Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 9
CHAP. IX.
VVIsdome hath builded her house, she hath hewne out her seven pillars. Vers. 1.Because Chap. 7. he had spoken of the harlot that prepared a feast, by telling of which, she sought to draw, and drew the foolish young man to her house to his destruction; he now in opposition hereunto, telleth of the feast which Wisdome maketh and inviteth all unto, that would avoid destruction, and attaine everlasting life; so that no man, unlesse he be most stupid, as an Asse, and void of all understanding, but will, considering the end of the feast of the one, and of the other, flye going to the harlots house, and death it selfe, and hell, and with all earnestnese of desire come to Wisdomes house, as to the entrance of heaven, and everlasting life.
The house, which Wisdome, that is Christ, is said to have built, is the Church or Congregation of the faithfull, called the House and Church of the living 1 Tim. 3. 15.God, the ground and pillar of truth: A curious fabricke or frame of truth, most probably is meant by this house in this place, and the Church of God is called his house, because the truth is hereby supported, and borne up as by a pillar, for which it is also said to be the pillar of truth; not that the truth alwayes dependeth upon the most visible Church, for sometime the Church is as a woman fled into, and hid Rev. 12.in the wildernesse, and a company of corrupt men, who are in many fundamentals gone from the truth, lift up their heads for some articles of the Christian saith held still, as the Catholick Church of God, as is this day, and long hath beene done in the greatest and most populous Kingdomes of Europe; the Church of Rome challenging to be this house, and condemning all others as hereticks and schismaticks, who have been therefore, and are still compelled in many places to lurke in secret. For as it was in the dayes of Elijah, so it may be in these our dayes, as then the seven thousand that were the true Church were hidden, and the Prophet himself knew not where they were, and the rest being the far greater number that were of Ahabs and Jezabels religion went for the Church; so now in many Countries they of the Reformed Religion, which be the true Church, are hid, and the Roman Catholicks, notwithstanding their many grosse Idolatries, beare themselves as the Church, and because the Church, as having that priviledge inseparably annexed to them, such as cannot erre, and therefore are the ground and pillar of truth, although in that Church nothing be lesse held up then the truth; many grosse errours instead thereof being stiffly maintained; wherefore the house built by Wisdome, is the goodly frame of truth, without mixture of errours in faith, or divine worship; and of this pure truth the pillars are here said to be seven, and these doe constituere Ecclesiam constitute the Church of God, for which it is worth the while to inquire what they be; Some say, the manifold gifts and graces of the Spirit, as Chrysostome set forth by the number of seven, because this is the number of perfection, both Esa. 11. 1. where seven are named, and Rev. 1. where the seven Spirits of God are spoken of. Some all particular Churches of the world, which make the Catholicke, or Universall, because seven Churches are mentioned, Rev. 1. for all. Some the seven Sacraments, but without all colour of probability, Gal. 2. Peter, James, and John are called pillars, because maine upholders of the truth of the Gospel, from whence we may gather, that as they, so others of the same order, even all the holy Apostles were pillars, and to them we may take the Prophets, consonant to whose, their teaching was in all things, for which they are together spoken of as the foundation of, this building, Christ himselfe being the chiefe corner stone.Eph. 2. 20.
They were indeed many more then seven, but thus called, because this, as hath been already said, is the number of perfection, the number whereby all holy reckonings went of old; the seventh day must be the Sabbath, at the end of seven weekes the feast of Pentecost, and the end of seven times seven yeares, the Jubilee, seven Priests, with seven Trumpets of Rams hornes compasse Jerico, seven dayes, and the walls thereof fall downe, besides the seven graces and seven Spirits before spoke of, wherewith these pillars were indued. And these pillars Wisdome is said to have hewed out, in alluding to his choosing and fitting them for their high and weighty calling with gifts and graces to discharge it. The whole scope of this place is to stir us up to come to the house of Wisdome, and to the feast here prepared, and not by any allurements to be drawn to the house of the Harlot; and this is done, when we imbrace and cleave to the truth taught and set forth by the Prophets and Apostles, 1 Cor. 11.and follow their doctrine and example in all things, and not our owne carnall lusts. He that doth otherwise, goeth to an house, which is the way to hell, and goeth down to the chambers of death; but Wisdomes house is strongly borne up, as by Prov. 7. 27. Matth. 16. 16. Matth. 5. Psal. 125.pillars enough, so that the gates of hell cannot prevaile against it, and hath a faire and high standing, as a City set upon an hill, which cannot be moved; so that come hither, and be safe against all enemies, though never so potent, for ever. But let none mistake this City, concluding for the visibility and outward flourishing estate of any Church, this is it, but seriously consider whether all truth, and onelyonly the truth Note. be taught and maintained there, and judge thereof accordingly. For this was the rule by which they went in the primitive times, when there was no visible face of a Church in all the time of persecution, beginning at the death of Christ, and from thence full three hundred yeares to the dayes of Constantine the Great. Besides this exposition of the Church being the House here spoken of, and the Prophets and Apostles the pillars and the faithfull Doctors of the Church successively, which is most commonly followed by the Fathers, there are other expositions, as of Rabbini.the Hebrews, who by this house understand the Temple, and by the pillars, the pillars thereof, and by the feast the sacrifices.
