lay vp whole­some instructions in their remembrance, & practise it in their liues, being like herein to the thrifrie hous­holder, who treasureth vp his goods, or to the good ground, Luke 8.15. which keeping the corne, in time conueniēt bringeth foorth frute. Great rewards are promised in the second verse vnto those, who obey good admo­nitions. First of all, a promise is made vnto them of long life, the root wherof is to be found in the fourth commandement of the morall law. Secondly a pro­mise is made also of peace, that is to say of prosperi­tie, euen in these outward things; for godlinesse hath the promises both of this life & the life to come. But here (may some say) how are these promises perfor­med, seeing oftentimes the wicked liue as long or longer then the godly, and enioy outward blessings more then they? To answer briefly vnto this doubt, first the promises of God touching outward blessings are not absolute or simple but conditional. Secondly, the obedience of the godly is not full but in part, and therefore no maruell it is, if in part onely they are made partakers of outward blessings. Last of all, the Lord giuing his children, in heauen, eternitie and glorie, performeth a great deale more, then here he doth promise.

In these verses, two points or precepts are summa­rily propounded, which throughout the whole chap­ter afterward are seuerally handled. To be briefe, herein two vertues are commended, and two rewards promised vnto the practise of them. The former ver­tue is mercie, whereby, all sorts of duties seruing to the benefiting of mē, are to be vnderstood, as almes, visiting of the fatherlesse and widowes, and such like. The later is truth, vnder which gift, faith vnfained & sinceritie in all actions, is comprehended. For indeed the end of the law (as Paule speaketh to Timothie) is loue out of a pure heart, and a good conscience, 1. Tim. 1.5. and faith vn­fayned. And behold (saith Dauid in the Psalme vnto the Lord) Behold thou art delighted with truth, Psal. 51.8. and in secret hast made wisedome knowne vnto me. Now, euen as signes & frontlets which are bound about the face or neck, are alwayes present: so both these vertues must al­wayes be meditated on and practised. Again, as notes or letters written in paper or grauen in mettall, con­tinue: so these graces must continually be thought on, and firmely written, not in paper or in stone, but in the fleshly tables of our hearts. The self same thing is here signified, which is set downe in Deuterono­mie, where it is sayd, lay vp these my words in your hearts and minds, and bind them for a signe on your hands, Deut. 11.8. & place them betweene your eyes. A like phrase is vsed by the A­postle Paule to the Corinthians, 2 Cor. 3. Heb. 8. and by the author of the Epistle to the Hebrewes. The rewards promised to the forenamed vertues being also two, the former of them is fauour, whereby is meant the well liking of the Lord, before whose eyes the hidden man of the heart in the incorruptiblenesse of a gentle & meeke spirit, is much worth and most amiable. The later re­ward is good successe, that is, prosperitie and accepta­tion among men, who are wont to loue and recom­pence [Page 26]such as do them good. This promise then is all one in a manner with that which the Apostle Paule setteth downe in the Epistle to the Romanes, where speaking of righteousnesse, peace and ioy in the holy Ghost, Rom. 14.18. he saith, that he which in these things serueth Christ, pleaseth God, and is acceptable to men.

The first particular dutie which we are exhorted to performe to the Lord, is herein set downe. Trust in the Lord with thy whole heart, doubt not of Gods fauour in Christ, or of the truth of anie of his promises, but leane not vnto thine owne vnderstanding, on the contrarie side, thinke not by thine owne pollicie to auoyd euils, or to attaine vnto good things. For in deed so long as we put any confidence in our owne gifts, we can ne­uer truly or surely relye on God alone, or looke for helpe from him onely. Yea that which is more, the wisedome of the flesh is enmitie to God, and the na­turall vnderstanding of man, is not able to compre­hend spirituall mysteries, but disputeth against the plaine truth of Gods word or promises. In all thy wayes acknowledge him. In all the actions of thy life, set the Lord onely before thee, aske counsell what is best to be done at his word, calvpon him by prayer, giue him thankes, and referre all things to his glorie. And he will direct thy pathes. The Lord will blesse thy counsel and enterprises. For it can not be, but that we must needes find God an approuer and defender of those actions and courses, which we attempt and go about in his name and feare, hauing him for our author and captaine.

In these verses, we haue the second dutie of pietie commended vnto vs. Be not wise in thine owne eyes, folow not thy corrupt reason, neither in matters of religiō, nor in the ordering of thy life and conuersation, but follow the line of Gods word in all things. For indeed conceipt and selfe loue, causeth men to erre most grossely, and to thinke they do very well, when they do very ill, as also to be secure in their sinnes, yea to defend them selues in their most wicked deedes, as may appeare in Saules offting of sacrifice, and sparing of Agag. Feare God and depart from euill. 1. Sam. 13.9. Item 15.13. Be not so bold as to worship God after thine owne conceipt, but follow the direction of his word & reuerence his ma­iestie, who will grieuously plague thee, if thou conti­nuest obstinately in thy wil-worship or euill course of life. Wherfore, if thou hast bene ouertaken with any sinne, forsake it, because thou canst not please God nor do good, before thou hast departed from that which is euill. So health shall be vnto thy nauell, and moy­sture vnto thy bones. When thou confessest and forsakest thine iniquitie, then if thou art visited with sicknesse or any aduersitie, thou shalt be restored to health, & enioy the welfare both of bodie and soule. The Pro­phet Dauid felt the experience hereof in his own per­son: for all the while that he kept close his sinne, Psal. 32.2.3 4.5. &c. his humors were turned into the drought of summer, but when he made it knowne, or confessed it, then the Lord tooke away the punishment of his iniquitie, so that on the contrary side, there was health to his nauell, and moisture to his bones.

These verses containe a precept, wherin the third dutie of godlinesse is prescribed. Honour God with thy substance, by outward signes of thankefulnesse, as by paying of tithes, and by bestowing thy goods on holy vses, declare and expresse that reuerence and ac­count, which thou hast the Lord in. Albeit, where a­bilitie is wholy wanting, the Lord is content with the inward thankfulnesse of the mind alone: yet he wold haue those who are rich or of abilitie, to declare the gratitude of their hearts, by outward testimonies and frutes of obedience. The ninth verse is nothing else in summe, but a repetition or exposition of that sta­tute of the Lord in Exodus concerning the paying of first frutes and such like oblations to him. For in the foure and thirtith chapter of that booke and the sixe and twentith verse, Moses saith to the people of Is­raell from the Lord, bring all the first frutes, the first frutes of thy land, into the house of Iehouah thy God. Now albeit we are not at this time tyed as the Israelites in olde time were, to bring our corne and wine into the Tē ­ple to be offred, or beasts to be sacrificed, or the first borne to be redeemed with a summe of money: yet we ought to honor the Lord, by bestowing our goods on holy vses, as on the maintenance of the ministerie and the reliefe of the poore. 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 de­ceiued, God is not mocked. Now, wheras here we are ex­horted, not onely to honor God with our substance, but with the first frutes, or (as the word also impor­teth) the chiefe of our increase: this sheweth, that it is not inough for vs, when God hath giuen vs abun­dance to bestow onely a litle and that of the worst of [Page 29]our goods on good vses, no, but we must be verie franke and liberall, sowing plentifully, that also we may reape plentifully. Truly, if any be indued with zeale or faith indeed, they will not be sparing or nig­gardly, but very forward & bountifull in those things, which appertaine to the Lord. An example of the truth hereof we may haue 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 flocke, the Apostle vnto the Hebrewes plainly teacheth, that he by faith offe­red a greater sacrifice to the Lord then Cain, Heb. 11.4. insinua­ting that because Abel beleeued in God, he cared not what cost he bestowed on his worship. The pro­mise which in the tenth verse is made vnto 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 enioy store of all good things. Worldly people commonly think, that if they bestow much on good vses, they shall go a begging: and, that whatsoeuer goeth that way, is lost. But here we are taught, that by our liberality toward the maintenāce of Gods seruice, we do not onely not loose, but gaine much to our selues. For rhis cause the prophet Ma­lachie speaketh thus to the people of Israell, bring your tithes into the treasure house, that in mine house there may be foode, and trie me now herein saith the Lord of hosts, Mal. 3.10. whether I will not open to you the windows of heauen, and bring forth a blessing without measure.

These sentences wherein a fourth dutie of piety is [Page 30]commended, containe partly an exhortation vnto patience, and partly a reason enforcing the same. My sonne, despise not the chastisement of the Lord, make not light account of the Lords visitation, either imputing it vnto chaunce or fortune, or suffering it to passe without any frute or profit to thine owne soule. Nei­ther faint vnder his correction. Torment not thy self with griefe, languish not nor pine away, quaile not nor shrinke vnder the crosses which the Lord layeth on thee, be they neuer so many, so great, or so continual. For whom the Lord loueth he correcteth, for the Lord of­tentimes suffering his enemies to go vnpunished in this world, in great fauor 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 euery sonne whom he receiueth. The Lord also schooleth by aduersitie euery one whom he admit­teth to be his spirituall sonne or daughter.

Nowe the wise king returneth to commend that wisedome, whereof he hath before intreated. Blessed is the man who findeth wisedome, happie is he who attay­neth to the knowledge of God, and the man that getteth vnderstanding, happie is he that commeth vnto the practise of Gods will, for the marchandise thereof is &c. for the gaine which is gotten hereby is exceeding great, Ecclesiafies. 7.13. seeing wisedome preserueth the life of a man, and bringeth him vnto saluation. She is more precious thē pearles, &c. To conclude, Mat. 13.46. wisedome is also more ex­cellent and more pleasant, then all the treasures or [Page 31]pleasures of this world, Psal. 19.10. Phil. 3.8. which are but dung in regard of the excellent knowledge of Iesus Christ.

The gifts which wisedome bestoweth on men are rehearsed in these verses. Length of dayes are in her right hand, wisedome giueth long life, yea immortalitie to those who seeke after her, whilst in the meane season the vngodly perish by vntimely death, some of them wasting their strength by adulterie, some of them o­uerwhelming their stomachs with drinke, some con­suming their hearts with enuie, some breaking their galles with anger, some being slaine in frayes, some executed by course of lawes, finally some being cut of by the immediate hand of the Lord him selfe. In her left hand riches and honor. Moreouer wisdome as a boū ­tifull Queene, giueth to them who obey her, not on­ly long life, but worldly wealth and earthly glorie, or at the least spiritual graces which are durable riches, and eternall saluation, which is a crowne of immor­tall glorie. Her wayes are wayes of pleasantnesse, her pathes are pathes of peace. Furthermore wisedome worketh ioy in the holy Ghost, so as that the spirituall worshipper of God not onely practiseth the word of God with delite, or meditateth therein with exceeding cōfort, Mat. 11.30. 1. Ioh. 5.3. but seeleth certaine sugred motions of the spirit, to­gether with peace, that is to say inward and outward quietnesse, so that the godly wise man is at rest with­in him selfe, Phil. 4.7. and moreouer through the fauor of the Lord, findeth good successe in all things, & prosperi­tie. The stones of the streete and the beastes of the [Page 32]field are in league with him, who walketh vprightly. He that is vnder the shadow of the Almightie shall not neede to feare the arrow nor the noysome pesti­lence. Now, because it would be endlesse to prose­cute in this sort, all the particular frutes which wise­dome worketh in her children: Salomon concludeth that, which was affirmed in the beginning, with an effectuall and excellent sentence, saying, She is a tree of life to those who lay hold on her, and they who keepe her are blessed. That is to say, she saueth mens soules, and ma­keth them immortall. Looke then, what a manner of thing the tree of life in Paradise was, Gen. 3.22. which was a signe of Gods fauour: or the tree of life shewed to Moses in Marah was, Exod. 15.25. which sweetened the bitter and deadly waters: or the tree of life seene by Iohn in a reuelation was, Reuel. 22.2. which brought foorth twelue frutes, and the leaues therof were for the curing of the Gē ­tiles: or to conclude, any liuing or good tree is, which bringeth foorth frute whereby men may liue: such a thing is the wisedome of God, which sealeth vs vnto our election, bringeth foorth in vs the frutes of san­ctification, purgeth out our corruption, and maketh vs partakers of saluation.

In these sentences the praises of wisedome are en­larged by the mētioning of those great things, which therby the Lord hath wrought in the world. It ought not to seeme strange vnto any, that Salomon hauing before considered wisdome as it is possessed by man, now proceedeth to speake of it, as it lodgeth in the [Page 33]bosome of Iehouah, euen the first person in the Tri­nitie, for so this name is taken in this place. The riuer and the fountaine are both of one nature, and when pure water hath bene looked on in the streame, it is a pleasaunt thing to behold it in the conduict head. Now, Iesus Christ the wisedome of the Father, wor­king together with him, is here shewed to haue wrought foure excellent workes of wonder. The first is, the founding of the earth, which being made of no­thing, and being vpheld by nothing saue onely by the power of God, and yet being also the mother & pillar of all things, must needs be a foundation and ground­worke of singular skill and cunning. The second is, the establishing of the heauens, which declare the glorie of God as the Prophet speaketh. The heate of the sun, the moisture of the moone, the influence of the stars, the motions of the celestiall globes, are manifest proofes of vnderstanding incomprehensible. If we maruell at the litle clockes which are made by the art of man, how much more may we iustly wonder at the skie, the diall of the world? The third is, the cleauing of the deepes in sunder. As the mercie of God appeareth herein, that the earth as a nurse giueth waters as milke, to quench the thirst of the creatures: so his wisedome doth no lesse shew it self, in that a passage is made in the ground and hardest rockes, for soft and moyst waters to pierce through & to rise vp by. Psal. 104.23. Now to come to the last effect of wisedome, the Lord in causing the vapors to ascend out of the earth, to the end that being distilled in the aire, they might fall downe as honie drops on the ground beneath: decla­reth his rare and singular art and cunning. Not with­out cause then is this reckened among the workes of diuine wisedome, that the clouds aboue drop downe the dew, whereby the withered plants are refreshed, and the parched earth is cooled. And yet all this while, nothing is sayd of the frosts, of snow, of haile, of o­ther [Page 34]meteors or creatures, wherein the great power of the singular wisedome of God appeareth. But the summe of all that doctrine which in these sentences is taught, Ioh. 1.1. is, that by the sonne of God all things were made, and are continually gouerned and preserued.

Salomon commeth now, to apply that doctrine tou­ching the excellencie of wisedome, which he hath taught in the verses going before. In the one & twen­tith verse, he giueth his sonne an admonition: in the rest, he sheweth him the frutes which he shal receiue by obeying his instructions. My sonne, let not these things depart from thine eyes, keepe true wisedome and counsell or aduisement. Euen as they who loue any thing, continually and constantly set their eyes on that wherewith they are enamoured: so cast thine eye alwayes and perpetually meditate on, that hea­uenly wisedome which descendeth from aboue, Iames 3.17. and is contrarie to that false and fained wisedome, which is earthly, sensuall and deuillish. And they shall be life [Page 35]vnto thy soule, and a grace vnto thy necke. So, by the word of god & his spirit, thou shalt be nourished in this life vnto eternall life, yea thou shalt also be made parta­ker of the ornaments of this life and the life to come, shining as a starre on earth and in heauen. Then shalt thou go on thy way securely, and not stumble with thy foote. So, prospering in thine affaires, thou shalt be free frō the arrow that flyeth by day, neither shalt thou com­mit any such wickednesse or incurre any such danger or trouble, as that thou shalt fall, or at the least with­out rising againe. If thou shalt lye downe thou shalt not be afrayd, but whilest thou restest, thy sleepe shall be sweet. So not onely abrode but at home, not onely in the day time but in the night season (when troubles most stir in the heart and enemies practise mischiefe) thou shalt be safe and without dread or perplexitie of spi­rit. Thig is that which the Prophet speaketh of in the Psalme when he saith, Psal. 127.2. that the Lord giueth his beloued sleepe. Neuerthelesse 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 fearefull dreames as he did Iob, but when he dealeth thus with them, it is either to chastise them for their offences, or to try their faith, or to stirre them vp to prayer, or to warne them of some thing to come to passe. Otherwise, or­dinarily they take most sweete naps, yea euen then oftentimes, when they are in greatest troubles. The case standeth otherwise with the vngodly, who neuer lightly haue peace, but are as a raging sea, onely ex­pecting temporal iudgements and eternall condem­nation. Hence it commeth to passe, that euen in the night season whilst they are a sleepe, horrible dreams affright them, as may appeare in Nebuchadnezzar, Dan. 2.1. and afterward grieuous interpretations thereof arise in their hearts, as is manifest by that exposition, which one of the Midianits gaue of his neighbours dreame, when Gedeon made warre against that people. Iud. 7.13.14. Thou [Page 36]shalt not be afrayd of any sodaine terror, nor of the destru­ction of the wicked, when it commeth, for God will be present with thy trust, See the roote of these sentences Iob 5.21. Psal. 91 and the vse ther­of Phil. 1.28. and keepe thy foote from being caught. To cō ­clude, so, when thousands shall fall on thy right hand or ten thousands on thy left, when some pestilence or sword, or other plague shall sweepe away the wicked, thou shalt be of good courage, or at the least haue no cause to feare. For not mortall men onely, no nor celestiall Angels alone, but the Lord him selfe shall stand by thee to defend and succour thee, vpon con­dition that thou put thy trust in him. True it is, that the godly are sometimes enwrapped in those commō calamities, which befall the wicked: but alwayes as the Apostle speaketh, they receiue the reward of their faith, euen the saluatiō of their souls, 1. Pet. 1.9. for which cause they may be alwayes secure.

Now, Salomon commeth 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 sonne, in no case to keepe backe from other, the things which are due vnto thē, in regard of their necessitie or of right which they haue therunto. The borrower is then to repay his debt to the lender, the finder to restore that which he hath taken vp, to the looser, he which hath receiued anie thing into his custodie, is to bring it forth to him who reposed trust in him, the maister is to pay the seruant his wages, finally euery one is to practise that precept of the A­postle, owe nothing to any man, Rom. 13.8. but to loue one another.

Herein, euery one is commaunded, in no case to differre the doing of good deeds. Three causes there are, why gifts should be giuen and helpe lent to our neighbours, without delay. The first is, for that the Lord loueth a chearefull giuer. The second, that whi­lest we differre our helpe, the soules of our brethren may faint, or their bodies perish. The last is, that de­lay is a signe of an vnwilling mind.

Treachery or practising of mischiefe against those who dwell in the same place with vs, is here forbid­den. Iniurie is to be done to none, but to do wrong to a friend or neighbour, yea to deuise or practise mischiefe against one that abideth in the same town or citie with vs, and therein carieth him self quietly, is aboue all things to be auoyded, as a sinne most o­dious vnto God and man. Dauid pondering the grie­uousnesse of this iniquitie, Psalm. 7.4. wisheth, that if he had committed it, then the enemie might take his soule, and lay his honor in the dust. Neuerthelesse, Trecherie. manie now a dayes exercise this craft as it were, onely ben­ding their wits how to draw into trouble, such simple and harmelesse people, as dwell where they do.

Quarrelling or brabling is condemned in this in­struction. The meaning hereof is thus much, in any case neither prouoke to wrath nor molest him, who medleth not with thee, nor hath anie way offended thee. It is lawfull to conferre priuatly, 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 o­uerthrow all humanitie and societie. Iosia wold needs take vp the sword against Pharao Necho, but he peri­shed [Page 38]by it. Now, whereas here it is sayd, when he hath done thee no harme, these words containe no warrant of priuate reuenge, or of wreaking our anger vpon e­uerie one who giueth vs iust occasion of offence, but a reason prouing that we are not to striue with a man causlesse, whereof this is the summe, that it were an vnreasonable thing to molest those, who haue not deserued to be molested.

In this conclusion of the chapter, See the root herof Psal. 37.25. Iob. 5.3. first, and exhorta­tion not to enuie the wicked is contained. Secondly, sundrie reasons are set downe, both enforcing this admonition, and those, which before haue bene gi­uen. Fret not at the troublesome man, neither chuse any of his wayes, Neither grudge at the rage or power of anie who annoyeth thee or other, neither be drawn aside by his prosperous estate, to like of his doings. or to fawne on him. For the froward is ahhomination to the Lord, but his secret is with the vpright. For first of all, God ab­horreth the obstinare as his enemies, shunning them also as filthie excrements or serpents, but he hath a secret fellowship with the godly as his friends, visi­ting them in troubles, bestowing his blessings on thē, talking with them by his word, and drawing neare [Page 39]vnto them by his spirit. The curse of God is in the wicked mans house, but the dwelling of the righteous is blessed. Se­condly, God doth plague the house of the wicked, o­uerthrowing their habitations by tempests, putting griefe into their hearts, and sending diseases on them and theirs: but in the meane season, he blesseth the righteous in their goods, their bodies, their soules, & the places wherein they keepe. Surely, he will scorne the scorners, but he will geue grace to the humble. Thirdly, the Lord resisteth the proud, crossing their enterprises, ouerthrowing their estates, powring on them tem­porall and eternall plagues; but he honoureth the lowly, enduing them with outward blessings, the in­ward gifts of his spirit, & immortall glorie. The truth hereof may appeare in the examples of the builders of the towre of Babel, Pharao and Nebuchadnezzar, on the one side: and in Abraham, Iob, Iohn the Baptist, Elizabeth, and the Virgine Marie, on the other. Now, they are called lowly, who willingly submit thē selues to the Lord, neither refuse any thing, which either by the word of God, or his prouidence, is imposed on them. The wise shall inherit honor, but shame shall take away fooles. Last of all, they who are wise vnto the Lord and their owne saluation, shall be aduaunced to account and estimation, if not in this life, yet in the world to come, where they shall be crowned with euerlasting glorie: but as for those fooles, who contemne Gods word and follow their owne fancies, the Lord will make them spectacles of vengeance & shame, either on earth, or at the day of iudgement, in hell. If then the enemies of God may be pitied by the faithfull, for these causes the godly are rather to take compas­sion on them, then either in regard of their rage to be moued to anie passion, or in respect of their pros­peritie which lasteth but a while, to follow their ini­quitie, which shall be punished for euer.

THE IIII. CHAPTER.

THis fourth chapter, containeth the fourth sermō of Salomon, wherein he reporteth to his sonnes, the speeches of his father Dauid to him. In these ver­ses, we haue a preface or forespeech, wherin the wise king stirreth vp his children to hearken to his instru­ction, partly by his fatherly authoritie, partly by the excellencie of the doctrine which he deliuereth, cal­ling it a good lesson, euen as the author of the Epistle to the Hebrewes tearmeth the holy Scripture, Heb. 6.5. the good word of God.

Salomon in these words, setteth downe the first part of Dauids speech vnto him, wherein he prepared him to receiue his instructions. whilest yet I was my fathers sonne, when as yet I was vnder my fathers wing, by him accounted as his best beloued child, a tender and a only one in the sight of my mother, and when as, albeit Beersheba who bare me had more sonnes by Dauid, 2. Chro. 28. yet I was her darling and her ioy alone. He nourturing me said vnto me, let thine heart hold fast my words, keepe my commaunde­dement, that thou mayest liue. Then, he bringing me vp in the information of the Lord, charged me with all attention to listen to his admonitions, affirming that they would make me a partaker of the good things of this world and the world to come. By this example of [Page 41] Dauid, all Christian parents are to be stirred vp, See examples of like care of brin­ging vp of chil­dre in gods feare, in Abraham, Iob Eunice & Bath­sheba. to haue regard not onely of the bodies but of the soules of their children.

One of those precepts or exhortations which Da­uid gaue vnto Salomon, is herein set downe and enfor­ced by a reason. Purchase wisedome, purchase prudence, forget not, nor decline from thee speeches of my mouth. Pro­cure vnto thy selfe by selling thy commodities and pleasures, and by vsing the meanes of cost and labor, the knowledge of Gods will and the discretion of his spirit, which graces once attained, neuer through a­nie negligence in any case forgo. Forsake her not, and she will keepe thee, loue her, and she will preserue thee. So doing, wisedome and prudence as certaine watchmen will shield thee that thou come not into any danger, and if peraduēture thou shalt fall into some trouble, they will preserue and deliuer thee from destruction.

Here we haue another precept or admonition of Dauid, accompanied with a most sweet promise. Mat. 6.33. First of all seeke wisedome, purchase wisedome, before all things and aboue all things, labour after the kingdome of God, and with thy whole possession purchase prudence, let [Page 42]nothing in the world be so deare or precious vnto thee, as that thou wouldest not willingly part from it or bestow it, rather then not obtaine the vnderstan­ding of Gods will, which is as a treasure hidden in a field, Mat. 13.44.45. or as a peerlesse pearle, the which to buy, a wise marchant sold all that he had. Maguifie her, and she will aduance thee, if thou shalt embrace her, she will honor thee. If thou shalt count all things but dung in regard of the excellent knowledge of Christ, certainely this grace of God, as a Queene, shall either make thee honorable in the eyes of prophane people, as it did Ioseph in Pharaos sight, or it shall make thee gracious and glorious in the sight of good men, the Angels, and God him selfe. She will set on thine head a comely attire, she will put vpon thee a crowne of glorie. To conclude, wis­dome wil make thee a king and priest vnto the Lord, yea an inheritor of that crowne of glorie, Reuel. 1.5. which the righteous God hath layd vp in heauen, for those who loue him.

In these verses, a third precept is comprehended, attended on with reasons as were the former. Heare ô my sonne and receiue my sayings, and yeares of life shall be multiplied vnto thee. I teach thee the way of wisedome, I leade thee by the pathes of equitie. O my child, to the ende that [Page 43]that thou mayst continue on earth and liue for euer in heauen: walke in those good paths of holinesse & righteoushesse, which I as a guide appointed frō the Lord, do shew thee by my precepts, and chalke out before thee by my doctrines. When thou shalt walke thy gate shall not be strait, and if thou shalt runne, thou shalt not be hurt. So doing, wisedome as a guide will direct thee in the right and plain way which leadeth to pro­speritie in such sort, as that alwayes thou shalt find li­bertie and safetie. Lay hold on her instruction, leaue not of, keepe her, because she is thy life. Therefore keepe the doctrine of the word, and suffer not wisedome to de­part from thee, because hereby thou shalt be quicke­ned to fairh, obedience and immortalitie. For in­deed Iesus Christ is the way, the truth and the life. And this is eternall life, to know the true God & him whom he hath sent, Iesus Christ.

Herein, Dauid disswadeth his sonne from hauing any fellowship with euill men. These verses containe [Page 44]straight charges, & diuerse forcible reasons tending to this purpose. Enter not into the path of the wicked, come not into the place where sinners are, rashly or to an ill intent, neither walke in the way of euill men, continue not in the companie, nor liue after the conditions of vngodly persons. Auoyd it, go not through it, turne from it, and passe by it. Flye their presence and doings with might and maine. For they sleepe not vnlesse they haue done a mischiefe, and their sleepe is taken away, vnlesse they cause some to fall. They sinne not of frailtie but of malice, not by occasion as it were, but of an vnsatiable desire of committing wickednesse. The eye of the adulterer wayteth for the twilight, the thiefe ietteth abrode in the darke: to conclude, the harmefull man museth on mischiefe in his bed. For they eate the bread of wickednes, and drinke the wine of violence. They liue not of honest labour, but of goods gotten by hooke and crooke, and moreouer it is meate and drinke to them to do euill. As for the path of the righteous, it is like the glistering light, which proceedeth to shine vntill the perfection of the day. The way of the wicked is like darkenesse, they know not where they shall stumble. The godly being the children of the day and of the light, 1. Thess. 5.1. 2. Sam. 23.4. Dan. 12.1.2. are full of blessings, and increase in excellent ornaments, yea attaine at last to perfect glorie, and at noone commeth to perfect brightnes. On the contrarie side, as they who walke in the night go in great feare and fall most daungerously: so the wicked are full of sinnes and calamities, which also sometimes ouertake them in those times and places, wherein they least suspect danger, and when they say peace, peace, as the Apostle speaketh.

Before that Dauid commeth to deliuer new instru­ctions, he prepareth his sonne in these sentences by a preface to receiue them. He first demandeth an at­tentiue eare, saying, My sonne encline thine eares vnto my sayings. The reason hereof is, for that faith cometh by hearing, and the eare is the doore at which know­ledge doth especially enter. Secondly, he requireth a watchfull eye. Let them not depart from thine eyes. If the eye be not sanctified by the word and spirit, enuie, pride, adulterie, and other vices, will therein haue an habitation. Thirdly, he doth also claime a faithful heart. Keepe them within thine heart. If the soule be care­lesse or not inwardly reformed as well as the outward senses, the seede of the word is lost, which either the foules of the aire will picke out, or the thornes will choke, or the stones will cause to wither. For they are life vnto those who find them, and wholsome to the whole flesh of euery one of them. The doctrines of the Scripture are able to make men wise vnto saluatiō, yea whosoeuer obey them, shall be sure not onely to liue, but to liue in prosperous health, if not alwayes of the bodie, yet of the soule.

As before Dauid hath disswaded his sonne from the companie of wicked persons, so now he warneth him to take heed, that he haue no fellowship with any euill things. He forbiddeth in this verse the pol­lution of the heart or spirit. Aboue all watch and ward keepe thine heart, not onely looke that thy soule be free from pride, hypocrisie, and such vices, but aboue all other things, do this. Rather looke to the cleansing of thine heart, then to the cleansing of thy well: rather looke to the feeding of thine [Page 46]heart, then to the feeding of thy flocke: rather looke to the defending of thine heart, then to the defen­ding of thine house: rather looke to the keeping of thine heart, then to the keeping of thy money. For out of it proceed the fountaines or issues of life. Seeing the hart is the wel-spring of motion, sense, and vigor, the least hurt which befallerh the heart, must needes bring death, and therefore it standeth thee vpon, to looke that thine heart be not infected with any poyson, but especially that thy spirituall heart be not venomed with sinne; for out of the heart commeth murder, adulteries, and all mischiefes, as our Sauiour tea­cheth.

Now in the second place, Dauid admonisheth his sonne, Col. 3.8. to lay aside all euill and filthie speaking. The toung indeede is the most excellent member in our body, if so be that it glorifie God and edifie men. But if it breake the bridle or abuse it selfe in speeches, there is nothing in our whole body more hurtful thē it is. We are thē not without cause willed to remoue from vs the peruersnesse of the mouth, after that we haue bene exhorted aboue all things to looke to our harts. All the vices of the toung are comprehended vnder these two wordes, peruersenesse and naughti­nes. We are then charged to take heed of blasphemy, heresie, periurie, lying, cursing, iesting, backebiting, brawling, foolish speaking, boasting, and infinit other such deformities of the mouth and of the lips.

In this cōclusion of the Chapter, we haue the last instruction of Dauid set downe. The summe of it is, that his sonne should keep all the parts of his body & powers of his soule in the obedience of Gods com­maundements. Ephes. 5.15. Let thine eyes looke directly on afore, &c. Walke circumspectly, not as the vnwise but as the wise, redeeming the time. For, to take heede to the way, to looke on strait before, and not to turne aside hither or thither, are properties of a wise traueller. Now what a daungerous thing it is to looke awry ne­uer so litle, the example of Lots wife may testifie. Iob cōsidering this point verie deepely, made (as he wit­nesseth) a couenant with his eyes, not to looke on a mayd. The roote of these preceptes is to be found in the fift of Deutronomie and the thirtie and eight verse, where the Lord speaketh thus to the people of Israell, You shall take heede that you doe as the Lord your God commaundeth you, see that ye decline not, either to the right hand or the left.

THE V. CHAPTER.

SAlomon in this Chapter beginneth a new Oratiō, wherof this is the Preface. My sonne harken vnto my wisedome, stirre vp the affections of thy minde & ap­plie the powers of thy soule vnto my sage doctrine. Bowe downe thine eare to mine vnderstanding, applie also the senses of thy body, and listen with thine eare [Page 48]as they vse to do, who are desirous to heare anie speech which they thinke to concerne them. That thou mayst regard coūsell. To the end that by this means thou mayst be endued with spirituall pollicie, and thy lips preserue knowledge, to the end also, that thou mayst haue the word of God in thy month as a buckler to repell all the firie darts of Sathan, and namely the allurements of the harlot, as Ioseph did the entisemēts of his mistresse.

In these verses, Salomon describeth an harlot, pain­ting her out most liuely in her colours, to the ende that his sonne may grow into the greater detestation of her. Albeit the lips of a straunge woman drop as the hony combe, & the roofe of her mouth is softer then oyle. Although the naughtie womans wordes flow from her without pressing, and are sweet to flesh and blood, inasmuch as they tickle the senses with promise of ioyes and pleasures: although also they are without any rough­nesse, yea they are verie plausible, foopling the vains and sinewes with flatteries and smooth shewes: yet her latter end is bitter as wormewood, sparpe as a two edged sword. Neuerthelesse for all this, her effects are most grieuous and deadly, being sorow of heart, shame, destruction and damnation. Her feete go downe to death, [Page 49]her steps go downe to the graue. As she her selfe is neare to a plague, so she leadeth her louers vnto miserie & punishment both of bodie and soule. Lest thou shouldest ponder the way of life, her pathes wander thou knowest not whither. To conclude, vnto the end that thou mayest not find or discerne the way of holinesse and righte­ousnesse wherein thou art to walke: her speeches, ge­stures, and dealings are so craftie and crooked, as that like by-pathes full of turnings, they will leade thee hither and thither, & cause thee to stray in such sort, as that thou art sure to misse the kingdome of God, for no vncleane person shall inherit the king­dome of heauē as the Apostle witnesseth, Heb. 13.14. but on the contrary side, fornicators, and adulterers the Lord God will iudge.

In these verses, the spirituall father, partly admo­nisheth his sonne to vse all meanes whereby he may be preserued from adulterie, partly alledgeth sundry reasons to this intent and purpose. One meanes of auoiding the allurements of the strumpet, is listening to good counsell or the word of God, contained in these words, Now therefore ô sonnes hearken vnto me. An­other is, flying of the place where she keepeth, Put thy way farre off from her, and draw not neare to the doore of her house. For in deed as it is in our common pro­uerbe, he that would no euill do, must do no thing which longs thereto. Men will shunne the doore of an house infected with the pestilence: much more then is the habitation of the harlot to be auoyded, who is infinitely more contagious and dangerous then anie plague. The first reason set downe by the holy Ghost to disswade men from passing by the way where the adulteresse keepeth is, lest thou giue thine honor to other, lest thou loose by this meanes thy beautie, strength, and good name. The second reason is, lest thou giue thy yeares to the cruell, lest thou by this meanes incurring the fierce wrath of the naughtie womans husband, or kinsfolke, or friends, be cut off by their crueltie as Shechem was by Shimeon and Leui, before the naturall course of thy life be expired. The third cause is, lest strangers be filled with thy riches, and thy labors be in another mans house. Lest also like the prodigall sonne, thou spend thy goods vpon harlots, bauds, ruffians, and ill companions, yea euen that thy substance, which thou hast got by labour and earned dearely with the sweat of thy brows. The last argumēt is, lest thou mourn at the last, finally lest when it is too late, thou howle and crie as the beasts which are drawne or stricken to be slaine, or as desperat men are wont to do, after that thy flesh and bodie haue bene consumed, when as now [Page 51]thy vitall spirits haue bene spent, & thy carkasse pla­gued and pined with some sore disease, and say, howe haue I hated instruction, &c. and then thou feele & ac­knowledge with griefe, that a Prophet was sent to thee. Within a litle space I am in all euill, in the midst of the congregation and assembly. Suddenly in a short time, I am made an open spectacle of shame and vengeance, in the place of araignement and execution, before the bench and the common people. All these reasons are taken from humane dammages; and as concerning the last, it can not throughly be vnderstood, vnlesse it be cōsidered, that adulterers vnder Moses law were punished with death.

In these verses, a remedie of that foule vice of a­dulterie is prescribed, which a litle before hath bene condemned. Drinke water out of thine owne cesterne, &c. enioy thine owne yoke fellow, for mariage is hono­rable among all, &c. Thy fountaines shall disperse them selues abrode, &c. Rather here enioy thy delite to the full, then go astray with strangers. Let thy well spring be blessed: Let thy wife become a frutefull vine, that thou mayst haue plenty of children of thine owne, lawfully [Page 52]begotten in honest wedlocke. And reioyce in the wife of thy youth. Liue chearefully with her whom the Lord hath first matched with thee and linked vnto thee. Let her be a most louely hind and a most amiable Roe. Euen as the Hart being most fond of the hinde, followeth her vp and downe and solaceth him selfe with her: or as the Roe buck, being exceedingly enamoured with the female Roe, deliteth in her, and wandreth with her: so walke, talke, & refresh thy selfe with thy wed­ded spouse, louing her most dearly all the dayes of thy life. Let her pappes suckle thee at all times, dote in the loue of her continually. Finally, euen as the litle infant conten­teth himselfe with the breasts of his mother or nurse; or as they who are stricken in yeares dote greatly on those things which they like: so, being satisfied with her alone, (whatsoeuer wants or frailties she hath,) let her seeme of all other most beautifull, yet let her be a peerelesse pearle in thine eye.

In this conclusion of the chapter, the spirit of God addeth a diuine reason disswading from adultery, vn­to those humane, which before haue alreadie bene set downe to this intent. And why ô my sonne shouldest thou go astray with a strange woman, or dote on a strange wo­man? Great cause there is, why thou shouldest flie [Page 53]all liking of other women besides thine owne wife, & why thou shouldest not be so bold as to come neare vnto an harlot. Sith euery mās ways are before the eyes of the Lord, in asmuch as God plainly seeth the most secret actions that are done, yea the verie inward cogitatiōs of the heart. And he pondereth all his pathes. Yea and sith the eternal God examineth all the deeds & thoughts of men and iudgeth them in iustice. His owne iniquities shall take the wicked man, wherefore, howsoeuer for a time the vngodly person and the adulterer may go a­brode freely or be out of trouble: yet his owne sinne as a bailiffe or sergeant shall at the last arrest and ap­prehend him. For his conscience shall checke him, & summon him before the tribunall seate of God. And he shall be held by the cords of his owne sinne. Moreouer the troubles of the Lord, raised vp by his transgressions, shall as iaylors bind him with such bands or irons as it were, that he cannot possibly escape, being kept together with the euill Angels in chaines of darke­nesse against the day of iudgemēt. He shall die for want of instruction. At the last, death and destruction as the Lords executioners, shal take away his life from him, yea they shall torment him in hell fire. Now all this shall befall him for want of instruction, for his igno­rance, his carelesnesse, his disobedience, See a very like saying Iob 36.12. and for that he wandreth in his great folly, as also for that he goeth astray with the strange woman, or committeth many like abhominations.

THE VI. CHAPTER.

Herein the wise king warneth men, first not to en­ter into suretiship; then, if peraduenture they haue through vnaduisednesse incurred this danger, to vse all good meanes of getting out thereof. My sonne if thou hast promised to be suretie to thy friend, if thou hast in words told thy friend that thou wilt see his debt satis­fied, or clapt thine hand with a stranger, or if by any signe or leauing of earnest, thou hast bound thy self to one with whom thou hast no acquaintance, to see him contented for that which thy neighbour oweth him, thou hast ensnared thy selfe by the words of thy mouth, thou hast cast thy selfe into daunger, and made thy selfe a debter to another by thy promise, thou art caught by the speeches of thy mouth. Thou art taken and held by thy proffering of thy selfe to be suretie. Do this now my son and deliuer thy selfe, inasmuch as thou art come into the hand of thy neighbour: go to, submit thy selfe, and be importunate with thy neighbour. First, request in humble maner the creditor to be fauorable vnto thee, secondly vrge the debter to satisfie his owne debt. Graunt no sleepe to thine eyes, nor slumber to thine eye lids. Do this with all speede and diligence. Deliuer thy selfe as a Roe &c. After the example of the beastes and foules who labour by all [Page 55]meanes to get out of the nets and from the pursuite which is made after them, endeuour thou to come out of the bondes of suretiship. All suretiship is not here forbidden or simply to be condemned. Epist. to Philemā 19. verse. For Paule offred him selfe to be suretie vnto Philemon for Onesi­mus. Onely then rash suretiship is prohibited, & when the daunger thereof is incurred by folly, a wise ende­uouring to be free from this snare and the trouble thereof, is aduised. Thus the word of God teacheth men not onely to be wise vnto saluation, but vnto their wealth, and vnto their quietnesse.

Slothfulnesse is condemned in these verses. See after 24.33. also 30.25. Go to the Pismire ô sluggard. O slothful mā, if the law of God or the example of good men moue thee not to walke painfully in thy calling, go to the litle ant. Behold her wayes and be wise. Cōsider her industrie and forecast, learning by her exāple to be diligent and prouident. For she hauing no guide taske-master, or ruler, prepareth her meate in the summer and gathereth her foode in the haruest. For albeit she hath no schoole-master to teach her, [Page 56]no ouerseer to call her to account, finally no Magi­strate to compell or punish her as men haue, yet by a certaine instinct of nature, she prouideth & getteth in her victuals, whilest yet it is faire and warme wea­ther, and whilest there is much corne growing in the fields or spilt on the groūd. How long wilt thou lie ô slug­gard &c. O thou drowsie sluggard, wilt thou consume so much time in sleeping and lying in thy bed? By a few sleepes &c. Whilest thou thus multipliest thy naps and slumberings, thy pouertie commeth on thee, &c. want ouertaketh thee, as a swift traueller doth one who walketh slowly, and neede meeteth with thee, as an armed man doth one without a weapon, who is not able to resist him.

A notorious wicked man is herin partly described and partly threatened. First he is called a lawlesse per­son, because he wil not be subiect to the yoke, of Gods law or mans law. Secondly he is termed the man of sin, because he euen hath sold him selfe to do wickedly. Thirdly it is sayd of him, that he walketh with a froward mouth, for that with his toung he blasphemeth God, and either reprocheth his neighbour, or entiseth him to error or some wickednesse. He winketh with his eyes &c. He abuseth all the members of his bodie, and [Page 57]namely these three, his eyes, his feet, and his hands, to be signes of leudnesse. Wyly imaginations are within his heart, his mind is fraught with craftie deuises, he practiseth mischiefe continually, he from time to time worketh iniquitie, euen as an artificer laboureth in his trade. He stirreth vp cōtentions, finally he maketh de­bate in all places. Therfore shall his destruction come spee­dily, &c. for this cause the Lord will quickly ouer­throw him, and plague him most grieuously.

We are taught in these verses, that albeit the Lord abhorreth all sorts of sinnes, yet there are some par­ticular vices which he after a speciall sort detesteth, See an example touching pride in Herod, touching falshood, in Ananias and Sapphi­ra, touching murder in Cain, tou­ching craft in Iezabel, touching mischieuousnesse in the Pharisees who compassed sea and land to make a Proselite, touching false witnesse bearing in the accusers of Steuen, and tou­ching makebates in Abimelech Iudges 9. and vseth most seuerely to reuenge. First of all, he most extremely hateth the haughtie eyes, that is to say, pride together with the proud person, who sheweth his haughtinesse by outward signes, as namely by his lookes. Secondly, a lying toung, that is to say, falshood together with the lyer, who exerciseth his toung in telling vntruthes. Thirdly, the hands that shed innocent blood, that is to say, murder together with the murde­rer, who embrueth his handes in guiltlesse blood. Fourthly, an heart that plotteth wicked deuises, that is to say, craftinesse together with the wylie foxe, who bē ­deth his wits to deuise euill. Fiftly, feete that be swift in running to mischiefe, that is to say, mischieuousnesse to­gether with the harmful person, who abusing his feet, walketh and posteth with Sathan his ringleader, frō [Page 58]place to place to do some villanie. Sixtly, the false wit­nesse who speaketh lyes, that is to say, the bringing in of an vntrue euidence, together with the forger of the same. Last of all, him that raiseth vp contentions among brethren, that is to say, the sowing of strife together with the make-bate, who setteth at variance them who by nature, religion, or any such bond are bre­thren.

Solomon intending in this chapter againe, to dis­swade his sonne from adulterie, prefixeth in these words a preface containing his aduise. My son obserue &c. my child lay vp thy parents counsel as a most pre­cious treasure, and keepe it safely as most costly iew­els.

Herein Salomon sheweth the reasons of that his ad­uise, which he did set downe in the two verses going before. It shall leade thee when thou walkest, the counsell of thy godly parents, or the word of God by them ap­plied vnto thee, shall as a guide direct thee in thy cal­ling, actions, and iourneys. It shall watch ouer thee when [Page 59]thou sleepest, it will be also as a watch man to preserue thee from temptations, troubles and dangers in the night season. It shall talke with thee when thou wakest. Fi­nally it will likewise be as a familiar friend vnto thee, conferring with thee in the morning or in the day time, of the mercies of God, of the promises of the word, and of spirituall matters. See Psal. 19.8. See Psal. 119.105. For the commaundement is a lanterne, for the law of the Lord is as a bright lamp which in the night season shineth in a dark chamber; inasmuch as it enioyneth that which is good, and for­biddeth that which is euill. And doctrine a light, the in­struction of the word is againe as the light of the Sunne, which in the day time manifesteth the way which is to be gone. For in like maner the doctrin of the scripture manifesteth truth & error. And reproofes of instruction a way of life. Finally, rebukes for sin, or the admonitions of Gods word, are like the way or path which directly bringeth men to their iourneys end, or to the place whither they would go. For as wholsome reproofes pull vs from our vices so they do hold vs in our duties. To preserue thee from the naughtie woman, the word of God I say is such, a soueraigne preseruatiue as hath bin spoken of, to keepe thee frō the adulteresse, and from the flatterie of the strange womans toung, and to preserue thee from being seduced by the entising speeches of the harlot.

Now Salomon commeth to warne his sonne, that he be not drawne to go astray by any prouocations vnto vnchastitie. Desire not her beautie in thine heart, al­beit she is faire, yet looke not on her to lust after her. Neither let her catch thee with her eye lids. Neither yet suffer her wanton or pleasant lookes, to be a net to intangle thee or a fire to inflame thee.

Two great hurts arising vnto men by following af­ter strange women, are here specified as sufficient reasons to disswade euery one from the foule sinne of adulterie. One is, the losse of goods. For by a whorish woman one is brought to a morsell of bread. Through whor­dome men come to extreme pouertie. For the har­lots haue one part of their substāce, who haunt their companie, baudes and ruffians another part, officers before whom they are often conuēted another part: the rest consumeth through a secret curse of the Lord, and thus at last all commeth to nothing. Ano­ther mischiefe is the losse of life it selfe. For the adulte­resse hunteth for life, which is precious. The vile harlot not onely bringeth a man to beggerie, but to death and destruction, being in this respect like vnto hunters, who seeke after the life of the poore beast. For the a­dulteresse seeketh by all meanes to draw her compa­nion to commit folly with her, whereby it commeth to passe, that he is layd open to her husbands rage, the magistrates sword, & Gods wrath. Now, because she vseth craft and deceipt to intangle her louers, it is not onely here sayd of her that she hunteth, but in the booke of the Preacher, Eccles. 7.28. that her heart is as nets, and her hands as snares.

Now, the wise king commeth to amplifie the for­mer [Page 61]reasons, which here he doth by a most fit simili­tude. There is great likenesse betweene the adulte­resse and fire, both in the propertie of inflaming and consuming. Can any take fire in his bosome &c. Euen as it is impossible, that fire should not consume those clo­thes or that body which it toucheth: so it can not be, but that the adulterous woman, will vndoe or hurt at the least very sorely, both in outward things and in his person, him, who cōmitteth folly with her. The consideration hereof caused Iob to say (from whom it is likely that Salomon tooke this comparison) that the sinne of adulterie is such a fire, Iob. 31.12. as would (if he had committed it) haue consumed him vnto destru­ction, and quite rooted out all his increase.

