presently admonisheth vs of the same Then seeing wee see that the scripture speaketh so often of the feare of the Lorde and that they recommende it to vs so carefully knowe wee that it is the principal thing that God requireth of vs for by the same wee are turned from al euill and followe the good that hee commandeth vs. Knowe wee also that wee are so obstinate and stiffnecked in our disobediences and rebellions that it is great neede to mollifie our heartes by often admonitions of the feare of the Lord. Fourthly because in this worlde with religion we haue need to liue in peace and tranquilitie to keepe ciuil order Solomon teacheth vs howe we ought to keepe it when he warneth vs too feare the king not as the wicked criminals which feare the gibet more then the men of iustice who are comprehended vnder the name of King but as Saint Paule and Saint Peter teach vs. And so although Solomon ioyne the feare of the king with the feare of the Lorde Rom. 13. 1. Pet. 2. 13. yet neuerthelesse wee ought not to feare iudges and rulers as God but according to God and for his sake and wee ought to know that who so despiseth the Magistrate hee hath no feare of the Lorde but is disobedient and rebellious to him Know wee also that seeing the feare of the king is ioyned with the feare of the Lorde that Magistrates are as assisters or Liefetenants of God that they ought to represent him and haue his image so imprinted in them that it may bee seene in their administration And therefore when Solomon teacherh vs to feare the king he sheweth couertly that mē of iudgement ought to bee wise vertuous true holy and iust Fiftly because there are many which despise both God and the king and scorne all religion and ciuil order and that it is right dangerous to bee familiarly conuersant with them least one should bee in the way to resemble thē for this cause Solomon forbiddeth vs their company and acquaintance saying Meddle not with them that are disguised They which haue not that apparel which they ought to haue and weare that which is not conuenient for them are disguised and men cal them so Now it behooueth vs al to be clothed apparelled with the feare of the Psal 2. 5 Pro. 1. Lorde as wee may vnderstande it by many places They therfore which despise the feare of the Lorde and of Magistrates are by good right called disguised Some cal them vnconstant and mutable and it is not without cause for the worde that Solomon vseth signifieth so And also indeed they which feare not the Lorde nor the Magistrate are neuer firme in a good purpose but turne to vanitie follie wickednesse and dissolutions For seeing that by the feare of the Lorde one refraineth from euil and that it is the beginning or principal point of wisedome it cannot be but they which reiectit must be vaine foolishe wicked and by consequence vnconstant and mutable Others cal them seditious because they reuolt from the commandement of God and of the Magistrate and doe the contrarie Of suche men the acquaintance and familiaritie is verie dangerous not onely because in folowing them one is rebellious to the Magistrate who beareth the sworde to punish corporally the rebels and seditious but also hee is in danger to loose his soule seeing that such disguised vnconstant and seditious and with them their adherents goe to perdition sooner then they are aware of or then they would as Solomon sheweth it saying 22 For their destruction shal rise sodeinly and who knoweth the ruine of them both Because we haue seene at al times and yet doe see that the wicked contemners and scorners of God and of al good policie flourishe and prosper and that according to carnal sense and humane apprehension it seemeth that their glorie and triumphe indureth long For this cause if wee wil beleeue Solomon or rather the holie Ghost as we ought to doe let vs renounce our sense and vanquish it to the ende that it let vs not to knowe and vnderstande that the wicked are not long in glorie triumph and prosperitie but that straight way they come to perdition and sooner then they or others can perceiue it or knowe it As Solomon signifieth when he asketh And who knoweth the ruine of them both That is to say of the wicked malicious peruerse of whom he hath spokē here aboue of the disguised vnconstant seditious of whō he hath also spokē Or of the two that is to say of them which feare not God and which feare not the Magistrate Noe knewe not the ruine of the worlde by the flood to come but that God reuealed it to him and the worlde thought not of it as Iesus Christ pronounceth it Lot Mat. 24. 38. 3. Luk. 17. 28 19. Exo. 33. 5. Psal 73. 18 19. Psal 30. 12 13. 47. 9 10. 11. Mat. 24. 44. 48. 1. Thes 5. 2. 3 Psal 9. 4. 5 2. Pet. 3. 8. Rom. 8. 18. 2. Cor. 4. 17 2. Thes 1. 