2. That mentioned by Origen the encyclopaideia of all Arts, which are seven Grammar, Logicke, Rhetoricke, Arithmeticke, Musicke, Geometry, Astronomy, Origen.which Hugo doth thus further paraphrase upon; By these seven are set forth all the parts of honesty, which are not in dishonest and wicked men: no grammar in detractours, Hugo Cardtractours, because by their evill tongues many barbarismes and solecismes in their speeches come from them, aspersing fouly the good name of their neighbours; no Logicke in flatterers, because that speaks reason, they unreasonably praise, and so abuse their friends; No Rhetoricke in filthy speakers, and the scurrilous, for this teacheth Ornate, and the best manner of teaching; no Arithmetick have the proud and disdainfull, for that teacheth to put Numbers together, but these, as if they were too good to consort with others, stand aloofe, magnifying themselves above all; No Musick doe Schismaticks know, for this teacheth consent and harmony, but they practise discrepancy and harsh sounding discord; no Geometry doe the Covetous know, for they measure not things according to justice or equity, but as their covetous mindes carry them, passing all bounds of right, they leap upon other mens estates.
Lastly, the Luxurious know no Astronomy, which makes a man looke up to Heaven, and the Starres, but they, like Swine, wallow in the mire of sensuall pleasure; but upon well speaking of our Neighbours plainly reproving sinne in all, uttering grave, holy, and modest speeches, humble, and gentle, and meeke speeches, and behaviour, just dealing in all things, and an heart lifted up to Heaven, as upon seven Pillars both Ethicks, Politicks, and Metaphysicks, that is, Divinity are built and founded.
3 Anastasius, Ambrose, Gregory, by this house understand the Human nature Anastas. Ambros.of Christ, and by the seven pillars the seven gifts of the Spirit, said to be upon him, Esa. 11.
4 Athanasius by this house understands the just mans soule, and the seven Pillars supporting are by Bonaventure found, Jam. 3. to be chastity, peace, modesty, Athanas. Jam. 3. 17.teachablenesse, consenting to the good, full of mercy, and judging without dissimulation, for such is the wisdome that is from above said to be, but the two last in N. Tr. without partiality, without hypocrisie
Shee hath killed her beasts, Hebr. her killing, mingled her wine; All that is Vers. 2.spoken Allegorically, it being hereby shewed, That they who come to wisdomes house, shall finde a table there fully furnished; that is, Be satisfied with Spirituall food, as well as if they had filled their bodies with all good cheare and wine, that is commonly at Feasts, of one of which, a most abominable one, he hath spoken before, chap. 7. Not much unlike to Wisdome thus preparing and inviting, speakes our Lord of himselfe in Parables, under the name of a King, Matth, 22. where the Reader may see what is meant by these things; and the Maidens here said to be sent out, are there said to be servants, Christs Ministers.
Lyra understanding it of the Lords Supper acknowledgeth, That anciently as Lyra. Ciprian.Bread, so Wine was given to all at the Lords Supper, but now for feare of spilling the Wine, Bread only; and some, because the Wine is said to be mingled, inferre, that in the Lords Supper it ought so to be, but the word foreign signifieth as well pouring out, as mingling, and a word from the same root signifieth a drink-offering, and therefore here is no ground for that Tenet, which is yet so generally held in the Church of Rome.