The reasons before set downe tending to disswade from adulterie, are in this conclusion of the chapter enlarged by a comparison betweene the lesser sinne and the greater. A thiefe is not despised who stealeth to sa­tisfie [Page 62]his soule. Albeit it is a shame to steale, yet theft is not so foule a fault as to defile another mans wife. True it is, he who did steale to preserue his life, was by the law of God to be punished, for he was to make full restitution or to be sold: Exod. 22.1. but he was not to be put to death or to be noted with publike infamie: at the least when he had made restitution, all his discredit was to cease. As for him who commiteth adulterie with a woman &c. The case standeth otherwise with the a­dulterer, who considereth not the greatnesse of his sinne, or of Gods iudgement against it, and there­fore is voyd of vnderstanding, for he deserueth death and by the law of God he is to die. He shall receaue a blow and blame, and his reproch shall not be blotted out. He who committeth adulterie shall be pursued by the whorish womans husband vnto death, and executed by the magistrate, neither onely shall he liue and die like a strained and spotted man, but euen when he is dead, his infamie shall remaine. For the fierce rage of a man is in iealousie. Although effeminate persons can put vp the wrong offred them in the defiling of their wiues: yet those who haue any manhood in them, will not, neither possibly can. Indeed priuat reuenge is vnlawfull, but the secret motions of nature will so worke in this case, that men will pursue those before the magistrates euen vnto the death, who haue done them wrong in their chiefest treasures, which are more deare vnto them then life. How true this is, may appeare in the example of that Leuite of whom mē ­tion is made in the booke of Iudges, who seeing his wife to haue bene shamefully abused, sent the partes of her dead bodie to the tribes of Israell with this message, Iud. 19.30. Consider the matter, consult, and giue sentence. To conclude, the husband which is inflamed with iealousie or rage for wrong offered vnto him in his wife; will neuer be reconciled nor rest, till he hath bene reuenged of his aduersarie the adulterer euen [Page 63]vnto 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 seuerely will he reuenge such villanie?

THE VII. CHAPTER.

THis Chapter, wherein Salomon still intreateth of adulterie, consisteth of a Preface contained in these verses, and a parable, which first is propoūded, thē applied in the rest of the Chapter. After what ma­ner we are to receaue the word of God, the wise king sheweth first in these speeches, My sonne obserue my wordes &c. If a man haue iewels he will not cast them in euery place, but he will keepe thē as safe as he can, vnder locke and key. Such carefulnes would the ho­ly Ghost haue vs also vse, in hiding and keeping good instructions in our hearts. Keepe my preceptes and thou shalt liue, and my doctrine as the apple of thine eye. The in­struction of the word is the same to the soule, which the eye is to the body. For as the body without the sight of the eyes, runneth vpō many things that hurt [Page 64]it, and falleth at euery litle stumbling blocke. So the soule most fearefully rusheth into sinnes, if it wāt the light and direction of the word. As therefore we are most carefull to keepe our eyes from hurt, so should we be as charie and warie, to preserue the admoniti­ons of the Scripture. When Nahash the Ammonit of­fred to make a conenant of peace with the children of Israell vpon condition that they would pull out their right eyes, albeit they were in great distresse, yet would they not yeeld thereunto. In like manner then, let vs not for any thing in the world, part with the good instructiōs which once we haue receaued, yea let vs sooner part from our eyes, thē from them. Let vs rather (as is added) bind them to our fingers, and write them on the tables of our harts, let vs haue them (I say) at our fingers ends, neuer suffring thē to vanish or to perish. To this end euery one is admonished in the last place, to say vnto wisedome thou art my sister &c. The loue betweene brethren sisters and kinsfolke is very naturall, and againe their familiaritie verie great. They often feast one another as did Iobs chil­dren and they liue louingly together as did Marie, Martha and Lazarus. In like sort then, we are not to be strangers in the word, but we must be dayly conuer­sant therein, louing it most dearely and following it most carefully. Thus if thou embracest and enter­tainest prudence, then, she will preserue thee frō the strange woman. The summe of these words is, that for as much as no man by himselfe is able inough to take heede of the harlot, and the word of God is an onely soueraigne preseruatiue against this euill: therefore it is with all diligence to be kept and regarded.

Now, the wise king beginneth to propounde his parable, describing in these verses the foolish and wā ­ton yong man, which was drawen at last to commit folly with the naughtie woman. As I looked through the window of mine house. They that wil stand in their chā ­bers or looke out of the windows of their houses, may heare and see many such things done and sayd, as here are spoken of. But Salomon through the window of his mind did view and behold the customes & be­hauiour of wantons. I saw among the fooles &c. He con­sidered and found by obseruation, that some rash and vngodly youth with whom God is angrie for former sinnes, falleth through his owne corruption, into the deepe pit of the mouth of the harlot at the last. Who passing through the streete neare vnto her corner. Here he wold giue vs to vnderstand, that the vaine yong man by going the way where the harlot dwelt, was brought at last to commit whoredome. In the twilight, at euening tide, in the blacknesse of the night and the darkenesse. He cō ­sidered what was done & sayd, from euening to mor­ning, and all night long, as also how the adulterer is wont to stray abrode when it is darke.

The wise king hauing described the wanton youth, proceedeth to paint out the naughtie woman in her [Page 66]colours, Now (saith he) behold a woman came foorth to meete him &c. An vnmodest strumpet, light in her ap­parell, and cunning as well to hide her craft as to de­ceiue, spying the wantō youth out of her house, tooke this occasion to tempt him vnto follie. She is a babler and stubburne, &c. She hath these three ill properties: first, she is not sparing of words, but very talkatiue. Secondly, she is not of a meeke spirit, but disobediēt to God and her husband, yea very stout. Last of all, she is not an house-doue, but a gadder to and fro. Now she is without, now in the streets. She hath this propertie also, to lye in wayt for the chastitie of men in euerie place, as Thamar did when she sate in the high way, to tempt Iudah vnto whoredome.

Those speeches of the harlot are here set downe, wherein she intreateth 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 filthie kisse. As Poti­phars wife laid hold on Ioseph to stay him, so she layeth hold on the yong mā, to draw him toward her house. I haue at home sacrifices of thankesgiuing. Sith I haue very good fare at home (saith she) I pray thee come and sup with me. God commanded in his law, that when any offred peace offrings for their prosperitie, part of those sacrifices should be burnt, part giuen to the Priest, part reserued to be eaten by thē who brought the same. Of this part then she speaketh in this place. [Page 67] For this cause I am come foorth to meete thee, &c. Here is great good will pretended, but this loue was not true loue in deed, because none can loue his neighbour aright, but he which loueth God as he ought. The sense of these words is as if she should haue sayd, Be­cause I beare thee most entire good will, I haue not sent a messenger for thee but come my selfe, & what good lucke is this that I meete with thee?

The harlot in these words intreateth the yong man hauing 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 haue princely lodging for thee (saith she) therefore I pray thee refuse not to stay with me all night.

The naughtie woman in these verses entiseth the young man, vnto the verie act of adulterie. To this ende she bringeth two reasons, whereof the one is pleasure, (a subtill bayte to take the young manby,) the other is securitie, telling him that her husband is gone a farre iourney, which long absence of her hus­band, is confirmed by two fignes thereof, the great bag [Page 68]of money which he tooke with him, and the set day, wherein he appointed to returne.

The force or issue of the straunge womans oratiō, is declared in these verses. First of all, herein she is resembled to a schoole-mistresse, which leadeth and draweth her nouices and scholers, to follow her and do what she prescribeth or perswadeth. Secondly, he (the young man I meane) is resembled, first, to an oxe which followeth rhe drouer to the shambles, where he is knockt on the head. For indeed in like maner the wanton youth followeth the harlot to her house, where the good man comming in at vnawares reuengeth him. In the next place, the young man is compared to a foolish malefactor, led to the prison, there to be kept in chaines vntill the day of execu­tion, at which time the executioner thrusteth him through with some sharpe pointed sword, That the execu­tioners in those times vsed with the sword to thrust through or kill malefac­tors, may appeare 1. Kings 2.25. & other places of Scripture. to the end that his heart or liuer being cleft or cut in sunder, his life may quite be taken away. For after this maner it fareth with the witlesse youth, who either by the har­lots husband or the publike magistrate, is at last takē 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 naughtie woman, is by one meanes or other plagued and reuenged.

In this conclusion of the chapter, Salomon cometh to apply the former parable. First, he sheweth the remedies of adulterie, one whereof is the hearing of the word, another, the flying of the place where the harlot keepeth. Secondly, he declareth the ruines which the adulteresse hath wrought in the world, whereof one is, that she hath slaine innumerable people, as may appeare in the destruction of the old world: the plaguing of the Israelites for their wan­tonnesse, and the warres betweene the Grecians and Troians: another is, that the mightie potentates of the world haue also by her meanes bene brought to miserie or death, as Sampson, Dauid, this our Salomon with infinite other.

THE VIII. CHAPTER.

THe excellencie of wisedome and vnderstanding is at large set downe in this chapter, which con­taineth two points, the one the manner of their cal­ling vnto men to come vnto them, in these three ver­ses (the exposition whereof is set downe in the inter­pretation of the twentith and one and twentith ver­ses of the first chapter of this booke:) the other is, the summe or matter of their proclamation or ora­tion, in the rest of the chapter.

In this beginning of the proclamation, the persons called by vnderstanding or wisedome (euen by the personall wisedome of God Iesus Christ) are descri­bed. O men I call to you, &c. I Iesus Christ call all estates of people to heare my doctrine, both those who are of high degree, as namely on the one side, the noble, the learned and the rich: and those that are of lowe degree, as the poore, the simple and contemptible.

The sonne of God declareth herein the excellen­cie of his doctrine, to the end that euery one should hearken thereunto. First he saith, I will speake of excel­lent things. The doctrine of the word is full of maiestie and royaltie. For it doth intreate, not of base argu­ments but of diuine and rare points, as of election, regeneration, faith, and the glorie which is to come. Secondly, the word of God is vpright. For it is per­fect, and able to make a man wise vnto saluation, in it is nothing wanting, nothing vnsound. Thirdly, the word is also true. For whatsoeuer God hath sayd, See Psal. 19. it shall come to passe; whose word hath bene tried as the siluer seuen times in the fire. Fourthly, the spee­ches of Christ are iust, condemning all things which are vnlawfull, and commanding all things which are lawfull. Fiftly, the word of God is plaine and easie. For albeit the naturall mā perceiueth not the things which belong to God, yet the spirituall man discer­neth all things. Wherefore if the Gospell be hid from anie, it is hid from those, whose eyes the God of this world hath blinded, that they cannot see the truth. Sixtly, the word is also profitable, yea more profita­ble then gold. For what would it profit a man to win the whole world, & to loose his soule eternally, which by the word of God is saued? Last of all, the word of God is also most sweete and pleasant. For it reioyceth the heart and sweeteneth the soule like an heauenly kinde of honie. And who would not now rather hear­ken, to the royall, vpright, true, iust, easie, profitable and pleasant speeches of wisedome: then the vile, wicked, flattering, impure, subtill, and in very deed most bitter words of the harlot?

Herein Iesus Christ proceedeth to make him selfe further knowne, and more and more amiable, by in­treating a while of his owne diuine vertues. I Wisdom dwell with Prudence or warinesse. The Sonne of God Christ Iesus, is most circumspect, wittie, prudent and politicke himselfe, and the worker of these graces in mortall men. The feare of the Lord, the hatred of euil, &c. The sonne of God is also most righteous. For he lo­ueth the good and detesteth the euill, Psal. 45. wherfore God euen his God hath annointed him with the oyle of gladnesse aboue his fellowes. Counsell is mine and sub­stance &c. The sonne of God is also a coūseller as Esay calleth him. For he is both of the priuie counsel of his father, and the aduiser of his church. Moreouer he hath strength in him being the arme of God to con­quer sinne with hell and Sathan, & is able to do what­soeuer he will Substāce or the being of things is like­wise his, for he causeth all creatures to be & subsist.

Now Christ Iesus speaketh of his excellent & won­derfull works. By mekings raigne &c. There is no power or potentate but they are from me the sonne of God, yea by me also they discharge their functions, for I giue all magistrates and worthie persons their places and graces. The chiefe monarkes of the world, come [Page 73]vnto their scepters by the power and permission of the sonne of God. Law giuers and counsellers, by his direction and inspiration giue aduise and inuent po­liticke lawes. Inferior rulers and Lieutenants, keepe their places, countenance and authoritie by his assi­stance, whereunto also they rise, by his secret dispo­sing of matters. Finally iudges and iustices, who vse to keepe courts and to sit on benches, do by him, frō him and for him, pronounce sentence, handle mat­ters of state, execute lawes, and finally determine all cases.

The heauenly wisdome of the Father Iesus Christ, affirmeth in these sentences, that he bestoweth all happinesse on his true worshippers. For first, he loueth them who loue him, that is, he giueth them his grace & fauour, like a friend talking, walking, dining, supping with them, and secretly chearing vp their hearts. Se­condly, he bestoweth on them the riches of the mind as knowledge, temperance, patience, and such like vertues, which remaine in the faithfull for euer, and which are more precious then gold or any mettall, more pleasant then grapes or any frutes of the trees. Thirdly, he doth impute his righteousnesse vnto thē, [Page 74]sanctifying them also by the holy spirit, which leadeth them in the wayes of the Lords commaundements. Last of all, he will glorifie them in the world to come, causing them to enioy the presence of God for e­uermore.

Herin the sonne of God intreateth of his being & of his calling to the office of a mediator. Iehoua posses­sed me in the beginning, &c. I the eternall word of God, was with God the Father at the beginning, Ioh. 1.1. being of one and the selfe same essence with him and the spi­rit. Before the world was I annointed &c. I was appointed to the office of a mediatour betwixt God and man, Psal. 110.11. from all eternitie. Whilest yet there were no depthes was I borne &c. Heb. 1.2. I had my person from the person of my fa­ther, from all eternitie, being begotten before all creatures and to continue for euer.

Now Iesus Christ declareth, that he did worke to­gether with the Father in the creating of the world at the beginning. For first, as concerning the heauēs, he made hard and fast as the adamant, those liquid waters, wherof they consist. Secondly as touching the aire, called here the compasse on the deepe, he so framed the clouds, as that like bottles or glasses, they were and still are fit vessels to containe the waters a­boue. Thirdly, he formed the flouds, springs & seas, binding vp the waters herein as it were in certaine swadling bands. Last of all, he layd the earth at the beginning, as the ground worke or foundation of the whole world.

As before Christ Iesus hath shewed that he created all things, so now his intent is to declare, that he go­uerneth the whole world, bearing it vp by the word of his power. Moreouer I am with him as a nourisher. Fur­thermore, I the sonne of God being God coessential with my father, together with him preserue all things as a nurse, reaching out my hand to feede them and cherish them. And I am a dayly delite, chearing vp before him at all times. In me also the father is continually wel [Page 76]pleased, Ioh. 5.6. to whō I am a singular recreation as it were. Chearing vp his earth in the world inhabited. Againe, I am the ioy of the earth, Psalm. 36. which, together with all the crea­tures therein I refresh, causing my sunne to shine & my dewes to fall vpon them. And my delites are with the sonnes of men. Act. 14.17. But (to conclude) I chiefly loue and so­lace mortall wights, whose hearts I fill with ioy and gladnesse, to whom I giue the vse 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.

From teaching, Wisedome now commeth to ex­hort. Now therfore ô sonnes harken vnto me &c. The case thus standing as hath bene declared, giue not eare to the harlot, but obey me the personall wisedome of God. Blessed is the man who harkeneth vnto me. Happie is euery 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 mercie. For whosoeuer findeth me findeth life. For this is eternall life to know the true God and him whom he hath sent Iesus Christ. All they that hate me loue death. They that reiect me draw on them selues damnation, wherfore, [Page 77]if any loue not our Lord Iesus Christ, let him be ana­thema maranatha.

THE IX. CHAPTER.

This chapter is a confirmation of the former do­ctrine, namely, that the sonne of God Christ Iesus is to be loued and obeyed, and the harlot as most con­trarie to him, to be abhorred and auoyded. It presen­teth two points vnto our view, one, the feast which the Lord calleth vs vnto, the other the banket of the strumpet. Vnto the former point appertaine, first the works of Christ mentioned in these verses: secondly his words set downe in those which follow. One work of his is, that he hath built an house and hewen out his seuen pillars. 1. Tim. 3.16. The meaning hereof is, that the sonne of God Christ Iesus, hath a Church in this world so orderly and firmely built, Esa. 55.5. that the gates of hell shall not pre­uaile against it. Another worke of his is, That he hath killed his beasts, mingled his wine, and furnished his table. The meaning hereof is, that Iesus Christ hath prepared spirituall dainties for the soules of men, Mat. 22.1. [...]. to feed them euen vnto eternall life. A third worke of his is, that he hath sent foorth his handmaydes &c. The meaning is, that the sonne of God hath caused the Gospell to be preached by his Prophets, Apostles, and other mes­sengers, so that his seruants haue gone foorth to call those that were bidden, vnto the banket.

Herein, those words are set downe, which the son of God speaketh to the guests inuited to his banket. Whosoeuer is foolish, &c. The meaning is, that the son of God offreth his grace to repentant Publicans and sinners, and to all sorts of ignorant and vngodly peo­ple, vpon condition that they beleeue, and forsake their impieties and iniquities.

These speeches wisdome or the sonne of God, di­recteth as it may seeme to the messengers of the Gospell. First, he telleth thē, what persons are not be reproued. He which instructeth a scorner, getteth him selfe reproch. The meaning is, that the Lord would not haue pearles cast before swine or holy things gi­uen vnto dogges. Mat. 6.7. For indeed such as despise God and all godlinesse, and are obstinate in their sinnes, will doe nothing but rayle or hurt him, who telleth thē of their faults. Giue 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 soūd in iudgement, & the righteous, who walke in some obedience to the word. The reason why these persons are to be instructed is, for that such will by this meanes wax the wiser as Apollos did by the dire­ction of Aquila and Priscilia, and for that they will al­so beare good will toward the rebuker, as Dauid did toward Abigail, after that she dissuaded him from re­uenging him selfe on Naball. Now the points where­in the wise and the iust are to be instructed in be, the feare of God, which is the beginning of wisedome, and the knowledge of holy things, of vnderstanding. What the feare of God is, hath bene shewed in the exposition of the seuēth verse of the first Chapter of this booke. What the knowledge of God or of holy things is, hath bene declared in the exposition of the fift verse of the se­cond Chapter hereof. For by me thy dayes shall be multi­plied. The sonne of God in these wordes promiseth e­ternall life to those who know his father and him. If thou be wise, thou shalt be wise for thy selfe, but if thou be a scorner, thou alone shalt suffer. In this conclusion of his speech the sonne of God threateneth the disobediēt with plagues and eternall condemnation. The mea­ning of this saying is, that when the godly haue done all that they can, they aduantage not God, (yea still they are to him vnprofitable seruāts) but onely they [Page 80]benefite them selues, for the Lord will blesse those that walke vprightly. On the contrary side, they that sinne, cannot possible hurt God, who is out of their reach, but as malefactours them selues carie their crosses at the time of executiō, so the wicked person shall him selfe alone beare his owne indgement. The cōsideratiō herof caused Elihu to say vnto Iob speaking of God, if thou sinnest, what doest thou to him? or if thy trans­gressiōs be many, Iob. 35.6.7. what canst thou do vnto him? if thou art iust, what giuest thou to him? or what doth he receiue at thy hands?

Now the wise king offreth to our consideratiō the workes of the harlot, and her feast. First of all, this enchaunting and vaine woman, sitteth at the doore of her house. The adulteresse abiding neare to the place where she keepeth, watcheth all oportunities of get­ting mates vnto her, on a seate in the high places of the ci­tie. She also shamelesly and openly sheweth her selfe, and entiseth companions in publicke assemblies: to turne aside passengers, who euengo on straight in their path. This she doth, not onely to Ieade away captiue the vngodly, but to intangle through the wanton lusts of the flesh, such as had in deed escaped from those, who haue their conuersation in error or going astray. 2. Pet. 2.

The words of the strange woman, & in her of all se­ducers are herein set downe. As wisedome inuited the foolish and ignorant to her house, so doth she the same persons vnto hers. This sort of people she cal­leth by name as it were, because vnrighteous and vn­stable persons not well grounded in the truth easily yeeld vnto the baytes of seducers. To them she pro­miseth water and bread, euen those things which be­long to the nourishment of men, as if that she also would preserue her guests in life. But it is verie dili­gently to be obserued, that her waters are stolne wa­ters and hidden bread, euen delitesome pleasures and profites, howbeit vnlawfull and forbidden.

Well, some wanton or foole goeth into this hous­wifes house, but this is hid from him, that her follow­ers dayes are cut off, and that her louers are in the darke dungeons of death and destruction.

THE X. CHAPTER.

CHildren are admonished in this verse, to honour their parents. He onely is a wise sonne, who know­eth and feareth God. Such a child bringeth comfort vnto his godly father, by the vertues which are in him, the good report which goeth of him, & the bles­sing of God on him. On the contrarie side, he is a foo­lish sonne, who is an hereticke or wicked liuer. Such a child bringeth sorow to both his parēts, but chiefly [Page 82]to his mother, who loueth him most tenderly, and be­ing the weaker vessell, can not but grieue extremely.

Noah, Lot and Baruch may be examples.Righteousnesse is commended in this verse. All goods ill gotten, or wrongfully kept from the lawfull owners, are treasures of wickednesse. Such wealth be it neuer so great, hath no force, to turne away Gods iudgement, or to redeeme a mans life in the day of trouble. But iust and plaine dealing so pleaseth the Lord, as that it may be sayd, that righteousnesse de­liuereth from death, because the iust are preserued by the Lord from common plagues in this life, and from eternall destruction.

As righteousnesse deliuereth 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 prouideth for them extraordinarily. The lyons then hūger (as it is in the Psalme) but they who feare God want nothing On the contrarie side, the goods of the wicked being consumed by some casualtie or Gods curse, it falleth out that they very often suffer famin.

Although God will not suffer the iust to hunger, yet they must not be idle or steale, but labor for their liuing. Craftie artificers & theeues or robbers, ima­gine that the high way to be rich, is to cousen, or to filch and purloyne. But goods ill gotten prosper not, and so not onely idle persons but deceiptfull people become poore. On the contrary side, they that plye, [Page 83]their calling, following the same early and late with an earnest mynd, through Gods blessing on their la­bours, not onely attaine so much wealth as is suffici­ent to maintaine them, but abundance of riches, so that they haue wherewith to releeue other largely, who stand in neede.

As it is meete that euery one be painefull in his calling, so all are to take and obserue the fittest opor­tunities of procuring their owne welfare. He is sayd to gather in summer, who redeemeth the time, So did Ioseph. and ma­keth his best aduātage of the season. He sleepeth in har­uest, who fondly letteth slip the most conuenient meanes or occasion of doing or receiuing good vnto him selfe or his.

Such righteous men as before haue bene spoken of, shall be endued by the Lord not with one benefit alone but with manifold blessings. Neither will the Lord in a sparing measure make them partakers of his benefits, but he will powre as it were from heauē whole showers thereof vpon their heads.: so that both their bodies and soules shall be full of them. On the contrary side, violent punishments, as strangling, drowning, burning, slaying, shall in such sort rise vp out of wicked mens misdeeds, as that they shall choke them, and stop their breath.

Among other blessings wherewith the Lord crow­neth the righteous, a good name is one of the chie­fest. [Page 84]Ordinarily so it is, that the remembrance of the godly whether absent or dead, is verie sweet and like a precious ointmēt. But this is that point which here the holy Ghost would haue vs especially to obserue, that the praise of the righteous increaseth with the time, and endureth from generation to generation. On the contrarie side, all the present fame and glory of the wicked, shall decay in time, and be turned in­to infamie. For their iniquitie being detected, the verie mention of them shall stink as a putrified thing.

He is of a wise heart, who prouideth well for his wel­fare, and warily shunneth dangers and troubles. Such a one will receiue instruction, that is to say, harken vnto and obey good counsell, as a meanes of his safetie & prosperitie. On the contrary side, he is foolish in his lips who desireth rather to speake him selfe then to heare other, or who abuseth his tong in anie sort. This foole shall be beaten, that is to say, scourged with manifold troubles and calamities.

The innocent person who committeth no euill, & the weldoer who practiseth that which is good, fea­reth no danger, neither shall meete with any plague. On the contrarie side, whosoeuer followeth wicked wayes, as theft, adulterie, murder, or such like vices, not onely is in continuall feare of trouble, but in this world or the world to come shal (without repentāce) be made an open spectacle of vengeance. See the roote hereof in the sixe and twentith chapter of Le­uiticus.

Two sorts of wicked people who peruert their ways are herein threatened. The one of them is dissem­blers, noted out by this propertie of winking with the eye. For as before hath bin affirmed in the sixt chap­ter of this booke, the lawlesse person, the wicked man wal­keth with a froward mouth, he winketh with his eye, &c. wher­fore his calamitie shall come quickly. The other sort of vngodly people are those, who are foolish in their lips, who haue bene spoken of in the exposition of the 8. verse of this chapter.

A fountaine of waters is a cōfortable thing, & was a rare iewel among the Iewes. Whereas then it is said that a spring of life or liuing waters besprinkleth the mouth of the righteous, the meaning is, that continuall plenty of good things shall befall them from the Lord, so that they shall not want anie thing meete for them, or perish by thirst. What is meant by violence coue­ring the mouth of the wicked, hath bene shewed in the exposition of the sixt verse of this chapter.

Ill will obiecting euery fault be it neuer so secret, and prouoking the partie maligned vnto wrath, by this meanes stirreth vp brawling and fighting. On the contrary side, brotherly charitie, forgiuing iniuries, concealing secret faults, and reprouing misdemea­nors in a friendly sort; by these meanes so couereth offences of all kinds, that both he layeth many sinnes aside who hath offended, Iames 5.20. and secret transgressions [Page 86]breake not our to the knowledge of other, nor are blazed abrode to the dishonor of God, the offence of the weake, and the vndoing oftentimes of the offen­der.

In the former of these verses is shewed, that gra­cious speeches do vsually flowe out of the mouth of him who is discreet, so that his glorie or ornament as it were, is to be found on his lips, vpon which elo­quence, or a gift of speaking wisely, sitteth. In the la­ter part of this former verse is also declared, that on the contrary side, the shame and punishment of the wicked is on their backes or bodies, inasmuch as they are neuer free from strokes or wounds, inflicted on them by the Lord or by men, for their euill actions or fond speeches. In the fourteenth verse is taught, that as they who are discreet, in silence treasure vp know­ledge to them selues, so fooles by babling and vnad­uised speeches, treasure vp and procure many trou­bles and calamities vnto themselues.

Herein the commoditie of riches on the one side, and the discommoditie of pouertie on the other, is declared. The rich mans substance is his defenced citie. The wealth of the rich man preserueth him from many e­uils, and againe ministreth vnto him manie good things. The pouertie of the poore is their breaking. On the contrary side, penurie like a mightie hammer brea­keth both the hearts and bodies of poore people, who by reason of want, can not resist the force of their [Page 87]aduersaries, and are hindred from attaining to lear­ning and offices.

The vse and abuse of riches, herein is touched. The iust man is sayd to get his goods vnto life, because the drift of his labour is, that he and his family may haue whereof to liue. On the contrary side, it is affirmed, that the reuenue of the wicked is vnto sinne, Iames 43. because he ear­neth goods to spend them vpon his lusts or some ill vses.

The frutes of obedience and of disobedience are herein shewed. He that keepeth instruction is in the way to life. He that obeyeth admonitiōs, walketh in the high way to eternall life. But he who forsaketh correction goeth astray. On the contrarie side, he that disobeyeth or contemneth reproofes or chastisements, wandring from the paths of prosperitie, runneth headlong in­to destruction.

Secret dissembling and open reuiling are herein condemned. He that is a man of deceiptfull lips, hideth ha­tred, he that speaketh faire cloketh malice. And he that is a foole, vttereth a reproch, he that is rash or vnaduised, breaketh out into open rayling.

Multitude of words or babling is herein shewed to be the wel-spring of manie vices. In many wordes sinne [Page 88]can not be wanting, he that talketh much offendeth much, inasmuch as among a multitude of words, he must needes lightly vtter some superfluous, false, or offensiue. But he that refraineth his lips is wise. He that keepeth silence or speaketh sparingly, is prudent. It is no fault to vtter manie speeches which do edifie, but to haue a talkatiue toung, or to prattle without ceasing, is not only a sinne of it selfe, but a fountaine of many sinnes.

In the former of these verses, the speech of the godly is affirmed to be precious and excellent. The toung of the iust man is as fined siluer. As the fined siluer is pure from drosse, so the talke of the godly is pure and precious, and not onely voyd of vanitie, swearing, babling, or such vices, but full of excellent instru­ctions and admonitions. But the heart of the wicked is li­tle worth. As for the mind of the wicked man, it is like vnto drosse rather then vnto siluer. Hence it is that out of the ill treasure of his heart he bringeth foorth ill things. In the later of these two sentences, the pro­fite which ariseth to many by the speeches of some one good man is declared. The lips of the righteous man do feede many, the doctrines of godly Christians and teachers, nourish the soules of manie people vnto e­ternall life. But fooles die for want of wisedome. As for the vngodly, they perish and die the second death of the soule, through neglect or contempt of good in­structions.

The fauour of the Lord is here shewed not only to be the cause of all prosperity, but to giue wealth with­out wo and store without sore. The blessing of the Lord maketh rich. The fauour of God ministreth necessaries vnto the godly, who by the Lords good successe on their labors come to goods, without vexatiō of mind or great toyle of bodie.

In this verse is obserued, that as the vngodly re­ioyce in doing of euill, so the godly with ioy followe after that which is good. It is as a pastime to a foole to cō ­mit wickednesse. The practising of iniquitie, (as of theft, drunkennesse or adulterie) is as it were the game of the wicked man. But wisedome is the delite of the prudent person. On the contrary side, learning or godlinesse is as it were the recreation of the well disposed person.

That which the wicked man feareth shall come vpon him, the euill which the consciēce of the euill doer threat­neth him withall, whether it be shame, Psal. [...]45.19. death or dam­nation, or anie plague whatsoeuer, shall surely befall him. But God will grant the desire of the righteous. On the contrary side, God will giue the iust in time conue­nient, those good things which their hearts wish or put them in hope of.

As the whirlwind quickly vanisheth, Psal. 37.20. item 35. so the vngodly man shall quickly be destroyed, but he who is vpright [Page 90]shall remaine firme on earth or in heauen, being like to mount Sion which cannot be remoued.

As vineger maketh the teeth to ake, or as smoke causeth the eyes to smart: so the negligent messenger or workman fretteth and vexeth his masters mind.

The reuerence of God is a meanes whereby men attaine to liue long in this world, or for euer hereaf­ter. On the contrarie side, wickednesse either brin­geth men to vntimely death in this world, or by death cutteth them of from the yeares of immortalitie in the life to come.

The iust receiuing at the last the thing which they haue hoped for, conceiue great ioy in this respect, that they haue not hoped in vaine. On the contrarie side, the wicked not receiuing the thing which they looked for, do fret within them selues, and rage a­gainst the Lord.

The Lord in the course of his prouidence keepeth and encourageth the iust, but plagueth and crosseth the wicked.

The righteous shall continue for euer in heauen, [Page 91]the vngodly shall quickly be rooted out of the earth.

The toung of the godly man plentifully vttereth good instructions, as a good tree bringeth forth good frutes, but the euill toung shall be hewen downe by the axe of Gods iudgements.

He that speaketh gracious words shall be blessed, Psal. 52.7. but he that abuseth his toung shall be plagued.

THE XI. CHAPTER.

THis sentence is a streame flowing out of the sta­tute of the Lord, which is set downe in the nine­teenth chapter of Leuiticus, and the fiue and thirtith verse. There saith the Lord, thou shalt practise no vn­righteousnesse in any office, in measures, or in weight, &c. Not onely deceipt it selfe, but the deceiptful scales as the instruments of craft, are abhomination to the Lord. Now surely not without iust cause doth the Lord ab­horre such as vse false ballances. For first, they abuse the measures of iustice, & secondly hereby they most hurt the pore. On the cōtrary side, an vpright weight doth so please the Lord, as that he will prosper those who vse faithfull dealing in their trades or bargaines.

Herein is shewed, that as deceipt is punished by the Lord, so pride shall be reuenged. When pride com­meth &c. When statelinesse goeth before, infamie fol­loweth after. For what say people of an arrogant per­son, but behold he is a stately foole. But with the lowly is wisedome. With the modest is such prudence, as not onely is worthie of honor, but aduaunceth them to dignitie and preferment.

Righteous dealing causeth men to haue good suc­cesse, but wickednesse ouerthroweth them in such sort, as that they are as cities broken down & brought to desolation.

Goods euen iustly gotten are not able to saue a man in the time of destruction, See before 10.2. an example. 1. Tsoph. 18. but then the righte­ous are preserued by the Lord.

Balaam louing the wages of vn­righteousnesse may be an ex­ample.A good cause hath good successe, but an ill enter­prise or action, hath manie crosses, & bringeth great troubles on a man.

They that are innocent being in trouble, are freed from it by the prouidence of God fauoring and clea­ring their vpright dealing. Mardochai and Haman may be examples. The craftie being in great power or prosperitie, through the iust iudgement of [Page 93]God are brought into trouble for their subtiltie and iniquitie.

So long as the vngodly liue in prosperitie, Iob. 8.14.15. they put their trust in their riches or friends, perswading thē selues that if any danger come, they shall be deliue­red by these meanes. Psal. 49. But at the time of death or in extreame aduersitie, they finde that all the things wherein they did put affiance, can stand them in no stead, and that all their wealth and glorie doth for­sake them. To conclude, then the sinner perceiueth, that all the hope he had of the mercie of Christ, va­nisheth and is turned into despaire.

O behold also this worke of Gods prouidence, or point of dayly experience, that the vngodly man suc­ceedeth the iust man in his troubles. The righteous are in aduersitie, but by the helpe of God they wade out of it, and their aduersaries or some malefactors come into it through his iust iudgement.

One wicked man seduceth another, 2. Tim. 2.13. 2. Thess. 2. deceiuing and being deceiued. But as concerning Gods children, they through the wisedome of the word as by a buck­ler, resist and repell those who tempt them to any er­ror or sinne.

When either the godly speed well and are aduan­ced, or the wicked are disgraced & put to death, See examples 1. Sam. 18.6, Hest. 8.16. the well disposed multitude is not onely inwardly glad, but outwardly signifieth this internall ioy by testimo­nies of mirth. Great cause there is why cities in these cases should thus be affected and carrie them selues. For the societies of men are greatly benefited, by the doctrines, counsels and prayers of the good, which are their blessings: as on the contrarie side, kingdoms are brought to ruine by the mischieuous speeches of the wicked.

The harebraind man, vseth to breake out into op­probrious speeches, wherewith he loadeth somtimes his enemie sometimes his verie friend. But he who is prudent, See examples in Shimei and Da­uid. is so farre off from rayling, or from giuing of taunt for taunt, that he behaueth him selfe as a deafe man, neither will seeme to heare any of his slanders or speeches by whom he is reuiled.

Talkers and walkers from place to place, disclose both the secret intents and faults of their friendes. These packe-horses of Sathan are in all places to be found, but God in his law giueth an expresse com­maundement to his worshippers to take heede of this vice, Leuit. 19.16. saying, Thou shalt not walke among thy people with tale carrying. But he which is of a faithfull mind, concealeth a matter. Such a one, as is a friend not in shewes onely but in truth, and hath power ouer his affections, con­cealeth [Page 95]those faults, purposes, words and deeds of his friends, which with a good conscience may be kept close.

See an example in Reheboans.Without sound aduise a cōmon wealth perisheth, but by the politicke counsel of many wise gouernors, it florisheth. For where sound aduise out of the word of God is not giuē, how can the people but be greatly hurt both in their bodies and soules, and contrari­wise? Now if good counsel be not obeyed, it is all one as if it were neuer giuen.

The rash person who standeth bound to pay ano­thers debt, smarteth throughly for his follie, but he is not onely without trouble but without feare, who misliketh such as vse to enter vndaduisedly into sure­tiship.

See examples in Hester and A­bigail.A woman indued with vertue, especially if also she haue a comely personage, is in her standing place greatly reuerenced and esteemed. On the other side, the mightie men who are strong in bodie, get store of wealth by their diligent labour.

Herein the holy Ghost intreateth of almes or libe­ralitie. Psal. 112. after 24 25. First whereas it is sayd, that a liberall man doth good vnto himselfe, the meaning is, that he who relee­ueth [Page 96]other, shall him selfe in his weldoing 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 cruell, troubleth his owne flesh, the sense is, that the niggard & the cruell oppressor of the poore, by this meanes hurt them selues, drawing the ven­geance of God on their owne pates.

Euery wicked man who soweth vnto the flesh, Gal. 6.7.8. Ioh. 5. shal of the flesh reape corruption, but the godly person, who soweth vnto the spirit, shall of the spirit reape life euerlasting.

He who walking with a sincere heart, is not wearie of well doing, shall inherit Gods kingdome, as con­trariwise, the wicked shall find the wages of sinne to be death.

God hateth such as suffer sinne to raigne in them, Rom. 8.1. but he fauoureth those, who walke not after the flesh but after the spirit.

Albeit the euildoer hath often many friends which seeke 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 [Page 97]saue him, as we speake. On the contrary side, the in­nocent, not indeed without the wonderfull power of God, but without the helpe of any mortall man, es­cape out of danger and affliction, euen maugre the heads of most mightie aduersaries.

In this comparison, beautie is compared to a ring or ouch of gold in regard of the excellencie & good vse thereof. The woman voyd of discretion, is resem­bled to a sow, which is a most brutish, filthie and ab­hominable creature, yet not so bad as the wanton or wicked woman, who walloweth in the mire of vncha­stitie, riot, scolding, pride, or such other vices. Is there any thing more vncomely or more lothsome to behold, then that such beasts should shamefully a­buse the good graces and gifts of God, as beautie, e­loquence, & knowledge of the word? But that which is set downe in this true prouerbe, hath befallen thē, they returne as dogges to their vomit, 2. Pet. 2.22. Rom. 2.9. or as swine to their wallowing in the mire.

The godly haue at the last that prosperitie which they wished, but the vngodly, contrarie to their ex­pectation, meet with troubles and Gods vengeance.

Examples hereof we haue in the widow of Sarep­ta Abraham & Iob.In the former of these two verses is shewed, that the stocke of the franke giuer is increased by giuing, as on the contrary side, the substance of the niggard [Page 98]waxeth lesse and lesse by sparing. For in deede God blesseth the liberall, enriching them both with out­ward benefits & the gifts of his spirit, but he curseth and crosseth the couetous. In the fiue and twentith verse is declared, that the liberall person shal not only waxe richer but be exceedingly wealthie, so that he shall become fat in goods and possessions, yea that the more he giueth, the more he shalbe able to giue, being herein like vnto the wels, which the more they are drawne, the more they abound with water. For he giueth and lendeth all day long, Psal. 37.26. and his seede is full of blessings.

See an example Nehem. 5.2.3.It is an execrable thing to withhold the selling of prouision to this end, that men may make a priuate commoditie thereof, not caring though they vndoe the cōmon wealth. On the contrarie side, it is a bles­sed thing to set corne or other prouision to sale in the time of dearth, and to sell it at a reasonable rate. For by this meanes the poore people are fed & pre­serued aliue, who therefore wish all good to him, who hath brought foorth necessaries in time of extreme want and famine.

Such a one as euen setteth him selfe to do good to the people among whom he liueth, in their goods, bodies, or soules: shall winne and haue their hearts and find Gods fauour. Againe, he who bendeth him selfe to annoy his neighbours or anie, shall meet with their hatred or some euill.

The man who putteth confidence in his wealth, Psal. 52.9. Psal. 92.13. shall fall from prosperitie, and wither as the naughty frute or leafe which falleth from the tree. On the o­ther side, he who walking vprightly trusteth in the Lord, shall be in a flourishing estate.

The prodigall foole and improuident housholder, who doth not rightly gouerne his familie or dispose his houshold affaires, but spendeth his goods prodi­gally, See an example in the prodigall sonne. or suffreth them to wast and consume for want of good husbandrie: shall at last want money, foode, and all necessaries, yea be constrained to sell him self to be a drudge to some rich man or other, who hath bene a wiser housholder then he. For commonly vn­thrifts are brought to such extremities, that either they take vp money at interest, or begge, or go vnbid­den to other mens tables, or offer their seruice for small wages.

The verie earthly treasures which the iust man prouideth for him selfe and his against a deare yeare, not onely tend vnto the nourishing of his owne body and others, but are very good and pretious, so that they may fitly be called frutes of a tree of life. But if the prouision which he maketh for the bodie be of such vse and excellencie, how comfortable and profi­table are his doctrines and admonitions, and howe much more worthely may they be called frutes of a tree of life indeed? Now furthermore, it is a point of singular wisdome in a man, so to gouerne his affaires, [Page 100]that he be not a slaue as the foole before spoken of, See an example in Abraham. but rather a possessor as it were of soules and seruāts. Moreouer, by good meanes to winne also the soules and hearts of men vnto loue and good liking, it is yet an higher point of pollicie. But (to conclude) the top as it were of all wisedome consisteth herein, Dan. 12.3. Luc. 1.17. Luc. 5.10. Iames 5.20. by spiri­tuall doctrines or admonitions, to win and conuert the hearts and soules of men to God, and to turne or draw them vnto the obedience of his word.

If God spareth not sinne in his owne children, or those who walke in the obedience of the spirit, but e­uen correcteth them sharply for their offences, how much more will he punish it in those, who are pro­phane or notorious offenders, either in this world or the world to come? Behold, behold the truth hereof, in Iob, Dauid, Moses, Zacharie, with infinite other such examples in the Scripture, 1. Pet. 4.17.18. yea behold it in dayly ex­perience, seeing affliction beginneth at the house of God, but where then shall the wicked and vngodly appeare?

THE XII. CHAPTER.

HEre is shewed, that aduersitie is the best Vniuer­sitie as it were. Heb. 12.10. He who loueth instruction, that per­son who ioyfully receiueth admonitions & afflictions and profiteth thereby, loueth knowledge, waxeth dayly more learned and more godly, but he which hateth cor­rection, [Page 101]as for [...]im who repineth or grudgeth at the Lords scourges, he is brutish, he remaineth as a brute beast in his error and rudenesse.

So he did on the Amalechites.As a iust iudge wil exalt the weldoer, & pronounce the sentence of condemnation on the malefactor: so God will blesse the innocent and condemne the vn­godly, vpon whom he will both pronounce and exe­cute, the decree of some temporall plague or of eter­nall destruction.

As a wise gardener will plucke vp the weeds in his ground, but wil 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 neuer planted, but will spare yea pre­serue and cherish the godly, founded and rooted on Iesus Christ.

Wiues are herein diuided into two sorts. Some are called vertuous, that is to say, such as feare God, reue­rence their husbands, gouerne their families orderly, & liue chastly. These are crownes to their husbands, that is to say, comforts and a glorie to them. For such wiues cheare and nourish their husbands, preserue their wealth or increase the same. Some wiues again are such as cause shame, that is, who so miscarrie thē selues, that their husbands blush to heare of or to see their vnchastitie, their slouth, their pride, their busie toungs. These are as rottennesse in their bones, that is to say, an inward and deadly corsey, and an euil, not only [Page 102]eating their flesh, but tormenting them most mise­rablie.

The wicked do abuse their reason, which the godly vse as they ought to do. The thoughts of the iust are right. The vpright man bendeth his wits, how most to glorifie God and to benefit his neighbour, deuising how he may best do right to euerie one. But the subtill deuises of the wicked are deceipt. The wicked thinke on wicked things, musing on their beds or conspiring to­gether, how they may colour their mischiefe that it be not espied, & defraud or circumuent their neigh­bours. They studie as it were the Art of cousening.

The Scribes and Pharisees may be an example.The vngodly abuse their toungs also and not only their thoughts, both which the righteous vse aright. The words of the wicked lie in wayt for blood. The questiōs, conferences, and speeches of the wicked, tend to in­trap the innocent. The mouth of the vpright deliuereth them, the godly wil preserue by their pleadings or an­swers, such as the wicked endeuor to slay.

The vngodly by their sinnes drawe on them selues & theirs vtter destruction, but the godly mans house and children shall long continue. For this cause Da­uid saith in the Psalme, that the wicked shall faile from the earth, Psal. 104. so, that they shall be no more.

Certaine causes both of estimation and contempt [Page 103]are herein shewed. The fountaine from whence cre­dit or account springeth, is discretion & knowledge. For this cause it is sayd, that a man shall be commended for his vnderstanding, or for his prudent mouth. The mea­ning is, that the multitude wil magnifie him, who ex­celleth in learning, or vttereth 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 mans self, causeth contempt, so that he who misbehaueth him selfe, becommeth contemptible & a by word by this meanes.

The meaning of these wordes is, that the person which setteth his hand to all workes, who carrieth a low port, and who is content with the name, place & account of a meane yeoman, and yet hath wherwith to maintaine him selfe and a familie, is more to be commended and in better estate, then he who cari­eth the countenance of a great gentleman, ruffleth it out in silkes and veluets, and boasteth of his paren­tage, and yet is in debt, or hath not sometimes a pe­nie in his purse, or food sufficient for his dinner or supper.

Pitie is now commended, and hard heartednesse condemned. The righteous man regardeth the life of his beast. A iust man wil not ouer toyle the poore dumme creature, nor suffer it to want food or looking to. But if he be so pitifull to his beast, much more is he mer­cifull to his seruants, his children, and his wife. As for the very bowels of the wicked, they are cruell. For they [Page 104]are vnmercifull to their beasts, See an example in Balaam stri­king his asse, in Dalila betraying Sampson, and in the Iewes crying crucifige on Christ. vnnaturall to their children, hard hearted to the poore, and bloodie per­secutors of the people of God.

The diligent person shall haue plentie, but the spend-thrift who followeth carding, dicing, or such like vanities, shall in time to come want necessaries, as now he wanteth wit.

So did Cain.They that do euill wish for pardon of their liues, & a priuiledge or protection, against troubles, death, and condemnation, but all in vaine. For in deede at the last Gods iudgement taketh hold on them. On the contrarie side, the roote of the righteous giueth (frute.) The godly being rooted and grounded in Christ, and as trees planted by the riuers of water, are not onely preserued frō euils, but prosper and flourish in good things, Psal. 1.3.4.5.6. bringing foorth frute in due season, as it is in the Psalme.

Wicked men by their rash speeches cast thē selues into such troubles, out of which they cannot deliuer them selues: 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.

Albeit the opening of the mouth is a smal matter, yet it shall be recompenced by the Lord with great blessings, when it is done in wisedome. For such as vse their toungs to Gods glorie and the edification of their brethren, instructing them and exhorting them from day to day, shall be loued by God & man, and tast many good blessings. Now, as good words, so good workes also, shall be rewarded. For the recompence of a mans hands shall reward him. That is to say, 2. Cor. 5.10. Mal. 2.5. not only the wicked shal be plagued for their ill doing, but the godly shal 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 successe, as the euill deedes of the wicked haue a curse or crosse attending on them.

Selfe liking is here reproued, and hearing of ad­uise commended. The way of a foole is right in his owne eyes. The cōceipted person thinketh his owne course to be best, and (as if he were a verie wise man himself or sufficient by him selfe to deale in any matter) he vseth no aduise of other. But he who harkeneth to counsell is wise. That is to say, he who enquireth after and pra­ctiseth the good aduise of other, prouideth wel for his owne welfare.

The meaning hereof is, that the furious person presently sheweth some signe of his choler, but he who is godly wise suppresseth angrie speeches, ge­stures and behauiour. For this phrase, the same day, both here and elsewhere in Scripture, Psal. 84 11. noteth out a [Page 106]verie short time. Thus the people in Ezechia his time, couered a reproch whē they aunswered not a word to Rabsa­keh. So likewise by couering a reproch, abstaining from reuiling and rayling is to be vnder­stood.