7 also looked not for the subuersion of Sodome to be so neere nor the inhabitantes of the same Solomon therefore speaketh truely when he saieth For sodeinly c. Hee speaketh according to the threatning of the Lorde yee are a stifnecked people I wil come sodeinly vpon thee and destroy thee c. And to comprehend this wel it behooueth vs not to regarde the space of time wherein the wicked prosper but wee ought to consider and knowe that al thinges be they neuer so farre off are nowe present with the Lorde Also it behooueth vs to beleeue that as the sufferances of times present are not worthie of the glorie to come for our tribulation is of smal indurance and verie light and bringeth foorth meruellously in vs a weight of eternal glorie also the glorie triumph power and ease of the wicked their delightes and prosperities are not of long indurance and are nothing in respect of their ruine and perdition which shal be for euer For the Lorde Iesus Christ shal appeare in heauen with the Angels of his power and in flames of fyre working vengeance on them which knewe not God c. Who shall suffer payne that is to wit eternal perdition c. There is great difference betweene the longest space of time that men can imagine and a perpetuitie which is incomprehensible to vs insomuche as it hath no ende Notwithstanding neither seeing it nor comprehending it by our humane sense and natural reason it behooueth vs to beleeue it for God which is veritable reuealeth it to vs by his worde 23 Also these thinges appertaine to the wise It is not good to knowe any mans face in iudgements Solomon heeretofore hath put foorth to vs many sentences so excellent that we ought not nor may not iudge but that they are proceeded from great wisdom and as they are proceeded therefro so they are also profitable to teache wisedome
wee shal eate the fruite of the same Likewise if wee participate with the trespasses of the wicked weâ— shal as they doe suffer violence c. 3 Hee that keepeth his mouth keepeth his life but hee that openeth his lippes destruction shal be to him There are two principal wayes of keeping the mouth and consequently of keeping the soule and life and both of them are very necessary The one is to keepe sobernesse and temperancie in eating and drinking They which haue no knowledge of GOD doe so iudge for they say Of sober life coÌ„meth long life They iudge so by a naturall light without the Scripture the which besides the saide light doeth lighten vs by admonitions and exhortations by reprehentions and threatenings If we receiue these admonitions and that wee tremble at his threatninges wee shall keepe our soules Esay 5. 11. 22. 12. 56. 10 Luke 21 34. Rom. 13. 13. 1. Pet. 4. 2. 3. not onely for a time in this worlde but also for eternall life The other manner of keepyng the mouth is too bee carefull in following the thirde and fourth commandements of the lawe Thus doeing wee shall keepe our soules for none wyll pursue vs to death but vniustly and so wee shall liue first of all in this worlde so farre as shal be expedient for our spiritual saluation afterwardes hel shal haue no power ouer vs for to swallow vs but the Lorde wil deliuer vs by his great mercy alone and not that wee can deserue it For albeit it is saide that wee keepe our soules yet must wee attribute nothing but vnto the grace and vertue of the holy Ghost which is giuen vnto vs and for this cause that which he doeth in vs is called ours Let vs then confesse that the keeping of the mouth and consequently the keeping of the soule is the gifte of the holy Ghost and let vs not thinke that Dauid doth attribute any thing to himselfe when hee saith I wil take heede to my waies c. Hee doeth shewe it well when hee saith Set a watche O Psal 39. 2 114. 3. Lorde before my mouth and keepe the doore of my lippes Beholde two kindes of keeping our mouthes the which are very harde for man to doe for wee haue bellies that cannot bee filled because they bee vnsatiable as are those of gluttons and drunkardes which eate and drinke tyl they burst and if they haue any thing too thrust into their mouthes they begin alwayes afreshe or els they are delicate desiring daintie meate and sweete drinkes as are gluttons and licorous fellowes that haue none other care but to seeke where good wine is and sweete morsels Nowe the mouthes of such bellies doe serue them to their appetites if they haue any thing to furnishe the same Thus much for the first manner As touching the second it is no lesse hard For in our mouth there is a little member which is the tongue but it is a fire euen a worlde of iniquitie c. The worlde is filled with such tongues whereof Dauid complaineth Iam. 3. 6. Psal 12. 2. 34. 14. Helpe mee O Lorde for there is not one goodly man left c. They talke of vanitie euery one with his neighbour c. It followeth theÌ„ that the number of theÌ„ which keepe their soules is very smal If we desire to be of this nuÌ„ber let vs obey the admonitioÌ„ Keep thy tongue from euil and thy lippes that they speake no guile It is of this kinde of keeping our mouth that Solomon speaketh heere as he himselfe doth giue it to vnderstande setting rashe speaking opening of the lippes against keeping of the mouth and oppression against keeping of the soule saying but he that openeth his lippes c. Heere the lyars periurers false witnesses and suche wicked men doe see what rewarde they are worthy of not only in this life but also after this life For as they which keepe their mouthes doe keepe their soules not onely for a time but also for euer euen so the wicked and the vngodly lippes ought too bee punished in this Leui. 24. 