Shee cryeth in the highest places; That is, when her voyce may best be heard, for which, Pulpits out of which we preach, are set up on high, as in the dayes of Vers. 3.Ezra, and hereby is declared the farre and wide piercing sound of the Gospell preached, for which the sound is said to have gone through all Lands. And who Rom. 10. 18. Vers. 4.are invited to this feast? Simple ones, and such as want understanding. Which was notably fulfilled, when the mysteries of the Gospel were revealed to babes in understanding, the wise having them hid from them; That is, the Scribes and Pharisees, and Expounders of the Law, and the noble and great ones of the Land. 1 Cor. 3. 18.yea, unlesse one be a foole and simple in himselfe, he cannot be made wise thus. Such hungry ones are filled with good things, as the blessed Virgin Mary saith, but the rich in wisdome and understanding, who thinke highly of themselves, are sent empty from this feast away. See also. 1 Cor. 1. 20. Not many wise or noble, God hath chosen.
And herein the Lord is contrary to the Philosopher, who being about to set forth his Ethicks would have no simple ones to come to his teaching, but either intelligent or apt to learne. Wherefore let none be discouraged for their naturall weaknesse, Note. if they be willing; that is all which the Lord requires, that they may be Guests at Wisdomes Table, and feed, and be filled here to everlasting life, and as to a feast, and that most sumptuous and compleat must we goe to holy Exercises; the want of which consideration is the cause of so great a neglect in many, who come to Church, as to a House of Correction; or tr…antly Scholars to School being most glad when they have liberty to returne home againe, or to their sinfull pleasures; or as the Israelites, who having been long fed with Manna, which at the first they thought most delicate food, when they had been long used to it day after day, loathed it.
The vulg. vers. 3. for these words, Shee hath cryed from the high places of the City, hath it, that they might call to the tower, and the walls of the City; That is, saith Lavater, as some expound it, to heavenlinesse of minde, the heats being lifted up on high, when a man cometh to this spirituall feast; Some, that Lavater.the house, to which they are called, is as a tower on high, in which Captaines used to give their Souldiers some repast of good meat and wine, that thence they descending againe might goe into the Battel with more courage; so wisdome dealeth by those, whom she inviteth, feeds them with Spirituall food, thus filling their hearts with more courage to spirituall encounters.
These things I grant are true, and very usefull for such as are going to holy exercises, especially the first; but the words in Hebr. will not beare this exposition, and therefore some, that hold to that reading, say, that she calleth hee maidens to this Tower, that speaking from aloft they might be the further heard, and so they come to the same in effect, which I said before.
Touching the simple ones, and destitute of understanding, or as it is Hebr. of an heart, Hereby most probably two sorts are set forth; 1. Of young ones; 2. Of such as have yeares enough, but are weake in understanding; for the will Eccles. 12. 1.of the Lord is, that children should come to this holy Feast, as well as men of yeares, for which cause children are often spoken to before.
He that reproveth a scorner, gets himselfe shame. Having hitherto in the name of Wisdome invited to her feast, now he sheweth, who shall not come in hither, Vers. 7.viz. the proud and scornfull, or any wicked person bent to goe on in his sins, how effectually soever he be disswaded there-from, yet such are brought in also; for both good and bad are said to have been brought in, Matth. 22. but no good doth redound to the soules of such; neither hath wisdome any credit, but a blemish by their meanes, through their living, and coming into her house or congregation.
But how doth he get himselfe a blot, that reproveth a scorner? Gregory answereth well, by the scorners retorting upon him the vices objected, where-with he Gregor. Moral. Clem. Alex.is charged, yea and more to his disgrace amongst many Hearers; and Clemens Alexandrin expresseth this wel by the similitude of a Looking-glasse, upon which a man full of sores and blemishes upon his face looking, the like appeare in the Glasse; so the scorner makes his reprover seeme as vitious as he. Here betweene the scorner and the wicked is this difference, the scorner is one that hath some knowledge, but for this he thinketh himselfe wiser then his Teacher, and so mocketh at what he saith, and contemneth it; the wicked is one that sinneth not out of weaknesse, but maliciousnesse, these two being opposed to the two before spoken of, young ones, and weake in understanding like children, although of mens yeares, and so through weaknesse and ignorance sinning, but upon better information ready to reforme.