He who telleth that which is agreeable to the mat­ter in question and the circumstances thereof, bold­ly and constantly auoucheth that which is sure and certaine, not mingling therewith any thing which is doubtfull or vntrue. On the contrary side, he who maketh no conscience of lying, Such were the false witnesses who rose vp a­gainst Steuen. coloureth his forged accusations with plausible speeches, and faceth down an vntruth.

Euill speakers and slaunderers (as here is shewed) hurt their neighbors not lightly but most grieuously, in bodie, goods and name. For some (as Ezechiel spea­keth) carrie tales to shed blood. But the tong of wise men is a medicine. The godly vttering wholsome & seasona­ble speeches, heale the innocent who haue bin trou­bled, by pleading for them: foes at variance, by per­swading them to peace: and finally the heauie hear­ted, by comforting them.

He who speaketh truth shall liue long in this world and continue for euer in the world to come, but God will quickly destroy all those that speake lyes. Psal. 5 7.

As for example Achitophel who for griefe hanged him selfe. Thus Mardoches aduise which he gaue to Hester, rebounded into his heart with ioy.Euill counsell most hurteth those who giue it. For such as are the authors of any mischiefe, meete with some grieuous plague inflicted by God or man vpon them, which bringeth bitter sorow into their hearts. But ioy vpon the counsellers of peace. Such as make cōcord betweene neighbour and neighbour, or giue any ad­uice tending to their brethrens welfare, are blessed.

In the former of these sentences, a promise of pre­seruation is made to the righteous, & a threatening of destruction is denounced against the vngodly. No euill shall befall the iust man. Psal. 91. Either no afflictiō at all shal betide the righteous person, or onely such aduersitie, as shall rather further then hinder his saluation. For as the Apostle speaketh, 2 Cor. 4.8. we are pressed downe in euerie thing, but not oppressed, shaken with doubting, but not giuen ouer to despaire, persecuted, but not forsaken, cast downe, but we perish not. But the wicked shall be full of miserie. The vn­godly shall be filled full of infamie, pouertie, Psal. 32.10. heart-griefe, and infinite other plagues.

The wise man boasteth not of his cunning, not vt­tereth all that he knoweth as fooles are wont to do, who either speake of good things vnseasonably, or talke of ill things continually.

The meaning hereof is, that as labor bringeth men not only to wealth but to honor, so sloth bringeth on [Page 108]them not onely pouertie but bondage. For in deed the idle come oft to such need and miserie, as that they offer them selues to be bondslaues to the rich.

On the one side here, the force of inward sorow or care is shewed to be exceeding great. For in deed as it causeth the mynd to faint, so it maketh the hand to be slow to worke. On the other side, the efficacie of a comfortable speech is declared to be no lesse, the which not onely driueth heauinesse away, but brin­ging ioy into the heart, reuiueth all the senses of the bodie, making them fit to discharge their dutie.

The iust man is better then the wicked man in ma­nie respects and by infinit degrees. First, his birth is the more noble, for he is borne againe 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 fauour of God toward him, and good successe in his affaires, which point is here especially meant. For, the way of the wicked decei­ueth them. Their prosperitie is at last turned into ad­uersitie, and their reioycing into mourning.

Like as an hunter oftentimes rosteth not the ve­nison which he hath taken, which peraduenture ei­ther the dogges deuour, or the keeper of the parke taketh away: so oftentimes the wicked man enioyeth [Page 109]not that which he got by fraud. On the contrary side the iust man possesseth gold, siluer & such other pre­cious things in account among men.

Godlinesse bringeth vnto men the good things of this life and of the life to come.

THE XIII. CHAPTER.

THe godly man who vseth his toung aright, shall obtaine the good will of his neighbours & Gods blessing, two pretious frutes which good speeches bring forth. As for the wicked man, who breaking Gods lawes abuseth his lippes, he shall reape for his labor hatred, woundes, and Gods curse. Surely the case so standeth, that he who setteth a watch before his lippes, by this meanes preserueth him selfe from many harmes, yea somtimes from death. But as con­cerning him, whose mouth as a common strumpet spreadeth it selfe to all filthie communication, or o­peneth it selfe to talke lauishly, he shall be sure to meete with much trouble, and in the end he shall be [Page 110]quite ouerthrowen.

To the diligent, a promise herein is made; against the slothfull, a threatning is denounced. The sluggard lusteth and yet his soule hath nothing, Idle people wanting all necessaries, are wishers and woulders, but neuer good housholders. Sometimes they wish for money, sometimes for rayment, sometimes for foode, but all in vayne. But the soule of the diligent shall be made fat. On the contrary side, they who take great paines in their callings, waxing very rich, are satisfied with great plē ­tie of all necessaries and comforts.

Whereas it is sayd, that the iust mā hateth a false mat­ter, this doctrine is taught, that an vpright person not onely misliketh euil, Rom. 12. but detesteth it as a foule or fil­thie thing. This saying thē notably agreeth with that admonition of S. Paule, abhorre euill and cleaue to that which is good. It accordeth also with that exhortation of Iude, hate the verie coate which is defiled with the flesh. Now, whereas it is added, that it causeth the wicked man to stincke and to be ashamed, the sense of these wordes is, that euill dealing maketh the vngodly to be abhor­red as stincking carions, and to liue as spotted men in the earth. For the wicked man ceaseth not (as it is in the Psalme) till he hath practised his sinne which is to be hated. Psal. 36.

The meaning of this sentence is, that notorious offendors and hypocrites are vsually plagued in this world for their sinnes, Ezech. 9. whereas they who keepe them selues in the obedience of Gods lawes, are spared & passed ouer in the midst of great and common cala­mities.

It is the custome of vayneglorious fooles (as here is obserued) to make shewe of great riches when in deede they are poore, because they affect the name and account of Gētlemen. On the contrary side, co­uetous misers not onely in wordes cōplayne of great want in the midst of abundance, but to auoid taxes & such other charges, carie so low a port, that often­times they are thought & seeme scant worth a groat, when they haue hundreths or thousandes lying by them.

Here is shewed, that both riches & pouertie haue their commodities & discōmodies. The riches of a man are the ransome of his life. As this is one of the vanities vnder the Sunne, that riches oftētimes are reserued vnto the hurt of the owner thereof, in as much as for the same he is enuied, accused yea somtimes also cō ­demned: so wealth againe hath herein a great com­moditie, that a man taken captiue in warre, by mo­ney ransometh his life, being drawen into sutes of law, by money mainteineth his right, being sicke, by money getteth all sortes of remedies, finally being in want, obtaineth all outward things in a manner by money or money worth. On the contrary side, pouer­ty is a sore estate, which (as we vse to say) causeth the [Page 112]old wife to trot, but this singular cōmoditie it hath, that because the poore man hath nothing to giue or pay, no quareller sueth him, no thiefe setteth on him, no magistrate seazeth on his house.

The prosperitie of the righteous is here com­pared to the light of the day or to the sunne, which reioycing to runne his course, continueth firme frō time to time in the skie. In like maner then the wel­fare of the godly, shall increase & remaine constant. The glory of the vngodly on the contrarie side, is fitly resembled vnto a candle. For euen as a lampe or can­dle burneth but a while, and quickly consumeth, so all the pompe and flourishing of the wicked, shall sud­denly decay and vanish in a moment. For this cause it is sayd in a certaine Psalme, that light is planted vnto the iust man. This maketh Bildab to affirme of the wicked man on the contrarie side, Psal. 97.11. Iob. 18.6. that the sparke of his fire doth not shine, and his candle is put out in his tent.

The cause or fountaine of strife & of peace is here opened and declared. Through meere pride a man maketh contention. The conceipt of a mans owne excellencie breeding in him contempt of all good counsell, ma­keth his affections fierce, and stirreth him yea em­boldeneth him to prouoke his neighbors vnto wrath, or to contend with them whatsoeuer commeth of it. But with the well aduised is wisedome. As for those who follow the aduise of Gods word or spirit, they are in­dued with that wisedome which is peaceable, where­by they auoyd all occasions of strife, yea sometimes they pacifie wrath when it is kindled.

Goods ill gotten wil quickly consume, but he who plyeth his calling faithfully shall thriue. He is sayd to gather with the hand, who getteth any thing in a lawful calling with a good conscience, whether he labour with his bodie or his mind.

This verse sheweth the danger or hurt of delay, & the comfort of present good things. By hope the thing hoped for is meant, whether it be some comforatble newes, or some acceptable person. Euen as meate long kept from the hungry stomach maketh the body weake: so the thing longed for, prolonged, causeth a feeble soule. See an example in Iacob Gen. 45 26. For the minde wanting the thing expe­cted, grieueth because it doth not presently enioy it, and feareth that it shall neuer haue it. On the con­trarie side, a desire which commeth or is present, is a tree of life. The sight or receiuing of the good thing which hath bene earnestly wished for, healeth the maladie of the heart and reuiueth the spirits.

Contempt of the word of God is threatned in this verse, and a reward is promised to obedience. So were the Is­raelites, so were Corasin, Bethsai­da and Caper­naum. He which despiseth the word shall be destroyed. That person who cō ­temptuously reiecteth the commandement of God or will by no meanes be subiect thereunto, shall be plagued at the last with some fearefull and grieuous punishment. But he which reuerenceth or feareth the law, So did Iasiah. shall haue peace. Whosoeuer trembleth at Gods word, and putteth it into practise, shall enioy prosperitie. [Page 114]For as the Psalmist saith, See Psal. 117. Esa. 66.2. there is great peace to those who loue Gods law.

The meaning of this sentence is, that the word of God wisely applied, is profitable, first, as a spring of water, to enrich the receiuers thereof with manifold good things, secondly, as a faithfull guide, to pre­serue them from sundrie euils, as from sin and death.

Obediēce to the word of God meant here by grace, causeth men to prosper, the Lord being with them so long as they serue him. But the way of transgressors is rough. The life of sinners is full of troubles and mise­ries by reason of their sinnes, and like away which is rugged or full of thornes.

Wisedome is now commended and folly condem­ned. Euery wise man dealeth with knowledge. Euerie one who is prudent, doth his affaires exactly, not onely setting downe the meanes of attaining his enterpri­ses or the order of his matters according whereunto he will then proceed, but forecasting the issues and preuenting the hinderances of his attempts. But a foole layeth open his folly. On the contrarie side, he who is vnskilfull or vndiscreet, goeth rashly and rawly a­bout all things, and by his rude and vnperfect works, bewrayeth and layeth open his owne ignorance and vanitie.

Trustie and vnfaithfull dealing in messages, is now spoken of. A wicked messenger falleth into euill. He who [Page 115]doth his arrant slouthfully or guilefully, not onely much grieueth other, but hurteth him selfe, drawing by this means on him selfe, both his maisters displea­sure and Gods iudgement. On the contrarie side, a faithfull embassour healeth. A trustie messenger freeing his maisters mind from doubts, feares and griefes, so healeth the maladie thereof, as a Phisition cureth the diseases of the bodie. For which cause, as the leech of the bodie vseth to haue his fee: so this embassadour or Phisition of the soule, shall haue the good will of men and the blessing of God for his recompence as it were.

The spirit of God herein intreateth of chastise­ments. Pouertie and shame &c. Iob. 5.17. Iam. 1.12. He that will not obey good counsell, lightly euen in this world commeth to beggerie and infamie. For the Lord will despise those who despise him. But he which regardeth correction shall be honored. He which yeeldeth to wholsome aduise and profiteth by chastisements, is made partaker of ma­ny good things, and namely of credit and dignitie. For those who honor God, he also will honor.

Herein is shewed, how glad men are when they en­ioy their pleasures, & how loth they are to part from them. The desire present is pleasant to the soule. Vaine peo­ple are exceedingly glad when they are made parta­kers of those things which they wish, be they neuer such foolish toyes or vnlawfull delites. But it is an ab­homination to fooles to depart from euill. On the contrarie side, it is a deadly griefe vnto the wicked, to be wea­ned [Page 116]or pulled from their sinnes or vanities.

In this verse is declared, that there is great force in the companie which a man keepeth, to chaunge him into the better or the worse. He is sayd to walke with the wise, who is often in their cōpanie to heare their words & to see their behauiour. Such a one wax­eth wiser, that is, more learned, zelous and religious then he was before. But he who keepeth cōpanie &c. Such a one as ioyneth in fellowship with the vngodly, shall be the worse in two respects, the one that he shall be infected thereby, the other, that he shall be plagued therewith.

Since as a pursuiuant troubleth, Psal. 34.22.23. attacheth, and slayeth the wicked mā, but Gods blessing as a reward of mercie, maketh a recompence to the vpright per­son for all his paines in doing of his dutie.

The godly person not onely him selfe enioyeth his goods whilest he liueth, but when he dieth leaueth the same in such sort to his childrē, as that also their children through Gods mercie inherit the same. On the contrarie side, the wicked man is so farre off from leauing his goods to his posteritie, as that from him by Gods prouidence they are often rolled vpon the righteous person, who is his heire as it were against his will.

The meaning of this Prouerbe is, that a litle groūd well tilled, or a litle stocke well employed and fol­lowed, bringeth through Gods blessing great abun­dance and great aduantage, as on the contrary side, great wealth or a large patrimonie, is through idle­nesse brought to litle or nothing.

The cockering father, who seldome or neuer cor­recteth his sonne, is truly sayd to hate him. For he is an enemie, if not in affection, yet in this his action, to his welfare. On the contrarie side, he which lo­ueth him chasteneth him betimes. He which tende­reth the good estate of his child, whilest he is yet yōg prouideth a teacher to instruct him, and twigs to correct him.

They who serue God aright, and labour faithfully in their callings, shall haue plentifull store of neces­saries. On the contrarie side, the vngodly shall suffer extreme penurie.

THE XIIII. CHAPTER.

A Christian matrone on the one side, and an vn­godly wife on the other, is here described. Euen as a cunning carpēter going about to build an house, [Page 118]layeth it on a foundation, heweth out timber for it, and finally at length raiseth vp the frame: so a godly matrone or good houswife, founding her familie 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 voyd of the feare of God, neglecteth her calling, or prodi­gally lauisheth out her husbāds goods, ouerthroweth the state of her familie, and consumeth all that is in her house.

Good workes are here shewed to be proofes or te­stimonies of the feare of God. Manie deceiue them selues with a shew of godlinesse, but euerie 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 contrarie side, a disso­lute life, is an euident demonstration of the pro­phanesse of the heart.

The good toung hath herein a reward promised, but the euill is threatned. In the mouth of a foole is a staffe of pride. He who abuseth his toung, shall smart for his follie. For, as he who carrying a staffe in his hand, striketh euerie one therewith, is oftentimes him selfe wel cudgelled for his labour: so he who smi­teth other with his toung, shall at last be beaten for his rash speeches. But euē as he who carrieth a buck­ler about with him, preserueth him selfe from manie blowes: so he who speaketh prudently or answereth discreetly, by this meanes preserueth him selfe from [Page 119]much danger and trouble.

Husbandrie is commended in this verse. Whē there are no oxen, where the meanes of husbandrie are ne­glected, the barne is cleane, there is want of necessa­ries, but store of fruite commeth, there is aboundance of needefull prouision, by the strength of an oxe, where til­lage or plowing with oxen is diligently vsed. An oxe is here mentioned, as a principall meanes of riches, in as much as it being a good labourer, draweth the teame, helpeth the plough, & treadeth out the corne.

Neither for feare nor fauour will the iust man tell an vntruth. On the contrary side, the wicked man powreth and faceth downe lyes.

Not onely he is a scorner, who derideth all godly­nesse, but he, who professing Religion liueth wicked­ly. Now, as it is the custome of men, when such come to the doores of their houses whō they care not for, to refuse to see them or to speake with them, but if peraduenture friends come to visite them, then to shew them selues, yea to runne out to meete them: so the grace of Gods spirite estrangeth her selfe frō the proud and vngodly, but appeareth & draweth neare vnto the modest. For he who is holy & humble, easi­ly attaineth the true knowledge of God and of his sonne Iesus Christ.

This is as much as if it were sayd, shunne the com­panie of the wicked, and hearken not to the counsell of seducers.

Euen as he is a wise trauailour, who so looketh to his way, that he suffreth not him selfe to be lead aside out of the right path: so he is a wise Christian, who looketh that he be in a good course, and suffreth not him to be drawen aside to sinne. But such as walke vnwisely, either deceiue other, or are themselues se­duced.

The wicked make a light matter both of sinne and of Gods iudgemēt, for which cause the Lord causeth them to feele his wrath vnto the vtmost. But amōg the righteous is fauour. On the contrary side, the good will of the Lord is toward the righteous, compassing thē about as a shield. The Prophet Dauid setteth downe certaine speeches in the 5. Psalme very like vnto this sentence. Thou ô Lord (saith he) doest blesse the righteous person, thou causest that fauour doth compasse him as a shield. But speaking of the wicked, araigne them ô Lord (saith he) let them fall from their counsels. &c.

The force of sorrow is herein declared: The heart, that chief part of the body, which is the fountaine of life, knoweth the bitternesse, discerneth and feeleth the [Page 121]deepe and extreme sorrow, of the soule thereof, of that minde or spirite, which dwelleth as it were with it in the same earthly tabernacle of the body. And a stran­ger, and other man who soeuer, shall not meddle, shall not enter into the afflicted heart, with his ioy, with his merie speeches or iests, or what delites soeuer they are which he vseth to refresh the pensiue heart with­all. Whē as thē one mans heart is heauy to the death or extremely sad, any other shall not be able with his mirth to please or ease the same. For surely the heart which aketh with pinching paine, & the soule which soaketh in suds of pensiue sorrow, taketh small plea­sure in pastime or in mirth, but rather refuseth all comfort and flyeth sporting, as a thing most contrary to it. Outward delites heale scratches as it were or smaller griefes, but not deepe woundes or extreme heauinesse.

The dwelling and houshold of the vngodly, Iob. 5.3.4.5. Al­so. 24. shall be ouerthrowē, but the habitation and familie of the iust, shall increase and spread.

Some course of life there is, as namely continuing in sinne, which pleaseth flesh and bloud for a time, seeming either pleasant, profitable, or iust, but at last it bringeth destruction.

Vaine & vngodly pleasure bringeth losses, sorrow, Iames 4.7. diseases, yea sometimes death. Iollitie is turned into wayling and weeping oftentimes. This sentence thē [Page 122]accordeth with that threatening of our Sauiour, we be vnto you which laugh, for you shall weepe.

The vngodly person shall not onely tast of Gods wrath, but be made drunke as it were with all his plagues. But a good man is seuered from him, the righte­ous man is not plagued together with him by the Lord (who alwayes spareth his whē he punisheth the wicked) but on the contrary side, See an example in the Israelites & the Egyptiās. Psal. 4.4. he is aboundantly blessed by him, so that the iust man also is filled with his wayes. Know then that the Lord hath seuered to him selfe, him whom he receiueth into fauour.

Such a one as is ignorant of Gods word or voyde of the discretion of his spirite, crediteth all speeches whether true or false, certaine or vncertaine.

He who is warie, See the expositiō of the 12. ver. of the 27. chap. dreading hatmes as he ought, shūneth both the actions & places of danger, where­into the vngodly rush very rashly.

Two contrary vices are herein cōpared together, to wit, hastinesse and subtilitie. He is swift to wrath, who is quickly moued to anger vpon euery light oc­casion. Such an vnaduised and moodie foole, worketh follie, See a like sen­tence before in the 12 chapter, and in the 26.25.26. vers. that is to say, by speech or deede sheweth such signes of his folly, as that he maketh him selfe a moc­king stocke to all. On the cōtrary side, he is counted a [Page 123]man of wyles, who outwardly faineth good will, but inwardly intendeth reuenge, being occupied in mu­sing on the meanes or opportunities of accompli­shing of the same. This dissembler not onely hateth his neighbour in his heart, but is him selfe hated or worthie to be hated. For, in as much as he is so close an hypocrite, he deserueth to be odious, neither can he lightly be in other account, sith he may be suspe­cted to plot some mischief.

Such as are of litle wit or vnderstanding in spiri­tuall things, not onely commit wickednesse but in­herite the punishment thereof, namely Gods ven­geance. Thus then the vngodly are heires as it were to troubles and plagues, these are their portiō as the Prophet speaketh in the Psalme. On the contrary side, the prudēt onely increase in the gifts of the ho­ly Ghost, but at the last attayne honor and glory, yea euen that crowne of righteousnesse, which the iust iudge hath layd vp for them.

As it is meete that the righteous rule, the vngod­ly obey: Thus we read that Haman bowed to Mor­decai, and that Iosephes brethrē came to him. so by the disposition of the diuine prouidēce it often commeth to passe in this world, that the faithfull are the head, the vngodly the tayle as it were. For euill men bow them selues before the good, the vn­godly often serue the godly and reuerence them in most humble manner, because they are rich or lif­ted vp vnto honour. And the wicked at the gates of the iust man. Transgressors also oftē come to the rich mās doores, either for almes, or fauour or counsell.

He who is in aduersitie, is forsaken not onely by straungers but by those who are neare vnto him in dwelling or in kinne. On the contrary side, euery one fawneth on the wealthy and claimeth kindred of thē, neuerthelesse, these friends of the rich man, are not true friends indeede, but they are so called, because they pretend great friendship, how soeuer in verie truth they are friendes not to him but to his goods, which onely they loue.

As he who forsaketh or reprocheth his poore bro­ther, committeth a greeuous offence, so shall he be araigned and punished as a notorious euill doer. On the contrary side, he who is mercifull to the needie or afflicted shall finde mercy. That to deale hardly with the afflicted is a greeuous sinne, it may appeare by that speech which Iob vseth to his friēds who were so bitter vnto him, when he saith vnto them, you rush vpon the orphāt, Iob. 6.26. when you digge a pit for your friend. More­ouer, that the word sinner is taken in the Scripture for one who being guiltie is arayned or condemned, is manifest by that speech of Bathsheba to Dauid in the booke of the Kings, 1. King. 1.21. otherwise, I & my sonne Salomon shal be sinners, that is, in danger of death or condemned to dye.

The meaning of the former part of this sentence is, that it is a most certaine truth confirmed by day­ly experience, that the inuentors and workers of euil things, haue ill successe or perish. For by the borowed speech of going astray (which to do is a daungerous [Page 125]and vncomfortable thing) missing of a mans purpose and meeting with some trouble is ment. Thus much Eliphaz also teacheth in the booke of Iob, when spea­king of the Lordes ouerthwarting of the wicked in their ill enterprises he saith, Iob. 5.12. He maketh frustrate the deuises of the craftie, so that their hands are able to doe no­thing. &c. The sense of the latter part of this para­ble is, that the Lord sheweth fauour and performeth his promises vnto those, who studie to glorifie him & to do good to their neighbours.

Some gaine is to be gotten by euery kinde of worke, as euen by making of a button of the tagge of a point. But by vaine and idle pratling or talking, that which a man hath consumeth. For whilst much talke is spent, much time is lost, whilest much time is lost (litle or nothing being got) much of the stocke is consumed.

It should not be so indeede, yet so it commeth to passe, that wisedome in a poore man is contemned. For be a man neuer so learned, if he be not wealthy, he is not esteemed but may sit well inough without doores. See an example in Iob. Iob. 29.2.3.4.5.6.7. &c. But when as both wisedome maketh him to vse 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 crowne of authoritie and glorie to him. On the contrary side, let a foole be ne­uer so rich yea let him be clothed in scarlet or pur­ple, he neither will nor can be any other thē a Naball still, remaining foolish for all his wealth, and cōtem­ptible for his follie.

He who testifieth the truth oftentimes saueth the liues of the innocēt, but a false witnesse is a hammer as it were or a sword to slay men.

The sonlike awe of the Lord or reuerencing of his Maiestie, See before. 1.7. is herein commēded in two respectes. The one is, for that it maketh men couragious and strōg of faith in troubles. The other is, for that it mini­streth vnto them store of all good things. For thus much is meant by a well spring.

Nothing is more sure, than that in the multitude of people is the honour of a king. For that ruler which hath store of subiectes vnder him, may in time of warre be garded by them, receiueth from them much tribute, & by them is witnessed to be iust & mercifull, seeing otherwise, so many would not liue vnder him. Ne­uerthelesse, it is againe as true on the other side, that by the want of people commeth the destruction of the Prince. For, that Prince which wanteth people, wanteth re­uerence, reuenues and defence.

The patient man is exceding wise, in as much as he cutteth of quarelling, and knoweth how to van­quish him selfe, but the furious man by foolish words gestures or deedes, kindleth strife.

A quiet minde causeth health to the body, but fretting at a mans owne trouble or els anothers pro­speritie tormenteth the poore carcase without and within.

That person which dealeth hardly with the poore hurting them in body, goods, or name, Mat. 25.40. sinneth highly against God, whom in his creatures he disgraceth as it were. So againe, he which doth good vnto those that want, doth good vnto the Lord whose workemā ­ship and people they are, and thus honoureth as it were the maister in his seruants.

The difference betweene the godly and the wic­ked in the day of aduersitie here is shewed. The vn­godly person when he is in trouble, either thrusteth him selfe through with manie sorowes of minde, or woundeth his bodie, laying violent hands on him self as Iudas did. On the contrarie side, the godly man flieth to the Lord and putteth his confidence in him, when he is in greatest extremitie and torment. Great and grieuous were the troubles of that holy seruant of God Iob, who was euen in a maner brought vnto deaths dore. Neuerthelesse, in the midst of all his ad­uersitie he made this protestation, Iob. 5.15. that he wold trust in the Lord although he should slay him.

The meaning of this prouerbe is, that wise men can keepe counsell, but fooles can hold no secret. Wisdome so resteth in the heart of the prudent man, as that he vttereth not that which he knoweth vndis­creetly or vaingloriously. But that which is in the heart of fooles, so maketh it selfe knowne, as that he publisheth and bableth whatsoeuer he knoweth, be it good or bad. As we vse to say in our cōmō prouerbe, in it is and out it must.

The cause of the safetie, and againe of the ruine of common wealths, is herein declared. Righteousnesse exalteth a people. The knowledge of God and the exe­cuting of wholsome lawes, cause the inhabitants of a land to prosper and to be praised. But sinne is a reproch to nations. Againe, the vices and sinnes of countreyes, make them infamous, & in the end ouerthrow them. Thus in old time the lewes were reproched for their stiffeneckednesse, Ierem. 18.10. Ezech. 16.49. and the men of Creta for their ly­ing. Thus also in these dayes some countreys are in­famous for drunkennesse, other for pride, all almost for one peculiar vice or other.

A godly ruler will affection and aduance a faithful and prudent subiect and officer, Psal. 101.6. but he will rebuke, correct, or put away him, who doth his businesse so vntowardly or fondly, as that thereby he receiueth some discredit or is ashamed.

THE XV. CHAPTER.

See an example on the one side in Gedeon Iud. 8.2. &c. On the o­ther in Naball, who by his cur­rish answere moued Dauid to great anger.A Speech wherein faire wordes are vsed or titles of reuerēce giuen, causeth displeasure to cease. But a bitter word stirreth vp anger, sharpe and reprochfull termes moue choler. The reason hereof is manifest. For by the speaking of an hard word, the cause of an­ger is increased. Againe by vttering of a gētle speech the matter of wrath is diminished.

The prudent person speaketh in such sort, as that his speeches carie a grace & force with them, which he placeth and ordereth rightly and wisely. The vn­discret man on the other side, hath no regard either to the matter or manner of his speech. Col 4.6. Let then your speech be gracious alwayes and powdred with salt, that you may know how to answere euery man.

Here is obserued, that the all-seeing spirite of the Lord vieweth and pondereth all the corners of the world and all sorts of persons. This is all one with that which the author of the Epistle to the Hebrewes meaneth when he saith, Heb. 4. that all things are naked and manifest before him, with whom we haue to do. For, as concerning the quarters of the world, Psal. 139. Lord whither shall I go from thy spirite, or whither shall I flye from thy pre­sence. If I clymbe vp to heauen thou art there, if I lay my bed in the graue, behold thou art there also. Now, as touching the persons of all sortes, the Lord is in the temple of his holynesse, the Lordes throne is in heauen, whose eyes behold and whose eye lids try the sonnes of mē. [Page 130]The Lord trieth the iust mā, Psal. 13. but his soule hateth the wicked man, and him who loueth violence.

As a tree which bringeth forth pleasant and hole­some fruites, Iob. 8.1. Iames. 3. is a pretious and profitable thing: so the toung which conuerteth and comforteth the hearts of mē is a rare iewell. On the contrary side, as a blu­stering winde which throweth downe trees & houses doth much harme: so a venemous toung which cau­seth troubles and great calamities, is one of the greatest euils in the world.

He who is an enemie vnto his owne well fare, See the 10.1. will not be ruled by good counsell, but he who is content to be reproued, tendreth his owne happie estate.

The meaning of this sentence is manifest, name­ly, that the goodes of the iust remaine and continew firme vnto them and theirs, and that sinners substāce cōsumeth none in a manner can tell how. The roote of this sentence is to be found in the booke of Deu­tronomie, Deut. 28.17. where the Lord, first, maketh this promise to those who feare him, that he will blesse their bas­kets and their barnes, and secondly threatneth the transgressors of his lawes, that he will curse them in their baskets and their kneading troughes, yea in the fruite of their belly and of their ground.

The godly wheresoeuer they come, speake to the edification of their brethren. In their houses they Cathechise their children, in the companie of their neighbours, they intreat of Gods word and workes, finally in the Church if they be teachers, they publish wholesome doctrine. On the cōtrary side, the wicked out of the ill treasure of their hearts bringing foorth euill things, spread abroad errours and vanities.

The iudgement which the Lord carieth as well concerning the wicked as the iust, herein is reuealed vnto vs. The sacrifice of the wicked is abhominotion to the Lord, not onely all the labour but all the cost which the vnfaithfull, or wicked liuers bestow on the wor­ship of God is in vayne: See an example in Cain and A­bell. yea it is nothing els but a sin and prouocation of the wrath of God. The reason hereof is, for that God respecteth not mens actions but their persons. Sacrifices were at this time not e­uill in them selues, but as they proceeded from the wicked, they were euill, for it is an abhominable thing to God, that the wicked man should take vnto him before his sight the person of a iust man. On the contrary side, the prayer of the righteous is acceptable vnto him. Euen the least seruice of the beleeuer who wal­keth in the spirite, is pretious and acceptable to the Lord, because he accepteth him in Christ.

That wicked course of life which the vngodly lead, is called here the way of the wicked. This is sayd to be an abhomination to the Lord, because the iust God ab­horreth [Page 132]vnrighteousnesse as a most foule and filthie thing. From hence it commeth, that so many plagues fall downe from heauen vpon the sinner, and that (as the Psalmist speaketh) the way of the wicked doth perish. Psal. 1. Now, he is sayd to follow after righteousnesse, who is not could or slow in doing that which is good, but with might and mayne pursueth after what soeuer is vp­right and iust. True it is, we can neuer attayne vnto perfect righteousnesse while we liue in this world, but with our whole endeuour we must follow after it, making it as it were our gaine. Him, who thus follow­eth after righteousnesse, the Lord loueth. The mea­ning of this speech is, that God in Christ not onely fauoureth or accepteth the iust person, but that he vseth to bestow many benefites on him, as signes and tokens of his fatherly good will. Hence it is, that they who walke vprightly, haue oftentimes such wealth, estimation, honour and prosperitie in this world. Hence it is, that alwayes they who feare the Lord, are indued with the graces of Gods spirit, and aboūd with ioy of the holy Ghost. Finally hence it is, that the true worshippers of God, are preserued from so many dangers of body and soule, and that oftentimes miraculously. For indeede, the loue of God is to be considered not onely in the affection, but in the ef­fectes of his good will. This sentence is therefore di­ligently to be obserued, because diuers thinke they are in the loue of God and shall finde sauour through Iesus Christ, howsoeuer they commit all sorts of wic­kednesse euen with greedinesse, or proceede in their euill course of life vntil the last gaspe. But either such do greatly deceiue them selues, or the spirite here setteth down an vntruth, which once to imagine were most horrible and impious.

The vngodly are in this sentence threatened with destruction. Instruction seemeth euill vnto him who forsa­keth the way, the doctrine whereby the sinner is war­ned and instructed, displeaseth him, as being in his eyes too sharpe and bitter. For which cause, he shall meete with some greeuous aduersitie & scourge, in­flicted by God or man. He who hateth correction shall dye. As for him, who not onely forsaketh the way of ver­tue, but hateth reprofes or any chastisements what­soeuer, he shall either before the time loose this tem­porall life, or after this life, dye eternally.

There is nothing hidden from the all-seeing spirit of the Lord be it neuer so secret. Hell and destructiō are before the Lord, God not only seeth the outward things which are on the face of the earth or of the waters, but he knoweth also the state of the dead and dāned, who haue their being in the graue or the infernall pit. The condition of the deceased, is of all other things most hidden from the eyes of man, seeing the dead neuer returne, and are in most secret and deepe places. For this cause, Iob attributeth this prayse vn­to God as being peculiar to him alone, that hell is na­ked before him, and destruction vncouered in his sight. Iob. 26.6. But now if God knoweth that which is most deepe, much more doth he know that which though it is deepe, yet is not so deepe, the heart of man I meane. Wher­fore the spirite of God reasoneth thus, how much more the hearts of the sonnes of men? Hence it is, that Ieremie speaketh after this sort, the heart of man is euill and vn­searcheable, who shall know it? I the Lord who search the heart and trye the reines. For he which knoweth those things which haue vnto men no being, much more doth know those things, which although they are [Page 134]secret, yet they are.

He is a scorner, who either in wordes scoffeth at Religion, or so carieth him selfe as that by his lewd & offensiue cōuersation, he witnesseth, that he maketh but a iest or mocke therof. Such a wicked man, estee­meth not but hateth not onely the doctrine but the person of him, who telleth him of his faultes. Moreo­uer, he abstaineth both from the cōpanie, the house, and the schoole of learned men. Hence it is, that pro­phane people are so good fellows, with those who are like them selues, but such straungers with their godly neighbours and their faithfull teachers.

The spirite of God herein speaketh to the heauie hearted person, as tender mothers are wont to do to their children who cry, when they tell them that if they whine thus, they will marre their faces. A ioyfull heart maketh a good countenance. A merry & quiet minde maketh not onely the whole body healthfull, but the face (which is the glory thereof, & wherein the senses are specially seated) comely. For, the affections of the minde, pearce into the whole body, but especially worke in the countenance. Hence it is, that whē the heart is chearefull, the eye is quicke, the cheekes are ruddie, the bloud is cleare, the skinne is faire. On the contrary side, by the sorrow of the heart the spirite is broken. Heart grief not onely marreth the looke, but dulleth the spirites in such sort, as that the sorrowfull wight, neither hath the perfect vse of his wits, neither can with ease draw his breath.

Herein is declared, that euery man seeketh after that, wherewith he is delited. The heart of the prudent man seeketh knowledge, the soule of a man indued with vnderstanding seeketh for learning as the proper food therof, to the end that thereby it may increase in wisedome. But the mouth of fooles is fed with foolishnesse. Not onely the inward soule of the foole is delighted with vanitie, but the outward partes of his body, re­ioyce therein, so that with open and gaping mouth as it were, he swilleth in and feedeth on vayne speeches and foolish toyes.

Great difference there is betweene a woful wight and a merry hearted man. All the dayes of the afflicted person are euill, he who being vnder some great aduer­sitie, is vexed in minde as one not well cōtented with his estate, can neither sleepe, eate worke, nor ioy in any thing at any time, but both night & day seemeth long & greeuous vnto him, because the grief which pained him, causeth him to mislike what soeuer is present. How true this is, it may appeare in Iob, who being pressed downe with manifold and sore afflicti­ons, cōplaineth and crieth out vnder the burthen of the same, that he had as an inheritāce the mouths of vani­tie, and that painefull nightes had bene appointed vnto him. When (saith he) I layd me downe, I sayd when shall I arise, and measuring the euening, I am full with tossing too and fro, Iob. 7.3.4. vnto the dawning of the day. But a good heart is a continuall feast. On the contrary side, he who being in prosperi­tie carieth in him a cheareful minde, or being in ad­uersitie is of good courage, or being in any conditiō of life, is content with his estate, and quiet in his con­science passeth away his life and dayes so pleasantly, as they doe the time, who being at a wedding feast, [Page 136]there tast of dainty delicats, see most deliteso me spe­ctacles, and heare most sweet instrumēts of Musicke. For indeede a merrie heart continually refresheth a man with securitie, and comforteth him in all aduer­sitie. But this is diligently to be obserued, that none can haue a chearefull minde indeede, but onely such as through faith in Christ hauing peace with God, pollute not their consciences with detestable iniqui­ties. For indeede euils enter in into such, to trouble their mindes, to prophane their ioyes, and to pul thē from the continuall feast of securitie here spoken of, who either walke in the committing of grosse offen­ces, or are close hypocrites and dissemblers.

Better is a litle, Psal. 37.16. a small portion of goods is more pro­fitable and comfortable, with the feare of the Lord, with godlynesse causing a contented minde, yea and wor­king ioy in the holy Ghost, than great treasure, thē the aboundāce of wealth, and trouble therewith, with feare, care, sorrow, or the checke 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 enioy them?

Better is a dinner of greene herbes where loue is, slender fare where concord and hartie good will is, is indeed better cheare, than a stalled oxe, and hatred therewith, thā daintie dishes with ill will or brawling. For indeede loue recompenceth the slendernesse of the fare, but hatred and brawling causeth most delicate meates to seeme vnsauerie.

The angrie man, the furious person whose very pre­sence is hurtfull, stirreth vp 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 patient man.

The way of a slothfull man, the course which the slug­gard taketh in going about his affaires, is as an hedge of thornes, is slow and hard. For he goeth creepingly a­bout his busines, yea his feares & griefes pricke him and stay him like thornes or briars. But the path of the righteous is as a paued causey. The order which the godly man taketh is most plaine and easie, who so readely and lustely runneth on in the workes of his calling, as if he walked on a paued causey.

A godly child at all times by his obediēce comfor­teth his father. But a foolish man despiseth his mother, an vngodly youth when he commeth to mans age, ma­keth no account of his parents, but especially contē ­neth or disobeyeth her who bare him, being a great heauinesse vnto her by this meanes. This sentence then teacheth, that we owe obediēce to parents both whilest we are yong and whilest we are old.

Foolishnesse is a ioy to him who is destitute of vnderstan­ding, a vayne mā is delited in seeing hearing and do­ing of vayne things. But a mā of vnderstanding will walke [Page 138]vprightly. The ioy of a prudent person, is to make his pathes streight or to do the will of God.

Intentes not aduised on, vanish or haue vnluckie issue, but those enterprises which are considered on or debated by learned counsell, are afterward execu­ted with very good successe.

This sentence conteineth a commēdation of wise speeches. Ioy commeth to a mā by the answere of his mouth. A gracious speech bringeth gladnesse to him who vt­tered it. For he reioyceth, either for the honor which is giuen him for his wordes, or for the profite which he seeth other thereby receiue. And how good is a word in his season. How profitable and delitesome is counsell or instruction, giuen in time of necessitie, and when it falleth out well?

There is a double way, the one streight which lea­deth to life, and this onely the wise do find, the other broad, which leadeth to destruction, and this the vn­godly walke in, but the prudent auoyde it. Wherfore, the meditation of the faithfull is on holy things, yea their conuersation is heauenly, to this end, that not being intangled with sinne or the world, they may be preserued frō destruction & dānatiō. Thus then doth the path of vertue bring the godly at last to lifeaboue, whō not onely it raiseth vp to heauenly thoughtes & actions, but lifteth vp in the end to celestiall glory.

This sentence commendeth the iustice of God, vnto the terrifying of mightie oppressours, See the root here­of. Exod. 22.22. and vnto the comforting of the poore people, who are insinua­ted in the name of the widow, whose estate is of all other most greeuous, because she being desolated of her husband, lyeth open to all wrongs, but especially to the iniuries of great and wealthie men. The Lord then will destroye the house of the proud, God often ouer­throweth their families yea pulleth them vp by the rootes, who in the pride of their hearts haue oppres­sed the poore taking from them either their lands or goods. But he will establish the border of the widow. The Lord will restore the poore to their right, or els by some meanes or other he will so defend their posses­sions and fields against the power of the mightie that they shall not be able to pull thē out of their hands.

All things which proceede from the wicked as for example euen their thoughtes are vncleane and ab­hominable in the sight of God. On the contrary side, Tit. 1.15. not onely their thoughtes but the wordes of the god­ly which flow from the good treasure of their hearts, are acceptable to the Lord and as a cleane and sweet sacrifice before him.

Couetousnesse is herein threatened. He which is gi­vē to gaine troubleth his owne house. Such a one as getteth goods by hooke or crook, or is addicted to euil gaine, Hab. 2 9. is a cause and occasion of many euils in his estate & familie. But he which hateth giftes shall liue. On the con­trary side, such a one as abhorreth bribes giuen to [Page 140]peruert iustice or to any such ill intent, shall liue in prosperitie and peace.

A good man out of the good treasure of his heart bringeth foorth good things, See the roote hereof Psal. 37.30.31. but an euill man out of the euill treasure of his heart, bringeth foorth euill things. The heart of the iust man studieth to speake, the vpright person premeditateth what to say and when and how to vtter his wordes. But the mouth of the wicked powreth foorth euill things. The mouth of the vngodly cā neither be silent nor speake well, but pratleth and ba­bleth, vaynely, rashly, offensiuely and lewdly.

See the roote hereof or a like sentence. Psal. 145.18.God is farre off from the vngodly not in place but in helpe. On the contrary side, God is neare to those who feare him, not in presence onely but in fauour, graūting their prayers and succouring them in their aduersities.

Those things which are teceiued in by the eye or eare, haue great force to affect a man. The light of the eyes reioyceth the heart, a sight pleasant and acceptable to the eye, reuiueth the spirites, and a good hearing ma­keth the bones fat, a good report but especially the do­ctrine of the Gospell which is the voyce of ioye and gladnesse, not onely comforteth the minde, but cau­seth the body to be in good plight.

The care that hearkeneth, the person which heareth & [Page 141]yeeldeth obedience, to the correction of life, to whole­some reproofes which teach men to liue well here, and lead them to life eternall, shall lodge among the wise, shall not onely in this world haue a place yea honour also among the learned, but hereafter raigne with them in Gods kingdome.

He that refuseth instruction, the contemner of good counsell, who neither is wise him selfe nor will be taught by other, despiseth his owne soule, by wāt of know­ledge and grace, layeth open his life to destructiō. But he that obeyeth correction, possesseth his owne heart. On the contrary side, he who doth profit by rebukes, preser­ueth his soule from death and from Gods wrath.

The feare of the Lord, the reuerence of God, is the in­struction of wisedome, Iob. 25.28. is that which maketh a man wise or which as a schoolemistres teacheth wisdome. For the feare of God giueth a man many good lessons. And before honor goeth humilitie. And lowlynesse of mind bringeth a man to glorie.

THE XVI. CHAPTER.

THe preparations of the heart are in man, oftentimes a man hath whole armies as it were of thoughts in his minde, therein placed in an exact order as in bat­taile array, but the answere of the toung is from the Lord, but when a mā hath set downe how to speake, the vt­tering of his minde is as God shall open his mouth. [Page 142]Here then is taught, that when a man hath obtained a former grace of thincking well, he stādeth in need of a second grace, namely to speake well, without which he shall neuer be able to vtter aright any part of that matter or one of those wordes, which he hath thought on or cond by heart.

All the wayes of a man are pure in his owne eyes, a man looketh onely on his outward actions which seeme faire and cleane in his sight, so that therein he plea­seth and iustifieth him selfe. But the Lord pondereth the spirites. On the other side, the Lord considereth the inward intentes and affections of the heart, yea he weigheth them and proueth them, euen as a good Magistrate, tryeth the measures of his subiects by the common standard.

Commit thy workes vnto the Lord, whereas thy trou­bles and thy labours in thy calling, are as it were cer­taine weightie burdens which lye on thy backe, tor­ment not thy selfe with care, but roll them as it were vpon almightie God, and thy thoughtes shall be directed: for so thy desires shall at last happely be accompli­sheth. Now, by what meanes or after what sort we are to cast our affaires on God, the Apostle Paule decla­reth in his Epistle to the Philippians when he saith, Phil. 4.6. be carefull for nothing, but in euery case, let your petitions be made knowen vnto God, by prayer and supplication with thankes giuing, and (so) that peace of God which passeth all vnderstanding, shall keepe your hearts and mindes in Christ Iesus. Thus did that worthie Queene Hester, who al­though it was present death for her to goe in to the king (vnlesse she should finde speciall fauour in his [Page 143]eyes) yet she so committed her wayes to the Lord, (hauing first vsed prayer and fasting) that saying to her selfe if I perish, I perish, she boldly entred into his presence.

Predestination is here spoken of. The Lord, the e­ternall God by whom all things haue their being, hath made, hath not onely foreknowen but or dained, all mē, aswell Iewes and Gentils young as old, rich as poore, See for this do­ctrine the whole 9. chap. to the Rom. for him selfe, for the setting forth of his wisdome, pow­er, iustice, and glorie. Yea euen the wicked man, he hath ordained the reprobate person him self also (who be­cause he is an enemie to Gods glorie may seeme not to haue bene appointed or created to his glorie) vnto the day of euill, to the day of Iudgement and of execu­tion, that so in this vessell of wrath, the iustice of God may be declared. The originall cause of the dānation of men, is in them selues, seeing they are wicked of them selues without any compulsion offred on the Lordes part. But (as here is shewed (the will of God which is a rule of iustice, is the fountaine not onely of election, but of reprobation. Thus God is without fault in refusing the wicked, sith he is indebted vnto none, but the wicked are most iustly condemned, be­cause by their sinnes they are indebted vnto God.

See examples in Pharao, the buil­ders of Babell. Nebuchadne­zar, and Herod.The Lord will plague euery high minded person, who neither by any aide nor by any art shal be able a­uoide his Iudgemēt. Some are not very lofty in their lookes nor glorious in their apparell and yet haue in them most stout hearts, and proud spirites. These are [Page 144]abhominable in Gods sight and shall be plagued as well as the gay and boasting peacockes of the world.

It is most sure and certaine, that sinnes are coue­red and pardoned vnto men, not by the vertue or ex­cellencie of their good workes or merites, but by the tender mercy of God in Christ, Luc. 1.72. Psal. 25.10. Psal. 85.9.10. & by his performing of his promises in him. Neuerthelesse, it is also an vn­doubted truth, that by vnfained repētāce, the iudge­ment of God is preuented, when as iniquitie is bro­ken off, by practising of that which is good. The Pro­phet Daniell teacheth this doctrine most paynely, whē he sayth to Nebuchadnezar, breake of thy sinnes with righteousnesse, and thine iniquities with mercy toward the afflicted, Dan. 4.27. that thy prosperitie may be prolonged. Thus then, by mercie and truth iniquitie is purged, sinne committed is remitted by the meere grace of God in Christ, in whom all his promises are yea and amen, but moreo­uer, when pitifulnesse and faithfulnesse is practised, temporall chastisements for foule faults threatened or inflicted, are stayed or remoued, the Lord beyng well pleased with such sacrifices of obedience, albeit the sacrifice which Christ hath offred on the Crosse is onely meritorious, who is the onely propitiatiō for our sinnes. And by the feare of God euill is departed from. The awe or reuerence of the Lord, is that thing which maketh men to shunne sinne, so that abstay­ning from iniquitie, they incurre not the wrath or in­dignatiō of the Lord. This verse thē teacheth where­by the pollutiō of sinne may so be washt away, as that it shall not cry for vengeance, and againe whereby, it may so be auoyded, as that it shall not be able to in­fect vs.

See examples in the I sraelites & the Egyptians, in Dauid and Saul. in Ahasuerus and Mordecha [...] and a like sen­tence. Iob. 5.23. When the Lord fauoureth the wayes of a man, at what time God is reconciled to an vpright person, he ma­keth his enemtes, he causeth those who were his aduer­saries for the time, to be at peace with him, not onely to lay aside their hatted, but to beare good will or to en­ter into a league of friendship with him.