14. Deut. 19. 16 worlde The history also of Susanna doth witnesse it And if in time they come not to repentance let them looke for eternal death For the Lorde wil not holde him giltlesse that taketh his name in vaine The slaunderers shal not inherite the kingdome of God Kinges Princes and Superiours of the earth may learne a lesson whereof they make no account they haue their honour and excellencie 1. Cor. 6. 10. in most high commendations for they can wel tel howe to punishe them greuously which shall speake against them and do easily let passe the iniuries that are spoken and doone against God not doing any punishmente therefore or pay little So doing they shewe thereby that they are puft vp with excessiue pride and with a diuelishe arrogancie for they doe preferre themselues before God and doe iudge themselues more worthie and more excellent then hee but finally God shal finde them out wel enough and shal wel mainteine his honour in punishing them as they deserue euen as they are threatened therewith Diuers greate Lordes haue well prooued and shal feele that GOD resisteth Psal 2. 4. 82. 6. the proude 4 The sluggarde lusteth but his soule hath naught but the soule of the diligent shall haue plentie There are iesters and idle bodies who making no account of giuing themselues vnto good and necessary workes doe giue themselues to followe foolishe and vnprofitable desires and pleasures and yet for to seeme pleasant mery they are not ashamed to pronounce that they woulde not giue their pleasures for a great summe of money Such folke are muche vnprouided and voide of good sense and sounde iâ—dgment when against their conscience and affection they reiect by worde that which God hath created for the vse of men and contrarily doe esteeme and prayse that whiche God hath forbidden in the tenth commandement of his lawe Thou shalt not lust In this manner they doe more esteeme their fantasies which doe nothing profite then the liuing God who giueth vs all thinges aboundantly for to vse For this cause they wel deserue for to bee brought into extreeme and vtter necessitie and to haue nothing wherewith to mainteine themselues in this life but to bee in continual and miserable sorowe al the time that they haue to dwell in this worlde Solomon doth threaten theÌ„ with such misery saying The sluggarde lusteth c. Hee hath already diuers times vsed the like threates It is a thing very infamous and reprochable for to liue in idlenesse as wee doe iudge al naturally For albeit that naturally wee loue wel to doe nothing and that after the fleshe wee Pro. 6. 50. 11 10. 4. 12. 27. thinke theÌ„ happy that haue wherewithal to liue without doing any thing yet if wee haue men seruants or maide seruants or iourney men for to doe our businesse
lawe So the wisedome which is the feare of the Deut. 28. 17. Lorde is of a farre more excellencie then al worldly force without comparison It is that which wee ought principally to retaine in this sentence to the ende wee folowe that which the Lorde teacheth vs by his Prophet Ieremie and not that wee enterprise Iere. 9. 22. 23 warre for to occupy another mans dominions For although these holy personages aboue named and others haue made warres and that they haue obtained victory against their foes Yet neuerthelesselet vs not thinke that by their example it is lawful for vs to inuade another mans countrie for first they knewe that it was Gods wil they shoulde doe so Secondly they were not led by their owne proper affections searching their particular profite But they pursued the glory of God striuing to destroy his enemies the enemies of his Churche Thirdly this happened them in figure to the end wee shoulde learne to behaue ourselues valiantly against the Diuel our flesh and sinne which are enemies to God Wee are inuited to this warre in many places of the scriptures as it hath bene alledged partlie heeretofore Moreouer let vs learne that it is follie to trust in places wel fortified and defended according to the worlds opinion and that wee ought so to walke in fayth and in the feare of God that wee may say with Dauid Some put their trust in chariots and other some in horses But we haue recorded the name Psa 20. 8. 