And a blot saith Augustine he getteth to himselfe that laboureth, by reproving August. De Doct. Christ. Merces doctoris prefectus auditoris. Vers. 8.and laying open the sinnes of such, because the profiting of the Hearer is the reward of the Teacher; but he that laboureth for a reward, and knoweth that he shall have none, cannot escape unblemished with folly.
Reprove not a scorner least he hate thee, reprove a wise man, and he will love thee. This is added, to shew that we are not only to forbeare instructing and reproving scorners, least by so doing we get a blot, but least for our good will we be requited with hatred. But must we therefore let scorners goe unreproved altogether, doth not love binde us without regard to the harme that will redound unto us to doe our dutie? and what is this but to reprove sinne in whomsoever, and specially Levit 19. 17.the teacher, who is as a watchman, and shall be in perill of losing his life for his life, if he giveth not every sinner warning.Ezek. 3. Paulinus.
Sol. Some answer, that there is another way of reproving, although a man saith nothing, and that is by doing so, as that he may be ashamed: Some that although his hatred, by reproofe procured, be spoken of, and a blot to the reprover, yet this is not the onelyonly thing for which he must forbeare, but lest he being reproved adde unto his sinne, by being more exasperated to the increase of sinne in him, and consequently of damnation, which is illustrated by divers comparisons: As a muddy place being stirred stinkes the more, and fire burnes the more ardently, and Pacianus.a mad man rages the more he is opposed; so the scorner.
2. As a foule, having divers sorts of egges under her, by sitting upon them produceth Plutarch.divers sorts of young ones, some good, some bad, as the egges are; so it is with those, that are under the reproofe of a teacher, if they be docible and tractable, they come out reformed, if scorners, more increased in sinne.
3. As a graine of wheat cast into the ground, if the ground be good, comes up Basil.with increase, but if it be bad, it degenerates into darnell, or other-soile; so instruction and reproofe, as he is, upon whom it lighteth.
4 As the Persian Apple, which according to Pliny, is wholesome and good growing Hugo Card.in some soyl, but in some other present death, as poyson if it be eaten; so reproofe.
5. As a Pearle being put into vinegar, and dissolved, eats sharpe like vinegar, but in hony, sweet like hony; so reproofe.
But it is not necessary to yeeld, that a man ought not to reprove a scorner, as if it were here altogether forbidden: for Elisha reproved and cursed the children of Bethel, and Elijah, by mocking the Prophets of Baal, reproved and incensed them, and Christ the Scribes and Pharisees, that much desired it: whereby their hatred was the more stirred up against him.
This is therefore spoken rather in way of concluding upon the premises, Vers. 7. as if he had said, Sith it is so, that he who reproves a scorner, reapeth shame, therefore in reproving such like, look not for any good successe, reprove him not expectation, that thy reproofe should work him to good, but from the wise before called simple, because as children easie to be drawn to good, thou mayest well expect that thy reproofs should doe good: yet that thou mayest not make thy selfe guilty of the scorners sinne by thy silence, hold not thy peace, onelyonly let him know to his greater terrour, that he hath no part nor portion in this feast of Wisdome, consisting of instructions, reproofs, and consolations, but the docible and teachable, whom they count simple, but God counts them wise; for that which is said, Matth. 7. which seems not to differ from this, Cast not your pearls before swine, &c. See my Exposition upon that place. Note, that by a mans love or hatred of his reprover, one is knowne of what condition he is, whether wise, or a foolish scorner, and consequently whether the word bee to him the savour of life to life, or of death to death. He that, Pharisee-like, becomes the more malicious against his teacher, the more he is reproved, to him the word is to death and condemnation, but to such, as David-like, love him▪ it is to life and salvation.
And why should not any sinner love his reprover, that herein doth the greatest act of love towards him that can be, thou art to appeare before the great Judge of all the world, and if thou appearest blemished, woe will be unto thee, for he sits to adjudge all the spotted and blemished to hell fire: Oh what a good office then doth he unto thee, that seeks to doe away thy blemishes of sinne against that time? And how much art thou bound to love him therefore as the Corinthians Paul, who in his sharpe reproving of them, sought nothing but to present them, as a pure virgin, to Christ, not having spot or wrinkle. And thus Gregory professeth, that hee Greg. in Epist.should dearly love him, that would deale thus by him before his appearing at the Tribunal of that most strict Judge.