A small stocke gotten, prospereth better and is more to be esteemed, then great wealth scraped to­gether by iniurie and oppression.

Mā purposeth as we say, but God disposeth. Many iourneyes are often intended, many courses are de­uised, but God causeth things to come to passe, as he seeth good.

Kings in old time did vse to sit in iudgemēt. Hence it is that here it is sayd, a diuine sentence shall be in the lips of the king. The meaning hereof is, See the roote hereof. Exod. 23.2. An example. 1. King. 3.27. that a Prince or ludge should haue a gift of searching or ferretting out the truth. His lips shall not transgresse in iudgement, he should neuer giue a rash or false sentence on any matter.

All the parts of the ballance and all things there­to belonging, are the Lordes ordinance, yea he hath also commaunded that they be vsed aright.

It should be an abhominatiō to kings to cōmit wickednes, it is the part of rulers so to abhorre the working of ini­quitie, See an example in Dauid. Psal. 101. as that they neither thē selues commit grosse vices, nor allow them, but rather detest thē in other. For the throne is established by iustice. The cause why Prin­ces should aboue all other abhorre iniquitie is, be­cause the royall crown and authoritie is mainteined, not so much by strength as by equitie, which subiects loue and God doth blesse.

Righteous lips should be the delite of kings, wise and faith­full speeches should please Princes, and he who speaketh right things is to be loued by them, the person also who vt­tereth the truth or giueth sage aduise, is to be enter­tained in their courts and to be esteemed.

The wrath of a king is as messengers of death, the furie of Princes is of so great force, as that it is a signe of some heauie vengeance or of▪ present death, See an example. Hest. 7.8. being herein like vnto messengers which are sent to slay a man. But a wise man will pacifie it. A prudent person by some gracious speech or wittie deuise, wil ouercome and appease the indignation of a Prince, See an example. in Ioab. 2. Sam. 14. although it is verie forcible and very terrible.

In the light of the kings countenance, in the chearefull & [Page 137]louing looke of the Prince is ioy and comfort, and his fauour is as a thicke cloud of the latter raine, his good will also is verie beneficiall and profitable. For as the lat­ter raine doth much good to the groūd and causeth the fruites of the earth to reuiue and florish, so the fauour of the king is not onely very comfortable, but verie fruitfull.

Seeing the possession of wisdome bestoweth tem­porall and eternall life on men, is it not infinitely to be preferred, Ecclesiastes. 7.11.12. before corruptible mettals as gold and siluer?

The forsaking of sinne or abstaining there-from, Psal. 34.13.14.15. as it were a bulwarke preserueth the righteous from Gods iudgements, so that he who ordereth his way a­right, saueth his owne soule.

Hawghtinesse and arrogācie are the causes of cō ­fusion and of manifold calamities yea of vtter ruine, which oftentimes euen in this life befalleth proud persons as their proper reward.

It is more profitable and commendable indeede, together with the afflicted people of God to be brui­sed in heart and lowe in port as captiues vsually are, See an exomple in Moses Heb. 11, 25. than after the manner of insolent conquerors who [Page 138]diuide the spoyles, to be stately in behauiour or to practise any tyrannie.

He that exerciseth him selfe in reading and hea­ring the word of God, shall thereby finde great com­fort and instruction. So also he which beleeuing the word, Luc. 1.45. Heb. 4.1. putteth his confidence in the power and mer­cie of God, shal attaine to many benefites both tem­porall and eternall. But without faith the word profi­teth not at all.

He who is wise in heart, he which knoweth much, is to be called prudent, is to be commended as a learned mā, but the sweetnesse of the lippes, but an elequent or graci­ous vtterance, giueth instruction, edifieth and profiteth the hearer.

Ʋnderstanding is a well spring of life to them that haue it, true knowledge ministreth continuall instruction to those who therewith are indued, being in this res­pect like to a fountaine which floweth with tunning waters. But the doctrine of fooles is a well spring of follie. As for the instructions which seducers giue, they do but infect peoples mindes with errours and vices, so that although their doctrine floweth from them, yet it is but as a spring of filthie or deadly waters.

The heart of the wise man, the minde of the learned mā, guideth his mouth wisely, moderateth his mouth for matter and manner of speech, and by his lippes he mini­streth instruction, and the wise man by his gracious vt­terance, edifieth the hearers.

Pleasant speeches, cloquent wordes and sayings, are as it were an hony combe sweetnesse to the soule, delite the minde as honie doth the tast of the mouth, and health to the bones, and cure also the body, which they refresh and oftentimes restore to health.

The cōmitting of sinne in the beginning seemeth a good way vnto man in regard of pleasure or profit, but in the end it worketh destruction.

He which is troublesome, Thus with Tre­melius I inter­pret this verse, being lead into this sense, by the sute of the sen­tences going be­fore and follow­ing, by the sig­nification of the wordes, and spe­cially by com­paring of the 15.16.17. vers. of the 7, Psalme herewith. Psal. 7.14. &c. the busie body who trou­bleth his neighbours, troubleth him selfe, draweth trou­ble vpon his owne pate, for his mouth rocoileth vpon him selfe, for his slaunderous or hurtfull speech, whereby he went about to harme his neighbour, causeth him to be hateth or to be punished, being found false in the end. Behold then he shall trauaile with wickednesse, for he hath conceiued a mischief, but he shall bring foorth a lye. He hath made a pit and digged it, and is fallen into the pit that he made, his mischief shall returne vpon his owne head, and his crueltie vpon his owne pate.

A wicked man diggeth vp euill, a malitious person se­cretly practiseth mischief against his neighbour to vndermine him thereby, and his lippes is as it were bur­ning fire, and in his mouth are railings as hote and as hurtfull as coales of iuniper.

A froward person soweth strise, a treacherous backbi­ter maketh contētion, and a tale teller separateth a chief friend, & a secret whisperer causeth diuision, yea such a separation, as that the greatest friends in the world forsake each other.

A seducer, by faire or craftie speeches, perswadeth and prolleth on his neighbour, to goe to that place wherein he may be in danger, or to doe that thing which may be hurtfull to his body or soule.

He which wincketh with his eyes, that person who vseth oftē to shut his eye lids, doth it to deuise mischief, cōmō ­ly thinketh on some euill which yet for the time he keepeth close and dissembleth. He which hiteth his lippes. But that person who in his angrie mood showeth by some signe in his lippes-that he is ossended, worketh harme, doth not stand deuising, but presently execu­teth some mischief.

The gray head is a crowne of glory. Hoarie haires are a singular ornament. For indeede, first, they are a gar­land [Page 141]which not the art of man, but the finger of the Lord hath fashioned and set on the head. See the roote hereof. Leuit. 19.32. Secondly, they do wonderfully become the aunciēt person. Last of all, they are a signe of many troubles passed & dan­gers escaped. When it is found in the way of righteousnesse. This siluer crowne of gray haires is then most glori­ous, when it is seen on the head of a iust man, who cō ­monly attayneth to it, whereas the wicked man is cut of in his youth. For indeed, Iob. 5.26. Psal. 91.16. old age and the white head, is a reward of a life which hath bene led vp­rightly.

He who is slow to wrath, he which is of a patiēt mind, is better then the mightie man, is more excellent then he who is strong of body. He is I say the more excellent, because the patient man can beare reproches, which are more vntolerable to be indureth, thē the greatest burdens which are wont to be layd on the backes of those, who are strongest. And he which ruleth his owne mynde, is better then he which winneth a citie. Moreouer, such a one as subdueth his affections, is a greater cō ­queror then any Captaine or Emperour for he sub­dueth those things which are most strong as sinnes and Sathan, and which are more inuincible then Towers and Castles.

This sentence teacheth, See examples. Act. 1. Ion. 1. Iud. 7.1. Sam. 10 that all things so come to passe by the prouidence of God, as that the verie lot which of all other things seemeth to stand most vpon chaunce or fortune, is thereby ordered.

THE XVII. CHAPTER.

BEtter is a morsell of dry bread, a litle homely fare in a poore cottage with ioy and quietnesse of mynde, is more to be esteemed then an house, full of sacrifices, with strife, then store of daintie dishes in a Princely Pallace, with brawling or contention. For indeede, peace is better then all delicates.

He which being by condition a bondman, carieth him selfe dutifully toward his maister, through Gods prouidence is appointed sometimes to be gardian or gouernour of some one of his children, and specially of such a one, as is rude and dissolute youth. Now moreouer, somtimes also he is so trusted by his mai­ster, that he leaueth vnto him his goods, to distribute the same among all his sonnes.

As the vessels which the gold-mith, Mal 3.3. Iere. 6.27. Psal. 26. Iames. 1.3. 1. Pet. 1. proue the me­tals of gold and siluer, so God trieth not onely the hearts of the elect, but of all men. Here thē, the Lord is resembled to the refining vessell, the hearts of men to gold and siluer.

Herein is declared, I cannot here cō ­ceale that Cy­prian in his 4. booke Epi. 9. Ad Pupianum, rea­dech this verse thus, following it may be some other copie. The euill man hearkeneth to the toung of the wicked, but the tust man giueth no heed to lying lippes. Truly, ac­cording to this interpretation, the parts of this sentēce are most fitly opposed. that to heare tales or false re­portes willingly, is a great fault and a propertie of an [Page 143]vngodly person. The wicked man hearkeneth to lying lippes, he who is giuen to do euill, listeneth willingly to false suggestions, and the deceitfull man giueth heed to the per­uers toung. On the contrary side againe, the dissembler heareth with ioy secret wispering or slaunders, which tend to the hurt of his neighbour.

That person who derideth the afflicted for their af­fliction dishonoreth God, whom in his creatures he disgraceth. Againe, he that is glad to see his poore neighbour in miserie or therein shall insult ouer him (as Shimei did ouer Dauid) shall surely be reuenged.

Young imps, are a garland of comfort and of praise vnto their auncestors. For in them they liue, Psal. 128.6. and by them they appeare to haue bene fruitfull. On the o­therside againe, it is a great honor to childrē, to haue descended from many worthie progenitors.

Excellent talke, graue speech concerning waightie matters or holy things as faith and repentance, be­commeth not a vayne man, beseemeth a contemptible person or dissolute liuer, much lesse doth vayne talke be­come an excellent man, corrupt and vnsauerie commu­nication then, doth farre worse become one that ex­celleth other in vertue or authoritie. For example, it becommeth not a churle to boast of liberalitie or to talke thereof, but it lesse becommeth one that is francke, to promise that which he doth not or will not performe. Againe, it beseemeth not a prophane A­theist [Page 144]to talke of Religion, but it lesse beseemeth a professed Christian, to sweare, to lye, or to vse such filthie talke as is common in the mouthes of Prote­stantes now a dayes. Moreouer, it is an absurde thing that a simple or vnlearned mā, who neither knoweth one letter of the booke nor vnderstandeth the prin­ciples of Religion, should discourse of the deepest mysteries of Diuinitie, or dispute of the controuer­sies of these times. But it lesse befitteth learned or godly Preachers, to teach lyes, to raile, to scoffe, or to stuffe out their Sermons with many vayne or foolish fables. Finally, it is vnmeet for a meane person to oc­cupie him selfe in speaking of matters of state or the highest points in common wealth affayres: but then it must needes be more vnmeet for any worthie per­sonage, to spēd time in talking of games & pastimes, of dice and cardes, of buls and beares, or such other toyes or vanities.

A present is so welcome to a couetous mā, as that it obtaineth any thing at his hand. For whether it be giuen to get an office, or to find pardō of an offence or to appease wrath, or to winne fauour, it hath a pro­sperous successe.

He is a good preseruer of concorde who letteth a fault slip or burieth in silence an old offence, Col. 3.13. but he which rippeth vp old matters, maketh variance be­tweene most louing friends, or estrangeth him from him selfe with whom he had most familiar acquain­taunce.

An admonition by words be it neuer so short, not onely grieueth but bettereth the wise and humble person. On the contrarie side, euen correction by stripes be it neuer so sharpe or continuall, litle or no whit at all pierceth or amendeth the obstinate wic­ked man.

The vngodly man proceeding on in his sinnes, shal meete at the length with some instrument or viall of Gods vengeance.

Salomon here prayeth, that the godly man be deli­uered from vnorderly and vnreasonable men. Of all wild beasts, a beare most exceedeth in rage. Now if at any time she be robbed of her whelps, her fiercenesse is doubled. It is then a dangerous thing to be met on sodaine by a beare. But it is yet more perillous, for a man to meete a ruffian or a furious person. For a beare may be tamed by art, but a foole will not be perswaded. A beare may be shunned by swiftnesse, but a wicked man pursueth his neighbour to the death. A beare hurteth the bodie only, a foole bodie goods and name together. To conclude, a beare doth harme onely with tooth and paw, but a mischieuous man with hart, hand, toung and weapon.

Whosoeuer rewardeth euill for good. Whosoeuer he be [Page 146]which is so vnthankfull, as not onely to render good for good, but to recompence well doing with hurt or euill, euill shall not depart from his house, shall, not once onely but continually be plagued, not in his person onely but in his familie.

He that beginneth strife. That person who first prouo­keth his neighbour to brawle or to fight, is as one who openeth the waters, is like him who vnlocketh the sluce or cutteth the ground or banke, wherby a pond or ri­uer is hemd in. For he can no more stay the strife which once he hath begun, then 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 Wherfore before the contention be medled with. If then thou be wise, con­tend not vnnecessarily, but agree with thine aduersa­rie quickly, before the action be commenced, or his wrath be kindled.

As well he, See the fountain herof Exod. 23. [...]. who in the seate of iudgement absol­ueth the malefactor, as he which punisheth the wel­doer, committeth an hainous sinne, which God will seuerely reuenge.

Who can but disdaine vngodly rich men, who haue great meanes of attaining vnto learning & of doing good workes, but either they haue no hunger after these things, or no capacitie to comprehend them?

See examples in Abaham who ventured his life for Lot when hee was caried a­way captiue, in Dauid & Iona­thā and in Ruth and Naomi. A friend loueth at all times, he that beareth heartie good will to a man, sheweth him selfe kind vnto him continually, neither is there anie day or time, wher­in he embraceth him not in his affection. And is borne a brother in aduersitie. Now, when some great affliction falleth out, then is this louing friend manifested to be a brother in verie deed, inasmuch as he sheweth the naturalnesse and soundnesse of his affection, by cleauing to his neighbour in his trouble, & by com­forting him all maner of wayes.

A rash foole proffereth him selfe to be suretie for his friend, before he be intreated by him to take this burden vpon him in his behalfe.

He which loueth rebellion. Such a one as is crosse or o­uerthwart in his dealings, opposing him selfe against God and man, loueth strife, draweth trouble on him selfe, which alwayes doth follow such peruersenesse. He which exalteth his gate. Againe, he who in the pride of his heart preferring him selfe aboue other, carieth an higher port thē his abilitie doth beare or require, seeketh destruction, by this his misbehauiour so ouer­throweth him selfe oftētimes, as they do which seeke to cast them selues downe headlong from some high place.

Both he whose heart is vnsound, shall want bles­sings, and he whose toung doth flatter and deceiue, shall find heauie iudgements.

The parents of such children as proue stubburne, haue bene the authors of sorrow vnto them selues, neither shall they be able to take cōfort in any thing in the world, seeing their gracelesse imps, will be a perpetuall thorne in their hearts.

Great force there is as wel in ioy as in sorow. A ioy­full heart causeth good health. A merrie mind quickeneth the bodie together with all the senses thereof, con­uaying thereinto a vital vigor. For the reuiuing of the bodie proceedeth from the heart, which being in good tēper, it can not be but that all the other parts must also be in their right tune. But a sorowfull mynde drieth vp the bones. On the contrary side, a heauie spirit causeth sicknesse and diseases. For when the heart is sad, the spirits are drawne backe, the humours are dried vp, the verie bones them selues are filled with aches.

A wicked man, one who hath an ill minde or an ill cause, taketh a gift, draweth forth a bribe, out of his bo­some, secretly and closely, to peruert or wrest the wayes of iustice, to peruert or stop the law, which is the life of the common wealth.

He who is indued with discretion carrieth calme­nesse in his browes, modestie in his eyes, grauitie & stayednesse in his looks. On the contrary side, he who is simple or vaine, sheweth signes of lightnesse and in­constancie in his countenance.

A leud child, is not onely a matter of sorow to his parents, but prouoketh them also vnto wrath and choler.

Not onely to kill, but to scourge or fine anie for well doing, is a great sinne which God will seuerely reuenge.

The discreet person is silent, euen when he is pro­uoked vnto wrath, neither onely doth he moderate his speeches but his affections. Moreouer, euen the vngodly and vnlearned person, putting vp a wrong with patience and keeping silence, Here with the Greeke interpre­tors and Ierome I read letaanah occasionem quae­r [...], which rea­ding also by some of sounde iudge­ment in our time is thought to be the truth. is thought & sayd in that respect and for that time, to be verie wise and warie.

THE XVIII. CHAPTER.

That person is sayd to separate him selfe, who seue­reth him selfe from other in heart or course of life. Such a one seeketh a quarrell, that is to say, wayteth for some occasion or oportunitie of falling out or bral­ling. Ep. Iud. 19. ver. To cōclude, he medleth in euerie matter, he stirreth very busily in euery thing which is done, & catcheth at euery word which is spoken, to the end he may take some occasion of breaking concord, or prouoke his neighbour vnto strife.

Albeit, most profitable instructions are taught or most sound arguments brought to conuince the con­ceited person of his errour or euill course of life, yet he is so farre off from resting therein, that he wōder­fully pleaseth him selfe in those phantasticall imagi­nations onely, which his blind or froward heart, de­uiseth or ministreth vnto him.

Disgrace and infamie followeth the notorious of­fender euery where.

Euen as deepe waters fayle not but are plentifull, or as a flowing riuer is neuer dry nor standeth still but runneth continually, so the godly speeches of a man indued with knowledge, are not superficiall but sound, not barren but fruitfull. For out of the good treasure of his heart bringing foorth good things, he ceaseth not out of his lippes to powre forth dayly in­structions.

It is a great sinne by regarding of some thing in the vngodly aduersarie, the which is without the cause, as honour, frendship, or a gift, Exod. 23.2.3. to condemne or wrong the innocent person.

Euery one herein is warned againe, to take heede that he abuse not his toung. The lippes of the foole make strife, euen as moles raise vp hils whithersoeuer they goe, so rash people stirre vp strife wheresoeuer they become, and his mouth calleth for strips. The words which proceede out of the mouthes of the wicked, cause them oftentimes to be smitten and wounded. A fooles mouth is his owne destruction, &c. The speech of the vn­godly person some times causeth hi [...] to be called in­to question & worketh his vtter vndoing. The words of the whisperer, &c. The secret backbiters tale, Psal. 52.21. is smooth as the oyle, but it cutteth like a sword, so that he can both bite and cry, as we say in our English Prouerbe.

The idle person is another spendthrift as it were. For as the prodigall person consumeth his goods by lauishing them out, so the sluggard suffereth his pos­sessions to decay by not looking to them or labouring to maintaine them. The one spendeth all, the other getteth nothing, and thus as both are vnthriftie, so [Page 152]both fall into extreme pouertie at the last.

In the former of these two verses, resorting vnto the Lord by faith in the time of trouble, is commen­ded. The name of the Lord, the protection and fauour of God toward the elect in Christ, is a strong tower, is a sufficient defence and a sure refuge against all daun­gers. The iust man runneth vnto it, So did Dauid Asa, Iehosaphat and Hezechia. he who is iustified by the bloud of Iesus Christ and sanctified by the holy Ghost, in time of affliction, speedely, by faith, repen­tance, prayer, and fasting repaireth hereunto, as men in time of warre runne to castles or fortresses, that they may be safe from daunger, and is exalted, and so is preserued from the rage of troubles, and kept out of the reach of all his aduersaries. In the eleuenth verse, confidence in riches is condemned. The rich mans substance, &c. aboundance of earthly treasures seemeth a strong defence against euils, and a meanes of auoyding all daungers, vnto the wordly rich man.

Securitie is the forerunner of a fall, See the exposi­tiō hereof, before. 12.2.16.18.15.33. humilitie of preferment and of all good blessings and graces.

It is a note of rashnesse and a great discredite vn­to a man, to giue a verdite vpon causes not through­ly knowen vnto him, or to pronounce an hastie sen­tence vpon any person.

This sentence teacheth, that the diseases of the minde are more heauy and grieuous thē the diseases of the body. The spirite of a man beareth out his infirmitie, the minde of a man if it be couragious or sound, su­steineth with patiēce the diseases of the body or any outward crosse whatsoeuer. But a wounded spirite who can beare? as for a soule full of bitter grief, the body cā not carie with cōfort, no thing can ease, no person cā quiet. Albeit women in trauaile doe cōmonly forget all their paines and greatly reioyce when they haue brought foorth a male child into the world, yet the wife of Phineas, because her heart was full of sorrow for the taking of the Arke of God, neither could nor would receiue any comfort by her new borne sonne. So likewise, although Musick is a medicine as it were to a pensiue minde, and men are wont to take chief delite in their harpes and violes, yet the Israelites being as it were resolued into mourning and teares at the waters of Babylon, hung vp their instruments on the willowes in that place, as things without force to minister any comfort vnto them. Nothing then besides the grace of God alone, can cure a wounded or broken spirit [...], not melodie, not feasting, not any outward blessing. No person can lift vp a minde ex­tremely cast downe, excepting onely God him selfe not child, not father, not friend, not neighbour, not husband, not wife, the greatest outward comfort in the world.

The heart of the prudent man, the soule of that person who is indued with vnderstanding, possesseth knowledge, keepeth and holdeth fast that which it hath already [Page 154]learned, and the eare of the wise seeketh knowledge, they that regard their owne welfare, endeuour by hearing of other, to increase their knowledge & to know that which yet they haue not learned.

There is great force in giftes or presentes, both to deliuer mē out of trouble and to bring them into fa­uour. The gift of a mā enlargeth him, a present deliuereth a mā out of close prison, & bringeth him before great per­sonages, moreouer, it maketh a mā gratious in the eyes of great states and leadeth him into their presence.

See an example in Tsibaes com­plaint and Me­phibosbeths de­fence.There is great force in orderly proceedings vnto the discerning of cases and deciding of cōtrouersies. He that is first in his cause seemeth iust, he that speaketh first in a matter, maketh oftentimes such a show of truth or right, as that although he hath indeede the worser part, yet he seemeth to haue the better. But his neighbour commeth and maketh inquirie of him. After­ward, the other partie pleadeth in the second place, and inueigheth against the former person, detecteth his sleightes, confuteth his argumentes, finally proo­ueth his own cause to be most sound and good. Thus as we vse to say in our English Prouerbe, one cause is good till another be heard, for which cause we are to heare both parties speake, before we determine ought on either side.

In some cases, as namely in those which otherwise can not be well decided, the lot or straw as we vse to speake, must be man of law. The lot causeth contentions to [Page 155]cease, the lot quickly endeth controuersies, which o­therwise are endlesse. For it reuealeth Gods will, and furthermore, it being mooued by the immediate fin­ger of the Lord, euery one that hath any sparke of reason and Religiō, will rest therein and yeeld there­unto. And maketh a partition among the mightie. Moreo­uer, the lot is a meanes, whereby spoyles and inheri­tances are diuided not onely among meane persons, but the wealthie, the strong, and the honourable. As concerning lots, they were much vsed amongest the people of the Iewes as may appeare by sundry places of the Scripture, neither is the vse of them now vn­lawful, Num. 33.1. Sam. 10. Act. 1. Ionah. 1. Iud. 7. but warrantable by the word of God, so that it be taken vpon iust occasions alwayes, and ioyned with calling on the name of God. These cautions ob­serued, a lot may lawfully be vsed, either in diuiding of possessions, or in chusing of officers to some place or dignitie. But when a lot is cast to inquire what successe men shall haue in their affaires, or to set vp some odde bankerout with the deceiuing and disaduantaging of many, or to play and to make sport, it is abused. Here occasion is offred to dis­cours, whether cardes and dise be lots as some verie learned and godly writers iudge 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 controuersies, but to expound the sense of the parables of this booke, I passe this point ouer. Neuer­thelesse, this one thing I can not let slip or pretermit, concerning the vayne pastime of dising (and so con­sequently of carding) that euen one of our own Pro­phets old Chaucer by name, hath noted in his writings to be full of spots, as late Diuines teach that it hath the nature of lots, howbeit abused. For saith he.

The warre betweene naturall or spirituall brethrē, is here shewed to be vnreconcileable. A brother offen­ded is harder to winne then a strong Citie, a kinseman or friend displeased or falling away and departing, See an examples in Cain, and A­bell, and in Paul and Barnabas. resi­steth all intreaties, giftes, and meanes of reconcilia­tion more stoutly and stifly, then a defended towne doth the assaultes of the weapon or the Ambassages which are sent for the intreating of peace. And their contentions are as the barre of a Castle. Moreouer, the strifes of brethren are as strong as most strōg barres, neither can be broken off by any meanes.

The toung herein is compared vnto a fruitefull tree, to declare that euen as a man eateth of such fruites as he hath, so shall he haue such an estate, as he hath a toung. With the fruite of a mans mouth shall [Page 157]his belly be satisfied, &c. According as euery one vseth his toung, so good things or euils do befall him and that in great aboundance. Death and life are in the power of the toung, &c. A man by abusing his toung, in tea­ching, accusing, witnessing, and speaking, may vndoe and destroy him selfe and other. On the contrary side againe, a man by vsing his toung aright, in exhorting, testifying, giuing aduise, and talking with euery one, may saue his owne soule and his neighbours.

Now, the spirite of God intreateth of matrimonie. He who findeth a wife, findeth a good thing. Whosoeuer meeteth with a vertuous wife, meeteth with an ex­cellent blessing. In deede, some wiues by reason of their corruption are crosses to their husbandes, but here the spirite of God alluding to the institution of God that it is not good for man to be alone, Gen. 2. commē ­deth such a wife as is an helper to her husband in all good things. And obtaineth fauour of the Lord, euen as that poore man, vpon whom a Prince bestoweth his daughter, findeth grace in his eyes, so that person is accepted & fauoured by the king of heauen, to whō he graunteth in mariage a godly wife, who is one of his owne daughters.

The course of mens behauiour both in the state of aduersitie and of prosperitie, is touched in this verse. The poore man speaketh with prayers, beggers, bondmen, prisoners and such like afflicted persons, See an example in the Israelites speech to Pharao Exod. 5. carie them selues very submissely toward the wealthie and the mighty. But the rich mā answereth roughly On the cōtra­ry side, they who haue aboundance of goods or are in authoritie, vse to reuile & to rate the poore as dogs. Commonly thus it is, but yet not alwayes. For some [Page 158]of the lowest sort speake most disdainefully, and a­gaine, some great personages behaue them selues most curteously. This sentence then is thus to be vn­derstood, that vsually poore people are lowly in their behauiour, and the rich scornefull and haughtie. Ne­uerthelesse, it may also generally be taken thus, that they who are poore in spirite alwayes shew humilitie in their speeches and actions, whereas the rich ac­cording to the world, manifest their insolencie by word and deede continually.

Amitie is intreated of in this sentence. A man who hath many friendes is to shew him selfe friendly, he who hath great acquaintance, is to hold in with euery one of his well wishers, to which end he is not onely to take heede least by strangenesse of offring of discourtesie he loose the liking of any, but to endeuour by all signes and pledges of good will, to knit the hearts of all faster and faster vnto him. But some one louer there is who is nearer then a brother. Now moreouer, among ma­ny friendes there is some one especiall and extraor­dinarie louing mate, whose heart aboue all other, yea aboue a natural brother, is glued vnto his neighbour in such sort, as that he is ready to do any thing for his good, yea euen to dye for him, which no common friend or kinsman lightly will doe. Wherefore aboue the rest, See an example in Dauid and Ionathan. such a one is to be loued and made much of, for indeed the onely load stone of loue, is shewing of loue againe, not onely in wordes but in deedes.

THE XIX. CHAPTER.

THe prayse of vprightnesse is set downe in this verse. Better is the poore man, &c. The godly poore soule who feareth the Lord and dealeth iustly with men, albeit he wanteth necessaries or is litle set by in the world, yet is in a more happie estate seeing he is acceptable to the Lord, then a wealthie wicked man who getteth his goods by lying or abuseth his toung to euill speaking.

As he who wanteth the eyes of the body or with his feete is too swift & runneth too hastely wandreth out of the right way or stumbleth at some stone, so he who wanteth discretion the eye of the minde, or fol­loweth his affections in such post hast as that he will not or cā not marke or see what is vnlawfull or vncō ­uenient for him, sinneth and transgresseth.

Repining against God is here condemned. The foolishnesse of a man ouerthroweth his way, Iam. [...] 13. concupiscence and sinne draweth vpon a sinner sundry troubles, yea sometimes death it selfe. And his heart fretteth against the Lord. Now, when the offendour seeth him selfe to be plagued, he accuseth God as the author of his e­uill and aduersitie, or murmureth against him for dealing so sharpely with him.

New friendes dayly ioyne them selues to the weal­thie, but euery one forsaketh and disclaymeth him, who is afflicted or needie.

All those, who testifie or deuise lyes, shal surely and seuerely be reuenged.

A great number faune vpon those who are rich & liberall, to the end that they may receiue some pro­fit by them, but as concerning him who is in aduer­sitie, euen his nearest kinsmen despise him, and what maruaile is it then, if they who are of no kinne vnto him at all, be so chaunged and estranged from him, as that when he requesteth their helpe they do not re­lieue him, nor will heare on that eare?

That person who possesseth his soule in patiēce, or holdeth fast the truth in the midst of all temptati­ons or troubles whatsoeuer, prouideth well for his owne welfare. Moreouer, he which not onely heareth but keepeth the word of God, shall finde comfort in affliction and many blessings both of this life and of the life to come.

The reporter and inuentor of lyes, shall be grie­uously plagued.

A scourge is rather meete for a wicked man then receations or pastimes, which either he abuseth, or is vnworthie of, seeing he, hauing not weried or exer­cised him selfe in any earnest matters or good works as wise men are wont to do, deserueth not to tast the sweetnesse of any solaces or delites. But if recreation or pleasure which is but a light vanitie as it were, See the expositiō of 22. verse of the 30. Chapter. be­come not a vayne foole: how much lesse then doth authortie or dignitie (which things carie with them so great a waight of glorie, especially when they are exercised ouer noble personages) beseene one of a seruile disposition and condition?

Heauenly wisedome causeth a man to be long suf­fering and patient. Moreouer, it is a thing very prayse worthie, sometimes to put vp a wrong and to take no notifie of an offence.

The force of the affections of Princes is herein declared. The indignation of a king, &c. As the roaring of a young Lyon is most strong and terrible, so the dis­pleasure of a Prince is most fearefull and deadly. But his good will is as the dew vpon the grasse. See afterward. 20.2. On the contrary side, as the dew of heauen refresheth the hearbes of the field and causeth them to florish, so the kings fa­uour is most comfortable and profitable.

Whereas it said that a foolish sonne is a trouble to his fa­ther, the meaning hereof is, that vngodly children by their wickednesse cast their parents into sorrow, in­famie, diseases, and sundry other calamities. Now fur­thermore, the cōtentions of a wife, are affirmed to be like a cōtinuall dropping, because as showers of raine do hurt buildings, and annoy those persons which are there­in all night or all day, so brawling women, by their scoulding, greatly and continually molest their fami­lies & their husbands. Such an vngodly wife then is a great crosse, but on the contraryside, to insinuat that a vertuous 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 re­ceiue their inheritance from God, but this they doe by the hands of their parēts, as by meanes. For those goods which auncesters grandfathers and fathers haue gottē with great labour or kept with care, they leaue to their posteritie from hand to hand. Thus thē a good patrimonie commeth from parentes, but an happy matrimonie proceedeth immediatly from the Lord, who directeth the sutor to a good choise, who mooueth the heart of the vertuous woman to like of him, finally, who bestoweth this his daughter not on euery one but on such a one, as he doth singularely fauour.

Both they who by drowsines worke not that which is good as the Apostle speaketh, and they who being craftie, doe that which is ill, getting their liuing by hooke or crooke, shall in the ende come to penurie [Page 163]or beggerie.

That person which walketh in the obedience of Gods lawes, shall be spared in the time of vengeance and alwayes shall be blessed, but he which careth not how he liueth, shall perish and be made a publicke spectacle of shame.

He which doth good to the poore, 2. Cor. 9.9.10. doth not giue his goods but lend them, not to a mortall men, but to God, not to his losse, but to his great aduantage, see­ing the Lord will returne them backe againe with v­surie.

Chastise thy child by wordes and stripes, whilest yet he is not growen stubburne, but being young, may by this meanes be amended. Neuerthelesse, in any case exceede not measure in thy correction, Ephes. 6.4. for so thou mayest be a murderer of thine own child in thy furious mood.

He who is furious and moodie, will on day meete with some trouble or punishment in goods or body, although thou pardon him diuers times. For his an­ger returning, will cause him to do some mischief or commit some folly, for which, either some priuat per­son or publicke Magistrate, will cause him smart.

O man whosoeuer thou art, heare and obey the word of God, to the end that howsoeuer thou hast spent the former part of thy time in vanitie and wic­kednesse, yet in the end thou mayest attaine to grace and euerlasting glory.

The intentes of mens mindes and the cogitations thereof are infinite, changeable, contrary to each o­ther, and so vayne, as that they neuer oftētimes come into act. But as concerning the decree of the Lord, it is not onely one and the same, but in due season is put into execution.

Liberalitie is now commended. That which is to be desired by a mā, &c. Albeit all vertues and good things are to be laboured after, yet in as much as is it an happy thing to giue rather thē to receiue, a mā is af­ter a speciall sort to endeuour, that he may be boun­tifull and giue almes to the poore. Abraham did so de­sire to extend his liberalitie to those who stoode in neede, that he sat at his doore to waite for guests. But he that is poore is better then he that is a lyar. Neuerthe­lesse, he who hath nothing to bestow on good vses, yea who hath scant so much as will suffice him selfe and those who depend on him, is more acceptable to the Lord and more to be esteemed by men, then the great rich men of this world, who are Atheists or hy­pocrites, & giue their goods to the poore onely to be seen and commended.

The reuerence of the Lord maketh those happie who haue it alwayes before their eyes, vnto whom it bringeth plentie of all good things, and from whom it turneth away all sortes of euils.

Nice and daintie slouth is herein cōdemned. The hand is the instrument of working. The bosome is a place of warmth and ease. The mouth is not far from the bosome, & must of necessitie be fed. Thus much then here is meāt, that some are so slouthfull, as that they will not set their handes to most easie and need­full workes, as for example to take their foode or to combe their heades.

He which erreth of simplicitie, or sinneth of infir­mitie, will receiue profit both by the punishmentes which are inflicted on obstinate offendours, 1. Tim. 5.20. Act. 5.11. and by the rebukes which are applied vnto the godly, after that they haue gone astray.

That child who robbeth his father of his goods, or turneth his mother out of doores, not onely shameth his parentes, but shall him selfe come to confusion and destruction.

Herein euery one is called to repentance. Cease ô my sonne. &c. Let it be sufficient for thee ô man to haue spent the former time of thy life in vngodlinesse and vnrighteousnesse. Now therefore, lay aside all thy vanities and vices, Psal. 119. v. 101 that thou mayest rightly heare & obey the word of God.

A wicked witnesse mocke that iudgement. A false wit­nesse maketh no account of truth or equitie, and the mouth of the vngodly swalloweth vp iniquitie, moreouer, they who haue not the feare of God before their eyes, vtter lyes without any shame or remorse, ma­king no bones thereat as we vse to speake. But iudge­ments are prepared for these scorners, neuerthelesse, these deriders shall not goe vnpunished for many decrees are set downe concerning the plaguing of them. And stripes for the backe of fooles. Moreouer, rods yea great scourges, are made ready for the vngodly.

THE XX. CHAPTER.

THis sentence warneth euery one, Pro. 30.4. Ephe. 5.18. to take heede that he abuse not wine or strong drinke. Three e­uils proceede from the abuse hereof. The first is iol­litie, for wine maketh men secure, talkatiue, wanton, and vayne. Esay. 28. Ose. 4. The second is contention, for strong drinke causeth brawling, fighting, and murther. The last is foolishnesse, for when the wine or strōg drinke [Page 167]is in, the wit is out, for which cause the Prophet saith, that fornication wine and drunkennesse take away the heart.

As there is naturally such force in the voyce of a young Lion, who roareth more strongly then the old, Before. 19.12.16.14. as that by the sound thereof, all the beastes which heare it are astonished & stricken down: so the rage of a Prince is very terrible and deadly, to the subiect against whom it is incensed.

It is a commendable thing to end contention, See an example in Abraham. Gen. 13. but to begin or to maintaine a quarell is great follie.

The tender and fearefull sluggard, who abstaineth from labour by reason of the hardnes of the present time, shall fall at the last into extreme want.

A secret intent of the minde is cunningly hidden and closely concealed oftentimes, but he who is in­dued with discretion, either by propounding of que­stions, or by obseruing of gestures, soundeth and fi­sheth out the secret purpose of him who is so close.

There are in a great nūber who magnifie those who haue bestowed benefites on them, but few there are [Page 168]who in aduersitie especially, or when neede requi­reth, shew them selues to be constāt friends or keepe touch in word and deed, or who declare them selues to be thankefull by requiting courtesies receiued.

It shall go well with the righteous and their seede. Psal. 127. Iob. 5.25.

A iudge personally sitting on the tribunall seate, & faithfully exercising his office, by his presence and examining of matters, findeth out and punisheth all sortes of misdeameanours.

Is any in this world able truly to say I haue sancti­fied my selfe, Rom. 3.10.11. or I am without all reliques of naturall corruptiō? Iob could not, Daniell could not, Paul could not, and who then can?

The Lord abhorreth all meanes and instruments of iniustice. Before. 11.1, 16. [...]1.

Indeede the proofe is all, but yet young impes of­tentimes declare by certaine signes, what they are & what they will be. Euen a child is knowen by his doinges, not onely the old, So did Daniell on the one side and I smaell one the other. but the young shew by their actions or behauiour, whether his worke be pure and right, whether the thing he doth be sincerely performed by him or no, or proceedeth from a true and plaine heart.

The Lord hath not only formed all the parts of mēs bodies & namely these two the eare & the eye, Exod. 4.11. Psal. 94.9. but he it is who enableth & quickneth thē to do their office.

Sleepe not too much that thou become not a beg­ger, watch in thy calling, and thou shalt haue plenty.

Albeit the ware cheapened is well worth the mo­ney demaūded by the seller, yet the couetous buyer, to the end he may get it verie cheape, disprayseth it to the vtmost, and sayth, that it is not worth halfe so much as it is prised at, but when he hath bought the thing and is come home, thē he will say to his friend, had I not a good penieworth? it is euen worth twise as much as I payd for it. Thus to deale is to call good euill and to speake contrarie to a mans owne know­ledge and conscience.

Worldly treasures are herein compared with true and gracious wordes. There is gold and a multitude of pre­tious stones, there are in the world mettals and stones of great price, but the lippes of knowledge, are a most preti­ous treasure, but plaine dealing in word & deede, is the best iewel: for indeed the one come out of the earth, the other are giuen from heauen. The one are estee­med by men, the other by the Lord, the one are cor­ruptible the other immortall, the one serue vnto the vses of this life, the other are profitable to edifie the soule, Balaam him self saw thus much, for which cause he said to Balaak, that if he should giue him an house [Page 170]full of gold and siluer, he could not goe besides the word of God.

Rash suretieship is againe forbidden in this verse. Although the garment of thy poore brother who fly­eth vnto thee in his necessitie to borrow somewhat of thee, Exod. 22.26. is not in any case to be kept by thee frō him, neither yet his pawn to be retained▪ yet when any person who is indeed in poore estate, shall so dissem­ble or take on him the person of a rich man, as to of­fer him selfe vnto thee to be surety for another, thou mayest with a good conscience deale streightly with him, and require thine owne of such a one.

Great reasō there is why all men should take heed of craftie dealing. For, the bread of deceit is sweet to a mā. In the beginning goodes ill gotten are verie pleasant and delitesome to a craftie person, but afterward his mouth shal be filled with grauell. Neuertheles in the end, he shall for the same meete with troubles. For such sweet meate as we say will haue sowre sawce.

In all matters of doubt whatsoeuer, seeke for and follow the direction and counsell of wise and faithfull men, but especially bend thine owne wits to deuise all the pollicies in the world and take aduise also with other of skill and experience, in so weightie matters as warre is, Luc. 14. wherein the life of many a man is hazar­ded.

Take counsaile with wise mē about thine affaires, but make not blabs acquainted therwith, neither re­ferre thy matters vnto those who will but faune vp­on thee or glose with thee saying as thou sayest and doing all thinges to please thee, not regarding their owne dutie or thy good.

That child doth curse his father or his mother, See the roote of this sentence. Exod. 21.17. who wisheth some euill vnto them or reuileth them. His candell shall indeed be put out, for his prosperitie and life shall be taken awaye. See beneath. 30.11. This shall be done in obscure darkenesse, in as much as all his glorie shall not onely be taken away but turned into extreme miserie in a day of wrath and vengeance. Disobedience then to parents is threatened in this sentence.

Substance by ill meanes or with greedinesse hea­ped together in short time, at the last vanisheth or is accursed.

Neither in heart intend, nor in speeches threaten reuenge. Possesse thy soule rather in patience, Rom. 12.19. See the foūtaine of this precept. Leuit. 19.18. loo­king for defence from the Lord. So doing, thou shalt be preserued by him from the future dangers, and deliuered out of thy present troubles.

All meanes and measures of iniustice are detesta­ble in Gods sight, and hurtfull to those men, who vse them.

God not only knoweth, but ruleth all the thoughts, Psal. 139. words, deeds, & goings of a mā. On the cōtrary side, man perceiueth litle or nothing of the counsell or dealing of the Lord in gouerning the world.

Sacriledge is here condemned, two sortes whereof are also specified. The one is, the taking away of a thing which hath already bene dedicated to the Lord, in these wordes, it is a destruction for a man, &c. The other is, a differring or withholding of the thing which is in heart vowed or in speech hath bene pro­mised to Gods worship or seruice. Both these kinds of sacriledge, are called a destructiō, because they draw the plagues of the Lord on such as commit them. Thē a thing consecrated is deuoured, when the Lord or the Church or the poore, are defrauded of that which hath bene giuen to holy vses. Now, they after vowes call backe, who make promises to the Lord, but after, wish they had not made them, or doe not performe them.

Euen as the husbandmā by winnowing seperateth the chaffe from the good graines, so the good Magi­strate seuereth the euill frō the good. Againe, as the husbandman thresheth the hard corne with a carte wheele. so a iust ruler inflicteth sharpe punishmentes vpon the wicked.

The excellent gift of reason bestowed on mankind is herein commended. Mans soule is as it were the candle of the Lord. The minde of man is not brutish as is the heart of beastes, but so illightened with vnderstan­ding, as that it may fitly be called, the lampe of the e­ternall (whereby) he searcheth all the bowels of the belly. A man by this spirite of his indued with reason, seeketh out and pearceth into the nature all thinges which are most obscure, neither onely knoweth his owne e­state, but fisheth out the secrets of other, with whom he hath to do.

Vertue is that, whereby the crowne is especially maintained. Bountie, that vertue which consisteth not onely in pardoning of offences, but in giuing of almes or giftes freely to those who stand in neede, and truth, and that vertue also, which giueth euery one his due, as namely honour to the good and punishmēt to the wicked, preserue the king, are the bucklers or bulwarks whereby the royall person of the Prince is defended from euils. And by bountie he vpholdeth his throne. Neuer­thelesse, howsoeuer both these vertues are indeede so necessarie, as that if either both of them or but one of them be wanting, the Prince cannot possiblie remaine long in safetie: yet bountie is the chief pil­lar of the state or kingdome. For when as straungers are nourished, the poore relieued, the fatherlesse de­fended, schooles erected, the Preachers of the word maintained, to conclude all the works of mercy pra­ctised, this is that which winneth the hearts of the subiectes, in whose good will the strength of a land [Page 174]doth especially consist, as on the contrary side, no­thing so soone ouerthroweth the throne of a Prince, as the ill will or hatred of the people vnder him.

This sentence insinuateth, that both the young & the old, haue their seuerall ornaments wherein they may reioyce, and for the which also they are to be re­uerenced. The glorie of young men is their strength. Albeit they that are of tender or greene yeares, want often­times wisdome or experience, which commonly are to be found in the auncient, yet haue they courage of minde and strength of body, whereby they are in­abled to follow their callings, to fight for their coun­tryes, to do actes of great same and renowne. No mā then is to despise the younger for their greene years, but rather euen in this respect to esteeme them the more. Now on the other side, the honour of the aged is the gray head, Albeit also they who are stricken in yeares, are weake in body or want the vse of their senses, yet the siluer crowne of hoarie haires, which the finger of God hath set vpō their head, doth make them ve­nerable in all places where they come, so that they carie an authoritie or maiestie with them as it were. Hence it is that in the law the Lord giueth this com­maundement specially to the younger sort, directing his precept to eury one of them in particular as it were, Rise vp before the hoarie head and honour the person of the aged man. Leuit. 19. Were this commaūdement of the Lord so practised in these times as it ought to be, there would not be so great saucinesse or malapartnesse in youth, as vsually appeareth euery where.

This instruction teacheth vs, how needfull a thing [Page 175]it is for the vngodly, to be scourged and punished for their offences. Blewnesse and woundes serue to purge the wicked man. Euen as beating (which blewnesse follow­eth) and launcing (which leaueth a wound behind) is fit and profitable for diseased and naughtie iades: so sharpe punishmentes and cutting corrections in the flesh and in the skinne, are meete for euill doers, and for those, who otherwise will not be reformed. And strokes that pearse into the bowels of the belly. Yea moreo­uer, as goads or spurres are requisite and necessarie for stubburne and stiffenecked beastes, who will not stirre vnlesse they be touched and prickt to the quicke: so most grieuous and inward plagues and troubles, pearsing the bones and entring to the heart, are needefull for obstinate and hainous offen­dors. True it is, albeit an vnrepentant wicked man be neuer so much corrected or sharply delt with, yet his corruption wil not quite be tamed or wholly pur­ged out. But yet nenerthelesse, punishment for the time somewhat restraineth the most vngodly wretch in the world. Now, as for those penitent sinners, who haue done amisse through ignorance or infirmitie, the scourges or punishments which they sustaine for their offences, not onely scoure out of them many vices to which before they were giuen, but worke in them many good vertues. So then, not onely afflicti­ons for righteousnesse sake, but corrections for sinne, are profitable for Gods children, in as much as they are by these purged from much drosse, like as by the other, they are declared to haue in them much fine siluer as it were.

THE XXI. CHAPTER.

EVen as riuers of water are moued by the hand of the Lord hither and thither, See a like com­parison Reue­lation. 1.16. so that sometimes they ebbe, somtimes they flow, somtimes they runne forward sometimes they returne backward, some­times they are rough, sometimes they are calme: so the hearts of Princes and of all men, are by him dis­posed and altered according to his will & power, vnto fauour or hatred, to one affection or another.

A man iustifieth him selfe oftentimes in all res­pectes, when as God who searcheth the reines, See before. 16.2. fin­deth many things amisse in him.

Workes of charitie practised toward men, are here preferred before the exercises of Religion, which cō ­cerne the worship of God. The reason hereof is, for that the Lord had rather be serued by those actions which are profitable to men, then by those which to them are vnfruitefull. For this cause it is said in the Epistle to the Hebrewes, that by such sacrifices as good workes 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 A­bell: but because iustice and iudgement are the grea­ter points of the law, Micha. 6.6. when other things are alike, the Lord alwayes preferreth them. As for the outward exercises of Religion which the wicked who practise al iniquitie performe, Ose. 6.6. they are so farre off from being acceptable vnto the Lord, Esay. 1.10. that they rather are abho­minable in his sight.

We are herein taught, that all the actions of the wicked are abhominable in the sight of God. The haughtie looke and the proud heart, the stately gestures and minde puffed vp. To conclude, the light of the wic­ked is sinne, and to be brief, whatsoeuer the wicked do, euen their ciuill and religious actions, yea their con­sciences and their soules are polluted. Tit. 1.15. For vnto the vncleane all things are vncleane, and that which is high in the sight of man, Luc. 16.15. is abhomination in the sight of God.

They who bend their wits and applie them selues, to finde out and to vse the meanes and opportuni­ties of inriching their estate, shall waxe wealthie. On the contrary side, such harebraynes as runne all on head in making hastie bargaines, or in doing things they care not how, vndoe them selues.

Goods gotten by falsehood, haue two euils. First, they are vnstable, vanishing away as the dust flyeth before the wind. Secondly, they are hurtfull, bringing sometimes temporall death, but alwayes eternall de­struction on the owners thereof.

The great afflictions of the vngodly shall cause them to houle and crye and shall ouerthrowne them, for that they will execute iustice, or doe that which [Page 178]is good.

The course which impure men take, See the same phrase. Iob. 8.6. is ouerthwart and contrarie to nature, to reason, or to the law of God. On the contrary side, the action of the vpright person, is agreable to equitie and to the law of God.

A brawling wife is here shewed to be a great euill. The Iewes houses were broad and open in the top. Now then, Chap. 19.13.23.24. it would be a verie in cōuenient abiding, for a man to dwell in such a place, so subiect to the wind and weather, as that it were more tolerable to dwell in a caue of the earth. But not onely 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 stirre him, when he is pent vp in so narrow streights? Neuerthelesse, to haue fellowship with a brawling wife, is yet an harder estate then this. For she with her scoulding toung wil disquiet her husbands mind, hinder him in his calling, and cause rest to depart from his eyes. And what though the house be wide wherein thou dwellest with such a contentious mate, or there are diuers therein, with whom thou mayest haue societie? See the punish­ment of this sin. Psal. 109▪ 16. See an example in the Edomites. Psal. 137. Also in the brethren of Ioseph who were touched with no compassion to­ward him. Thou shalt be quiet in no corner of thine house, neither shalt thou receiue any ioye by the presence of any person.

The bloudie minded man, wisheth for and seeketh his neighbours, harme. His neighbour hath no fauour in [Page 179]his eyes. He will by no pitie, due vnto his friend or the poore afflicted person, be stayed from doing of that mischief, which his soule desireth. For indeede, he hath no pitie or mercie, or reuerent regard vnto any.

This verse sheweth two meanes, whereby a simple or vnwise man may attaine vnto wisedome. 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 masculin gender manifest. the in­struction of the godly.

The iust person beholdeth and pondereth, how the place wherein sinners dwell, oftentimes falling down on them or being full of curses, reuengeth them for their impieties and iniquities. How true this is Eli­phaz declareth in the booke of Iob, who saith that he had seen the foole well rooted, Iob. 5.3. whose habitation by and by he cursed. The Prophet Dauid likewise affir­meth in the Psalme, Psal. 37.36. that he had beheld the wicked man florishing as a laurell, whom seeking a while af­ter, he could no more finde. For this cause the Lord would haue Abraham behold the smoke of the sinne­full Cities set on fire, that by the house of the wicked he might receiue instruction, yea and by their ouer­throw, minister instruction to his owne familie.

The vnmercifull are threatened in this sentence. He is said to stoppe his eares at the crying of the poore, See an example in the rich mi­ser. who doth not pitie or relieue the afflicted. Luc. 16. A double ca­lamitie [Page 180]shall befall this mercilesse man. For first, he shall crye so that he shall be in some necessitie or mise­rie. Secondly, he shall not be heard, so that in his aduer­sitie he shall not obtaine deliuerance or succour.

A token of submission and good will closely offred, See. 17.18. also. 18.16. appeaseth displeasure and endeth strife.

Well doing bringeth forth a blessing vnto a man. On the contrary side, Psal. 55.29. Psal. 6.8. sinne leaueth a sting of terror behind it, and draweth destruction after it vpon the transgressor.

He which following his owne lustes leaueth the truth and forsaketh the feare of God, See an example. 1. Pet. 3.19. shall at last come to an hard inne and finde a restlesse kinde of resting in the graue and in hell.

Prodigalitie is the high way to beggerie. He that loueth pastime, such a one as is drowned in gaming, hawking, hunting, carding, difing, and such like vani­ties, shall in the end become a begger. And he that lo­ueth wyne and * oyle shall not be rich. Or ointment. So likewise such a one as batheth him selfe in sweete delites or is giuen to all sortes of superfluities shall not be wealthy. Mē ­tiō is made of wine and of an ointmēt, See an example in the prodigall sonne Luc. 15. Psal. 23. because these two things were the chiefest solemnities of feastes, a­mong the Iewes in those times.

A way of causing plagues to cease, is here chalked out. The wicked man, shall be a ransome for the iust man. The vngodly 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. Iosu. 7.20. Hest. 8.7. Dani. 6.25. Gods wrath shall cease and not proceed to take hold on the iust man. For the sinners head doth pay and satisfie as it were for him, who though he be not voyde of sinne, yet hath not committed so great a crime. And the transgressor for the righteous. Moreouer, many innocent people being deliuered out of trouble or freed frō some plague by the Lord, shall indeede escape, but so, as that some one notori­ous offendour succeeding in their aduersitie, shall dye as it were for the rest. Such a sacrifice is so sweet in the Lordes nostrels, as that when in the time of any great calamitie it is performed, the plague com­monly doth cease, as if that by sinnefull bloud, sinne were purged after a certaine sort.

The desert, is a solitarie place, wherein necessaries are wanting, and daungers abounding. Neuerthe­lesse, it is more tollerable to abide in the wildernesse among wild beastes, then to dwell in neuer so faire or plentifull an house, with a brawling wife.

Thriftnesse is commended in this diuine instru­ction. In the house of the wise man is a pretious treasure and ointment. There is in the storehouse of a good husbād, plentie of necessaries and delightes. But a foolish man [Page 182]deuoureth it. On the contrary side, the vnthrift by riot or voluptuousnesse, lauisheth out his whole patrimo­nie, and his great substance.

He that followeth after, that person who ensueth with earnestnesse, righteousnesse and bountie, equitie and li­beralitie, shall finde life righteousnesse and glorie, Mat. 6.33.34. shall ob­taine life temporall and eternall, iustice imputed and inspired, honor from man and from God. For indeed, godlynesse hath the promises both of this life and of the life to come.

This instruction teacheth, that wisedome can doe much euen in warre, Ecclesiastes. 9.14. yea more then strength, which yet therein is commonly most respected. A wise man goeth vp into the Citie of the mightie, After. 24.5. one prudent person by his pollicie scaleth the walles of the towne where­in many valiant men dwell or keepe, and casteth downe the strength of the confidence thereof. Neither onely doth he climbe vp the walles, but he throweth downe by his wisedome, the towres and castles thereof.

He that bridleth his mouth and his toung from lying, babling, slaundering, rayling, backbiting, and such like vices, keepeth him selfe from many trou­ble [...] as from futes of law, frō blowes, and from death it selfe.

That person who in his moodinesse because his will is crossed or his desire contraried, sheweth contempt of other or boasting him selfe, by this his dealing procureth no credit to him selfe, but rather perpetuall infamie, so that afterward he is counted or called, one that is vainglorious, high minded, and cō ­temptuous.

The slouthfull person is therfore starued with hun­ger, because he will set his hand to nothing. Hence al­so it commeth to passe, that (as we vse to speake) he is indeede a wisher and woulder but an ill housholder. On the contrary side, the iust man who labouring di­ligētly in his calling, serueth God also sincerely, hath not onely sufficient for him selfe and his familie, but giueth vnto the poore all day long.

Wickednesse maketh the exercises of Religion de­testable in Gods sight. The sacrifice of the wicked is an ab­hominatiō. Esay. 1.11, Mich. 6.7. Psal. 50. [...]. The ordināces of God rightly obserued but performed by vnholy persons, prouoke the Lord to wrath. The reason hereof is euident. For as the foule vessell poluteth pretious liquour, so the vncleannesse of him that sacrificeth, defileth the sacrifice. How much more when he bringeth it with a wicked minde? Now then, how much more must a sacrifice needes offend the maiestie of God, when it is offred that he should wincke [...]t some great sinne, or when it is not rightly performed? Esay. 26.3. This is all one, as if that a dogge should be sacrificed, or the bloud of swine offred.

He which deuising lyes reporteth those things which he hath neither seen nor heard, shall be put to silence or punished with temporall or eternall death. On the cōtrary side, he who testifieth no other thing saue onely that which he hath heard or knoweth to be true, shall continue speaking and finde good.

As a traueller who setteth his face to go to any place, proceedeth on his iourney, albeit he meeteth with many lets therein or is told of more, so the vn­godly person goeth on in his sinnes obstinately, al­though he hath oft been crossed therein or warned thereof. On the contrary side, the iust man walketh warily and soberly in this world, examining his acti­ons whether they be such as are to be left off or pro­ceeded in.

The vanitie of worldly politickes is herein layd o­pen. There is no wisedome, there is no plotting of mat­ters, and no vnderstanding, no subtle deuise or inuen­tion also, and no counsell, finally, no aduise or debating of cases, against the Lord, able to withstand or ouer­throw the Lordes will or purpose.

As before hath been shewed, that no pollicie pre­uaileth against the Lord, [...] the roote [...]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 battell. Meanes vnto warre, as namely the horse and the rider are made [Page 185]ready by men. But saluation it selfe is of the Lord. As for the conquest, and preseruation in the conflict, these things proceede from God alone.

THE XXII. CHAPTER.

IN this verse is declared, that credit or reputation, is a great good thing. A good name is to be desired a­boue great riches. That glorie or fame which is gotten by well doing, is more excellent then 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 meanes of aduauncing a man oftentimes. Last of all, it doth good to a mans children, who for their fa­thers sake are the more esteemed and the better hel­ped. Some may here obiect, why but doe we not see that the wicked are in great reputation? what then, is credit or renowne so excellent a thing? Tush, the fame of the wicked is onely but a shadow of a good name, the roote whereof is vertue onely. It may a­gain be demaunded, if a good name spring from ver­tue or be so great a blessing, how falleth it out, that many worthie seruaunts of God liue obscurely and are in no reckening in a manner? God seeth obscuri­tie as well as pouertie to be meete and profitable for some of his children. Last of all, some may thus argue, that if a good name be a most pretious iewell, then reproch or infamie wherewith the best are common­ly most spotted and loaded, is one of the greatest e­uils that may be. The answere hereunto is ready and [Page 186]easie. Ill report deserued by misbehauiour is an ex­treme miserie, but reproch for well doing is a glorie, which Moses preferred before all the treasures of E­gypt. Heb. 11. Now, on the other side againe, fauour is better then siluer or gold. The loue and good liking of men, (alwayes adioyned to the good will of God toward vs) is to be prised aboue money. For first, a mās cause vsually is ended, as he is friended. Secondly, as we are wont to say in our English Prouerbe, a friend in the Court is better oftentimes then a peny in the purse. Last of all, in warre a man escapeth with his life by finding grace in the sight of his enemie. Hence it cō ­meth to passe, that the scepter and the sheepehooke are often ioyned together. To conclude, by this meanes the good of the whole Church of God is sometimes procured.

In sundrie places the wealthie and needie con­curre vpon occasions. Now, lest in this meeting of theirs, the poore man be despised or the rich man enuied, 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 indeede, pouertie and riches, fall not out by chaunce or fortune but by the will and prouidēce of the Lord.

The first propertie of the wise man is, that he seeth the euill, to wit by the illightening of Gods spirite, which giueth vnto him a sense and feeling of the greatnesse of sinne & of the certaintie of the punish­ment thereof. Euery one doth not perceiue this, yea [Page 187]a man may haue all the preceptes of Diuinitie in his heart and in his head, and yet not see the daunger of sinne or of Gods wrath, vnlesse it be reuealed vnto him by the Lord him selfe after a peculiar manner. The second propertie of a prudent man is, vpon the sense of the plague, to force him selfe by all lawfull meanes to escape. It may here be demaunded, how we are to flye, when we discerne the plague to be cō ­ming. The answere hereunto is easie, that the name of the Lord is a strong towre, the righteous man fly­eth vnto it and is exalted. Another questiō may here be moued, whether it be lawfull to flye euill ayre and places infected with the pestilence. This doubt may briefly be thus resolued, that a man may lawfully a­uoyde any vnnecessarie daunger or perilous place, whereunto he is not tyed or bound by his calling or charitie. But withall these instructiōs are to be obser­ued, that men in the time of the plague are especially to fly to God, that they are to shunne sinne, that they are to take heed of inordinat feare, that they are not to leaue their callings, that they are not to neglect the loue of their brethren by reason of a fond and childish feare of infection. For hence it commeth to passe, that when there is any pestilence walking in ci­tie or countrye not onely some sicke folkes be suffe­red to dye 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 fooles going on are punished, this is to be vnderstood of vnnecessarie daungers or of such plagues, which by some meanes they may lawfully auoyd. In which lat­ter part of the sentence, not onely the blindnesse but the boldnesse of carnall men is reproued, who pro­ceede in wicked actions or walke on in daungerous places, without any chaunge of minde or withdraw­ing of the body, vntill they be ouertaken with some [Page 188]calamitie, or ouerthrowen by some iudgement of the Lord. For example, the rash man goeth to euery one that hath the pestilence or some such sore disease, & at the last he is infected. The gamester goeth on in his dising and in the end commeth to pouertie. The robber on the high way ceasseth not to folow his wic­ked trade, and at last he is apprehended and execu­ted. The wanton walketh on toward the house of the harlot, and in the end he committeth follie with her. To conclude, all sorts of sinners securely proceede in their impieties and iniquities, but at one time or o­ther they meete with some heauie iudgement of the Lord. Wherefore let euery one pray vnto the Lord, that he may not be so brutish as to runne into the snare which is before him, but that he may haue a quicke sight to espie and foresee, and a mighty power to shunne and escape all sortes of euils which may any wayes hurt him, in goods, in name, in body, or in soule. Psal. 143.9. The safest & best hiding of a mans selfe in daun­ger, is flying vnto God. Luke. 21.20. But it is also lawfull somtimes to hide not onely the heart but the head, and to change the place. Euen as thē the Serpēt hideth him selfe when he spyeth a dāger, but the seely bird flying on without feare, meeteth with a snare or bullet of­tentimes so he that is warie, preuenteth or auoideth perils, but he that is simple going on in perilous acti­ons or places, is punished with one afflictiō or other.

The reward of humilitie, the mercifull recompence of meeknesse or lowlynesse toward men, with the feare of God, ioyned with the reuerence of the Lord, is ri­ches, honor, and life, is store of good things, as namely wealth and aduancement and length of dayes, which things men especially desire.

Thornes and snares are in the way of the wicked mā, sick­nesse grief and shame with sundrie other euils, befall the vngodly person. He which taketh heed to his soule, shal be farre off from thē. They who watch ouer their hearts and walke vprightly, are farre from these crosses.

The way of a child, is first the feare of God; Ephe. 6. secōd­ly, learning or trades; thirdly, Dan. 1.3. ciuilitie or good beha­uiour. Teach a child thus according to his way, Gen. 33.3. and when he shall be old he will not depart from it. For albeit good doctrine once learned in youth may quite va­nish away, yet lightly it doth not perish, but the vessel alwayes retaineth some sent of the liquor, wherewith it was seasoned at the beginning.

The rich man ruleth ouer the poore, he that is wealthie commaundeth the needie people, yea sometimes he maketh them his drudges. And the borrower is seruaunt to the lender. Exod. 21.2. Mat. 18.25. Moreouer the debter oftentimes selleth him or is sold as a bondman by course of law vnto the creditor, to satisfie the debt.

He that soweth iniquitie shall reape affliction, Iob. 4.8. Gal. 6.8. he that goeth about to trouble other shall be troubled him selfe, and the rod of his anger shall consume him. That thing whatsoeuer wherewith he vexed or oppressed other, shall cause him to smart yea to decay or perish.

So did the wi­dow of Sarepta and the Shuna­mite. He that hath a good eye, he that hath a pitifull and bountifull eye, shall be blessed, shall receiue store of spi­rituall or temporall blessings, for he giueth of his bread to the poore, sith he bestoweth necessaries on the nee­die. Vnto him also it shall be said at the day of iudge­ment, come thou blessed of my father. Mat. 25.

See a like pre­cept 2. Thess. 3.14. And an exāple in Sarah, who did cast out Is­maell. Cast out the scorner, remoue the quarellour and the obstinate person out of thine house or iurisdiction, and strife will go out, so variance willbe at an end, so con­tention and reproch will cease, so also defending and pro­uing, together with railing or reuiling, will be husht.

The Prince will fauor such a one, Psal. 101.6. who out of a san­ctified heart, vtteteth wise and gracious wordes or speeches.

The eternall God with a mercifull eye, fauoureth & keepeth him from hurt, who knoweth him aright. On the contrary side, Psal. 34.16. the eternall with an angry face reiecteth the prayers, ouerthwarreth the speeches, and to conclude, Iob. 5.12. ouerturneth the estate of the vn­godly man.

In this verse, the behauiour of sluggardes when they are called about their worke, is notably pain­ted [Page 191]out. The sense hereof is, that the idle person doth indeede so behaue him selfe, as if one called to go a­broad, should plead that therefore he will not go out of doores, because a Liō is in the strets. By the slouth­full mā, such a one is meant, as deliteth in idlenesse or loytering. By the Liō abroad, some great danger is shadowed out. Whereas it is said by the sluggard, I shall be slayne in the streete, he sheweth that he feareth, not onely some harme, but death it selfe. Thus much then here is taught, that although it is not the vse of idle persons, to vtter the selfe same wordes which are set downe in this place, yet indeede they alwayes so behaue them selues, as if they spake them. For the slouthfull hinder themselues from their worke, by fainyng of lets and fearing of daungers, as losse of fa­uour, of goods, of libertie, and of life, hauing alwayes one excuse or other, either in their mouthes, or in their hearts. For, when they are moued or exhorted to follow their trades or to serue God, they alledge the hardnesse, the impossibilitie, the trouble, the dan­ger of the matter. Vnto the sluggish persō, watching, fasting, praying is a Lyon. He that is afrayd to con­fesse his faith or to show his zeale, saith often in his heart, I dare not make knowen my Religiō or declare my loue of the truth, least the persecutor slay me. Thus the sluggard flyeth smal troubles as if they were great, and feareth vncertaine daungers, as if they were certaine. But put the case ô slouthfull mā that there were a Lyon abroad indeede, yet when thy cal­ling bindeth thee to go foorth, thou art to proceede to the workes thereof, setting aside all vayne excuses and fond feares. Did Dauid leaue his fathers sheepe, because of the Lyon? did Daniell cease from praying vnto God, because it was decreed, that he who should so do, should be cast into the Lyons denne? Hath not God made a promise to those who walke in their callings, that they shall tread vpon Lyons and not be [Page 192]hurt? Sluggishnesse then, is in any case to be shaken off, which causeth a man to feare the dangers of this life more then God, yea which oftentimes causeth him to imagine that a moule hill is a mountaine, a Lambe a Lyon, an easie matter, hard, a small daun­ger, great.

They are called here strāge womē, who are harlots or wantons. The mouth of such strumpets, is cōpared to a pit, because with their speeches they go about to intangle the simple, & to cause them to fall into for­nication. It is said, that he who is a detestation to the Lord shall fall therein, because the Lord vseth to reuenge a notorious offendor, Eccle. 7.26. whom he loatheth for his former sinnes, by this most fearefull iudgement, that deliue­ring him vp into a reprobate sense, he suffreth him to be seduced by the mouth of the adulteresse, and chaseth him as a beast into that pit. Rom. 1.26.

Foolishnesse is bound vp in the heart of a child, froward­nesse, stubburnnesse, and vanitie or wickednesse, dwelleth in all the members of a youth; but specially hath abode in their minds. For their reason is weake, their will peruerse, their whole heart inclined to all euil. Hence it is, that Iob affirmeth, that man new borne, Iob. 11.12. is like a wild asse colt. But the rod of correction will driue it away. Neuerthelesse, chastisement by stripes, remoueth and beateth out the corruption which is in a child.

That person who pulleth to him selfe the goods of such as stand in neede, shall at last be punished with penurie. Againe, he who in the humor of vainglorie, spendeth his owne goods on the wealthy, by sending them rich presents or by feasting them sumptuously, shall come to want in the end.

A graue exhortation, enforcing the preceptes go­ing before and following after, is contained in this place of Scripture. It containeth certaine admoniti­ons, and certaine reasons enforcing the same. The former admonition is, incline thine eare, &c. apply with all diligence thine outward senses to the instructions of this booke. The latter is, and apply thine heart vnto my knowledge. Moreouer, bend the inward powers of thy soule to my doctrine. The former reason is, For it will be pleasant, if thou keepe these sayings in thy belly, &c. For if thou shalt remēber & talke of my lessons, they will be [Page 194]vnto thee sweeter then the hony or the hony comb. To the end that thy confidence may be in the Lord, &c. The secōd reason is set down in these wordes. The summe of it is, that the doctrine of this booke is to be embra­ced by euery one, sith he shall receiue this double fruit thereby, that both he may be confirmed there­by in the true faith, See a like sen­tence. 1. Pet. 3.15. Item Rom. 15.14. and be enabled to render a rea­son of his beliefe and doings, to euery one who shall call him to account.

Rob not the poore because he is poore, do wrong to no mā, but in no case to the poore man, least of all in this re­spect, that he is not able to resist thee or to reuenge thee. See the roote hereof Exod. 22.21. &c. Neither tread downe the afflicted in the gate, aboue all thinges, abuse not thy might euen in the seat of iustice, to ouerthrow the right of the afflicted. For the Lord pleadeth their cause, for God much mightier then thou, is the defendor of the needy & of the comfort­lesse. And will spoile their soule who spoile them. And will take away their life who put them to death.

Make no friendship with an angry man, chuse not him to be thy friend who is giuen to wrath, neither goe with a furious person, and auoyd the very presence of a moodie man, lest thou learne his wayes, lest by his ex­ample thou be infected with his vices, and receiue de­struction to thine owne soule, and lest thou meete with a deadly blow at his handes. For indeede, furious peo­ple are wont in their moodynesse, sometimes to slay [Page 195]their nearest and dearest friends.

Be not a rash suretie, for by this meanes, thou shalt cast thy selfe into thy creditors daunger in such sort, Before. 20.16. as that he may by law distraine vpō all thy goods, the very bed whereon thou lyest not excepted.

This Prouerbe teacheth, that those things are not rashly or lightly to be chaunged which by law or by the custome of the elders are receiued. Thou shalt not remoue the auncient bounds. Thou shalt not encroch vn­lawfully on other mens possessions, nor deceitfully displace the marke of thine inheritance, which being remoued, the grounds or lands would be confoūded, See the ground hereof Deut. 23.10. Item. 27.17. from whence strife yea slaughter vseth oftentimes to arise. Which thy forefathers haue set. Those boundes I say thou art in no case to remoue farther vpon a coue­tous minde, the which thine auncestors haue fixed, as signes whereby right may be discerned frō wrong.

This sentence commendeth diligence, or quicke­nesse in dispatching matters. Hast thou seen a man dili­gent in his businesse? doest thou obserue by thine experi­ence, one, which applieth his wits and senses, speedely and painfully to dispatch and performe matters, or who doth things with great nimblenesse and dexteri­tie? he shall stand before kings. He shall be receiued into [Page 196]the seruice of Nobles and Princes who are wont to esteeme & to aduance those that are painfull. He shall not stand before meane persons. He shall not be suffred to liue obscurely, or haue some base office. Here it may be obiected, how is this saying true, sith many painfull people are vnprouided for, whilest idle seruing men, yea most wicked ruffians, are entertained in great mens houses? Truly these times are most corrupt, but Salomon herein onely obserueth, that oftentimes it cōmeth to passe, that such as are very laborious, are hired and aduaunced before other. Now, howsoeuer sometimes it is to be seene, that they who are most diligent are most neglected in this world, yet herein they are to comfort them selues, that hereafter they shall stand before the king of glory in heauen. For when the Lord shall come to call his seruants to ac­count for the talentes which he hath credited them with all, he will say vnto him whom he findeth diligēt, well good seruant, Luke. 19.17. because thou hast been faithfull in a very little thing, take thou authoritie ouer ten Cities. The drift of this instruction is, by the account and honour which foloweth those who are laborious in their callings or affaires, to moue euery one to embrace and practise diligence, which commonly is a thing most acceptable to those who beare rule; as on the contrary side, sluggishnesse or slownesse in matters, is odious and grieuous vnto them. Where­fore, let euery one be diligent and faithfull both in temporall and spirituall workes, which doing, he shall be sure either to be aduaunced by men, or to be glo­rified by the Lord.

THE XXIII. CHAPTER.

AT all times beware of surfetting, Luk. 21.34. but especially when thou commest to a table richly furnished with store of dainties, else, by distempering and ouer­charging thy stomach, thou mayst cast thy selfe into some dangerous disease. For indeede delicious fare is a baite, which will easily deceiue thee, if thou takest not great heed.

AT all times beware of surfetting, Luk. 21.34. but especially when thou commest to a table richly furnished with store of dainties, else, by distempering and ouer­charging thy stomach, thou mayst cast thy selfe into some dangerous disease. For indeede delicious fare is a baite, which will easily deceiue thee, if thou takest not great heed.

Be not a drudge of the world, See a like sen­tēce in the sonne of Syrach chap. 11. v. 11. which may confirme this exposition. vexing thy body or tormenting thy mind to get riches to thy selfe, which God will not haue thee attaine, but other enioy. For, what madnesse were it for thee, without Gods bles­sing, to gape after and to droile and moile for wealth, which thou mayest perceiue to flye from thee as an Aegle, in such sort, that the more paines thou takest, the poorer thou art? Niggardlinesse. See a like say­ing in the sonne of Sirach. 14.10.

Frequent not the table, borrow not the goods, vse not the helpe of any snudge, for he will speake faire, but indeede he maketh more account of his meate, [...] of thee. This his hollow heart will so grieue thee [...]en thou perceiuest it, See an example in Iacob, who found Labans promises which he made at the first, to vanish at the last, and his entertainmēt to worke his dis­contentement. Mat 7.6. Before. 9.7. that thy meate which thou [...]ast eaten will do thee no good, & the friendly words which thou hast heard him welcome thee with, shall but vexe thee exceedingly and vanish, without any comfort on thy part, as without truth on his.

Cast not pearles before swine, or holy things vnto dogs. If thou talke of wisedome before prophane peo­ple, they will but scorne thy wordes be they neuer so excellent, because they vnderstand them not, or be­cause they are contrary to their humors.

Encroch not vpon any mans possessions, but espe­cially take heede of wronging those, who are without helpe or defence of man. For, albeit they are weake, yet God is the Lord God of hostes, albeit they finde no patrones in the world, yet he wil plead their cause.

Profite by rebukes and chastisementes receiuing them with meekenesse, and apply the outward parts of thy body to get knowledge and instruction.

Correct thy children according to their deserts, for a rod will breake no bones, but saue them from destruction.

O mā whosoeuer, if thou be sanctified in thy thoughts and affections, my soule will be glad, but if also thou canst bridle thy toung, I shall yet more reioyce. Be not so moued by the prosperitie of the vngodly, See euen an ex­position hereof Psal. 37. itē 73. as either to fret thereat or to follow their manners, but rather continue in wel-doing. For first, the vngodly shall be plagued in the end. Secondly, thou shalt haue a crowne of glorie.

Giue not thy selfe to intemperancie, See an exposition herof Rom. 13.13 Ephes. 5.18. 1. Pet. 4.3. and auoyd the companie and custome of drunkards and glut­tons or banquetters. For excesse in eating and drin­king (as also in sleeping) bringeth extreme pouertie.

O man who art of thy selfe ignorant, lend an eare to the Lords deputies and the instruments of thy life or welfare, especially then, when, like as thou art verie young, See for the expo­sition herof. Mat. 13.24. Reuel. 3.22. Esay. 55.1. Iohn. 17.17. Heb. 12.16. so they are verie old. Following then their counsell like a wise marchant or purchaser, with parting from thy commodities and pleasures, and by vsing all meanes of attaining to Gods kingdome, get vnto thy selfe true knowledge, true righteousnesse, and true discretion, which done, neuer in any case sell the grace of God, as Esau did his birthright for a messe of pottage, or as vnthrifts do their lands & pos­sessions, but continue rooted and grounded in the true knowledge & faith of Christ. Thus, if thou shalt among other vices, shunne prophanesse, and on the contrarie side embrace holinesse, thou shalt be a cō ­fort to thy naturall and spirituall parents.

O man; beware moreouer of that foule sinne of a­dulterie [Page 201]and of the entisements of the harlot. My sonne, ô thou who art bound vnto me by a strong bond of obedience, giue me, renouncing thy selfe, frankly bestow on me the Lord, See a like phrase and an example. 2. Cor. 8.5. See an example in Dauid. Psal. 73.25. (who will be reueren­ced and loued both in my deputies and my selfe) thine heart, thine affection and soule, as a spouse or wedded wife, delighting in me alone and not in any stranger, and let thine eyes diligently obserue my wayes, make also a couenant with thine eyes, not to looke on a woman to lust after her, obseruing my commandement, not to commit adulterie. For a whore is a deepe 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 verie troublesome hole, wherein a man can not stirre him selfe or be at ease, so a naughtie woman bringeth distresse and trouble to her companions. Moreouer, she lyeth in wayte as a robber, furthermore, e­uen as a thiefe lurketh in a den or bush to get a pray, so the wanton woman lyeth in wayte, and vseth bayts to steale the hearts of men, and multiplieth transgres­sors among men, yea, she preuaileth with manie, thus increasing the number of notorious offenders in the world. Giue not thine heart then to her but to the Lord, being as it were enamored with that wisdome, which is holy, pure, and peaceable.

The question here is asked, who that person is, vn­to whom so many euils befall, as that he is a complai­ner, a groner, a quareller, a footstoole for euery one to beate, and a monster in face, hauing red eyes, and a countenance of the same colour.

The answere vnto the demaunde set downe in the verse going before, is herein contained. The summe 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 countryes mixt wine was most accepta­ble and desired, which therefore here is named, to note out most pleasant drinke.

An admonition is now giuen to euery one, to a­uoyd the occasions of drunkennesse. But thou (ô my sonne) if thou tenderest thine owne welfare, auoyde the prouocations vnto drunkennesse, neither be so moued by the pleasant colour or liuely spurting of wine, as to take too much of it.

The harme which at the last strong drinke brin­geth to a man, is here generally and summarily set downe▪ 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 taile, so the wine which thou powrest in excessiuely, will trouble thy brayne, torment thy belly, and cast thee into deadly diseases.

One particular inconuenience of drunkennesse is now shewed. Strong drinke immoderatly swilled in, will make thee haue eyes full of adulterie, and an heart ful of lewdnesse.

Another speciall inconuenience of drunkennesse is declared in this sentence. Wine or strong drinke will make thee stagger as thou goest, and cause thee to thinke that all things swimme.

Two other particular harmes besides those which already haue bene named, are herein specified. To cōclude (ô my sonne) strong drinke or wine, will both make thee senselesse, so that thou shalt not feele the blowes which are giuē thee when thou art tipsie, and (which is worse) it will make thee so sensuall, as that like a dogge returning to his vomite, thou shalt from time to time thirst and seeke after the pots which wil be thy bane.

THE XXIIII. CHAPTER.

SEeing the vngodly do most wicked actes & speake most mischieuous wordes, neither earnestly de­sire their prosperous estate, neither couet to be in their companie.

Great vse there is of wisedome euery way. First, hereby an house is erected. Secondly, made strong & polished. Last of all, filled with all store of necessaries and delites.

The vse of wisedome in the field is also great. Let a wise man be with the forces of strength, &c. Let a prudent person lead and rule the armie, and such a one who by his skil can adde strength to the mightie souldiers. For, thou shalt winne the field, not by strength but by pollicie, and thou shalt be protected from daunger, not by the might or multitude of armed men, but by the aduise and counsell of many wise men. Before. 21.22.

There is moreouer great vse of wisedome in the iudgement hall. Wisdome is too high to a foole. The simple or foolish man is so pressed downe with earthly cares and pleasures, that he cannot attaine to vnderstan­ding or wisedome, which hideth her selfe from scor­ners. Hence it is, that he cannot open his mouth in the gate. By reason that he wanteth a gift or facultie, he is not able to speake in publicke assemblies, nor called to deale in matters in the seate of iudgement, which was in old time placed in the gates.

Such a one as euen vpon his bed deuiseth sundry wayes of bringing iniquitie to passe, shall be counted and called both by priuate persons and Magistrates, a most abhominable and notorious offender.

There are degrees and differences of sinnes. The wicked act which through frailtie or errour is com­mitted by a simple or ignorant man, is to be punished and blamed, seeing ignorance or frayltie 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 furie, in as much as it is committed with an high hand, as it is most seuerely to be reuenged, so euery man cannot but most abhorre it.

Euery one is here exhorted according to his place and power to helpe the afflicted. Art thou faynt, See an example in the states of Iudea. 1. Sam. 14.46. and in Hester. Hest. 8.4 &c. What, doest thou in the day of trouble carrie thy self fayntly, through want of courage not succouring those who are oppressed? Deliuer them, &c. Be not thus faint hearted, but rather by all lawfull meanes and by thy power if thou art a Magistrate, rescue those who [Page 206]are vniustly molested or condemned. If thou say, &c. 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 helpe them: shall not the searcher of the hearts per­ceiue whether thou dissemblest or no, or shall not he who preserueth thee in safetie and prosperitie (to the end that thou mayest succour such as are in miserie) consider thy dealing with thy poore brethren, and him selfe deale with thee according to thy desert?

Let the word and grace of God (ô man) be sweet and comfortable to thee as the hony and the honie comb, which if thou obtaine, it will go well with thee.

Neither seeke by craft to intrap or apprehend the innocēt or godly person, neither by violence oppresse or molest him. For, although the troubles of the righ­teous man are many, yet God in time deliuereth him out of them all. On the contrary side, the vngodly so fall into aduersitie, as therein they are forsaken and ouerthrowen.

Triumph not ouer thine aduersarie, whē he is af­flicted, yea, be farre off from conceiuing any vncha­ritable ioy proceeding from secret hatred in this res­pect, lest the Lord ceasing to punish him, turne him selfe to plague thee, which thing will be smally to thy comfort.

Grudge not at the tyrannie or prosperitie of the vngodly person, who shall not bring his intended mischiefe to an end, and whose great glorie shall be turned into extreme miserie.

Warning is here giuen to euerie one, to be subiect vnto higher powers. My sonne, ô man whosoeuer, feare, reuerence in heart and obey in deede, God, the eter­nall, chiefly, alwayes, and then onely, when men can not be pleased but that he must needs be displeased. And, moreouer, for the Lord and in the Lord honor and obey, the king, the chiefe ruler as the head next vnder the Lord, together with his vnder officers. And meddle not with those who go about alterations, but in anie case, allow not off, be not in companie with, See examples in Corah and his companie, in Na­dab and Abihis, in Theudas and Iudas. Act. 5. nor fol­low after, such as swarue, square, or varie, from the holy lawes of God concerning religion, or the whole­some lawes of Princes touching pollicie, or as seeke [Page 208]to abrogate or change either of thē, to the end they may stirre vp sedition, or establish their own fancies. Against this diuine charge or precept two sortes of people offend, who yet will seeme to be great obser­uers thereof. The first are they, who giue vnto Caesar that which is Caesars, See like sayings Mat. 22.21. Luc. 21.18. Rom. 13.1. 1. Pet. 2.13. but giue not vnto God that which is Gods. For though they pay tribute to Prin­ces, or obserue diligētly their positiue lawes, yet they breake the lawes of God, teaching false doctrines and corrupting his worship. The second are they, who as concerning the exercises of religion, or sanctificatiō of the Saboth, giue vnto God that which is Gods, but withall giue not vnto Caesar that which is Caesars. For either they refuse to pay duties to the Prince, or they take vp armes against him, or they will not be subiect to his good lawes, but rather seeke to chāge or abo­lish thē. The rule here giuē 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 contrarie to Gods lawes? The answer hereun­to is, that then the rule of the Apostles is to be put in practise, who teach, that it is better to obey God then man, albeit in these cases also, euerie one is so to obey God, as that still he be subiect to the higher powers, as concerning the honouring of the magi­strates person, the reuerencing 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 Paule affirmeth, that it is meet to be subiect, not onely for feare but for con­sciēce sake. For their destruction shall suddenly arise. Great cause there is, not to meddle with rebels, seeing in a moment they shall be most grieuously plagued. And who knoweth the ruine of them both? Moreouer, seeing at vnawares the authors of sects and seditions together with their followers, shall vtterly be destroyed, great [Page 209]cause there is to feare God & the king, without med­ling with those who seeke alterations.

These precepts ensuing, describe also those duties which concerne the prudent, and which whosoeuer put into practise, shall in so doing deale wisely. See before. 18. chap. 5. vers. And the roote hereof Deut. 1.17. Amōg these, this is the first, that in giuing of sentence to re­gard any outward thing, is a verie euill and hurtfull thing.

All well disposed people will crie out on & detest, See an example in Iob. Iob. 29.11.12.13. such corrupt iudges as iustifie the vngodly person, so on the contrary side, well affected people will wish a blessing on that magistrates heart, who reproueth or correcteth the euill doer, yea the Lord him selfe will poure his blessing on him.

All good people will not onely loue but reuerence and honour him, who giueth an vpright sentence in iudgement or speaketh wisely.

Proceed orderly in all thine affaires, See an example in the 31. of this booke. looking to things of greatest necessitie in the former place, and to things of lesse importance, in the latter. For exam­ple, as concerning houshold affairs, first labour about [Page 210]and looke vnto, thy corne, thy vineyards, and thy cat­tel abroad, all which are meanes of maintaining life, and then raise vp thy roofe, and trim thy dwelling. Against this golden rule three sorts of people offend. For example, first, they who preferre pleasure before profit, secondly, they, who preferre earthly things be­fore heauenly, last of all, they, who preferre spirituall things of lesse necessitie or experience for them to deale in, before those spirituall matters which are more weightie and more necessarie. Of this number are they, who occupie themselues in priuate exerci­ses of religion, when they should bee present at the publicke assemblies of the Church, as also they, who meddle with cōtrouersies of the church, before they are grounded in the principles of the word. Of the second sort are they, who more labor after the goods of this world, then the kingdome of God. Of the first kind they are, who make great feasts or bestow much on their pastimes or recreations, before they haue a good stocke or good commings in. These courses are all of them preposterous, not according to the word, which in all matters willeth vs orderly to proceede, but according to flesh and blood.

Neither without iust cause or lawfull calling, testi­fie against thy neighbour in publicke place, neither by flattering speeches beguile him, pretending that friendship toward him, which thou doest not beare him in thine heart.

Boast not, that thou wilt follow thine aduersarie in his euill course, rather remit all reuenge, conside­ring, [Page 211]not what he hath deserued, but what the law of God requireth at thine hands.

First, here, Salomon setteth downe the condition or estate of the goods of the negligent or improui­dent person. I passed. &c. I haue by experience obser­ued, that the sluggard letteth all things runne to de­caie, in his field, bodie, soule and charge. Secondly, he sheweth by himselfe, what vse we are to make by the view of such examples. Then I beheld, &c. I reioyced not in this mans fall, but by his wo learned to be wise, and to walke the more discreetly in my calling. But though we haue seene many whose state hath decai­ed, whose houses shut vp, whose credite empaired by carelesnes, yet not one of vs among an hundreth can say, that we haue receiued instruction hereby. Third­ly, he toucheth the subtiltie of this sin. By a few sleepes, &c. By multiplying thy naps & deferring of the time. Last of all, he declareth the miserie of the slouthfull person. Both thy pouertie &c. Sodaine miserie commeth on thee, & strong to ouerthrow and confound thee.

THE XXV. CHAPTER.

THese Parables ensuing, were by the seruants of Hezechia copied out of sundry writings, and per­aduenture out of the publike Monuments or Chro­nicles, wherein the sayings and actes of Salomon were set downe.

Because the Lord hath no equall or superiour, to whom hee standeth bound to render a reason, it is a point of honour vnto him, to haue some waies so in­searchable, as that no creature can know the same, which to do, both men and Angels are not onely vn­able but vnworthie. The case standeth otherwise with earthly princes, who as they are commanded by the Lord to inquire into matters, so then they are com­mended by men, when they boult out the truth in hard cases.

Infinit should the care and wisedome of a king be, See an example in this our Salo­mon. 1. King. 4. who should be able to reach vnto most high points of knowledge, and to pierce into most profounde se­crets.

Princes are to punish offenders. See the same comparison. Mal. 3.3. For as the Gold­smiths separating with fire the refuse mettall from the pure, causeth a fine cup to arise: so a wise ruler, by cutting off euil doers, causeth his land to flourish and establisheth his scepter.

Neither ambitiously seeke nor boldly intrude thy selfe into those high places whereunto thou art not called: See the same pae­rable. Luc. 14. The same reason. Luc. 18. for he who exalteth him selfe shall be brought low: which thing is testified by dayly experience to be most true.

Runne not out of thine house vpon euery trifling occasion, Deut. 19.16. to brabble or to law with him who is thine aduersarie, lest if thou receiue the foyle, Mat. 5.25. the iudge deliuer thee to the iaylor, & thou be cast into prison.

If at any time thou must needes haue any dealing in law, Blabbing. plead thy case without defacing thine aduer­sarie or blasing his secret offences, lest the vmpire or iudge blame thee as a cruell pursuer, and so thou be spotted with perpetuall infamie.

Gold of it selfe and by it selfe, is pretious and ex­cellent, but when both it is brought into some pretie forme, as for example into the fashion of an apple, peare, or cherrie, and wrought about or embroidered with faire and curious picture-workes and fruteryes, as with siluer leaues, Ephe. 4.2.9. branches, and trees, then it is much more comely and glorious. In like manner, a sage or pithie sentence, is in it selfe acceptable and commendable, but when it is vttered with a grace and in time and place, it becommeth exceedingly pleasant and gracious.

Like as a pretious iewell & a golden earing ioyned together, See an example in Dauid and Abigail. 1. Sam. 25. And a like saying. Psal. 141 are a mutuall bewtifying the one to the o­ther, and most fitly do agree, so a mouth which vtte­reth pretious reproofes and admonitiōs, and an eare which listeneth to them with attention and humili­tie, are not onely sutable and well met, but a mutuall honour each of them to the other.

That auncient people in the hot countryes vsed to coole their drinke in som­mer, with snow water which to that end they re­serued, many glories testifie.Euen as snowe water which is most colde put into drinke to coole the same, is very pleasaunt in the hot countryes, and refresheth those who labour hotly in the haruest: so a speedie and trustie messen­ger, by his good newes, greatly reuiueth the heauie and longing mind, of those who sent him about their businesse.

Like as cloudes & wind without rain, Se the same com­parison in the Epistle of Iude. not only are barren & without water, but making shew of showers which they haue not nor poure down, deceiue often­times the husband mans expectation and grieue his heart: so vayne promisers of liberalitie, & hypocrites, are not onely without grace and good workes, but by their false promises and shewes of bountie and holi­nesse, delude and offende those who hoped for some goods or goodnesse from them.

By patient silence, euen those who carrie a most stout minde as for example warlike Captaines, See examples in Gedeon Iud. 8.2. and in Abi­gail. 1. Sam. 25. are easily pacified and quickly ouercome. Moreouer, al­beit lightly soft things breake not hard, yet gentle speech doth so deepely pearce and hath such force, that it not only suppleth the vaynes of the stubburne heart, but mollifieth as it were the very bones.

Whē thou hast foūd a table or house like in sweet­nesse vnto hony, haunt it not without all modestie, lest thy friend be wearie of such a dayly guest, but rarely and sparingly resort thereunto, that so thou mayest alway be welcome and acceptable.

As the hammer which breaketh hard thinges in [Page 216]peeces, See an example. 1. King. 21.13. and the sword which cutteth fast things in sunder, and the arrow which pearceth into things most secret, are weapons of destruction: so a false witnesse many wayes worketh deadly hurt to his neighbour.

As a broken tooth faileth and paineth him who goeth about to chew his meare, and as a foote out of ioynt disappointeth & tormenteth him, who setteth it on the ground to go: so the hope which hath bene reposed in a friend who starteth aside in aduersitie, doth fall away and turne into indignation.

The liberal person who clotheth him that is naked in extreme cold weather, as when it is frost or snow, causeth his numnesse to relent and depart out of his body, and softeneth the stiffenesse of his ioynts, as vi­neger dissolueth & looseth the dry niter (which som­times is so by a stone), and moreouer, cheareth vp his spirites, like as a sweet singer by his delite­some dittie and pleasant voyce, driuing away sorrow from a pensiue minde, raiseth it vp vnto ioy and com­fort.

Be farre 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 vnto him, according to his necessitie. Thus doing, thou shalt ouercome euil with good, yea thou shalt inflame him to loue thee by thy benefites, See examples hereof in Saul 1. Sam. 24 17. and in Elizeus. 2. Kings. 6.22.23. Rom. 12.20. which will seeme so many burning coales vnto him. But, put the case he remaineth obstinate or be not a­ble to requite thee, yet God who commaundeth thee to loue thine enemy, will repay thy good deedes and cost vnto thee.

As the winde in Iudaea comming from the North­west, causeth not a drought but raine, by reason of the situation of the great sea, which is Northward: so the slie or backbiting tongue, causeth sadnes in their countenance and frowning in their lookes, who are therewithall bitten.

This sentence hath before bene expounded in the 21. chap. 9. verse.

As coole waters quench the thirst and restore the strength of the feeble and weary trauellour: See an example in Iacob. Gen. 47. And in Pe­ters tydings. Acts 12. in like sort, good newes much longed & looked for, asswage the griefe and cheare vp the spirites, of him who hea­reth them out of a farre country.

Like as when the mud is stirred vp in a fountaine, or any filthie thing is cast into a spring, See examples in Habachucke. Hab. 1. in Iere­mie. Ier. 12. and in Dauid. Psal. 73. the cleare water therof looseth his grace and vse by this means, and this is taken in ill part: euen so, to see the righte­ous molested or defaced by the vngodly, is not onely a vile indignitie, but such a spectacle, as cannot but mooue great indignation.

As hony immoderately taken, breedeth diseases and doth much hurt: See an example in Dauid smar­ting for numbe­ring of his peo­ple. so, greedie hunting after praise or honor (things in sweetnes like to hony) is no com­mendation but a shame and an hurtfull thing.

As a towne vndefenced is not able to resist any as­sault, but lieth open to enemies and to spoile: so hee who cannot bridle his vaine glorie, wrath, lust, or such other affections, falleth into great sinnes and incur­reth many troubles.

THE XXVI. CHAPTER.

FOoles or ignorant and wicked persons, are by no meanes to bee aduanced vnto the bearing of any office, or vnto dignitie. For, euen as snow in Sommer and raine in haruest are vnseasonable and hurtfull, which in these times would hinder the groweth of [Page 219]the hearbes and the inning of the corne: so, to pre­fer the vnfit to places of rule, or charge, or account, which they become not but abuse, to the hindring of vertue & marring of the Lords haruest, is an vnseem­ly and hurtfull thing.

The curses of the wicked are not to bee feared or regarded, neither can do any harme. For, euen as the birdes which continually roue vp and downe in the ayre, set no foote but passe from place to place: so, diuellish bannings or execrations vttred without de­sert, and peeuish censures whereof rage onely is the roote, shall vanish and neuer seaze vpon the innocēt person.