If thou beest wise, thou art wise for thy selfe, if a scorner, thou alone shalt suffer. Having made a short repetition againe of things before said touching Vers. 12.Wisdome, and the benefits hereof, Vers. 9 10. 11. now he concludeth therefore that Wisdome in exhorting to vertue, and to turn from sinne, aimeth not at any emolument or profit of her owne, but at the good of others, to whom she directs her precepts and the keeping of them from miseries, which otherwise they shall Ca…n. H…eron.inevitab…y suffer; thus Cajetan: but Jerom saith, onelyonly that we are here exhorted to be wise from the consideration of the benefits, that we our selves by this meanes sha…l reap, and dehorted from scorning and hating reproofe from the consideration of the miseries that such shall suffer.
I rather prefer the former, because it addeth some what the more weight to the proposition, and prevents an objection that might be made of Wisdomes seeking her selfe. But when he saith, Thou art-wise for thy selfe, it is not so to be understood, as if the benefit coming in by wisdome should not be imparted to others▪ for he that is instructed, ought to make him that instructs him, and formes this wisdome in him, partaker of all his goods, and to give almes to the Gal. 6 6.poore, but these things also redound to his owne good, Gods blessing being hereby the more procured both in this world, and in the world to come. How great a motive this is of being wise for a mans seise, to stir up hereunto is shewed even by M…l. 3 8. 2 Cor. 8. Matth. 25. Matth. 10.naturall reason in Plautus, where an husbandman is brought in animating his son chearfully to doe his works of husbandry thus, Thou plowest, harrowest, sowest and reapest for thy selfe, to thee shall this labour bring in joy. But be a scorner and thou alone shalt suffer; this shall turne to misery to thee, and herein thou shalt Plautus.be alone, having none to comfort thee, or to beare a part with thee, all other wicked persons having each one enough to beare of his owne burthen, as every one shall do: yet this is not so to be understood, but that for the wickednesse of one, Gal. 6.many may suffer in this world as all the host of Israel for one Achan, all Jeroboams posterity, and all Ahabs, for Jeroboams and Ahabs sins, the family of Ely for Hophni and Phinees: See also Jer. 23. 10. Hos. 4. 1. where mourning is threatned to the whole land for oaths, and adulteries, &c. although all were not such. The meaning then is, thou alone shalt suffer eternally in hell fire, and not any other with thee for thy sins.
A foolish woman is clamorous, she is simple, and knoweth nothing. Here after Wisdomes feast, and invitation, and the good and benefit shewed which cometh by wisdome, as a woman for all parts of excellency most worthy for my Vers. 13.soule to desire to joyne in marriage withall, he repeateth something said before of the whorish woman, Chap. 7. that the amiablenesse and beneficia…nesse of the one, and the tumultuousnesse, and evill qualities, and impudency of the other, and the unspeakable mischiefes following a mans being allured by her being together looked upon, a love and earnest desire to the one may be wrought in us, and as great a loathing of the other, making it impossible for her to fasten any alluring temptations upon any young man, although never so full of fleshly lusts. And that which is here spoken of an whorish woman may well also be mystically understood, as spoken against any arch-hereticke, or seducer to Idolatry. She is tumultuous, as the word signifieth.
Lavater is altogether for a mysticall understanding, saying, That this woman setteth forth Antichrist, although according to the opinion of some, Philosophy opposite to Christianity is hereby set forth, or heresie, or idolatry, as is said before. Lavater.But he saith, that he tooke it from John Husse, that Antichrist is meant, who is contrary to Christ, before set forth under the name of wisdome. And this Antichrist he saith, is the Pope of Rome, unto whom all things here spoken touching this foolish woman, doe most notably agree: For who hath stirred up so great tumults and troubles in the world, as the Pope, persecuting with fire and sword all such as oppose his pride and ambition, whereby he exalts himselfe above all, not only other Pastors and Bishops of the Church, but also over Kings and Emperours, whereby he hath filled the world with war and trouble.
If it be demanded, if a man be meant, why is he set forth by a woman?