The vngodly are to be punished with sharpe cor­rection. Euen as the horse in the cart or chariot, is to be remembred and driuen on with the whip, and as the asse in the high way, is to be guided with the bridle, without which hee wil continually, (by reason of his simplicitie,) go astray: so, censures, fines, prisōs, and torments, are needfull for offenders, who with­out such byts and scourges as it were, will neither ab­staine from vices, nor do their dutie.

Wicked men are as well to be reproued by words, as corrected by stripes. Answere not a foole according to [Page 220]his follie, in replying to a wicked man, folow not his va­nitie or rage, speaking rashly as hee doth, or giuing taunt for taunt, lest thou also become like vnto him, to the ende, thou bee not transformed into his image as it were, or be counted a foole as well as he. Answere a foole vnto his follie, neuerthelesse, sometimes passe not ouer with silence, but confute the error, and reproue the misdemeanour of the vngodlie person, with all wisedome and grauitie, lest hee be wise in his owne eyes, that he be not too proud, but perceiuing his dotage or sinne, be humbled or confounded.

It is a daungerous thing to send vnfit messengers on arrants, for as he who stumbling, or chopping any thing, breaketh or cutteth his feete, feeleth great paine, or as hee who suppeth in poyson in steede of drinke, is in great daunger of death and much trou­bled: so, he who sendeth a message by one that cannot carry it well or do it aright, hauing his affaires either not done or ill done, receiueth much vexation for his follie.

A good speech in an euill or foolish mans mouth is vnseemly, for, euen as the lame mans legs are lif­ted vp vnequally and vncomelily: so, a wittie saying or a good instruction, beseemeth not him who is lame in discretion or crooked and offensiue in life, but silence rather is to be enioyned such a one. Psal. 50.16 17.

Vnfit men are not to be promoted vnto rule. For, as he who putteth a stone or pellet into a Stock-bow [Page 221]or gunne, doth he knoweth not what hurt, so he who preferreth the vngodly or vnfit vnto any dignitie and office, by putting a sword into a mad mans hand as it were, is an occasion of much harme. For, let the wicked haue power ioyned to their will, and they will trouble and stone those who are vnder them.

The vngodly man will not onely abuse his place or hand, but his speech or that grace, wherewith hee is indued. For, euen as a drunkard catching or getting some sharpe thing as a thorne or briar into his hand, therwith striketh all that are by and doth much hurt, so, the wicked person misapplying some good sen­tence, or hauing in his mouth some sharpe and biting prouerbe, goareth and vexeth those who are in his company.

It is a dangerous thing, for a man to hire into his seruice, tag and rag as we vse to say. For, euerie one who without choise admitteth into his house or set­teth about his businesse he careth not whom, enter­taining the simple and vngodly man, and euen those who are vnknowne, shall be sure to smart for his fol­lie, seeing either his woorke will bee done but vnto­wardly, or his goods wilbe wasted, or contention will arise in his family, or one inconuēience or other will fall out.

The vngodly often fall into the same sinnes. Euen as the dogge hath this filthy quallitie, that feeling his stomacke ouerloaden, he goeth to the grasse, and ca­steth [Page 222]vp that which troubled him, but yet afterward when he hath so done, he returning backe taketh vp againe the filthinesse which annoyed him: so, many a wicked man, feeling himselfe ouerburthened with sense of sinne, tasteth the word of God, & being mo­ued therewith, Heb. 6.2. layeth aside his misbehauiour for a season, but afterward, beeing tempted a new of his owne concupiscence, hee is againe intangled in his former errours and pollutions, 2. Pet. 2.21.22. rerurning to his first heathenish course of life and state of nature.

Conceited people are vncurable. Hast thou seen a man wise in his owne eyes? See an example in the penitent Publican. knowest thou any who being simple or full of infirmities, yet imagineth him selfe to be prudēt & very holy? there is more hope of a foole then of him. He who is ignorant or dissolute in life, will soo­ner be brought to knowledge and repentance then such a one.

See the expositiō of this verse before, in the notes on the 13. ver. of the 22. Chapter. Only here obserue, how the sluggard amplifieth the imagined daungers which he feareth. For he saith, that not onely a Lion but an huge Lion is in the way.

In the former sentence was shewed, what doth withhold the sluggard from going abroad. Herein now is declared, what he doth at home, to wit, he there sleepeth euen till noone. As the doore is tur­ned on the hinge in such sort, as that sometimes it is moued to one side sometimes to another, and yet al­wayes remaineth vnremoued from the hinge: so the [Page 223]sluggard, euen 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 downe still.

Before we haue heard what the sluggard doth in his bed, now here is shewed whar he doth when he is risen out of his warme nest. See the sense here­of before, in the exposition of the 24. vers. of the 19. Chapter.

Slouth not onely maketh men ful of excuse, drow­sie and idle, but conceited. For, See an example in that slouthful seruant who hid his talent. the slouthful mā ima­gineth that he doth wisely in taking his ease & in hi­ding his talent, yea & farre better thē those, who take paines in their callings or go to heare Gods word. Al­beit then his master or many other, call him to ac­count, yet he iustifieth him self before them, and pre­ferreth his owne wisedome before theirs.

Busie bodies do great hurt vnto them selues. Euen as he who taketh a dog by the eares, which he by no meanes cā abide to be touched, causeth him to bite him, or to flie in his face: so he who medleth in an­other mans quarrel, prouoketh him to rayle on him, or to do him a mischief.

Such as in meriments craftily hurt their friends, are to be condemned. As bedlem people who fling about all that commeth to hand, are to be auoyded and blamed, so mad merry mē are to be shunned and reproued, Ephe. 5.4. who vnder the colour of sport, hurt their neighbours.

Tale cariers are to be remoued from the societies of men. As when fewell 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 societie, he maketh much anger and debate, but if he go away to some o­ther place or be banished out of the cōpanie, all con­tention is husht and at an end.

Another cause of strife is the contentious or an­gry mā, who is wont to striue about euery light trifle. As therefore the dead coales being put to the bur­ning coales, increase the heate and the flame, and as wood being added to the fire, nourisheth it, so, the wrathfull and quarrelsome person, raiseth vp strife, causing a litle variance to grow to a great broyle.

See the meaning of this verse before, in the expo­sition of the 8. verse, of the 18. Chapter.

Trecherous dissemblers are herein notably des­cribed. As siluer drosse, &c. As the drosse of siluer see­meth to be siluer and maketh a faire shew, when yet it couereth vnder it an earthen vessell: so faire words oftentimes seeme pleasant & glorious, when yet they hide a mischieuous heart vnder them. He that hateth will counterfait with his lips. &c. That person who carieth a secret grudge in his heart, wil oftentimes outward­ly shew great curtesie and fayne him selfe as the He­brew word doth signifie to be another kinde of man then he is. When he shall shew his voyce gracious or grace as it were his voyce, trust him not, &c. Albeit he shall speake neuer so faire, yet put no confidence in him, for as he is full of curtesie, so he is full of subtiltie. He hideth hatred by deceipt, &c. He couereth by his coloured speeches the inward rancor of his mind, but his spite or malice shal at one time or other by one meanes or other, openly be detected. He which diggeth a pit, &c. The dissembler shall feele, that mischief which he prepared for another. For euen as sometimes it com­meth to passe, that the pit which a man diggeth to [Page 226]catch his neighbour in, taketh his owne foote, and that the stone, which a man casteth vpward to hit his neighbour therewith falleth on his owne head: Psal. 7. so the euill which the wicked person prepareth for the in­nocent, on a suddaine contrarie to his expectation, returneth vpon him. Eccl. 10. A man of a deceiptfull toung hateth those whom he would destroy, and he who hath a flattering mouth, causeth ruine. A close and still dissembler, will carrie a grudge toward those whom he seeketh and purposeth to trouble and vndo. Againe, such a one as can tell how to gloze, and hauing learned the flatte­ring stile, speaketh smoothly and plausiblie, by this meanes perswadeth their ouerthrow and affecteth their ruine, whom he maligneth, tickling some or o­ther but especially Magistrates in the eares, and stir­ring them vp to persecute his a duersaries, as if they were great euill doers, when they are indeede most righteous persons.

THE XXVII. CHAPTER.

Forget not thine infirmitie or mortalitie, See an example Iames. 4 13. neither set downe things to come so certainly in thine heart, as if that thou couldest do what thou wouldest. For where thou lookest for a furtherance, there may be an hinderance, neither canst thou tell whether time to come will bring forth vnto thee health or sicknes, losse or gaine, life or death.

Speake not thy selfe vaingloriously of thine owne wisedome or good deedes, but let those who neuer [Page 227]knew thee or are of no acquaintance with thee, com­mend thee, and staie till thy neighbours praise thee.

See an example in the Israelites, to whom the E­gyptians rage was more gree­uous then their burdens. It is not so hard or greeuous a thing to carry hea­uy burthens, as to beare the displeasure of a furious person. When anger doth but begin to arise, it pre­sently thirsteth for blood like the horseleach. Now, when it increaseth waxing greater and greater, it o­uerthroweth the welfare, good name, and life of ma­ny. But when it commeth to the height, so that it groweth to fiercenesse, spite & enuy, then as a flame it consumeth all sortes of persons, Iob. 5 2. yea the foole him­selfe in whose bosome it resteth.

Reprouing of friends for their offences and woun­ding of them by sharpe wordes, is better then either good will no way expressed, or outwarde signes of friendship tending to deceiue. For first, Leuit. 19 17. Mat. 18.15. God com­mandeth vs to rebuke our brethren, secondly, sharpe reproofes do winne men to repentance, last of all, as secret loue engendreth suspitions, so the flatterie of enemies worketh mischiefe.

Hunger is the best sauce, wherefore a moderation [Page 228]is to be vsed in meares and drinks, and all sorts of de­lightes.

None is to leaue the standing place whereunto God hath assigned him. For, euen as a silly bird which vnnecessarily, by reason of a certain lightnesse wher­with shee is carried, wandreth from place to place, doth not onely by this meanes leaue her yoong ones in great danger, but wearieth her owne winges & ha­zardeth her owne life, meeting sometimes with a net, sometimes with a pellet: so, the person who rol­leth from house to house, or rashly chaungeth his charge or profession, by this his inconstancie greatly hurteth himselfe and his, in often remoues meeting with manifold losses and troubles.

Euen as there is great force both in a pretious ointment and perfume, vnto the quickening of the spirits and comforting of the sences: so, the aduise of a friend doth greatly ease & refresh a perplexed and pensiue heart, but a man is not so fit or able (be he ne­uer so wise), by himselfe or his owne cogitations, to comfort himselfe when he is sad. Seeing there is so great vse of a faithfull friend, breake not off familia­ritie or amitie with an old or tried acquaintance, but maintain friendship with him and vse him in thy ne­cessitie. [Page 229]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 bee trusted, neither are brethren commonly kind, but vnnaturall rather to their brethren in aduersitie. See an example in Iosephs bre­thren. 1. Pet. 2.17. Cherish also neighbour-hood as a kind of friendship which is very necessary and profitable. For, one who is neere both in affection and place, may and will at a pinch helpe and pleasure thee more, then a naturall kinsman far off in dwelling, albeit hee beare thee much good wil. As we say in our English prouerbe, if thou hast a good neighbour, thou shalt haue a good God-morrow.

O my child, by thine obedience and discretion, fulfill my ioy, that I may proue to the face of mine aduersaries, who would gladly picke an hole in my coate and staine me with some infamie, that I haue performed the dutie of a good father toward thee.

The prudent escape daunger by their auoyding of perilous places and actions, See before. 22.3. where this sen­tence is at large expounded. Suretishi. but the foolish by their simplicitie fall into euill.

Make the rash suretie smart for his follie, See the 20. chap 16. vers. accor­ding as he deserueth to do.

Importunate flatterie.Impornate flatterie or flattering importunitie, is hatefull and often condemned by those, toward whō it is expressed. To him who blesseth his friend, that person who saluteth or praiseth his neighbour, with a loude voyce, after an importunate manner and so as all may heare, See an example in Absalon. 2. Sam. 15. betimes in the morning, in a season of good lucke as it were, rising early, shewing him selfe with the first or before all other, to the end that he may seeme 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 fauning and vnseasonable dealing, but be the more suspected and ill spoken of.

As a great shower of raine wetteth those who are in it, and rotteth the timber in houses: so a brawling woman vexeth and hurteth her husband & family. A­gaine as none can stop or stay the blowing or whiste­ling of the wind, nor yet hinder a strong ointment held in the hād, 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 outcryes.

As if any whet iron with iron, he maketh it by this meanes bright and fit to cut withall, so, the counte­nance, presence, and speech of a friend, whetteth a and zeale.

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 Iacob Gen. 31.38. and in Ioseph Gen. 39.1. &c. and pruning them with a diligent hand, tasteth at last of the sweet fruites thereof: so, the ser­uant who is ready to please his master and tendant about him, shall at last by him, or by the Lord in hea­uen, be aduanced and blessed. Inferiors then or those who are in subiection, whether seruants or sub­iectes or wiues or professors of the word, must make this reckoning and account of their superiours and rulers, that they are vnto them their peculiar charge whereon they must attend, and the speciall hope of their honour and preferment. They must there­fore thinke and say thus with them selues, surely this is the figge tree that I must watch and keepe, this is that same oliue tree that I must looke vnto: I must not suffer this to be spoiled or destroyed, I must nor suffer their goods to be wasted, their good name tro­den vnder foote, neither any of the graces of God, as much as lyeth in me, to decay in them.

As water, a certaine dimme kinde of glasse, 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. Iohn. 2.16. Afterward. 30. chap. sheweth face to face, representeth the countenance therein imprinted, to the countenance which beholdeth the same: so man to man sheweth the heart, in like manner, one man maketh knowen his minde vnto another.

As the graue which consumeth infinite carcases, is alwayes ready to receiue more, and as death which destoryeth all liuing things, maketh no end of de­uouring: [Page 232]so the appetites and senses of the couetous and worldly man, are neuer satisfied.

Euen as siluer is tried and purified by the fining pot, and gold by the fornace: so a man is proued and praised by the speech & according to the talke which proceedeth out of his mouth.

We are taught in this sentence, that the wicked­nes of the reprobate is vncurable. Though thou shouldst bray a foole in a mortar among barly with a pestell, albeit thou shouldest take neuer so great paynes in repro­uing or correcting a foole, yea if thou shouldest put him into prison or into a mortar indeede: yet will not his foolishnesse depart from him, neuerthesse, the hard­nesse of his heart and his wickednesse will not be re­moued from him. For the graines of corne would at the last be broken or ground to powder, but his obsti­nacie or stubburnesse will neuer be ouercome. One kinde of grinding which people in old time vsed, was, to put their parched corne into a mortar, & to beate it therein vnto powder. Vnto this custome the wise king alludeth in this place, insinuating that no bea­ting will amend an obstinate wicked man. How true this is, may appeare not onely in Pharao, whom all the plagues of Egypt could not better, but in that vn­repentant malefactor, who was crucified together with our Sauiour Christ Iesus, whō neither the sight of the sonne of God, nor the reproofe of his fellow, nor his owne paynes which he suffred on the crosse, could soften or amend.

Be diligent to know the state of thy flocke, and take heed to thine heardes. See that thou be a good husband, with thine owne eyes looking to thy cattell, and conside­ring dayly the cōdition and the number of them. For is the hidden store for euer? &c. Great cause there is why thou shouldest looke to thy goods very carefully and painfully, seeing not onely things marre vnlesse an eye be had vnto them, but the stocke spendeth, and the oportunitie of getting wealth and prouiding ne­cessaries slideth away. Assoone as the hay discouereth it selfe, &c. Wherefore, assoone as it is time, mow downe thy grasse, and lay it vp against winter, yea in generall vse all good meanes aforehand, of prouiding against time to come. The lambes shall be for thy cloathing, &c. Be also a good sauer and moderate in thine apparell and foode, for so of thine owne flocke thou shalt reap such a cōmoditie, as that therof thou shalt haue skins to couer thee and wooll to keepe thee warme, be­sides money wherewith thou mayest pay thy debtes, or purchase more land. Moroeuer, so much goates milke, &c. To conclude, be not onely sober in thine appa­rell and thriftie in thine expences, but sparing in thy [Page 234]diet, and so thou shalt haue wherewith to feede and sustaine, thy selfe and thy familie.

The intent of the spirit in these last sentences is, not to prescribe a generall rule to all men of apparel, or food, but onely to shew, that such as walke pain­fully fully in their calling shall not want their daily bread, but haue wherewith to maintaine themselues and theirs.

THE XXVIII. CHAPTER.

The force of the conscience in men, is shewed herein to be great on either side, either to worke ter­ror. or securitie. This sentence is a confirmation of that threatning of the law, which is set downe in the [...]6. of Leuit. 17. ver. In the former part of this sentence is declared, that euen then, when outward troubles be not present or neare: yet the vngodly are tormen­ted and vexed in their spirits, as if there were great molestatiōs on them or toward them. The vengeance of God, the sting of conscience, and the temptations of Sathan cause them as Hindes or Does to flie and remoue out of their places, or out of the comfortable estate, wherein they are. This befalleth not one wic­ked man alone, but all the vngodlie who are in the state of nature, defend an euill cause, go about some mischiefe, and commit that, which is euill. Their remembrance of their sinnes, their dreames, the sightes of their eyes, and the rumors of Gods wrath, make them in perplexitie, and at their wittes end. See an example in Cain. Indeed whilest things go prosperously with the vngodly, and whilest hardnesse [Page 235]of heart benummeth and possesseth them, they com­mit sinne with ioy, and not onely despise, but destroy other. Neuerthelesse, when the Lords hand shall but worke a little against them, and the byting of their own consciences returne, then all their courage fal­leth downe on a sudden, and as dastardes they take themselues to flight. On the contrary side, the righ­teous man is confident as a yoong Lyon, which is of more courage then the old, neither feareth to meete with any beast, but walketh securely and confidently in euery place. Wherfore, it is no small but an excee­ding great confidence, which is in the faithfull man, who being iustified by faith, and purged from his sin by Christ, hath peace with God, and being certain of a good cause, and a witnesse to himselfe of an vpright heart, dreadeth no danger nor obiection. Euery one then is to labour to haue a good conscience, which onely shall bring sound and constant boldnesse to a man. There bee foure sortes of consciences; or the conscience rather is affected after foure 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 euill, last of all, there is a couscience both quiet and euill.

As the force of the conscience is great, so likewise great is the efficacie of sinne, that it polluteth the place, where it is committed, crying for vengeance vp into heauen. It hath many fearfull effectes, but a­mong other, this, that it causeth the Lord to take a­way good Princes, and that it maketh many rulers succeede one an other. For hereby it commeth to passe, that there are great oppressions, maruellous vprores, and new lawes in the common wealth. But [Page 236]where men on the contrarie side are prudent and wise, so that they feare God, and worship him rightly, there the Prince prolongeth his life, and the state continueth in one stocke or forme of gouernment. Vnto the godly King the Lord maketh expresly this promise, that so hee decline not from this precept, neither to the right hand, [...]eut. 17. nor to the left, he shall pro­long his daies in his kingdome, hee and his sonnes in the midst of Israell. Now if those which are neere vn­to the King, be also vertuous and wise, or the people obedient vnto the Lords lawes and zealous, this shall bee also a great preseruation to the person of the Prince, & safetie of the common wealth, as may ap­peare in the speech of Elizeus, calling Elias the chari­ots and horsmen of Israell.

The rage of a poore wretch dealing with poore people, is also a thing of great efficacie. Nature in­deed and the grace of God so worketh, that the god­ly afflicted, which are in miserie, pitie and succor such as are in affliction. But some are vnnaturall & fierce, as that seruant in the Gospell, that tooke his fellow, who ought him an hundreth pence by the throat; say­ing, paie me that which thou owest. Therefore, euen as a great tempest or flood of water, sweeping away, and choaking the seed, and oppressing as it were the ground, maketh it barren, and bringeth a dearth: so the mercilesse poore man spoyleth an other who is needie, of his goods, his foode, his garments, and all that he hath. We may here obserue then, that inhu­manitie raigneth not onely in the rich, but in the poore, yea in them sometimes most of all other. But as for those, who feare God whether poore or rich, they haue learned that lesson of Paul, that they put [Page 237]on the bowels of compassion. Col 3.

The iudgement of the vngodly is verie corrupt and peruerse. Such as giue themselues to idolatrie, couetousnesse, lying, drunkennesse, do not onelie commit these sinnes, but commend them in those, who are like themselues. For in their affections they like very well of them, in their speeches they call them good teachers, professors, subiects, neighbours, in their deedes they flatter, maintaine, and aduance them. But on the contrary side, they, which loue the truth, liue soberly, and feare God: not onely dispraise them, but striue with them. They rebuke them roūd­ly, conuince them, oppose themselues to them, yea they spare not to punish them, if they be magistrats. Neuerthelesse, neither are the euill to be dispraised for their good actions, nor the good to be allowed in their faultes. The cause of the diuers iudgements of men, is the diuers courses of life, which they take. But to iustifie the wicked (as before we heard out of this booke) is abhomination vnto the Lord.

The natural man perceiueth not the things, which belong to God, but the spirituall man discerneth all things. For the wicked are so blinded by naturall ig­norance and malice, that both Christ and the law to them is a mysterie. Albeit sometimes they are lighte­ned in their vnderstanding: yet their knowledge ne­uer is sincere, full or effectuall. They erre in opinion, they perceiue not their particular dutie, what is to be done, what is to be belieued. In mind they are cor­rupt, [Page 238]and vnable rightly to practise their duties, they are not able to discerne betweene true doctrine and false, the right course of teaching and the wrong. But such as seeke the Lord in his word vnfeinedly, shall know all things needfull for saluation, for auoyding of error, yea sometime for temporall good, finally for the discharge of the duties of their calling, wherein the wicked haue no vnderstanding. Psal. 82.

Men are to bee esteemed not according to their wealth, but vertue. See chapter 19.1.

Among sundry vices, which yoong men are to take heed of, riotousnesse is one of the chiefe, where­unto that age is peculiarly inclined. Godly parentes charge their children to liue soberly, & to take heede of wasting and prodigalitie. Hee then which keepeth this law of God, and other duties, which parents out of the word teach & apply to their children, is a wise sonne. For by this meanes he auoydeth the wrath of God, who in his law commanded such children to be punished as were dissolute & disobedient vnto their parents. Deut. 21. Moreouer by this meanes he reioy­ceth and honoureth them, who haue begotten him, and well brought him vp. But on the contrary side, he, which not regarding the law, spendeth his time and his substance in feasting and gaming, is not only foo­lish, but a blemish vnto his father, for what will bee sayd, but that such a one brought not vp his children well, or that such a stocke is naught, or if the parents of such a prodigall youth see him come to pouertie, [Page 239]cast into prison, or drawne to punishment for his sin, how can they but blush, and euen hang downe their heads for shame?

As the Lord alloweth not the wastfull spender, so neither doth he like of the vniust and cruell getter of goods. Such are said to get their goods by vsurie and interest, who in lending or letting the same to hyre, byte and oppresse the poore, either by an hard bar­gaine, or by misreckoning them. Now it may be these cormorantes sometimes do gather great wealth into their handes, pilling and polling the poore, who stand in need of their helpe, and borrow of them after the hardest rate. But by the iust iudgement of God, such an heire shall succeed those miserable oppressors, as will lend to the poore, looking for nothing again, and pitie their wantes: for either the children, or the kinsmen, or the friends, or the executors of these mi­sers proue liberall or prodigall persons oftentimes. Let therfore, as the Apostle exhorteth, none oppresse or circumuent his brother in any matter, seeing the Lord is the reuenger of all these thinges. There are many, which cry out against vsurie, who are most grieuous oppressors and vsurers indeed. Some buy of the poore, which are indebted a field very cheap, and sell it very deare. They are vsurers. Some suffer their poore neighbour to fetch much on the score, & then set on more then was taken, or make him pay double the worth, of that which he hath fetcht. These are v­surers. Some get a great deale of bad mony, and paie it away. These also are vsurers. Now vsury is not one­ly in mony, but in other creatures, Deut. 23. Giue not vsury to thy brother, vsury of thy mony, vsury of thy meate, vsury of any thing, that is giuen to vsury. As [Page 240]therefore such as lawfully gaine by monie or other creatures offend not: so such, as vnlawfully gaine by corne, wine, or other such marchandise, no lesse are vsurers, then such as abuse their mony. It may be di­uers here expect some large discourse of vsurie, but they may be satisfied by the briefe handling of three needful points pertaining to this question. First what is vsurie properly taken, secondly why it is vnlawfull, thirdly what is to be thought of the vsuall compacts and dealings of vsurers in these times. Vsury proper­ly taken is a simple binding of the receiuer or borow­er of mony or goods to repaie the whole summe re­ceiued, and the aduantage thereof agreed on, be it more or lesse. This simple binding or compact is vn­lawfull, first, because it is contrary to charitie & equi­tie as may appeare in that it is a thing vnequall, that the summe decaying through no negligence, or fault of the receiuer, but by Gods prouidence or some casualtie as by fire and water, hee is bound to so great inconuenience, as to make it good. Se­condly, because the Lord hath enacted a law quite contrarie to this dealing, as well touching borrow­ing as hyring, the equitie whereof still remaineth as being grounded on Gods will and nature. The law of borrowing is this. Exod. 22.14.15. If any borrow ought of his neighbour and it be hurt, or else dye, the owner thereof not be­ing by, he shall surelie make it good: If the owner thereof be by, he shall not make it good. Marke here, the principall in such cases is not to be required. The law of hiring followeth. If it were a thing hired, it came for his hire, he shall not repay it, (for that is to be repeated.) Marke here, the vantage may be required, but not the prin­cipall. Now, this is euident, that in vsurie the thing is lent or hired. By the equitie then of the law of God, to bind both to the principall and to the vantage is a sinne and vnlawfull. Hereby appeareth that the cō ­pacts now a dayes in vse are vngodly, yea & that they [Page 241]are horrible sinnes, and plaine murderings both of the rich and poore. Euery on almost now, which hath a stocke of money to spare, will let it out, if the end be cōsidered, seeking his owne cmmoditie, if the per­sons, to Christians, if the manner, binding them sim­ply, whether God blesse thē or no, to paye such a sum of money after ten or more in the hundred. Other­wise, if the borrower do not, to prison hee must, his wife and children staruing in the meane season. And can there be more cutthroat dealing then this? Much more may be said, but it is needlesse, the summe is this, there may be a gaine agreable to charitie in hi­ring, in letting, in borrowing and lending, but all vsu­rie is vnlawfull, I meane, all simple binding and com­pelling of any rich or poore, to repay the principall and the aduantage.

Sinners may flatter them selues and namely adul­terers, murtherers, & such vsurers, & stubburne chil­dren, as before haue ben spoken of, but if any willing­ly and wittingly turne away his eare from knowing or obeying the will of God, so that he wil not lay aside his iniquities or impieties, not onely his sinnes shall prouoke God, but euen his prayers: and they shal not onely be reiected, but be abhominable, and matter of offending and incensing the Lord to wrath. As ther­fore such a one did refuse to heare God speaking in his law: so the Lord will in iustice refuse him spea­king to him by prayer. Therefore aboue all things be more ready to heare, then to offer the sacrifice of fooles.

Seducers are herein threatned with the Lords iudgement. They are fitlie resembled vnto theeues or robbers who lead true men out of the way often­times to spoile them of their goods. For euen so the wicked are seduced and seduce others, 2. Tim. 3. drawing them into daunger, vnto the committing of sinne, or vnto heresies. But they shall fall into their owne snare, as did the accusers of Daniell, Act. 13. Elimas the sorcerer, Saul, Haman, Achitophell. In the meane time they, who are vpright, or sincerely and constantly serue the Lord, shall not only escape the euils, which seducers labour to bring them into, but attaine and enioy riches, ho­nour, glorie, and saluation.

Conceited arrogancie vsually accompanying a­boundance of wealth, is now reproued. It is the cu­stome not of godly rich men, but of wealthie world­lings, both to ascribe the getting of their goods to their owne wisedome, and to like wonderfully well of their owne speeches, actions, and courses. Wherfore not without cause doth Paul will Timothie to put thē in minde not to be high minded. Now againe it is the manner of foolish poore people, who measure all things by wealth, to flatter them as the multitude did Herod, crying out, it is the voyce of God and not of man. But the godly poore man, who knoweth the word, & is indued with the spirit of discretion, will so search and finde the rich man out, that he will discerne, & if neede require, declare him to be either an ignorant or wicked person, Iohn. 9. as may appeare in blind Bartimaeus his conference with the Pharisies. Neuerthelesse, as this ought to humble the rich, that the poore go som­times beyond them in spirituall gifts: so ought it not [Page 243]to breed any malapertnesse in the poore, who should alwayes be farre off from dealing saucilie with their betters.

Tyrannie is spoken of in this sentence, a vice most contrarie vnto the mild and righteous gouernement of the iust. For their raigne bringeth forth glory as a most pretious fruite, so that it causeth Religion to florish, peace to abound, plētie to be in euery place, to conclude, temporall and spirituall blessings to spread farre and neare. What miracles were done in the wildernesse, whilest Moses ruled? What conquests had Ioshua? What peace was vnder Salomon? What zeale vnder Dauid? On the contrary side, wicked ru­lers make hauocke of Church and common wealth. They seeke for the godly to slay them, the rich to spoile them, all, to molest thē. 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.

Hypocrites are threatned with a miserable iudge­ment. He, which hideth his sinnes, either by denying that euill, which he hath done, or lessening it, or else con­tinuing in it, shall not prosper, but shalbe left and re­maine in grief of minde, pouertie, sicknesse, or some other trouble, as Dauid was vntill such time, Psal. 32. as he confessed his sinne against him selfe. But he which con­fesseth his sinnes, to the Lord, as Iob did, Iob. 31.33. and not onely acknowledgeth them in wordes, but indeede and af­fection forsaketh them, shall not onely be forgiuen, but obtaine many graces and blessings, as did the [Page 244]prodigall sonne. It is not alwayes necessarie to pu­blish secret sinnes to men, which may but breed of­fence, and infamie, and dishonour to the Lord. Ne­uerthelesse, somtimes this also is to be done, both pu­blickly and priuatly. But both manifest and secret of­fences are alwayes to be acknowledged vnto the Lord, and sinne is alwayes to be forsaken. It is no maruaile, if diuers many yeares together are not ta­ken from the racke of the Lordes visitation, seeing they will not confesse their iniquities to him, as they ought. See a like promise. Iob. 8. chap. 4.5.6.7. vers.

Securitie is a forerunner of Gods iudgements, but the mā is happy, which feareth alwayes. Indeed who­soeuer is possessed or tormented with a seruile feare, is most miserable. But he, which is indued with a son­like feare, so that he dreadeth to sweare vainly, to prophane the Saboth, or to sinne against God, he, which worketh on his saluation with feare and trem­bling, so that he stādeth in awe of the Lord, not only in the Church, but out of the same: finally, he which reuerenceth the Lord continually, so that he fea­reth him not for an houre, or day, or month, or by fits, (as some, which haue an aguelike feare now and then vpon them) but all the dayes of his life: is most hap­py. For such a one doth no euill, the Lord heareth his prayers, and maketh him at the last an inheritour of his kingdome. The secure people of the world on the contrary side, harden their hearts, both by resi­sting the word, and by not profiting by the Lordes workes, and by not yeelding vnto the motions of his spirit. They do therfore but treasure vp wrath against the day of wrath, & so fall at last into sinne, into trou­ble, into the iawes of death, to conclude, euen into [Page 245]hell. For whē they say peace, peace, then sudde in de­struction commeth on them.

The rage of tyrants is here fitlie compared to the crueltie and rauening of beares & Lyons, 1. Sam. 17. which pray on the lambes and on the sheepe. For as the Lyon frayeth the poore beasts with his roaring, & prayeth on thē with his teeth, and as the beare searcheth thē out, and teareth them with her pawes: so vngodly su­periours of all sortes threaten, oppresse and slay, such as can make no resistance. They which are of the lowest degree are sometimes as fierce as beares or lions, but rulers should be pastors, not wolues, and parentes, not tyrants. Not onely diuers Magistrates are tyrants, but many housholders are beares and li­ons in their families. But Christian maisters must re­mit their threatnings, and lay aside all bitternesse, Ephe. 4. & 6. wrath and outcries. The inferiors, which are oppres­sed, are as the sheepe of Christ to beare iniuries pa­tiently. They are also to pray to be deliuered frō such lions, and to assure them selues, Psal. 22. that they shall at last in some sort tread them vnder foote. Psal. 91.

As tyrannie, so couetousnesse ought to be farre, as from all men, so chiefly from rulers. Politike Pharaos imagine they deale wisely, when they lay grieuous burdens on the Israelites. Foolish Rehoboams thinke it the most prudent course, to scourge the people with scorpions. But such rulers, who are much in oppres­sions, incroaching the peoples landes, getting their goods by hooke and crooke, and exacting extreme [Page 246]tribute, estraunge their subiects hearts, offend God, fall into many foolish & hurtfull lustes, which plunge men into destruction, and therefore haue indeed no vnderstāding. But he that is so farre from couetous­nesse, that he is a mā (as Iethro would haue rulers be) which euen hateth gaine. (that gaine I say which is vniust), shall waxe old in the fauour of the people as Samuell did, & be beloued of all mē and blessed of the Lord. 1 Sam. 12. Let then the conuersation of euery one be without couetousnesse, as the Apostle exhorteth, and let euery one be cōtent with the things, Heb. 13. that are pre­sent. Would any know a couetous man? Looke on his conuersation, his bargaines, his housekeeping, &c. Would a couetous man know whether this roote of all euill be in him selfe or no? Let him looke on his minde, his cares, his feares, his desires. But aboue all other, Psal. 119. let Magistrates say to the Lord with Dauid, In­cline mine heart to thy statutes, and not to couetousnesse.

Magistrates are not to pardon wilfull murderers. By Moses law they who flue any at vnawares, might haue cities of refuge, Exod. 21.22. and be preserued from death by the rulers, but he which offred violence, and mali­ciously slue his neighbour, was to die without mer­cie. They, which maimed their neighbours, were to pay eye for eye, tooth for tooth. But he, which tooke away life, Gen. 9. by man was to be depriued of his life. Ma­gistrates may be moued by rewards to shew such fa­uour, Num. 35. but the Lord would haue no reward taken for a man-slaier. Pitie may sometimes incline them to mercy, but the Lord wold not haue their eye to spare them. Magistrates then being the deputies of the Lord, are to execute this law on wilfull murtherers, as Salomō did on Ioab. 1. Kings. 2. When men take no vengeance on him, which sheddeth innocent blood, God pursu­eth [Page 247]him, as he did Cain. The Papists impietie is here notably detected, who did set open sanctuaries and priuiledged places vnto all sortes of notorious offen­ders.

This is the course, which magistrates are to ob­serue in their iudgements imitating the Lordes ex­ample, namely on the one side to defend and spare the righteous, who neither declining from the right hand nor the left, walke circumspectly in the straight way of the Lordes preceptes, and on the other, to pu­nish the transgressor, who either doth that, which is wicked, or dealeth vnlawfully in those actions, which are lawfull. Those then, who either vse deceit in their best actions, or commit grosse sinnes and walke ther­in, shall at one time or other bee taken napping, as was Shimei, 1. Cor. 10. and be plagued in some one of their ini­quities, as were the Israelites. If magistrates alway punish not the wicked and cherish the good, as they ought: yet surely the Lord will.

Disorderly walkers, who do nothing, Before 12.10. & 23.21. but go vp and downe as busibodies, haue bene oft before reproued, and here are taxed againe. Amongst other vpright waies this is one, that a man diligently follow his vo­cation. When husbandry or any such trade is well put in vre, it will through the Lords blessing, yeeld vnto a man sufficient to content him, and to maintain his family, as may appeare in the rich estate, whereunto Iacob came by the Lords blessing on his industry. The prouident then and the diligent shall haue foode to [Page 248]kill hunger with, garmēts, wherewith to couer them, and money for good vses. But the good companions and youthes of this world, which follow hunting, halking, carding, dicing, stage-players, and such va­nities, or are vagabonds roging vp and downe the countrey, shall not onely want necessaries, but be filled with pouertie, bondage, grief, and miserie, as was the prodigall sonne.

As vnthriftinesse shall be punished by the Lord: so posting to be rich, shalbe reuenged by him, A man of faithfulnesse, (to speake as the spirite doth in the ori­ginall tongue) who dealeth plainly and truly not on­ly in word but deede both with God and men, not onely in one matter, but all, shalbe much inblessings, shalbe made partaker not of one good thing onely, but of many. His credit shalbe great, he shall haue peace of heart, his store shall increase, he shall haue children, vnto him at last it shalbe said, Come thou bles­sed of my Father. Now as touching those, who make hast to be rich, or who (as Paule speaketh) wilbe rich (as it were, whether God will or no) who get their goods by hooke and crooke, or by playing the partes of drudges and snudges, to conclude, who labour af­ter wealth, but vse not to call on the name of God, nor regard his word, these make commonly more hast then speed, seeing they are not vnpunished, but fall into temptation and a snare, meeting with some losse or crosse in steed of gaine and aduantage, as birds hasting to the pray are oft in their flight striken and stayed with a pellet. Achab made hast to Naboths vineyard, but at last dranke a cup of bloudie grapes for his posting.

Of the number of such as make hast to be rich, are they, who respect persons in iudgement. He that is infected with this vice, albeit he be a man of high calling in the common wealth, and although there is no comparison betweene truth or iustice and a mor­sell of bread: yet will he easilie be hired & brought to hold his peace, or to giue a false sentence for a little paltrie gaine, for a dinner, yea for a morsell of bread. Not onely Magistrates are to take heed that they be farre from this sinne, but other also. If Ministers are giuen to this vice, they will teach false doctrine or smoother the truth, that they may still enioy the rich mens trenches. If people be caried away with it, you shall see them extoll a Papist for a litle relief at his doore.

Of the crew before spoken of, are moreouer mise­serable niggards, who are noted to be men of an euill eye, because with the eye they desire other mens goods, enuie their neighbours prosperitie, & grudge those, who come vnto their tables, the very meate which they eate. Such Labans spare, & care, and toyle exceedingly, imagining through their industrie and pinching, both to attaine to abundance and alwayes to liue in plentie. Yet at last by some casualtie or by death, pouertie, which they flie by all meanes com­meth vnto them, Luke. 12. Luke. 16. as may appeare in the rich glutton described in the Gospell. See this parable expounded in the Psal. 39.49. Also oft before in this booke.

The vaine and needie people of this world, see­king by all meanes to enrich them selues, vse flatte­ring speeches to this intent, knowing that faire words make fooles faine. But yet, as here is shewed, they, which reproue, shall finde more fauour, then they, which flatter. Indeede many finde fault with other, and controll them, but because they do this with an harsh spirite and in an vndiscreet manner, their speeches make them rather odious thē gracious vn­to the parties rebuked. But he, which reproueth his neighbours iustly, wisely, charitablie, & that to a good end, and as Paule speaketh to Titus, that they may be sound in the faith, he shall reape a pretious frute af­ter his labour. True it is the wicked and sottish peo­ple of the world will hate them most, which rebuke them most for sinne. For with such, flatterie getteth friends and truth hatred. Neuerthelesse, they, which haue any sparke of grace, or are wise, will beare good will to a reprouer, and hate a flatterer. The conside­ration of the reprouers affection, & his reasons, will winne the partie reproued to amendment, and raise vp in him a great liking of that man or that woman, who told him of his fault, as may appeare in the ex­ample of Dauid. Psal. 141. Let vs then rather by wholesome re­bukes labour to profit our friēds then seeke to please them by soothing speeches. O saith flesh and bloud I shall loose my friend and gaine, if so I do. But fie vpon such lothnesse to displease, as betrayeth a friend euē vnto Sathan him selfe. Let rather the commaunde­ment of our Sauiour moue vs to reproue our bro­ther betweene him and vs. Ezech. 13. Let wo threatned by Eze­chiell hold vs backe from sowing pillowes vnder euery elbo [...].

Robbing of parents or spoyling of them by any meanes, is a great and grieuous sinne. To steale from a stranger is no small fault, which sinne those, who commit are iustly punished with death. It must needs then be a detestable kinde of robberie and iniurie, when not strangers, but parents shalbe not lighty endamaged, but spoiled by their children, and that without scruple of conscience and securelie. A nota­ble example hereof we haue in Micha, of whom mē ­tion is made in the bookes of Iudges, Iud. 17. who although he had stolne from his mother eleuē hundred shikles of siluer: yet made he no conscience to disclose his theft, or to restore it, vntill such time, as he heard his mother wish a bitter curse vnto the theef, & then he acknowledged his fact, not of any remorse of heart, but onely to auoyde the curse which his mother had pronounced. Thus doth the heart of vngodly childrē seduce them oftentimes, who say, these goods belong vnto me, they are mine own, I haue my part in them, why should I not take them, vse them, & spend them? But howsoeuer such a wretch may delude him selfe, he is in the fault and punishment to be ioyned not a common theefe and robber, but with a destroyer and murderer. That the word here vsed signi­fieth thus much may appeare. 64. Esay & Exod. 12.23. The Lord in Deut. 21. expresly com­maundeth that such children be stoned to death. Of this generation are all childrē, who pilfer from their parents, spend their goods riotously, incurre debt, and make their parentes pay it, put their mothers by from their right after their fathers decease, or as Lords ouer their parents goods, do what they list with them.

The high minded are here beaten downe, for that such are meant by those who are of a large soule may [Page 252]appeare by that expectatiō of Paul to Timothy, [...] Tim 7.17. which may serue as a perfect exposition of this sentence. Cō ­maūd the rich of this world, not to be high minded, nor to trust in the vncertaintie of riches, but in the liuing God, who giueth vnto vs all things richly vnto fruition. The which last words also declare what is meant here by being fat, which being a borowed speech, taken from those who are in good plight of body, noteth out the abundance of Gods blessings. He then, which is high minded, se­cure, and frolike in regard of his outward prosperi­tie, [...]uke. 12. as was the rich glutton, saith that he shall neuer be remoued, Psal. 30. as Dauid did, and despiseth his neigh­bours, oppresseth them, and raiseth vp vnnecessarie warres and strifes, [...] Chro. 18. as did Iehosaphat, when he prouo­ked the Syrians, by the which iarres and contentions he must needes be vexed and somewhat pulled down in his estate. But he, which is humble in all estates, and trusteth in the Lord, Psal. 131. as the Prophet willeth Isra­ell to do, shall prosper in body and in soule, and be sa­tisfied with peace of heart and many good things, Psal. 63. & 92. (as it were) with marrow.

They that are wise in their owne eyes fall into the sinne before cōdemned, and are here fitly reproued. Such trust in their heart, as imagine that they haue no neede of the helpe or aduise of other, and refuse to follow the direction of the godly wise, giuing thē sound coūsaile out of the word. For these deuise new conceites, practise such formes of worshipping God, as are not found in his word, take euill courses & yet perswade thē selues, that therein they do God good seruice, and that in them they shall finde good suc­cesse. Dauid numbring the people of Israell, imagined he did very wisely in so doing, neither would he at [Page 253]the first heare Ioab aduising him to the contrary, but at the last he cried out, I haue done foolishly. Then how soeuer conceited persons or deuilish politikes seeme wise vnto them selues: yet they haue no vnderstan­ding in very deede. Be not therefore wise in your selues, saith Paule. And wo be to those (saith Esay) who are wise in their owne eyes. But he which not onely heareth the good aduise of other, (which many do, who yet are thereby neuer a whit the better) but putteth it into practise, shal both be preserued from imminent dan­gers, & deliuered out of present troubles or inconue­niences, euen as Moses found rest vnto his soule by following Iethr [...]es counsaile, and Naaman health in his body by obeying the aduise of his captiue hand­mayd and other seruants. For indeede one man stan­deth in neede of another, as do the members of the body.

Vnmercifulnesse toward the poore draweth on men the Lords curses & crosses. Albeit diuerse feare they shall begge, if they giue vnto the poore: yet the chearefull and liberall giuer of almes shalbe so farre from wanting, that he shall haue abundance, and gaine by his spending. But that vile and miserable wretch, who is so farre off from pulling the coate frō his back, therewith to cloath the naked, or from stay­ing the meate from his mouth, with it to feede the hungrie (which yet euery Christian ought rather to do, then to see his poore brother perish) that he will not so much as looke on the Lazar, or heare the voyce of the begger, shall by him be cryed out a­gainst, and by the Lord cursed in his body, cursed in his goods, cursed in his soule, cursed in his children and in all things.

Tyrannie yet once againe is entreated of in this conclusion of the chapter. When the wicked rule, they raise vp such a storm, that the iust being sought for to be slaine or molested, get them to some for­raine countries, as did Dauid, or lurke in dennes, as did the prophets in Achabs time, or pray in corners, as did the disciples, when the sacrificers of the Iewes raged, or flie as birds vnto some shelter or other. But when the vngodly perish, then the righteous swarme as a company of bees in a sunny day, returning from other countries, multiplying in townes and cities, fil­ling whole churches, winning and conuerting many to the truth by their doctrine and example, shewing their faces boldly and openly. The chiefe vse of this doctrine is to teach vs, not to be trobled at the chan­ges of the world or troubles of the times. In the time of good (saith Ecclesiastes) enioy that, Ecclesi. 7. which is good, and vse the time of euill, Bees sucke sweet hony out of the bitter time: so the godly must draw comfort and ioy euen out of hard times and greeuous afflictions. A Chri­stian without the crosse is not worth a pinne.

THE XXIX. CHAPTER.

THe fearefull estate of those here is shewed, who by no meanes will be reclaimed from their wic­ked waies. In the former part of this sentence, the sin of obstinate persons is described, in the latter, their [Page 255]punishment is declared. This is their sin, that euen as the stubborn horse and brute beast will not be ru­led with byt or bridle, but when the yoke is to be put on, resist and with a stiffe necke reiect it: so obstinate people, continue in their sinnes, & grow harder hear­ted daily, not induring to heare the truth, persecu­ting their teachers, & fretting against the troubles, which the Lord bringeth on them as bridles & yokes to subdue and tame their pride and fiercenesse. Yea though such haue bene told of their faults not once, but an hundred times, and the Lorde himselfe hath schooled them for the same by sicknesse, infamie, po­uertie, and diuerse crosses, yet they do securely and boldly proceed in swearing, lying, adulterie, murder, theft, and such other vices, perswading themselues either that no euill shall betide them, or that they shall goe through it well inough. The punishment, wherewith such obstinate wretches shall be reuen­ged is remedilesse destruction. Neither will the Lord be a long time in bringing them to ruine, as they by the space of many daies, moneths or yeares togither refused correction, but he in an houre of some short space will quite ouerthrow them. Of all other sinnes then obstinacie is most to be auoyded, seeing other transgressions of all sorts may finde pardon, when re­pentance followeth them, but hardnesse of hart doth nothing but treasure vp wrath against the day of wrath. This was that sinne, which often the prophets vpbrayd the Iewes withall. Esay saith, Esay. 48.4. That their necke was a sinew of iron, and their brow brasen, for which cause, (as hee also testifieth) they were smitten on the head and in the heart. Esay. 1.5.6. Yea (saith hee) there is no soundnesse from the sole of the foote vnto the head. Ieremie also com­plaining of and lamenting the vnrecouerable plague of the Israelites, taketh vp such speeches as these. Iere. 8.22. Is there no gumme of balme in Gilead? Is there no phisition there? For why hath not the daughter of my people recouered?

This sentence sheweth, Tyrannie. that such is the estate of the people, as is the disposition of the gouernour. In the former part is affirmed, that when good magi­strates beare office, howsoeuer some wicked rascals or rebels may be sorie therefore: yet godlie people, and generally the multitude wil be glad, for they shall enioy their liues and goods quietly; by the defence of such, and vnder their rule religion shall flourish in their congregations, the Lord himselfe will blesse their land with plentie and many good things, final­ly, they shall be free from grieuous taxes, plagues, se­ditions, and many miseries. The wise King who wrote this diuine parable, saw in himselfe the particular ex­perience of that generall obseruation, which here he setteth downe. 1. King. 1.40 For being annointed King ouer Israel by Sadock, the whole people went vp after him play­ing on pipes and reioycing so greatly, that the earth did ring and cleaue (as it were) with their voice. Da­uid his father also being aduanced by Saul, so carried himfelfe in his warres against the Philistins, that the Israelitish women moued by his worthie and valiant exploits vnto reioycing, sung in triumphing wise, that Saul had slaine his thousands, and Dauid his ten thou­sandes. The latter part of the sentence declareth on the contrary side, that the rule of the wicked, mini­streth matter of griefe and miserie vnto the whole multitude. The estate of the poore people, ouer which foolish persons or cruell persecutors haue the rule or tyrannize, becommeth lamentable sundrie waies. First the Lord himselfe vsually plagueth the land with iudgements from heauen, wherein an ene­mie of his, holdeth the scepter. Secondly wolues in such a kingdome, hauing the place of shepheards, but [Page 257]the nature of deuouring beastes, spoyle, oppresse, and eate vp the silly lambes and sheepe. Thirdly, the people liuing without all good order or meanes of their prosperitie, fall daily into all sorts of sinnes and pits of destruction. Sundry occasions then of griefe being continually offered the people, through the carelesnesse or crueltie of euill gouernours, if perad­uenture they dare not openly complain for feare of further trouble: yet how can they but sigh secretly in corners? Certainly so did the Israelites oppressed in Egipt, and Elias persecuted by Achab and Iezabell. Euen as then the welfare of the sheepe dependeth on the shepheard, and euen as such is the constituti­on of the bodie as is the dispositiō of the head: so the condition of the people answereth in wo or wealth, to the goodnesse or badnesse of the magistrates.

This drift of the spirit in this instruction is to de­clare, that whoredome bringeth beggerie at the last. Two sorts of loue herein are spoken of, one spirituall, another carnall. The spirituall loue is commended, which is a wonderfull liking of and following after wisedome. Such as are enamoured with this virgin of heauenly wisedome (which is holy, peaceable, mode­rate, full of mercy and good works, Iam. 3.17. as Iames speaketh) shall not onely by this meanes please the Lord, or be profitable vnto themselues, but comfortable vnto their parents. Sundry waies doth a wise sonne cheare vp his fathers heart. First by the vertues, which are in him. Secondly by the fame, which is spread of him. Thirdly by the hope, which his father conceiueth that he wilbe thriftie. Last of all, by his liberalitie and kindnesse towardes his parentes, if peraduenture by reason of his gifts, he be at any time exalted to honor [Page 258]as Ioseph was, who also in this respect reioyced his fa­ther. As concerning the carnall loue spoken of in the latter part of the sentence, that is condemned and threatned with pouertie. The vaine youthes of this world hauing shaken off the yoake of obedience and despised wisdome, fall in loue with naughtie women, with whom they are daily conuersant, making them good cheare, bestowing gifts on them, and maintei­ning them in braue apparrell. Hereby not onely they defile themselues with wandring lusts, but spend their patrimony, & consume their parents goods, so brin­ging sorrow vpon them in stead of the ioy, wherewith they ought to labour to comfort them. Such a lewde course tooke the prodigall sonne, who hauing wasted his substance, was put to feed with the swine. Among other reasons then disswading from whoredome, this is not the least to be regarded, that strumpets are dan­gerous rocks and vnfatiable gulphes.

Herein againe the holy Ghost admonisheth rulers of their dutie. Iniustice. He entreateth in this verse of two mat­ters, one, the executing of iudgement, an other, the auoyding of bribes. In the former place is shewed that iudgement is the prop or pillar of kingdomes: when iustice is ministred without partialitie, in such sort that the godly are rewarded and the wicked pu­nished, and euery man hath right done to him, the Lord will blesse the lande, the good will loue theyr Prince, the bad shall be cut off, and not be able to do any hurt. This may be obserued throughout the stories of the kings of Iudah, that all the while they gaue themselues to set vp true religion, or to punish sinne, their kingdomes were in peace, and they got [Page 259]the victory ouer their enemies. In the latter part of this sentence is declared, that the receiuing of bribes is the ouerthrow and bane of a common wealth. The reasons hereof are manifest and sundry. First to re­spect persons (which bribe takers do) is an abhomina­tion to the Lord, and therefore such a transgression as pulleth downe his vengeance on the place where­in it is committed. Secondly by this meanes no place being left for right but for gifts, there must needes grow factions and mutinies. Last of all, a window be­ing set open through such partialitie to hope of im­punitie, all sorts of sinnes (the plagues of common wealths) must needes daily multiply and increase.

In this sentence is declared, Flatterie. that flatterers are a very hurtfull and pernicious kinde of people. They are fitly here compared vnto hunters. For euen as the hunter spreadeth the hay or net to in tangle the poore beast, which commeth by it: Rom 16. Luke. 20.29. euen so flatterers be sweet speeches or salutations seduce the hearts of the simple, and by their shewes of friendship & righ­teousnes go about to get some aduantage at their handes, thereby to drawe them into trouble. Of this wicked dealing Micheas complaineth, Mich. 7.2. saying, The good man in perished out of the earth, and there is none vpright among men, as many as are, lye in waite to slaie, eue­rie one hunteth his brother with nets. Flatterie then is no better then a secret or subtill kinde of murther, in as much as therby diuerse are drawne either to receiue errors, or to commit sinne, & so to fall into the snare of endlesse damnation, or into danger of law or ha­zard of life.

Here is shewed what an hurtfull thing sinne is in generall, Disobedience. as before was declared how dangerous an euill flattery is. How soeuer the act of iniquitie is ioy­ned with pleasure: yet the end and wages thereof is paine and death. The snare here spoken of is some losse or crosse, as pouertie, sicknesse, griefe of minde, punishment of law, and the wrath of God, all which pursue and follow the offender. Hence it commeth to passe, that in as much as the plagues of this world or of the world to come commonly molest the wic­ked, they are in feare, sorrow, silence, shame, and con­fusion. But the iust man singeth and is merry. There is none so righteous as that hee is without sin, but such are called iust heere, who are iustified by faith in Christ, and sanctified in some acceptable measure by the spirit. In as much as the faithfull walke in their callings with an vpright conscience, and are blessed by the Lord many waies exceedingly, they both out­wardly magnifie him with psalmes and hymnes and spirituall songs, and inwardly are chearfull, being fil­led with ioy of the holy Ghost. Indeed none are more in afflictions then they, but they are so farre off from mourning in this respect, that they count it excee­ding when they fall into manifold trials. When the Apostles were beaten for publishing the Gospel, Acts. 5.41. they went out from the face of the councell, reioy­cing that they were counted worthie to be disgraced for the name of Christ. Paul and Sylas being cast into prison, Acts. 16.25. praised and sang euen at midnight.

Negligence in iudging or determining cases in [Page 261]controuersies, herein is condemned. By knowing of a person or cause, oftentimes in the Scripture the protecting, fauouring, and furthering thereof is meant. Thus the Lord is said to know the way of the righteous, and to know those, who are his, that is, to fauour them, and to take care for them. Here then is meant, that although the poore man hath no money to giue bribes, or wealthie friends to take his part: yet the godly man discerning his cause to be right, by all meanes and with all paines defendeth it against the rage of the mightie aduersarie. Such an vpright iudge was Iob, who protesteth that in the dayes of his prosperitie and authoritie he was a father to the poore, Iob 19. and searched out the cause, which he did not vnderstand. So Dauid prophesying of Christ in the Psalme, affirmeth that he should defend the poore people, Psal. 62.4. and saue the sonnes of the needie. But the wicked man, as the same Pro­phet complaineth in another place, and here Salomon testifieth, hath no regard, Psal. 82. or applyeh not his minde to know it, either because he giueth him selfe to pleasure, or because the poore is not able to giue bribes.

Here is shewed that deriders of God and godli­nesse, such as either iest at other, or in rage contēne other, do much hurt to the societie of mankind. The hurt which they do, is like the hurt of fire, yea much greater then it. For they ouerthrow Religion, peace, concord of neighbours and loue of friends. This they do eitheir by their false doctrines, malitious speeches, euill examples, or wicked practises. How true this is may appeare in Demetrius, who set Ephe­sus in an vprore. Indeede sometime this crime is layd to their charge, who are of all other furthest from it, as it was by Achab to Elias, and by Tertullus to Paule. The reason hereof is, because the wicked can­not [Page 262]or will not put a difference betweene the fire and sword, which our Sauiour came to put into the world, and that fiame, which Sathan and his instru­ments kindle. As for those, who are indued with the wisedome whereof I ames speaketh, which is peacea­ble and lowly and heauenly, they are so farre off from kindling of dissentions, or raysing vp tumultes: that either by their authoritie or counsaile or grauitie or long suffring they appease all the strifes, and quench (as it were) the fires, which arise and begin to kindle: when Seba the sonne of Bochri through his sedition and pride had subdued the Citie Abela, and by rea­son of his conspiracie it was now in danger of ouer­throwing, a certaine wise womā deliuered and freed it from the siege, by appeasing the wrath of Ioab, who went about to destroy it. 2. Sam. 20.

They are noted with infamie in this sentence, who are vnreconciliable and past amendment. Albeit the wise pacifie some vnrulie people, as in the sentence before set downe hath bene affirmed: yet other there are, who neuer cā or'will be perswaded to cease from their tumultes or wicked course, which they haue en­tred into. Two meanes commonly are vsed by the godly and prudent seruants of God, vnto the reclay­ming of fooles (by whom proud, wrathfull, stubburne, ignorant and wicked persons here are meant) from their follie and madnesse. The former of these is, to be moued, as here Salomon speaketh, that is to say, to be in good sadnesse, to deale earnestly, to looke with a sterne and austere countenance, to alledge weightie reasons, or to vse forcible speeches of perswasion and round represhension. The Apostle Paule calleth this [Page 263]manner of dealing a comming vnto offenders with the rod. The other meanes is smiling, or as the same Apostle speaketh, the spirit of mildnesse, that is to say, humble entreatie, faire speeches and friendly lookes, tokens of good will, common or speciall curtesies, and such like gentle meanes of winning mens hearts. Let now a godly or peaceable person come to instruct or pacifie a froward or wilfull foole, he laboureth in vayne. For either because he is proud, he contem­neth faire entreaties, and gentle curtesies, or because he is fottish and furious or malitious, he no more re­gardeth reasons or rought dealing, then feathers or the wind. Such fooles the Pharises were, whom whe­ther our Sauiour confuted by reasons at any time, or allured by soft speeches, and a meeke conuersation, he preuailed with thē neuer a whit. The other Iewes were for the most part of the same disposition, who like froward childrē would neither mourne after the dolefull pipe of Iohn the Baptist nor daunce when Christ Iesus went about to stirre them vp to glad­nesse by a more chearefull pipe and tune, then his forerunner sounded.

Here is shewed that this is the proper note and a certain signe of wicked, hurtfull, and mercilesse men, to be at deadly enmitie with euery one, who hath any goodnesse in him. The principall reasons of this hatred are, that the light of the one reproueth the darkenesse of the other, and the course of both their conuersations is quite contrary. Cain being a bloudy man, at the beginning of the world in a man­ner hated Abell to the death. Esaus wickednesse is in the scripture offred to our view in the hatred he bare to Iacob. Sauls, in his dealing with Dauid, the Pharisies, in their raging against our Sauiour. This must needs [Page 264]be a great sinne, seeing the enmities, which are exer­cised against the godly endued with heauenly graces, redound vnto God the authour of euery good thing. But they, who feare God, seeke the soule of the righ­teous, Psal. 142. that is, loue him, and labor to preserue his life. For so this phrase is vsed in the scripture, and is here to be taken, as the opposing of the latter part of the sentence vnto the former, manifesteth. The bloodie hate the vpright to the death, but the iust loue his life most dearly. Euery one then is to take heed that he be not among the number of those, who loue not good men, as Paul admonisheth. 2. Tim. 3. Alwaies the godly haue shewed themselues carefull of practising loue toward the saints, as may appeare in Obadias fee­ding of the prophets in a caue, Ebedmeleches drawing of Ieremy out of the dungeon, the disciples compas­sing of Paul, and letting him downe in a basket.

As before often in this booke the sin of blabbing and babling hath bene reproued: Before. 14.33. [...]5.2.28. so here againe it is checked. The roote of it is folly, for when men haue no discretion, nor power of themselues, either they blaze abroad their owne secrets, or prattle of theyr friendes intents, sayings, and doings, or obiect vnto their aduersaries the faultes, which they knowe by them, or expresse and bewray the trouble and mise­rie of their owne hearts, and estates. But he who hath a staie of himselfe, and is indued with discretion, will reserue his speech vntill the fittest seasons, that ther­in it may be most forcible, and therby do most good, yea sometimes hee will passe things ouer with perpe­tuall silence. This wisedome was in Iacob, who kept in his minde, when his daughter was rauished, and in Dauid, who answered not when Shimei railed on him, and in Gamaliel, who commanded the Apostles first [Page 265]to be put out, and then spake his minde.

Another vice is here condemned, to wit, the re­ceiuing of false tales, or opening the eare willingly to heare euill reports against any. This sin is to be auoy­ded by all, according to the commandement of the Lord. Thoushalt not receiue a false report, Exod. 23. nor put thy hand with the wicked to be a false witnesse. It is contrary to the law of God and to charitie. He, that carrieth Satan in his eare, is no lesse blame worthie, then he which car­rieth him in his tongue. Vntruthes are cherished and fostered as it were by those, who are too light of be­liefe. But this credulitie in admitting of euery vaine and false rumour, is especially to be shunned by ru­lers in church, common wealth, or priuate families. For all the inferiors commonly follow the example of their superiors. Againe, when seruants see their maisters delighted in hearing complaintes and tales, to please them, or to winne fauour, or to discredit the good, they wil bring many lies into their eares. More­ouer, the gouernours, which are giuen to this vice, will not delight in any vnder them, who will deale plainly and truly, but will put such out of their ser­uice. Thus it commeth to passe, that all the seruants of such a ruler are wicked, being either heretikes or flatterers, or whisperers, or giuen to some such vice. Indeed sometimes it may fal out, that an Obadia may lurke in Achabs court. But this is rare, and commonly the sway goeth another way. Who were Saules cour­tiers but Doeg and such backbiters? Such then, as are the superiors, vsually, such are those, who are vnder their power and gouernment. If the maister and mi­stresse in a family be zealous, zeale will be found of­tentimes in the lowest seruant, which goeth to the doore, as may appeare in Rhode. If they be lukewarm, [Page 266]it may be obserued, that their children, and those, who attend on them, be neither hot nor cold. Final­ly if the heades of the family be prophane, amongst those, who are in the houshold, nothing is to be per­ceiued, but irreligiousnesse, worldlinesse, brawling, pride and wantonnesse.

This instruction tendeth to disswade vs from par­tialitie. To this end is shewed first, that there are two sortes of people in the world of a diuerse disposition, the one poore in wealth or gifts of the minde, the o­ther rich and endued with abundance of outward blessings or spirituall graces. In one word, some are baser and some more exellent. Secondly, these peo­ple of contrary estates or dispositions by the course of the diuine prouidence, are sayd to meete togither, either in church or streete, or some priuate house, or any place vpon occasion. The learner commeth to the teacher to heare, the poore to the rich to receiue alms, one for one intent, another for another. Third­ly, The Lord lighteneth both their eyes. There is no respect of persons with that heauenly sonne, [...]hn 1.9. who lighteneth euery one, who commeth into the world. In the Lord both of them liue, mooue, and haue their being. The father of mercies causeth his Sunne to shine, Act. 17. [...]at. 6. as well on the one, as on the other. He created & redeemed them both. None therefore is to be despised by such as feare God for his wants or low degree. [...]o. 22.2. [...]mes. 2. Brethren saith Iames, Haue not the faith of Christ in respect of per­sons.

Magistrates are aduised in this instruction to fol­low the example of the Lord, who regardeth both the [Page 267]poore and the rich. In like sort then rulers are to de­fend not onely the wealthie in their right, but the needie. Yea in as much as the poore, the fatherlesse, and the widow are weake, subiect to many dangers, and not able to resist the violence of the mightie, good rulers are especially to protect them, and deli­uer them from the hand of the oppressor. So doing, they shall be established for euer, that is a long time, as this word is often taken in the scripture. A fuller exposition of this sentence, is to be fetcht from the 7. verse of this chapter, and from the 14. chapter. 20. verse, and the 28. chapter. 5. verse.

After that Salomon hath giuen an admonition to magistrates, whereby they might be directed in well gouerning the common wealth, he giueth now cer­taine precepts, concerning the right ordering of youth in a priuate family. This admonitiō tendeth to stir vp parents to traine vp their children in the feare and nurture of the Lord. In the former part of it a blessing is promised vnto discreet and moderate cor­rection. The rodde, that is to say, stripes, when occasion shall require bestowed on a childe, and a reproofe, that is, a rebuke by words, giue wisedome, that is to say, make him modest, dutiful, religious, and a practiser of Gods commandements. For indeed true wisedome consi­steth not in learning, or knowledge of worldly or spi­rituall matters, but in practising the law of God with a conscience. This frute of correction as it is preti­ous in it selfe: so it must needs be comfortable to the parents of that child in whom it is. For as before hath bene affirmed, A wise sonne maketh a glad father. But as it followeth in the latter end of this sentence. A childe or boy left to himselfe shameth his mother. Then a boy is [Page 268]left to himselfe, when he is neither chastened with the rod, nor controlled by words, but cockered, as A­doniah was by Dauid. This fault is often to be found in fathers, but yet commonly it most of all raigneth in mothers, who if they haue sonnes, especially, cannot abide that in their tender age they should be spoken to, or sharply dealt withall. For this cause here the holy Ghost especially directeth his speech to mo­thers and threateneth them. It is then a fault in pa­rents, onely to vse admonitions, and not therewithall corrections, which are necessary, or to neglect both the one and the other meanes of bringing their chil­dren to amendment. What childe is it (saith the Apo­stle) whom the father correcteth not? Cockering parents will say, if so they do, they shall make their children foolish, but here a promise is made of the contrary, namely that they shal make them wise. But this point hath bene entreated of before, in the 22.15. and 13.24. and 23.13.14. Onely thus much may here be ob­serued, that such as at Gods commandement wil not correct their children with the rodde, would hardly with Abraham take the knife, to slay them, if the Lord should enioyne this for their triall.

As in the former verse, the pretious frute of the vse of correction hath bene declared: so here the fearfull hurt and inconuenience, which falleth out by the neglect therof is insinuated. Hereby it commeth to passe, that wicked persons encreasing in age, in number, in power, encrease in sinne also, being not babes in malitiousnesse, but growing to the top of all impietie and iniquitie. Euen as a man proceedeth to his iust stature by degrees, & the bodie, which is litle at the beginning, waxeth great in processe of time: so is it with sin. Euerie man (saith Iames) is drawne aside, [Page 269]and deluded by his owne concupiscence, and concupiscence ha­uing conceiued bringeth forth sinne, and sinne being perfected, bringeth forth death. Now then, sinne and the wicked man are as it were twinnes euen borne togither, and both louing, liuing, and growing togither in like sort▪ And euen as the thorne or briar whilst it is in the bud or greene, may be handled and hurteth not, as after­ward it doth, but the longer it continueth and grow­eth, the sharper and more harmfull it waxeth: so the elder the wicked man is, the more sinfull he becom­meth, and the more the vngodly encrease either in number or strength, the more wickednes spreadeth, till at the last by a generall backsliding, all flesh cor­rupt their waies. At the beginning of the doctrine of the Gospell, the Iewes were somewhat pliable, and the most obstinate of them, raged not so much as at the last they did against our Sauiour. The Egyptians oppressed not the Israelites at the first, but at the last they came euen to drowne their infants, and to make most vile bondslaues of them. But as here is added, that the righteous shall see the fall of the wicked: so the Israelites at length he held the Egyptians drow­ned in the sea. Dauid notably painteth out this mat­ter in the Psalme, saying, Psal. 58.10 Whilest as yet your prickles shall not be felt, the prickles of eglentine, he will destroy both that which is quicke, and that which is dried vp. The iust shall re­ioyce, when he shall see vengeance, he shall wash his feete in the blood of the wicked. As this teacheth parents in time to apply correction: so also it serueth to encourage the godly, who are not to be troubled, but rather to lift vp their heads, when they see the vngodly to encrease euery way.

Other excellēt frutes beside that wisedome which was mentioned in the 16. verse, are shewed here to [Page 270]spring from nurturing and correcting of children. It is a grief to parents to deale sharply with their chil­dren, which whē they do, lightly their bowels yearne within them. But first here quietnesse and rest is pro­mised vnto them for their paines. Their well nurtu­red children shal as it were bring the chaire vnto thē of ease and refreshing. They will so dutifully behaue them selues in all respectes, that their parents shall neede to take no thought for them, they may quiet­ly lye on their beds, or securely sleepe therin. Again, they will so diligently dispatch their parents affaires, that they may sit at home and take their rest. This is one excellent frute indeede, but another is also ad­ded in the last wordes, He will also giue pleasures vnto thy soule. Euen as ground well tilled and drest, or trees well pruned and looked vnto, bring foorth to the hus­bandman sweete flowres & daintie frutes and food: so the well nurtured child will vtter such gracious speeches, do such righteous deeds, haue such come­ly gestures, and practise such obedience and thanke­fulnesse toward his parents, as that his fathers soule shall much more delite in such vertues of his, then I­saacs soule delited in venison, or the sauerie meate, which Iacob brought vnto him. See examples of the truth hereof in Isaac, Iacob, Ioseph.

Both the ignorance of ministers and the disobe­dience of people, [...]om priuat fa­ [...]ilies Salomon [...]mmeth to the [...]hurch. 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) recei­ued by visions & by reuelatiōs. The vision is said then not to be, when sound doctrine is not taught at all, but there is a miserable famine of the word. Againe, when as the word is sometime expounded, but not sincerely, diligently, and soundly, so that the people [Page 271]may be as sheepe without shepheards in the midst of great plentie of such as take on them to be teachers. Math. 9. Moreouer, whē of the preaching of the word is made light account, 1. Thes. 5. so that prophesie is despised as a thing not necessarie. Last of all, when God hath in venge­ance shut vp the eyes both of teachers and hearers, so that the word of God, or the vision is to the lear­ned as letters sealed, which he cannot open, and to the vnlearned, as letters, which he cannot read. Esay. 29.9. Alas how can it be, but that people must needes be made naked, when by reason of the want of the vision, they must needs lye open to Gods wrath which hangeth o­uer all vnbeleeuers, &, as a company of naked soules, and like to the Israelites, whom Aaron is said to haue made naked, want Iesus Christ the robe of righteous­nesse, and happinesse, want faith, want mortification and sanctification, Ephe. 6. Math. 22. want the whole armour of God & the wedding garment? How is it possible but that their soules must needes be pined away, and starued for want of spirituall foode and comfort in the midst of temptations and afflictions? Amos. 8. And will it not come to passe, that such poore people walking as heathen in the darknesse and vanitie of their mindes, will rush into errors, fall into idolatries, breake out into blas­phemies, runne into all sortes of sinne, follow after witches, finally degenerate into the nature of brute beasts, & waxe worse thē they? But on the other side. blessed is he that keepeth the law. Diuerse heare the word, but it is to their condemnation, and therefore the outward enioying of the exercises of Religion ma­keth not any happie, but rather those it maketh most miserable, who onely are partakers of them, and are not with them partakers of Gods spirit, or transformed thereby into the image of Christ, but remaine vnreformed, pratling hypocrites, such as onely haue an outward shew of godlinesse, but deny the power thereof in their deeds. But the happinesse [Page 272]of that man on the contrary side, is vnspeakable, who is not a forgetfull hearer, Iames. 1. but a doer of the word, who beleeueth in Christ Iesus, who bringeth foorth good frutes as a tree planted by the riuers side, and that in due season and without withering, finally, who grow­eth dayly in all sortes of gifts of the holy Ghost. For this sound and true Christian, shall by the meanes of the word, which he firmely keepeth, be directed in all his particular actions, preserued from sinning against the maiestie of God, comforted in the midst of all his afflictions, and after that God hath poured vpon him many blessings in this world, be made an heire of the kingdome of glory, which is in heauē. Although pro­phane Esaus shall seeke this blessing with teares, they shal not finde it, but as our Sauiour testifieth in the Gospell, blessed is he, (and surely he onely) who heareth the word of God and keepeth it.

Stubburne & disobediēt seruants are here shewed to be of so vile a disposition, as that rebukes by words alone will not make them do their dutie, and there­fore they must be beaten with stripes. Some seruants are so stout, that whē they either are called to come to their maisters, they will not come, making shew that they heare them not, or when a question is as­ked of them, they will hold their peace of a curst sto­mach. These are of the nūber of those, who whē they heare, do not answere, and such birdes as can speake and will not speake, must be made to speake. But such againe are of this sort, who though they say, they will do all which their maisters enioyne them, yet an­swere not their commaundements by putting them into practise, in which sense the word of answering is oft vsed in the Scripture, as where the Lord is said [Page 273]to answere those his suters, whose prayers he graun­teth. It seemeth that our Sauiour had relation to this prouerbe, when he saith, in the Gospell, that the ser­uant, which knoweth his maisters will, and doth it not, shalbe beaten with more stripes then he which knoweth it not. Let seruants in families according to the exhortation of the Apostle, be subiect vnto their maisters, Tis. [...]. seruiceable in all things, not gainsaying them. Let those, who professe thē selues to be the seruants of God, when they know their dutie out of the word, not neglect to practise it, lest the Lord lay on them his scourges of pouertie, sicknesse and other afflictions.

As disobedience and sullennesse is a bad propertie in seruants: so likewise is a quicke and talkatiue toūg here condemned both in them after a speciall man­ner, and in all generally as a great fault. The foole, which is slow of speech, and speaketh sparingly, sin­neth and offendeth for want of matter or of wit. But the pratler, which is quicke and busie of his tongue, so that he giueth his neighbour or maister a crosse answere, and quip without any studie, offendeth by reason of an ill habite, and an arrogant spirit. This vice of babling is at all times to be taken heed of, but especially in prayer, Eccles. 5.2. & 10. as the wise king exhorteth in the booke of the Preacher, saying, make no hast with thy mouth, and let not thy minde beswift to vtter any thing before God. For a fuller expositiō of this sentence returne to reuiew the notes set downe on the 26. chapter of this booke and the 12. verse.

As all are the worse for libertie: so here is shewed that such, who be of a seruile estate or condition, [Page 264]thereby of all other are most spoiled and corrupted. Seruants are then brought vp daintily, when they are lifted vp to great offices, whereof they are not wor­thy, or clothed with fine apparell, or fed with good cheare, or suffred to haue too much ease, or familiar­ly spoken vnto and intertained. When they are tried to be faithfull, they may be trusted lawfully with great matters, and put in high places as was Ioseph. But to aduaūce or let loose the bridle vnto some na­tures, is to spoile them, according as this wise king found by experience, 1. King. 11.28. who placing Ieroboam his ser­uant ouer the familie of Ioseph and his workes or mu­nitions, felt him at last an heauie aduersarie and re­bell. And indeede the insolencie of such beggers set on horsebacke, is intolerable, as is insinuated in the latter part of this sentence. They will not only beate their fellow seruants, as is shewed in the parable of the Gospell, but slay or put by and hurt their maisters children. Zimri the seruant of Ela king of Israell was by him so aduaunced & esteemed, as that he was pla­ced Captaine and ouerseer ouer the halfe part of his chariots. 1. King. 16.11. But within a while Zimri affecting to be a Lord, not onely slue Ela his good maister, but the whole stocke of Baasha Elaes father.

As too much remisnesse: so wrath is to be taken heed off. Let anger be kindled neuer so little in any, the wrathfull person will prouoke such as he dealeth withall, vnto brawling, or fighting, either by his irefull lookes, or crosse speeches, or hastie strokes and blowes. But if anger increase in any great mea­sure, so that it burning into a flame, maketh the per­son therewith enflamed furious, it not onely bree­deth contention, but bringeth forth a great number of sinnes of sundry sortes. For the furious person cur­seth, [Page 275]sweareth, slaundereth, enuieth, murmureth, and is ready to commit murder. See a very like sentence, Iames 3.16.

This point hath oft bene handled, as namely in the 22. Chapter of this booke 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 vp either in regard of some gifts whether outward or inward, or by reason of some se­cret rebellion and contempt of God, shalbe an occa­sion of bringing that hautie person to low degree and wāts, who before was of high estare and indued with many blessings. Againe, that on the contrary side, the humilitie and low linesse of the spirit cast downe vn­der the mightie hand of God and giuing honor to men, shall be as it were a piller to vphold all those graces and blessings, whereof the partie therewith indued is already made partaker, and furthermore as a step to greater honor, shal encrease his dignity and prosperitie in euery respect. For he that lifteth vp him selfe, shalbe brought low, and he that humbleth himself shalbe exalted. Adam, Pharaoh, and Nebuchad­nezzar may be witnesses on the one side, and Dauid. the virgin Marie, and Elizabeth, on the other, of the truth of this sentence.

We are herein taught to be farre off from commu­nicating with sinners, as to rebuke and reproue those offences, whereunto we are priuie. All men general­ly count it a wicked thing to steale, and many, who are [Page 276]euen without all feare of God, will not rob or pilfer themselues, but a great number make no bones to be accessary vnto euill doers, and are glad when they may haue any share in a rich bootie manfully gotten. Howsoeuer such may thinke themselues to be better then theeues: yet the Prophet Esay maketh them all one with them, Esay. 1. when he saith, thy Princes are the fel­lowes of theeues. Now here is shewed that not onely these partakers with euill 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 owne soule or them selues, that is to say, they make them selues subiect to danger of law, to infa­mie, and to the wrath of God, in as much as theeues and robbers shall not inherite the kingdome of God. 1. Cor. 6. The Lord by his Prophet threatneth such, affirming, that in as much as they saw a theef, Psal. 50. they consented to him, and were partakers with the adulterer, there­fore he would reproue them and set their sinnes in order before them. But as he draweth on him selfe the Lordes iudgements, who communicateth with theeues in their spoiles, & euill 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 sweare, or otherwise abuse his tongue, telleth him not of his fault, if he be such a one, whō it is wisedome to reproue. This to be the naturall sense of these words may appeare by that mother sentēce, vnto which this verse is referred, which is set downe in the fift Chapter of Leuiticus 1. verse. Also when one hath sinned and he hath heard the sinne of blasphemie, where­of he is witnesse whether he hath seen it, or whether he hath heard it, if he tell it not, surelie he shall beare his iniquitie. In which place as appeareth by the sute of the whole Chapter, Thus Tremellius and Iunius also take it. the Lord speaketh not of publicke but of priuate offences, and not of accusations brought vn­to Magistrates, but of priuate admonitions. Many a [Page 277]one, who heareth his neighbour vse most execrable speeches, herein thinketh him highly to offend, and is ready in heart to condemne him. But although he let him proceed, or open not his mouth at all to declare his fault vnto him: yet he blameth not himselfe, be­cause he knoweth not or doth not consider, that his suffering of his neighbours sinnes to passe without any controlment vsed by him, maketh him subiect to the punishment due thereunto. Well then to stir vp euery one to pull his neighbour out of the fire, here is shewed, that silence kept in such cases, causeth vs to incurre the recompence due to other mens offen­ces. Let vs then, as the Apostle exhorteth, follow the nature of light, which not onely hath no fellowship with darkenesse: but reprooueth and declareth the workes thereof. Let vs practise the commandement of our Sauiour, if our brother offendeth vs, to tel him betweene vs and him. If our brother (I say) for as for scorners, another course is to be taken with them.

As in the verse going before, the effects of com­municating in sinne or winking thereat, haue bene shewed: so in this the contrary workings of infideli­tie and faith are declared. The spirituall feare and sonlike reuerence of God, is a fountaine of life, as be­fore in this booke hath bene affirmed. Againe the na­turall feare of dangers, of troubles, & of death is not to be reproued, so long as it keepeth in compasse, or is sanctified by the spirit of God. But here a slauish & hellish feare is spoken off, springing from infideli­tie, and troubling the mind aboue measure, with the dangers or euils of this life or the world to come. This feare worketh a snare, euen death and destruction, euen as the Apostle saith, the sorrow of this world [Page 278]doth. For first, he which feareth the faces of men or troubles, runneth by this meanes into many sinnes, as to leaue his calling, to trust in carnall helpes, and to deny the truth of God. Secondly, he giueth the ad­uersaries great aduantage ouer him, whom by reason of his feare, he is not able to resist, and who on this occasion are emboldened. Thirdly, by extreeme passi­ons his senses are bound, his spirits dulled, his bodie cast into diseases, and his minde faileth and fainteth. Last of all, in as much as he doubteth of the fauour of God, by this meanes hee doth incurre eternall dam­nation, seeing the featfull shall haue their portion in the lake, which burneth with fire and brimstone. As then the fearfull beasts and byrds fall into pittes, and inwrap themselues in snares: in like sort the timo­rous persons draw the iudgements of the Lord vpon themselues. There are a great number in the world, which are farre from this feare, and yet no nearer to happinesse, if not further off from it then the timo­rous. For they feare neither God nor man, but pre­sumption embraceth their neckes as a chaine. Their destenie hath before bene set downe, that they shall fall into euill. But he, which trusteth in the Lord, is placed on high. The person, which is secure of the good will of God, which constantly suffereth afflictions, and vali­antly as a fouldier of Christ, proceedeth in well do­ing, Psal. 92. shall be safe and sure vnder the Lords defence, in as much as he will be as a rocke, as a tower, and as a castle vnto him. For first, nothing shall touch such a one to do him hurt. Secondly, the Lord euen in this world will oftentimes preserue him, as may appeare in the 11. Chapter of the Epistle to the Hebrewes. Last of all, his soule after death, shal mount vp to hea­uen as to a fenced citie. David, Daniell and Paul, may be witnesses of the truth of this doctrine.

Preposterous suing for fauour is here condemned, as before inordinate feare was reproued. To seeke for redresse vnto rulers, or to sue for fauour at their hands, is not vnlawfull. But first we must put vp our supplications into the court of heauen. So did Hester and prospered, but the rulers of Israell taking a con­trary course, & going first to Pharaoh, had ill successe. Let vs then take heede that we put not our trust in Princes, for they are deceiptfull. Againe their hearts are in Gods hand, finally they haue no power, but that, which is giuen them from aboue.

The effectes of wickednesse, and of righteosnesse on the cōtrary side, are herein noted. The wicked man is an abhomination to the iust, that is, the iust abhorre the vngodly iustly and according to their desertes. For in deede, what fellowship is there betweene righteous­nesse and vnrighteousnesse, or the seede of the wo­man and the seede of the Serpent? The godly then must needs hate the wicked, yea they cannot but ab­horre them euen as the dung of the earth, which mē remoue farre from their senses and habitatiōs. Now, he who is vpright in way is an abhomination to the wicked man, also on the contrary side, that is, the godly or righteous person is vniustly hated by reason of the e­uill disposition of the vngodly. For otherwise, euen the most wicked haue cause inough giuen them by the righteous to loue them. But they hate the iust, first because their workes are good, secondly because they will not runne to the same excesse of riot with them, thirdly because they reproue their sinnes, and last of all because they are not of this world. Indeede [Page 280]the godly loue the wicked as they are gods creatures, but in regard of their sinnes they hate them, yet in such sort as the Phisition doth hate the disease, and not the sicke person. When the wicked man is con­uerted, there wil be an agreement betweene him and the righteous, but vntil that time, in as much as they are of contrary dispositions and courses, there can be no true loue betweene them Of the truth of this do­ctrine Cain and Abell, I saac and I smaell, David and Saul, Christ and the Iewes may be witnesses.

THE XXX. CHAPTER.

IN these verses we are to obserue, first the title, se­condly sundry instructions. In the title we are to note the author of the parables following, the autho­ritie of them, the first meanes of publishing them, fi­nally a certaine person or persons concerning them, or whom they concerne. The author of them was A­gur the sonne of Iaketh, whose name elsewhere in the Scripture is not recorded, but by his prouerbes it ap­peareth, that he was a man indued with rare and ex­cellent knowledge. Some thinke that Salomon is here called Agur, but it appeareth that they are deceiued, seeing Agur, is here plainly affirmed to haue bene the sonne of Iaketh, but it is manifest that Salomon was the son of Dauid. Moreouer seeing the author of these sē ­tences sheweth in the 7. verse that he made a petitiō, neither to haue much riches nor to be extremelie poore, it is euident that he was not Salomon, whom God called to a kingdome, and greatly enriched with all store of substance. Neuerthelesse, albeit Agur was not Salomon: yet the spirit, which was in Salomon, was in him, yea the same gift of speaking by darke sayings being bestowed on him, made him in the same kinde with Salomon, to be profitable vnto the Church of God. As for the authoritie of this booke, it may be gathered hence, that it is termed an abstract of A­gurs sentences, or as the Hebrew word doth also sig­nifie, aprophesie. For herein thus much is insinuated, that the spirit of God allowed of them, first inspiring Agur, secōdly mouing the penners of this treatise to set thē down in that order, wherein now we haue thē. As touching the meanes of publishing these sen­tences, this was done by Agur him selfe, and at the first not by writing, but by word of mouth. For it is not said, the writings, which he pēned, but the words which that (excellent) man spake. Euen as then Salo­mon vpon occasions vttered parables, which after­ward were written: so did Agur. Finally, as concer­ning [Page 282]the persons here named I thiell & V call, whether these wordes are the names of the Scribes, by whom this treatise was copied, or whether the friends of A­gur were so called, to whom these sayings were vtte­red, or whether the sonne of God is noted by these titles, of whom chiefly the instructions following en­treat, or whether Agur speaking of the father of lights, saith, by I thiell, that is, God with me, and Vcall, or Ve-ucall, I shalbe able: (after which sort Paule speaketh of the grace of God with him, and saith that he is a­ble to do all things through Christ, who maketh him strong) the matter is not great, and it commeth all to one purpose, for Paule planteth, and Apollos wate­reth, but God giueth the increase. Paule is nothing and Apollos is nothing, but God is all in all. Let vs learne not so much curiously to inquire after, as wisely to profit by the names and helpes of excellent persons, albeit not throughly knowen vnto vs. This doctrine Paule teacheth the Corinthians, when he saith, whether any aske the question concerning Titus, be is my fellow, and fellow helper vnto you, whether of the brethren, they are the messengers of the Churches, & the glorie of Christ. Therefore shew the declaration of your loue, and of our boa­sting of you, in the sight of the Churches. Thus much con­cerning the title. Now as concerning the instructi­ons, we are therin also to obserue foure points, wher­of 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 sonne Christ, the third, that the word of God be­ing the meanes of this heauenly knowledge is most pure, the last, that this word is to be beleeued and sincerely obeyed. When as Agur saith, I haue bene brutish, since I haue bene a man, and there is not the vn­derstanding of a man in me, he plainly confesseth, and openly proclaimeth, that of him selfe he is voyde of sauing knowledge. For he which speaketh af­ter [Page 283]this sort of him selfe, declareth, that he wanteth his reason, and common sense in spirituall things. And certainlie (as Ieremie speaking more generally witnesseth) Euery man (naturally) is more brutish, Ierem. 10. then that he can perceiue, for the naturall man perceiueth not the things which belong to God, yea the oxe knoweth his owner, Esay. 1. and the asse his crib, but I sraell hath no knowledge, and the people of God no vnderstanding. Were it possible that I­dolaters should be so blockish as they are, to kneele down to a peece of wood or of stone, vnles they were by nature brutish? As concerning the second point, the question is demaunded, what his name is, who ascen­ded vpinto heauen, and descended, &c. and what is his sonnes name? The answere vnto the former question is that it is not any mā or creature, but the true God, onely wise, onely mercifull, and onely iust, who onely doth these actions, as may appeare in that they are attri­buted vnto him. Amos. 9. Psal 104, Esay. 40. Iob. 38. For first he by his effectes ascended and descended, Gen. 2.1. perfe­cting both heauen and earth and all their hosts at the beginning of the world, neither doth he still cease working in these places. Iohn. 3. Ephe. 4. Indeede our Sauiour after a speciall manner ascended into heauen and descen­ded, but here those workes are meant, and mentio­ned, which the father worketh in common with him, as the mouing of the sunne and the starres, Amos. 9. and as A­mos speaketh, the building of his vpper chambers in heauen, & the founding of his armies vpon the earth. Againe 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 shew that there is some what like in regard of his effectes. Euen as then he, which holdeth any thing in his fist, hath full power ouer it to dispose thereof: so God dis­poseth the winds, and ruleth ouer the element of the aire. Therefore Dauid saith, Psal. 135. that the Lord maketh the lightning and raine, and bringeth the wind out of his treasures. [Page 284]Furthermore the Lord bindeth the waters in his cloke, for as men vse to wrap vp things which they will carrie, and to tye vp loose trinkers in cloths and clouts: so the Lord incloseth the waters, and compas­seth them about with his decree, with the bankes of the earth, Iob. 38. & with the clouds, which in this respect Iob calleth the Lords bottels. 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 Iob speaketh. To conclude, the Lord establisheth the boundes of the earth, euen as a cunning builder of an house. For at the beginning he said, let the drie land appeare, and now he so preserueth the earth by the word of his power, that it remaineth still firme and vnmoueable. But the name of this true God cā not be knowen aright, vnlesse also we know his sonnes name, and therfore the question is demaunded, what is his sonnes name, if thou canst tell? The answere hereun­to is, that his name is wonderfull, counseller, the Prince of peace, God manifested in the flesh, and iu­stified in the spirit, coëternall, coëquall, coëssentiall with the father, he also who ascended and descen­ded. Now then let vs know the sonne of God, and we shall know the true God. For he is the angell in whō Gods name is written, he is the grauen image of his glorie. Therfore our Sauiour saith to his Apostles. If ye had knowē me, Iohn. 14. ye had also knowē my father. Now thē the summe of this diuine doctrine is that which Iohn set­teth down, this is eternall life, to know thee to be the only true God, and whō thou hast sent Iesus Christ. But as touching the word of God, which sheweth these misteries, it is said, that the whole word of God is most perfectly puri­fied. Albeit none by nature can perceiue the forena­med mysteries: yet by the word of God they may be vnderstood in some sort, & in some cōfortable mea­sure. Therefore Paul saith to the Romanes, Say not in thine heart, who shall go vp into heauen, for the word is neare [Page 285]in thy mouth and in thine heart. And euery part of this word is pure, both the preceptes and the promises, the stories and prophesies, finally, the law & the Gos­pell. Nay it hath bene purified as the siluer in the fi­ning pot most perfectly. For what iotte or title of Gods word euer fell to the ground? What did God euer say, which came not to passe? Yea Abraham found it true, euen when he was about to slaie Isaac, the Israelites tried the truth of it in the firie furnace of Aegipt, Dauid had perished in his afflictions but for it. Philosophie is vaine, mens words are full of deceit, flesh and blood is fantasticall, but the word neuer se­duceth, neuer faileth any that laie hold on it. God therefore the authour of this word is to be beleeued, who, as is added is a buckler to those, who betake themselues vnto him. God therefore giueth vs his word, that faith thereby being wrought in vs, we should flie to him for helpe, which doing, we shall be preserued from dan­gers, from euill men, yea from sinne and Satan, by his mightie power: for the Lord is not onely a light, as Dauid speaketh, that is a giuer of good things, but a buckler, that is a preseruer of vs from euill. Sorrow sticketh in vs, trouble is on vs, temptations cease not to assault vs. Satan preuaileth against vs, because we flie not to the name of God as wee ought. But the word of God must also sincerely be obeyed. Adde not to his words, that he do not reproue thee, and thou become a li­er. To search out with modestie, or to deliuer truly the sense of the scripture, is not to adde thereunto, but to consent vnto it. But they are said to adde to the word, who infect the puritie thereof, or say or do any thing contrary thereunto. Such adders vnto the word, were in old time the Scribes & Pharisies, who taught for doctrines the traditions of men. Saul also when he spared Agag, added his owne carnall reason to the commandement of God. Agur disswadeth from adding to the word of God, by a reason taken from [Page 286]the punishment, which the Lord vseth to bring on those, who this way offend. The Lord threatneth in the Reuelation, that he will adde vnto such the pu­nishments written in that booke. For this sinne Na­dab and Abihu were consumed with fire from heauen, and Vzzah perished most fearefully. Last of all, the greatnesse of this sinne is shewed to the end it may be auoyded. Lest thou be found a liar. To belie men were a great offence, how much more then to be found a false witnesse concerning God? It is treason to falsifie and corrupt the Princes coine and image, what high treason must it needs be then, to counter­feit or corrupt the pure word of God? Let vs learne here to be content with the simplicitie of the word in all things, not adding our owne inuentions or cu­stomes, nor pursuing togither with it our profits and pleasures.