Answ. A man so sitteth in that Seat, that it hath also some time been supplyed by a woman, Pope Joane disguising her selfe, and by putting on mans apparrell, making the world beleeve that she was a man, calling her selfe also by the name of John, untill that her bringing forth of a Bastard, as she went in Procession, discovered her deceit, in remembrance whereof, as Sleidan saith in his Commentaries, they have a custome ever since, when a new Pope is chosen to feele him, being set in an hollow Chaire, the party that doth it being asked, Utrum habeat Testiculos. Shee is simple, and knoweth nothing, if this be applyed to the Pope, it may seeme not to agree at all, for who is crafty and subtile, if he and his instruments be not? but so is an whorish woman, wise to doe evil, but without understanding, to Ierem. 4. 22.doe good, as the Prophet speaketh.
In like manner he is simple in respect of the good, saving, and sound knowledge that cometh from wisdome before spoken of; for who but a simple man would for worldly honour and profit loose his owne soule? as he doth, seeing he that exalts himselfe shal be brought low; who but a simple one would busie himselfe about toyes and bables, matters of greatest weight being neglected? as he doth in standing for Baby-like Images, bowing, and crouching to a dead peece of Bread, and carrying it about in pomp to sick persons, to quench Fires, to asswage the swelling of Waters, as some of them have done most ridiculously. Who but a simple one would trust to Holy-water, and Crossing, as having vertue to fence from the Divel? which Silvest. 2. once proved that they could not doe, when notwithstanding his crossing of himselfe in a black day of Thunder and Lightning, the Devil fetcht him away: Not to insist upon more particulars.
But simple ones, and such as were without understanding, are before commended as the Guests invited by Wisdome, and the same the Guests of the foolish woman also; Sol. of simple ones, and men voyd of understanding there are two sorts, the one of such as either be weake of capacity, and judgement, either for their youth, or defect of naturall parts, yet not wedded to their simplicity, but ready to receive instruction, when it cometh, or being intelligent deny their owne wisdome, seeming to themselves simple, because not capable by naturall reason of Divine Misteries. The other sort are either weake of understanding, and ignorant in respect of Divine knowledge, being yet so wel pleased here-with, as that they care not for Divine, but despise it, as the Dung-hil Cock the Pearle; or having understanding, so wel conceited of themselves, that they thinke they know more then any other can teach them, and so goe on foolishly in sinne or errour, rejecting all admonitions and ratiocinations to the contrary. To the simple ones of the first sort Wisdome calleth, and they come to her feast, but the foolish woman to the second, and prevailes with them.
Shee sitteth on a seat at the doore of her house, in the high places of the City. Vers. 14.This also most fitly agreeth to the Pope, who calleth his Episcopall place his Seat, and teacheth sitting in his Chaire, and the doore is a place, where one may see Passengers, and be seene of them; therefore this Whore is said to sit in the doore, because the Pope sheweth himselfe publickly at some times, blessing the People coming together to see him, thus alluring many, and he sends abroad his Indulgences or Pardons, which are most pleasing to flesh and bloud, as importing, that for a little money a man may have pardon and deliverance from all his sinnes, where-with what simple body is not easily taken, and so made to come in unto him, and to imbrace his Superstition, thus running to the sinne of Spirituall whoredome; and this seat is in the high places of the City of Rome, a fit description of the Seate of this Whore of Babilon, standing formerly upon seven high Hills or places, as is said, Revel. 17.
To call Passengers, who goe right on their wayes. This also most aptly agreeth Vers. 15.to the Pope, who corrupted the Church being before in a right way, publishing and causing himselfe to be published, the Head of the Church, and of infallible judgement, which men beleeving, what would they not after this readily beleeve that should come from him and his party, especially being convened in Counsel? and then taught to be the Catholicke Church representative, that cannot erre, both the Doctrine of Purgatory, the piety of praying for the dead to be thence delivered, and in calling upon Saints departed, worshipping Images, &c.
Who so is simple, let him turne in hither, and to the man voyd of understanding, Vers. 16.stolne waters are sweet. Neither doth this disagree, for as Wisdome hath her feast, which refresheth and sustaineth life; so the Pope, in speaking of Waters and Bread, pretendeth the same bread and water of Life; for he maketh men beleeve, that no life or Salvation is to be attained out of his Church, but here is Bread consecrated, and so made Christs very flesh by Transubstantiation, of which he that eateth hath everlasting life; And this is called hidden bread, because the people are made to beleeve, that it is Christs very flesh, although hidden under the forme of bread, and in this flesh lyeth hid bloud; so that he who receiveth it, receiveth his other part also, his bloud conducing likewise to Salvation. And stolne water, or drinke, this is called, because they that steale, hide the goods stolne, therefore stolne and hid are Synonyma's here, one further expressing what is meant by the other. And if by waters we also understand the consolations of the Scriptures, his Doctrines are pretended to be the very Scriptures of God, because according to the sence thereof, which it is not in the power of any private person, but of the Church to give; they are said to be stolne, because in the text stolne away from the people, by being kept in an unknowne and hidden tongue, and Bibles in a knowne tongue are taken away, they being thus robbed of the Truth indeed; so that he, that wil have any of the Scriptures, must have it from his Priests lips, being corrupted by running through their pudly braines. And sweet these waters are called, because pleasing to mans nature, the maine part of his Religion consisting in vaine and pompous Ceremonies, and Doctrines pleasing to nature, of which he that is a Propugnatour, is blessed and happy, whatsoever his life be.
And the simple are wel said to have been bidden come in hither, and such as are voyd of understanding, because the most ignorant are the best Catholicks, beleeving as the Church beleeves, although they know not what this is, is the Popes most commended religion, a maxime whereof is, Ignorance is the Mother of devotion.
But he knoweth not that the dead are there, and her guests in the depth of Vers. 17.hell; That is, these simple persons by specious pretexts of Antiquity, and Universality, and succession for so many hundreths of yeares, and visibility, being deceived, thinke them blessed that are Papists, and constantly continue in the Popes way of superstition, when as poore soules they are utterly deceived, for blessing, they and such as they are, being in the way of cursing, and for life attaining by such bread, in the way of death; and for being comforted by this deceitfull feast, in the way of being tormented in Hel for evermore, as it is said of the Beast in Revel. that she is cast in, and the smoake of her torment ascendeth for ever; and such as is her reward, must all looke for, that follow her. If it be demanded, Are all damned then that be Papists, and if so, what is become of our Ancestors?
I answer, It is to be hoped that many of them, although they outwardly conformed to the Church of Rome, yet they had some perceivance of the vanity of the Popes Religion, to which yet they were inforced by the higher Powers, and Note. grieved to see those superstitious Rites then used, and in their hearts derided them, See my Catechism upon that Article of the Church.some also having so much courage in all times as to cry out against them, and against the Pope as Antichrist. Such as were not thus ill-affected towards them, but had, or have at this day a complacency in them, and preferre adhering to them. I see not but that this text must needs be verified touching them, The dead are there, and her guests in the depth of hell.
Others repenting of their errours, and ignorances in common although they knew not wherein they stood, might have pardon; for the word used to set forth Antichrist, it is foreign, signifieth according to R. Salomon foolish, and rich, and trusting in his riches: which may wel be applyed also to the …ope, because he by so many wayes and meanes rakes together wealth in abundance and as confident that he is for this happy, he fareth most deliciously, as that foole, Luke 12. that tooke care for nothing, but about living at ease, eating and drinking and being merry; as Paul 4th. in speciall did, who being before a poore Fryer, and then upon the Stoole, at which he sate daily, and ate bread, and dranke water he wrot. Panis & aqua vita, Bread and water, a blessed life; but being made a Pope, he exceeded in good cheare every day, and then changed his Posie; Aqua & panis vita canis, Water and bread a doggs life.
Whereas she is said to be simple, the word rendred simple signifieth either one easie to be deceived, or deceitfull, apt to deceive others; wherefore the vulgar hath it, Plena illecebris, full of deceits, for simple; both which, as hath been shewed, agree to the Pope, he is foolish and simple, because deceived by the Devil, who through pride and covetousnesse tempts him to many foolish things; and to make these seeme to come from God, he and his adherents have many devices of feigned miracles, and some coming from the dead, and declaring the truth of his Tenets.
Other Expositors generally, are some for a foolish, who are properly understood Cajetan. Beda. Hugo. August.here; some for pleasure, that inticeth as an Harlot; some for the wisdome of this world, which is so contrary to Divine wisdome; or if by wisdome before spoken of, honesty be understood, for the foolish woman, dishonesty here. And so they apply all things following accordingly. I subscribe to Lavater, and therefore forbeare to prosecute other interpretations, as agreeing better to chap. 7.