These verses containe a praier, which Agur made, and an admonition which he gaue. In the praier we are to obserue the preface, which he vseth to the lord before it, and the matter of it. The preface is this, Two things I request of thee, forbid them not from me, whilst I liue. There is no doubt but that Agur desired euen a thousand things at Gods hands, for he stood in need [Page 287]of so many necessaries, yea and of infinit more, as al­so we all do. But he begged two things principally & particularly as most needfull for him, in regard of glorifying God, and his owne good. Let vs learne by his example to looke before we come to pray, what we stand in need off especially, and to consider what sutes we will put vp to the Lord. Now as concerning the time, wherein he desireth to enioy the things for which he praieth, it is so long as he should liue, not for a day, or moneth, or yeare onely. Hee doth then craue (as it were) not a lease, but a fee simple of the Lords benefits. So doth Dauid, when he saith, Psal. 27. One thing haue I intreated of Iehouah, that I will request, euen that I may remaine, in the house of I ehouah, all the daies of my life. The matter of the praier consisteth of certain sutes, and of certaine reasons of those sutes. The sutes are of two sorts, as first for the graces desired, secondly for the meanes, whereby those graces may be attai­ned. One of the graces is, Remoue farre from me vanitie, that is to say, let not pride, vnthankfulnesse, worldli­nesse, or idolatrie, or such like vanities of this world, take hold on me at anie time. The prophet in the psalme affirmeth this to be one of the properties of a citizen of heauen, Psal. 24. That he lifteth not vp his soule vnto vanitie. Certainly it is a verie hard thing not to trust in riches, or not to delight in this world aboue mea­sure, and therfore we are no lesse earnestly then Agur did, to sue for this holy grace. The other grace by him requested is, That a false matter or a lying speech, may be remoued from him, that is to say all vnfaithfull dealing, craft, forgerie, cousenage, periurie & hipocrisie. The prophet in the psalme in like sort, ioyneth both these togither when he saith, How long will ye loue vanitie, Psal. 4. and seeke after leasing? This is a special and a rare grace, as may appeare in that all estates of people in all places almost, are giuen to dissimulation. Ephe. 4. The Apostle wil­leth vs to put away lying, but before we can so do, we [Page 288]must pray that the Lord would remoue it farre from vs. Now as concerning the meanes of attaining to these two graces, Agur in the former place reque­steth, that he may not haue too litle, saying, Giue me not pouertie, that is to say, suffer me not throughout my life to be in extreme want, as not to haue food and raiment, or the necessaries of this life. It may be thought by some, that this desire to auoyd extreme penurie in Agur, was not lawfull. For was not Lazarus exceedingly poore, and yet the seruant of God, and not driuen by his want to vnfaithfull dealing? Again, was not Paul needie oftentimes, and yet walked vp­rightly, because he knew how to want, and how to a­bound? Rather as it may seeme, Agur was to pray for that gift, which Paul had, then that he should not be so extremely poore. But in as much as Agur doth not abhorre pouertie simply, or otherwise, then for the danger of sinning, which it bringeth men often vn­to, and might cast him into, and for the obtaining of truth and plaine dealing: his heart being rightly dis­posed, the praier which he maketh to this entent is holie, and was acceptable no doubt vnto God. In this sort to the ende we may glorifie God the better, we may pray against sicknesse and aduersaries, & wants, including alwaies this condition as he did, (to wit if God saw it good for him) and to this effect, that we be neuer tried aboue that, which we shall be able to beare. In the next place, Agur praieth and saith, Giue me not viches, feed me with the food of mine allowance. A ser­uant of God (as appeareth in Abraham, Dauid, and Io­seph of Arimathea) may haue riches, and yet performe his dutie. Agur thē simply praieth not against wealth, or altogither condemneth riches, but he requesteth that he may haue the food of his allowance, that is the daily portion which God hath cut out for him in his decree to the supplying of his wants, Lue. 11. and the fur­thering of him in his seruice, be it neuer so meane, [Page 289]rather then such abundance, as would be an hinde­rance of him in holinesse, or an inducement to com­mit euill. Thus to pray against abundance, is as law­full, as when we come to a table well furnished, to be­seech the Lord that we may take so much of the food set before vs, as may strengthen our bodie, and make our soules more fit to his seruice, and not cramme in more, then wil do vs good, or so much as will oppresse our hearts. As concerning the reasons of Agurs prai­er, one of them is, Lest being filled I lie and say, who is the Lord? Although riches in themselues moue not men, nor bring them to forget or blaspheme God, yet when vanitie is not remoued from the rich possessors thereof, such effects do alway follow, and therefore Agur here sheweth, that he made his former praier not without iust cause, and to an holie end. Some­times the vngodly rich say with Pharaoh, who is God, euen in open termes and speeches. But indeed all of them deny him, not accounting of the exhortations of the word, and giuing themselues to trust in Mam­mon, to ease, to brauerie, to surfetting, and a thousand vices. Deut 32. For men are as brute beasts which kicke when they are well fed, yea the godly (as may appeare in Iehosaphat) waxe worse through abundance, so dange­rous a thing it is to stand on an high mountaine of prosperitie. The other reason is, Or lest becomming poore I steale, to conclude, I abuse the name of my God. Al­though a true worshipper of God will rather starue then robbe: yet necessitie is a sore prouocation, mo­uing to take other mens goods away by stealth. Cer­tainly the estate of such, who are extremely poore, is verie grieuous and vntollerable vnto flesh and blood. He that otherwise would abhorre theft: yet when he is pinched with famine to satisfie his greedie bellie, wil now and then pull from his neighbour, or periure himselfe, or so behaue himselfe, Rom 2. as that through his misdemeanour the name & Gospell of God is ill spo­ken [Page 290]off. To be then in the pit of pouertie below, is pe­rillous, as well as to be on the toppe of prosperitie on high. Thus much concerning Agur his praier, now as touching his admonition, Accuse not a seruant (saith he) vnto his maister, &c. That is to say, prouoke not, nor wrong the least or lowest person in the world, but as much as is possible liue peaceably with all, and deale rightly with euerie one. Great offences of children and seruants are to be made knowne to parentes and maisters, for taking of which course, Ioseph is com­mended in the scripture. But to complaine to the maister of euerie light fault, which the seruant com­mitteth, were great rashnesse, to appeach him falsly great iniurie, finally to incense his maister to deale roughlie with him, great crueltie. Such cruell dealing is forbidden in Deuteronomie, where the Lord char­geth, not to deliuer a seruant to his maister. Deut. 23. The rea­son why men are to abstaine from accusing seruants is, lest they in the bitternesse of their soule, praying God to reuenge & plague their accusers, those, who haue accused these poore creatures, feele his iudge­ments. The curse, which is causelesse, shall flie away, but the Lord heareth the curses, which wrong and miserie causeth, as appeareth in the 22. chapter of Exod. 23. verse.

Here is shewed that accusers of poore seruantes, and oppressors of the needie whosoeuer, are in the number of those notorious wicked people, who of all other are most vngodly. For foure sorts of such wic­ked persons are in these verses rehearsed and noted. By the which number of foure, the wise Agur in the doctrine following, goeth about to teach vs manie profitable lessons. The first of these euill stocks or ge­nerations and kinreds are those, Which curse their fa­ther, and blesse not their mother: that is (as Paul speaketh to Timothie) who are disobedient vnto parents, 2 Tim 3. yea and so vndutifull and vngratious, that they wish their euill, reproch them with contemptuous speeches, and in the pride of their hearts rise vp against them. A di­uine curse pronounced by those, who are called ther­unto by the Lord, and vpon iust cause vttered, is no sinne at all, yea it is a dutie somtimes, albeit seldome to be practised. But those diuellish execrations, wher­by without cause or a calling, euil is wished to any, or anie is reuiled, are alwaies grieuous and hainous crimes, notwithstanding that they be onely bent a­gainst those, that be of the lowest and basest conditi­on. Now then, when as children shall spit out such poison against those, who beare the Lordes person, who are the authors and preseruers of their life, what greater degree of impietie can they come vnto? And as childrēs cursing of their natural parents is a great offence: so is the rebellion of any inferiors, against their superiors. Let then euerie one take heed that he be not of the number of those, who resist or speake euil of such, as God hath placed ouer them. Let none be offended, if such there are in these times. And fi­nally, let parents so traine vp their children, that they [Page 292]may be reuerent and obedient vnto them. The se­cond generation is of those, who are cleane in their owne eies, although they haue not bene washed from their filthinesse. These here spoken off, are hipocrits, who either being blind with ignorance, see not their errors & iniquities: or else by reason of malice, per­ceiue not that they do amisse. For although they do continue in the filthinesse of their transgressions: yet notwithstanding they thinke that they are in a good estate. Of this sort are the Papists, who worship idols, and teach damnable doctrines, and yet boast them­selues to be the Catholike Church. Likewise they which call euill good, as Esay speaketh, and good euil, iustifying themselues in their prophaning of the sab­both, their swearing, and their grosse euill actions, and false opinions, as if all were well. Finallie those, which say one thing, and do another, walking in their old euill waies, notwithstanding their profession of religion. There is none but naturally he is polluted with sin, neuerthelesse as concerning the elect, they are washed, they are sanctified by the name of the Lord Iesus, 1. Cor. 6. and by the spirit of our God. Let therefore, (as the Apostle exhorteth,) euerie one laie aside all pollu­tion of the flesh and of the spirit. 2. Cor. 7.1. The third stocke or kin­dred as it were, is of those, Whose eyes are hautie, & whose eye lids lift vp themselues. The proud people of the world are here noted by the signes of arrogancie, to wit, the casting of the eye vpward, to behold high and loftie things, and the lifting vp of the eye lids vnto the same entent and purpose. For the eye is as it were the star of the forehead, and the glasse of the minde. Looke what affections are in the heart, they are easily dis­cerned by the eye. The Apostle Peter noteth out wan­tons hereby, that their eyes are full of adulterie. Ia­cob perceiued by Labans lookes, that his good wil was not toward him as in former times. Dauid going about to cleare himselfe from pride, speaketh thus vnto the [Page 293]Lord, O Lord I am not high minded, I haue no proud lookes. Psal. 131. As then the humble man is knowen by his lowlie lookes, his reuerent speeches, his modest apparell & his plaine gate: so the proud person is discerned by his stately gestures. Indeede many can dissemble no­tably, yea it is now counted a comely and courtly grace to speake curteously, or to giue the wall, which they oft will striue to do, whose hearts yet are full of pride. But euen these at one time or other, by one signe of pride or other, will plainly bewray the hauti­nesse of their spirits. For first they, that are proud of their wealth and such outward things, will manifest their lofty mindes, either by coy lookes or disdainful speeches, or affecting the higher places, as did the Pharisies. Againe those, who haue receiued spirituall gifts, and in regard thereof are puffed vp, wil with the Corinthians either by vaunting them selues, or cen­suring other, declare to all, how they stand vpon slip­pers. Finally euen they which haue receiued no gifts at all, but by reason of a pride in the heart, despise their neighbours and rebell against God, may be dis­cerned oftentimes by their poysoned malice, & vayne behauiour, as toades by their swelling, and bladders by the puffing of them vp with wind. The fourth ge­neration is of those, whose teeth are swords, and whose cheek-teeth are kniues, to cōsume the poore out of the earth, and the needie frō among men. Cruell oppressors are noted by this last stocke or kindred, who are shewed to destroy the poore by their accusations, tyrannie, strength & wicked dealings, euen as beares, or liōs, or wolues, & such beasts, who hauing sharpe and strong teeth, de­uour the silly sheepe and lambes. By these compari­sons the cutthroate dealing of the wicked is oft ex­pressed in the Scripture. Dauid in the Psalme speaking of his deadly enemies, saith, I am among the huge lyons, Psal. 57.5. I lye amōg the firebrands, among mē, whose teeth are speares, and arrowes, and whose tongue is a sharpe sword. Salomon [Page 294]going about to note out false accusers, there is (saith he) one that speaketh wordes like the pearcings with a sword, Prou. 12.18. but the tongue of wise men is health▪ Iohn in the Reuelation describing the persecuters of the Church, Reuel. 9.8. which should arise, affirmeth, that their teeth were as the teeth of lions. Such are, not onely tyrants, but slaun­derers, extortioners, heretikes and idoll shepheards. For such either spoile men of their liues, or most cru­elly destroy their soules. In all ages there haue bene such, & now are great nūbers of them, but wo be to thē (saith Iude) for they haue gone the way of Cain. The fa­therlesse, the widow, the poore tenāt, and the vnder­ling, can not resist or withstand these oppressors. But the Lord will take their part & reuenge their wrong.

These similitudes seeme all to tend to expresse the condition of the people of the fourth generation be­fore mentioned, whose insatiable desires can neuer be satisfied, euen as the things here spoken off, neuer say there is inough. In the former of these verses A­gur declareth, that in the course of nature there are foure things which cannot be sufficed, and in the lat­ter, he sheweth, what these foure things are. The two daughters of the horsleach crie, giue, giue, that is to say, two things are not sufficed, but call for more & more, yea three things, yea foure things are not satisfied. This to be the meaning of this sentence, may appeare in that Agur both before and after obserueth the num­ber of foure, and in that Amos vseth a like phrase, whē he saith, for three transgressions and for foure, that is for [Page 295]foure. The wise man then here riseth vp to the num­ber of foure, as it were by certaine steps and degrees. As if that he should haue said, the horsleach (is a worme keeping in the water, which hauing once be­gun to sucke mā or beast, leaueth not the skinne vn­till she be full of bloud,) hath two forkes in her toung wherewith she sucketh bloud, which in regard of their greedie vnsatiablenesse may be called, giue, giue, yea three things there are which are not satisfied, yea foure things which say not hoe. The nature of the things them selues further may induce vs thus to vn­derstand this place. For first the graue in the Hebrew tongue hath his name of crauing, and it is as it were a mouth, which neuer being filled, alwayes crieth no hoe. Habakuk speaking of the vnsatiable couetousnesse of the Babilonian expresseth it by this comparison of the graue, saying, that he enlargeth his soule as the graue, Habacuk. 2.5. and is as death, which is not satisfied, but gathereth to him self all nations, and assembleth to him selfe all people. Before in this booke hath also bene affirmed, Prou. 27.20. that as the graue & destruction cā neuer be filled: so the eyes of man can neuer be satisfied. In like sort againe the barren wombe is not satisfied, but saith, giue, giue. It pleaseth the Lord to lay vpon some the crosse of barrennesse, so that they haue no childrē which may resemble them, or beare their names, or be their heires. These commonly take their estate heauilie, and as wonderfully in this res­pect they are cast down, so infinit is the desire, where­with they couet so great a blessing. The truth hereof may appeare in Rachell, who perceiuing herselfe to be barren, came to Iacob her husband and said, Gene. 30.1. giue me childrē, or else I dye. But the word here vsed of the shut­ting vp of the wombe may be referred not onely to those, which are barren, but which are incontinent. And indeed such, as the Apostle Peter speaketh, haue eyes full of adulterie, 2. Pet. 2.14. and which are not satisfied with sinning. Such were the Gentiles, who, as Paule affir­meth [Page 296]of them, gaue themselues to the working of all vncleannesse with greedinesse or vnsatiablenesse. A third thing, which is vnsatiable is the earth, which be­ing drie by reason of the heate of the Sunne, & san­die, is not satisfied with waters, but drinketh vp great showres of raine and flouds, which sometimes ouer­flow the same, so that within a short time, no rem­nants of them are to be seene. Psal. 63. Dauid in this respect goind about to expresse the desire, which he had to be in the Lords house, My soule (saith he) thirsteth af­ter thee as the drie landes. In the reuelation of S. Iohn it is likewise said, that when the Serpent did cast water after the woman, which was couered with the Sun, the earth opened her mouth, and dranke vp that ri­uer of water. The last vnsatiable thing here mentio­ned is the fire, Which neuer saith hoe. Euerie one know­eth, that a litle fire is able to consume whole woods, yea whole kingdomes and nations. Therefore Iames speaking of the desolatiō which the tongue worketh, saith, Behold how much fuell a litle fire kindleth. And be­fore in this booke, the wrathfull man in regard of the hurt which he doth, hath bene resembled to fire and burning coales. These properties and operations of the creatures are naturall, to wit, of fire to consume, and of the earth to drinke vp water. But here they are set downe, not onely to make the workes of God knowne vnto vs, or to moue vs to consider the cour­ses of nature, but to reproue sinne, & namely concu­piscence, or an vnsatiable coueting of euill things. By the like pictures doth Iude reprooue the hypo­crites, when he calleth them cloudes without raine, wandring starres, trees without frute, and so forth. Yea by these comparisons, the scripture often rebu­leth the vnordinate affections and dealings of men and women carried about with manifold lusts, as the Apostle speaketh, who in generall are vnsatiable as all these creatures, & in particular courses like to euerie [Page 297]one of them.

As in the verses immediatly before set downe, the estate of the last generation hath bene at large pain­ted out: so in this, the destinie and lot of rebellious children and stubborne inferiours spoken of in the first generation, is declared. In the former part of this sentence, the fault of disobedient children is declared, which is, that they scorne their pa­rentes and despise them. They are so farre from honouring them, that they laugh at their infir­mities, transgresse their commandements, strike them, or curse them, or vse some like misdemeanour toward them. Examples of this disobedience we haue in Esau, Cham, Absolom, and Adoniah, and Ismael. In the latter place the punishment is shewed, which shal fall on such rebels, their eyes shall be pickt out, and eaten vp, that is, they shall be put to death, yea an infamous death, according as the Lord willeth in Ex. 21.17. For by the eye which is a part of the bodie most deare, the whole person is meant, and by the digging out ther­of, the vengeance, which shall fall on the person, is noted. But moreouer the rauens shall dig out their eye, or the young eagles eat it vp. As nothing is more pretious then the eye, so nothing more rauenous thē the rauen, or more able to deuour then the young lu­stie eagle full of strength and vigour. Here then is shewed, that the birds and fowles of heauen shal pray vpon the carkases of disobedient children, which shal not be buried, but want this honour: yea and that those parts, which haue bene made the seates of scor­ning, and abused as instruments of sin, shall princi­ple [Page 298]be reuenged and plagued. Indeed in this life, all stubborn children are not plagued with this punish­ment, but the like or the same befalleth them in this world, or else in the world which is to come, shall be­fall them. When troubles and wounds betide vngra­tious youthes in this life, surely these are the Lordes rauens and eagles. And these sometimes put out the right eye or take away the life. But when the foule feendes of hell shall haue leaue to flie to and picke at their soules, and bodies, and when the eagles of Sa­tan shall be gathered about their carcases and feed on their eyes, then will be the torment indeed: and then shall this threatning be fully accomplished. O fearefull punishment then of disobedience, yet an­swering vnto the offence. O miserable children, who shall fall into the hands of Satan, and his instruments in such sort.

Agur in these verses hauing relation to the second generation before spoken of, by three similitudes de­clareth that adulterers and adulteresses so cunningly couer their folly, for the most part, as that hardly or not at all they can be espied or conuinced. When as the eagle flieth in the aire, she so swiftly passeth out of one place into another, that no sign of her passage can possibly be discerned. Againe, when as the Ser­pent crawleth on a rocke, or stone, he slideth away so quickly and smoothly, that no print of his bodie, or [Page 299]proportion of any part thereof doth remaine. Finally when as the waters haue come together in the place, where a ship hath sailed, no monument or note of the passage of it doth any where appeare. In like sort, ad­ulterers & adulteresses so cunningly dissemble their wickednesse, as that notwithstanding they continual­ly commit folly, yet they are not suspected, nor can be conuinced of vnchastitie. Dauid so coloured his wicked way with Bathsheba, by going about to make Vriah drunke, and by causing him to be slaine, as that euen the way of a Serpent on a rocke might assoone haue bene traced out, as it. So likewise Potiphers wife couered her wantonnesse with such cunning, as that she seemed innocent to her husband, and Ioseph in fault. Moreouer, as here further is shewed, euen as some seruants, which haue eaten a thing, which they should not, can cleanly wipe their mouthes, and make shew that they neuer touched it: so harlots, when they haue bene most vnchast, will seeme to be free from all vnchastirie. But albeit there neither is anie apparant signe of vnchastitie in the adulterer, which defileth the married or vnmarried woman, nor yet in the adulteresse, which dealeth deceitfully with the guide of her youth: yet fornicators and adulterers saith the Apostle, the Lord will iudge. Their wicked­nesse is hid from men, but the Lord knoweth their thoughtes and their wordes. The wise cannot trace them, but he can detect them and finde them out.

As there are foure secret things in the world: so are there foure vntollerable burthens of the earth, euen certain euill persons of the generation of those, who haue before bene affirmed to haue hautie eyes. One sort of these verie troublesome people are ser­uants that raigne, that is to say, men of a slauish dispo­sition, & of a low condition, aduanced to high place, and as it were beggers set on horsbacke. These will beate their fellow seruants, and play the tyrants, nei­ther can the common people ordinarily well brooke them. Another sort of vntollerable wretches are fooles filled with meate, that is to say, wicked men aboun­ding in wealth, or faring deliciously euery day. For these do nothing but despise the poore, as Naball did Dauid, decke themselues in braue apparrell, neigh after their neighbours wiues, and ouer charge them­selues with surfetting and drunkennesse. A third sort of makebates, are wiues hated for their ill conditions or deserts, who cause much strife in the familie, and sometimes great hurly burly in the common wealth. The Iewes as may appeare in diuerse places of the scripture, Deut. 21.15. & namely in Deuteronomie, had many of them, contrary to the law of God, two wiues. Now it fell out oftentimes that one of these was hated, the other loued. Hence sprang much enuy, much griefe and strife, as may appeare in Rahell and Leah, and in Annt & Perimnah. Yea although the married woman be the onely wife of her husband: yet if she be despi­sed in his eyes, she not onely is vexed her selfe: but molesteth him and the whole houshold besides. Now if she be also put away by a bill of diuorce, and mar­rieth another, this must needs be an occasion of grea­ter variance and mischiefe. The last sort of distur­bers of humane societies, are handmaides, which are made heires to their mistresses, that is to say, such maide­seruants as succeed them in goods, fauour, & place. For these seruants, when as once they are married to [Page 301]their maisters, commonly know not how to vse their prosperitie aright, but deale very insolently as Agar did. Hence arise complaintes of the seruants, of the children, yea of the husband himselfe oftentimes.

As sundrie sorts of vices haue their pictures in na­ture: so likewise haue sundry kindes of vertues, for to begin with wisedome the light and guide of all ver­tues, there are sundry creatures which being prudent in their kindes, may teach men in many points to be wiser then commonly they are. First the Ant a poore sillie worme, yet by an instinct of nature, giuen to labour and forecasting, prouideth necessaries long aforehand. Not onely philosophers witnesse, but ex­perience teacheth, that she trudging and drudging vp and downe, whilest yet the seed is abroad in the field in the summer time, and the weather is faire, hoordeth vp prouision against the winter. Again, al­though she is but a small and weak creature, yet doth she carry graines sometimes euen bigger then her bodie. And now then what a shame were it for men, that the Ant should toyle in such sort for the getting of her prouision, the Ant obserue the season of her aduantage, the Ant foresee the state of times to [Page 302]to come: but they, indued with reason, with learning, with Religion, neglect the gathering of the foode of their soules, let slip the opportunities of their best bargaines about matters of this life, or not forecast or preuent future dangers? Indeed some are weake in body but if feeblenesse hinder not the ant from hel­ping her estate, why should it a mā frō releeuing his?

Secondly the hill mise, certaine little beasts like partly to a mouse, partly to a beare, whereof was great store in Siria, haue their habitation in a rocke. Albeit they haue no weapons to defend them selues with, nor strength of limmes: yet this wit they haue, to digge or finde out holes in stony places, whereun­to to flie vpon occasion, and wherein to lay their young ones safely. If the contemptible mise haue such wit in prouiding well for their owne safetie, as also of their young ones: much more in men should this reason be found, as also the meanes vsed by thē, to make their estate secure. This is to be done by thē principally by flying to God in prayer, by building on the rocke Christ Iesus, finally by seating them sel­ues, where are the exercises of the word: But second­ly they may also, yea they ought to vse the protection of Magistrats, the helpe of friends, the aduise of law­yers, to cōclude whatsoeuer person or thing, may be a refuge vnto them against wrong or iniurie.

As concerning the locustes, whether they go forth to solace them selues, or whether to destroy a coun­try, this propertie they haue, that continually they keepe companie together, not onely holding their standing places or obseruing their opportunities of rising vp & resting, but in all respectes marching as it were in battaile aray. These locustes are certaine flies with long legges, which by touching the corne burne it in part and deuoure the residue. Now by reason of their flocking in such heapes it commeth to passe, that although if they were seuerall alone or [Page 303]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 thē these creatures which are weake neither haue any Captaine to lead them, thus ioyne hand in hand, and liue in concord, what a shame is it for men, which haue the word of God and rulers among them to be their guides, yet to be so wonderfully diuided as they are oftentimes, yea so infinitly drawen a sunder, as that scant foure or fiue shalbe found in a great assembly professing the same Gospell of Christ Iesus, who ioyne in the same good cause, or hold the same opinion, or are vnited by the same affections together? But behold (saith the Pro­phet) how good and pleasant a thing it is for brethran to dwel euen together: yea behold this I say in the Locusts.

Last of all the spider is a creature very contemp­tible, but her art doth greatly helpe her, and com­mend her. For she vsing her feete on both sides as hands to worke, spinneth so fine a thread, & frameth so curious a web, that she seemeth to build vnto her selfe, and to inhabite not a poore or rude cotage, but a Princely and glorious pallace. Let vs then learne by her example this point of wisedome, to striue euen to excell in some trade or gift of minde. For the art will mainteine the artificer, yea oft the gift, which is excellent, aduaunceth him which is therewith in­dued, vnto an high place of dignitie in Church or common wealth, as may appeare in the examples of Ioseph, Daniell, Dauid, with diuers others mentioned in the Scripture. The spider is not to be followed in­deede in her venemous disposition, but in her art to imitate her is a prayse. Wherefore the vertuous wo­man is commended in the chapter ensuing for set­ting her hands to the wherue, and her fingers to the spindle. Before also it hath bene said in this booke Seest thou a man, which is diligent in his affaires, he shall stād [Page 304]before Princes, and not among meane personages. It is a thing prayse worthy to attaine vnto any meane fa­cultie of good things, or to stād in the second or third place amōg the vertuous. Neuerthelesse, euery Chri­stian is to labour to be exact in his workes, to follow after spirituall gifts with a ielousie, finally to seeke af­ter such a spirit of wisedome as was in Bezaleell and Aholiab.

As Agur in the former verses hath shewed vs foure schoolemaisters of wisedome: so now he represen­teth here vnto our view, as many paternes of come­linesse. The first of these is the lion, which going to any place trembleth not by the way nor flyeth backe, though he see the eliphant or the tiger or the beare, but proceedeth on forward with a valiant courage. The second is the horse, which hauing his loynes girt vp, not onely praunceth it gallantly, but couragi­ously, Iob. 39.22. and swiftlie rushing into the battaile as the Lord him selfe testifieth in the booke of Iob, goeth not backe at the sight of the sword, nor is terrified at the ratling of the quiuer, nor troubled at the shrill sound of the trumpet. The third is the goate, who be­ing the ringleader of the flocke, not onely walketh before the same, with a certaine statelinesse, but with chearefulnesse, first, in the sight of the rest, climeth vp the craggie rockes and mountaines. The last is a king, [Page 305]against whom none riseth vp, or on whom a most honora­ble gard of his officers attendeth, before whom the enemies quake, for whom the subiectes pray, vnto whom all, that are vnder his iurisdiction, yeeld obedi­ence. Such a king carying in him the courage of a liō feareth not the face of any person, nor ceaseth for any daunger to go forward in good actions. Againe girding vp his loynes as the horse he encountereth with his aduersaries and taketh vengeance on them. To conclude imitating the goate in this respect, he leadeth by his example the people committed to his charge vnto all vertuous actions and exercises of Re­ligion. In these respectes the Scriptures sometimes compare the Monarches of this world vnto these beasts, as namely in the 7. and 8. of Daniell. But in as much as these patternes of comelinesse are propoū ­ded to this intent, to teach all sortes of men to deale orderly in matters, & to walke seemelily in their cal­ings, both Magistrates, Ministers, & priuate persons are to learne hereby, to walke more orderly then vsu­ally they do. Neuerthelesse euery one is to take heed that he be not too stately, or lift vp him selfe against his neighbour, into which sinne yet if any through in­firmitie haue fallen, he is to recouer him selfe out of the same by following that diuine counsaile, which is giuen in the verses following.

Those, who haue bene ouertaken with anger, are herein exhorted not to sinne nor let, the sunne go [Page 306]downe vpon their wrath. If thou hast bene foolish in lif­ting vp thy selfe, if by some contemptuous speech or boasting behauiour thou hast bewrayed thy follie, or if thou hast thought, yea if onely thou hast bene puffed vp in mind, or cōceiued some mischief in thine heart, put thine hand to thy mouth, be silent, do so no more, ab­staine from executing it, Common with thine heart on thy bed, and be still. For as the pressing of milke draweth out butter, as the vehemencie of stirring the creame causeth it at last to take an other nature, and the wrin­ging of the nose draweth out bloud, as the rubbing of the nostrels to much, causeth bloud to fall into the same: so the pressing of anger draweth out strife, to much prouo­king either of a mild or of an hastie nature causeth brawling, yea sometimes bloudy blowes. A notable example of the truth hereof see in Asahell 2. Samuell. 2.21.22.

THE XXXI. CHAPTER.

THis chapter consisteth of two parts, the one the title, the other the discourse it selfe. In the title, which is contained in this entrance thereof, two per­sons are specified, the one, Lemuell, or Lemoêl, the o­ther, the mothe [...] of this Lemuell. Salomon is called Le­muel, by taking away the first letter of his name in He­brew to wit Shin, & by adding to the last letter there­of the word El, which signifieth God. This name was giuen vnto Salomon by his mother, that thereby he might be put in minde, that as his parents had dedi­cated him to the Lord, so the Lord had promised to be his father. The sentences set downe in this chap­ter, [Page 307]are called the wordes of king Lemuell, not for that they were vttered by him, but for that they were committed by him to writing, when as now he was a king. They are then the wordes not of Salomon but of Salomons mother, but who she was, it remaineth now to be inquired. It is manifest, that the mother of Le­muell was Beersheba, who indeede once fell most grie­uously, but afterward vnfaynedly repenting, she wal­ked in the feare of the Lord, a testimonie whereof we haue in that care which she had of informing her son therein, which how notably she did, may appeare in the preceptes following in this chapter.

The title of this chapter being ended, the dis­course it selfe followeth, which containeth partly a preface, partly sundry preceptes. The preface cōpre­hended in this verse, declareth, how Bathsheba vsed three reasons, to perswade or allure Salomon vnto the receiuing of her instructions. The first reason is ta­ken from the bond of nature, what my sonne? This ar­gument may thus be concluded, a sonne ought to o­bey his parents, thou art my son: thou oughtest ther­fore to obey me. The secōd, is drawen frō the right of desert. What ô sonne of my wombe? Thus it may be fra­med, he which hath bene bought most dearely, ought to obey most dutifully, thou hast cost me much paine, thou oughtest thē with all reuerēce, to kearkē to my voyce. The third is deriued from the rule of pietie or Religion, and what ô sonne of my vowes? It may thus be made plaine, he for whose welfare sacrifices haue bene offred and promises made vnto the Lord from time to time, is tyed in cōscience to obey that person in lawfull things, who hath made and performed such solemne vowes in his behalfe, thou art he for whom sacrifices haue bene offred, and I am she who for [Page 308]hath made such vowes, conscience then bindeth thee to heare and regard my preceptes.

The Preface being finished, certaine preceptes now follow, wherein Bathsheba partly informeth Salo­mon how to carrie him selfe in the gouernment of the common wealth, and partly directeth him as concer­ning the estate of a priuate familie. The former kind of instruction is of two sortes, the one shewing what vices Salomon is especially to shunne, the other decla­ring what duties he is to practise. The former vice from which Bathsheba disswadeth her sonne, is forni­cation. Giue not thy strength vnto women, nor thy wayes to them who cause kings to be destroyed. See the roote of this precept Deut. 17.6. The same kinde of speech. 1. Cor. 6.18. In that she willeth him not to yeeld his strength vnto women, she shew­eth that fornication will not onely dull his wits, but weaken the constitution of his body. In that she cal­leth strāge women, See examples of the truth hereof in Hamor and Sechem and in Dauid. those, who cause kings to be destroyed, she declareth that they do much hurt not onely to the persons of Princes, but to their states & crownes also.

The second vice from which Bathsheba disswadeth Salomon, is drunkennesse, whereof she speaketh in these words. Farre be it from Kings ô Lemoel, &c. The vse of wine is not forbidden Princes in these wordes, See a precept of this kinde, Leuit. 10.9. & 1. Tim. 3. but the abuse or immoderate vse therof, from which as priuate persons should be farre off, so especially magistrates. Great cause there is why rulers aboue all other people should take heed of bibbing in wine, Lest they drinke and forget the decree &c: seeing other­wise they being ouershot, may so for the time loose their wits, as that they neither can remember the written law, nor discerne the truth. Rather then, Giue ye strong drinke vnto him that is readie to perish, and wine vnto them that are bitter in heart. In this verse is decla­red, that strong drinke which is poyson to Princes, is a medicine to the afflicted. The sense of it is this, reach out a large cup of comfortable drinke to that party, who by reason of famine or weaknesse, or wea­rinesse, is at deaths doore. Bestow also a good cup of wine, (which creature maketh glad the hart of man,) on him, who in consideration of his losses or crosses, is swallowed vp with extreme sorrow. Let him drinke that he may forget his affliction, and remember his misery no more. Let him, who by reason of some outward aduer­sitie is readie to perish, take a plentifull draught of strong drinke, that being therewith refreshed, he may not thinke of the matter of his affliction. Moreouer, affoord a large cup of wine to him who is inwardly troubled in mind, that by this meanes the thorne of griefe which pricketh his hart, may wholly or in some part be pulled out. It is farre from the intent of the spirit of God, to allow excesse or carowsing in anie, neither doth the doctrine confirme or warrant the corrupt custome of offering strong drinke either to malefactors drawne to execution, or to sicke persons [Page 310]labouring on their deaths beds for life, at which time they ought to be most sober and watchfull. Onelie, these instructiōs tend to declare, that some, as name­ly those who are in extreme aduersitie, cannot onely beare a large quantitie of strong drink without hurt, but receiue much good thereby, which being taken in the same measure by some in prosperitie or au­thority, would vtterly ouerthrow them, or make them vnfit to follow their callings.

The vertue which Bathsheba would haue her sonne especially to remember in the course of his gouern­ment, is here specified and commended by her vnto him. See Exo. 22.23. Ier. 23.6. Be­fore. 24.10.11. Open thy mouth for the dumme, speake boldly in the behalfe of the oppressed, who because they cannot or dare not plead for themselues, may well be called dumme. In the cause of all the children of destruction. Main­taine the cause of all who are wronged, neither one­ly of those who are vniustly pursued, but of those who deseruing no such matter, are condemned or neere to be executed. Open thy mouth, iudge righteously, &c, mi­nister iustice couragiously and indifferently to eue­rie one, but especially maintaine the cause of the fa­therlesse, widow, stranger, and poore person.

Bathsheba commeth now to describe and commend a good huswife. Her most rare excellencie is shewed in this verse. By demanding the question she decla­reth, that many find bewtifull & rich women, but few a good or godly wife, who is a speciall gift of God. By comparing a vertuous woman with pearles, shee [Page 311]insinuateth that she is not onely a rare but an excel­lent blessing of the Lord. For it is well knowne, that pretious stones or pearles, are in great account a­mong all people. Moses praiseth the riuers of paradise by the pretious stones which therein are found. Iohn resembleth the pillers of heauē vnto pretious stones, and the gates thereof vnto pearles. In the garments of Aaron the Lord would haue diuers pretious stones placed, to the end they might be most pretious and glorious. Thus much then here is shewed, that an ho­nest matrone is a singular iewell, and the glorie of a familie.

Herein is shewed, how the vertuous woman beha­ueth her selfe toward her husband, who is the chiefe in the familie, or among those with whom she is con­uersant. The heart of her husband trusteth in her. Her hus­bād whether he be absent or present, neuer doubteth either of her chastitie, or of her secrecie, or of her care in looking to her familie. And he shall haue no neede of spoile. Moreouer, he shall not wāt any necessaries, or through pouertie be compelled to robbe or spoile a­broad, because this good matrone will fill his house with plentie of all things needfull or delightsome. She will do him good & not euill, all the daies of her life. The ver­tuous wife is cōstant in her loue toward her husbād. In youth, in age, in prosperitie, in aduersitie, in sick­nesse, in health, she doth what good she cā vnto him, in his body, his soule, & his estate. She prouideth such food as may nourish him, she stirreth him vp to serue God, she saueth his goods as much as is possible. She lowreth not on him with her lookes, she crosseth him not in her words, she vexeth him not by her deeds. If [Page 312]she know any thing which will please or profit him, about that she goeth with all speed. If she perceiueth ought that will offend or hurt him, that she auoydeth and shunneth with all care.

The labour wherein this good huswife exerciseth her selfe, is specified in this sentence. She seeketh woole and flaxe, she doth occupie her selfe in those workes, which as they are proper to her sex, so are they profi­table for her familie, in as much as woole and flaxe being trimmed and perfected, serue to make coue­rings and cloathings. And worketh it chearefully with her handes. She not onely prepareth the matter of worke, but laboureth her selfe with a delite and cou­rage.

Herein the painfulnesse and prouidēce of the ver­tuous woman is painted out by a very fit similitude. As then marchants ships carying forth some one cō ­moditie to forrein countryes, returne thence brin­ging home sundry other for it; so she sending out or selling her cloth, therewith buyeth corne, oyle, and spices, and by her wisedome bringeth into her house, the things which growing in other shires or coun­tryes came from farre. Thus she is fraught as full of necessary prouision, as any vessell on the sea is with wares.

First here, the watchfulnesse of the good matrone is commended. She riseth whilest it is yet night. She is stir­ring betimes in the morning euen before the light, [Page 313]being vnlike to the nice dames of these dayes, This vigilancie is often commē ­ded in the Saints, as in A­braham, Gen. 22. and in Iosua. Ios. 3. who soke in their beds till noone oftentimes. Secondly, her humanitie or equitie toward her seruaunts, is praysed. She giueth the portion to her houshold, and the ordinarie to her maydes. Albeit she rayseth vp her ser­uannts betimes to worke, yet she is not cruell to­ward them, but giueth them their foode in due sea­son. To this dutie housholders are exhorted 1. Tim. 5. Col 4.1. See Gen. 16.1. 1. Chro. 16. for proofe hereof. Housholders and rulers in old time did not giue their seruants so much foode as they would deuoure, but they gaue to euery one a certaine portion of bread and meate.

Now Bathsheba declareth, how a good houswife in­creaseth her substance by all good meanes. She consi­dereth a field and getteth it. She by her diligent labour hauing gotten money or money worth, after due cō ­sideration of euery thing, bargaineth for a parcell of ground, whereby great commoditie may redounde vnto her, in as much as land being well tilled, brin­geth forth corne and much good frute. And with the frute of her hand she planteth a vyneyard. Moreouer, by the gaine of her labour she purchaseth a vineyard, which being a pretious possession, she setteth it with most choise plants. She is then vnlike to those Ieza­bels who by wicked meanes draw vnto them selues or their husbands, 1. Kings. 21. poore mens fields and vineyards.

Herein is shewed, after what sort the painfull wife followeth her businesse. She girdeth her loynes with strēgth, &c. As one ready to runne a race, or to wrestle with a champion, she flieth about her worke, and set­teth on it with a courage. Her garments hang not loose about her, but she tucketh thē vp that she may [Page 314]be the more nimble. She is then vnlike to many nice dames, who wil set their finger to no worke, nor scant stirre about the house.

As before the vertuous woman hath bene com­mended for her early rising, so now she is praysed, for her late sitting vp about her worke. She tasteth that her marchandise 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 vp late at her worke, being loth to loose any time.

As before this painfull matrone was brought in dressing and carding her woole and flax, so now she is presented to our view, spinning and perfecting the same. This worke is most agreable to that sex, most needefull for the familie, and may be followed at all times, for which causes it is not by women to be ne­glected.

The vertuous matrone is commended now for her liberalitie. So should all do. Ephe. 4. So did Abigail. 1. Sam. 25. and Dorcas Act. 9. She openeth the palme of her hand to the poore, She giueth plentifully to those who want, and stret­cheth out her handes to the needie. Moreouer, she franck­ly reacheth out her almes to those who are in neces­sitie. She is then vnlike to those sauing cribs among vs now a dayes, who will rather see the poore mem­bers of Christ perish then bestow a peny on them.

The wise matrone is here praysed for her forecast. She feareth no hurt to her familie, &c. she prouideth a­forehand shift of warme and thicke clothes for all vnder her roofe or gouernement, that they may be harnessed against the extreme cold of winter.

Now, the good huswife is commended, for her fur­nishing of her selfe with ornamentes meete for her degree. She maketh her selfe carpets, &c. Of the woole and flaxe which she got at the beginning, she wor­keth and prepareth store of comely couerings for boord and bed, and garments for her body. Fine li­nen and purple were the richest attire in auncient times, as may appeare in that it is said of the rich man in the Gospell, that he was clothed in purple and fine linen. God disaloweth not in women decent apparell, no nor rich attire, so that they keepe them selues within their degrees, and be of a lowlie minde. But if they be proud or loue gay garments, God will giue them a sackcloth in steed of a silke gowne, Esay. 3. and rags in steed of their starched and painted ruffes.

The prayse of the vertuous matrone is herein en­larged, by the care which she hath of prouiding com­ly apparell and rich ornaments for her husband. Her husband is knowen in the gates, &c. her husband also shi­neth as a starre in those costly and curious robes, which she by her cunning hath made for him, in re­gard whereof also he is the more noted, spoken off, & reuerenced in the place of iudgement, where he sit­teth on the bench with the other rulers of the coun­trey. [Page 316]For in old time, women especially were exerci­sed in making and working of garments, who haue a gift giuen them by the Lord that way, so that often­times they excell men in needle works. In old times also, iudgements and contracts were exercised and kept, Ruth. 4.1. Gen. 23.18. 2. Kings 7.17. not in the market place as among vs; but in the gates of townes or cities, as appeareth in diuerse pla­ces of the Scripture.

Bathsheba now reporteth, that the good houswife cōtēteth not her self only, with preparing of garmēts for the vse of her seruants, for her owne vse, & for her husbands vse, but that she maketh comely ornamēts to sell, to the end she may enrich her estate. The He­brew word translated sheets, doth not only signifie any such fine linnen as lyeth on the bed, but anie linnen vesture which men weare, or fine cloth wherein the bodie is enwrapped when the life is departed out of it. Iud. 14.13. This is then a thing praise-worthy in housholders, and namely in the mistresses of families, when they will not only haue a care to saue, but set to their hād to get a penie as we say.

The vertuous woman is herein affirmed to be in­wardly decked with sundrie 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. Strēgth and honor is her clothing, courage or pacience, together with comely behauiour, consi­sting in sobrietie, chastitie, and such like vertues, are as it were her spirituall apparell. She endureth all la­bours and aduersities constantly and without shrin­king. Againe, she carrieth her selfe in all meeknesse, modestie, See this phrase in this sense, Iob. [...]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 [Page 317]befall her. She feareth not the danger of child bea­ring, or death, or the day of iudgement. Yea on the contrarie side, she reioyceth to thinke, what rewards of her paines she shal receiue in the end. Euen as thē a valiant souldier putting on him strong and bright harnesse, marcheth boldly in the field, not fearing the speare nor sword of the aduersarie: so she albeit a woman, yet taking to her the courage of a man, yea being armed with the whole armour of God, is pa­tient in enduring present afflictions, and secure as touching troubles to come. Let then Christian womē decke them selues with modestie and sobrietie, ra­ther then with frizled haire, or gold, or pearles, or costly attire. Let them be afrayd of no terror, consi­dering, that as if they continue in the faith and in so­brietie, they shall be saued euen in the state of bea­ring of children, so it is a thing praiseworthie in them, who by constitution of bodie are weake, and by disposition of mind timerous, to be so sanctified by grace and fortified by Gods spirit, as to endure all things to the glorie of God, and to feare nothing which God hath forbidden to feare.

See examples in Abigaile, Sarah, Hester, the Queene of Sheba Mary, Elizabeth and Priscilla.The vertue wherby in this verse the holy matrone is praised, is the right guiding of her speech. She ope­neth her mouth in wisedome, she talketh not rashly, vndis­crretly, or vnseasonably of matters, but prudently & soberly. And the lawe of grace is in her toung. Moreo­uer, she speaketh not of toyes or of trifles, but of faith, of repentance, of the feare of God, of such o­ther duties and points of religion. This is that wherof the Apostle Paule speaketh, when in his Epistle to Titus he requireth of Christian matrones, that they instruct the younger vnto sobrietie, to be louers of their husbands, and louers of their children. Tit. 2.3. There [Page 318]are many of this sexe, who are so farre off from vtte­ring gracious or godly speeches, that as if that Sathā raigned in their tongues, they continually powre out blasphemies, lyes, and euill words of all sorts. But some againe there are, who abstaine from such cor­rupt communication, yea who take delight in talking of matters of religion, but yet howsoeuer the law of grace is in their tongues, yet they open not their mouthes in wisedome. For they talke of good things without a grace, or otherwise then becometh them, yea they do nothing almost but talke, not being able to keepe silence when they should.

The vertuous matrone is in these wordes further commended for her faithfull discharging of her du­tie in her calling and house. See a precept to this intent. 1. Ti. 5.14. She ouerseeth the waies of her houshold, as her mouth is seasoned with grace, so her eyes are watchfull to see what euerie one doth, & to looke that nothing be lost which ought to be saued. She is resembled here vnto one, who standing in his watch, moueth his eies hither and thither to see who is comming and who is going. But here also this is to be obserued, that she goeth not about to spie what is done in other mens houses, but that she ouerseeth her owne. Moreouer, as is added, She eateth not the bread of idlenesse. Psal. 127. She is not an idle beholder of the waies of her familie, but she setteth her hand to labor her selfe among the rest. Thus she eateth not the bread, for which she neuer tooke paines, but the food of labour or trauaile as the prophet speaketh in the psalme. And surely he that will not labour, 2. Thess. 3. ought not to eate.

In this conclusion of the Chapter, Bathsheba decla­reth, that the vertuous matrone of whom shee hath spoken all this while, getteth exceeding praise vnto her selfe, by her wise gouerning of her house. Her chil­dren rise vp and call her blessed, her sonnes and daughters come vp to preferment and honour, by reason that they haue bene well brought vp by her. Moreouer, they testifie in word & deed, that their mother hath not neglected them, nor let them done what they list in their youth, but brought them vp in the feare of God and good qualities, for which cause they ex­toll her. On the contrary side, many children now a­daies curse their mothers, because they cockered and spoiled them when they were young, and indeed well may they, seeing for want of good education in ten­der yeares, they come in elder age to misery & shame. Her husband also praiseth her saying, neither onely do the children of the godlie matrone commend her, but her husband also praiseth her, concluding her in thought and speech, to be the onelie paragon of the world. Many women haue done vertuosly, but thou sur­mountest them all. To the end that the husband of this vertuous wife, may highly extoll her according to her desert, herein he compareth her with other women, who haue verie well discharged their duties, but not so worthilie as she. Many women &c. Thou surpassest euen the most excellent matrones that euer liued. Fauour is deceitfull and bewtie is vaine, a woman that fea­reth the Lord, she shall be praised. Now, the louing hus­band [Page 320]to the ende that he may shew, that a vertuous woman is onely and truly worthie to be praised, com­pareth her with those, whom the multitude is wont most to esteeme and commend. Fauour is deceitfull, comelinesse of personage or an outward grace, is as a shadow which hath no substance. Moreouer, it cau­seth men oftentimes to go astraie. Finally, vnder it, many vices are hid. For diuerse that haue well fauou­red countenances, haue ill fauoured cōditions. Bew­tie is also vaine. A good colour or a good complexion, is but a fading floure, which by sicknesse, sorrow, age, and death, withereth and decaieth. Indeed these two things, are of themselues good things, for the which sundrie women in the scripture are praised, As Sarah, Gen. 12, Rebecca, Gen 24. Rachel, Gen. 29. Abigail. 1. Sam. 2▪ 5. Hester, Hest. 2. See the same [...]udgement of the Spirit of God. 1. Pet. 33. 1. Tim. [...].9. Such women were Nanna, Debora. Marie, [...]nd Elizabeth. but they are but fraile good things, and inferiour to the feare of God. For this cause it is further more said, That, a woman that feareth the Lord, she shall be praised. The gar­land of praise is onely to be set on her head, who be­leeueth in God, repenteth of her sinnes, practiseth good workes, and walketh faithfully in her calling. Giue her of the frutes of her hands, and let her workes praise her in the gates.

In this last verse, husbandes are prouoked to re­compence the paines of a vertuous wife with due re­wards. Giue her of the frutes of her hands, euē as in games and conflicts, the conquerers are both rewarded with some price, & praised openly in some publike assem­blie by a solemne proclamation: so let the vertuous matrone hitherto spoken off, enioy and receiue ne­cessaries and worldly goods, which shee hath gotten with her owne hands, and let her be commended, not in corners alone, but in publike places. Diuerse hus­bands are so wicked and dogged to their wiues, that although they be not onely well giuen, but so painful and gainfull in their callings, that they euen by their industrie maintaine all; yet they keepe them often­times without a peny in their purse, neither will they [Page 321]affoord them a good word. But how so euer such mi­serable wretches deale thus hardly with their faith­full and painfull yokefellowes, yet such vertuous wo­men as dutifully walke in their callings, shall be com­mended alwaies by the good, and rewarded by God himselfe. But (to conclude this point & therwith this treatise) the praise of a vertuous woman is here so largely set down, and so exactly handled, not only to the end that Salomon might be directed in the choise of his wife, but that the price of such a iewell, being made knowne to all, the goodnesse of the Lord in gi­uing such an helper to man, may appeare the more clearely, such an helper I say, as may not only greatly further him in the affaires of this life, but as a fellow heire of glorie, go hand in hand with him vnto heauē, there to remaine for euer with Christ, in whom is neither male nor female, who is the head of man as man is the head of the woman, but the head of Christ is God euen the Father, to whom with the Sonne, and the Spirit, three incomprehensible persons in one infinite essence, be all praise and glorie, both now and for euermore. Amen. Amen.