9. of the Lord our God 23 Who so keepeth his mouth and his tongue the same keepeth his soule from troubles Itseemeth to many that to shunne afflictions nothing else is needeful but to haue a multitude of friends and that they bee redoupted and mightie And to get such friends one ought to be conuersant with greatmen stil pleasing them and flattering them lying making false reportes and backbyting iesting and telling tales of laughter Such people thinke themselues sure ynough and out of danger but they are far disceiued as common proofe sheweth For one shal see it oftē come to passe that those which haue such vaine venemous tongues fal in great distresse according as they are also menaced in the scriptures These menaces are put in execution now by iudges another while by stryfes seditions and warres and sometimes Dent. 19. 16. Psa 5. 7. 12. 2. 50. 19. by other punishments Now to the ende that we may shunne such threatnings and punishments Solomon sheweth vs what wee haue to doe when he saith Who so keepeth his mouth c. He teacheth vs to be silent fly al vaine talke that is superfluous hurtful to folow that which Dauid saith I haue bin domb not said a word And to do wel this same it behoueth vs to praye like him Psal 39. 2. 141. 3. Set a watch Lord before my mouth keepe the dore of my lips If we do thus he promiseth vs that we shal keepe our soules That is to say our persons from tribulation not that we shal keepe them but that there wil come many but that by the grace of God wee shal ouercome them al as it is written Such deliuerance shal not be of smal endurance as Dauid sheweth vs. There is another kinde of Ps 34. 19. 13 keeping ones mouth of the which together with this same it hath bene spoken of Chap. 13. verse 3. 24 He is called proude arrogant and scornful which in his wrath worketh presumptuously Although sometimes men of the world attribute names vnto personages suche as they deserue yet neuerthelesse most vsually they attribute names titles which are nothing fitting for the persons and this is either to flatter them or to reproche and blame them without iust cause onely because they wil bee welcome vnto thē vnto whō they vse these honourable titles because they hate them whome they reproch and blame in giuing them vile and infamous names And therefore the children of God shal haue no regarde to suche names and titles knowing that their names are registred in heauen and that the memorie of them is eternal before God But the holie scripture calleth no man but as is wel agreeing either to his nature his affections or his maners It flattereth no man although it giue verie honourable names and titles to the faithful neither blameth it any bodie but vpon iust cause For the scripture is diuinely inspired and indited by the holy Ghost which is teacher of al trueth and hath lying in hate And so when Solomon saith That he is called c he setteth here no title which is not fitting for him that worketh presumptuously That is to say to him that doeth his deedes by audacitie temeritie and rashnesse and persuadeth with himselfe that hee ought not to faile but to mooue himself furiously against them that wil any way withstand him Of such men the presumption is so great that they dare striue against God in despiting cursing and renouncing him and despising rashly al holie religion good admonitions and corrections Also it is by good right that Solomon calleth them proude arrogant and scornful as in truth they are whē they are transported with so furious a presumption Nowe seeing such names and titles displease vs let vs haue regarde to vse ourselues vprightly in al modestie feare and humilitie and the Lorde wil graunt vs his grace But if wee beare the name of proude arrogant and scornful hee wil resist vs stoutly and destroye vs according to the threatenings which haue bene alledged heretofore Wee may wel be obstinate and hardened in our opinion despisers of God and of his worde reuengeful wrongdoers and outragious but this can not let God to do his worke and vse and execute his iust vengeance against vs for his highnesse which is to vs incomprehēsible is aboue al worldly highnesse As he hath wel shewed at the flood vpon Sodome and Gomorrha on Pharao and the people of Egypt and vppon many others 25 The desire of the slouthful shal kil him for his handes haue refused to labour Solomon bare great hate both to slouth and the slouthful as hee sheweth wel when so often he threatneth the slothful with pouertie and need with destruction and death And by suche repetitions he teacheth vs to flye slouth And againe presently when hee saieth The desire c. Wherein also hee sheweth vs who are the slouthful that is to wit curious of the goods and substance of an other man For by what right soeuer they possesse goods seeing they employe not themselues to labour they vsurpe and eate the bread of them which folow the vocation whereto God hath called them for they are the seruantes and children of the Lorde whose the earth and the heauen is and al therein contained and consequently they onely are inheritours of the worlde And so the slouthful are couetous theeues and robbers whereupon ensueth that they are woorthie of death Also
vvomen of this age should learne to be wise 253. a. b What strength Solomon requireth of vvomen 202. b That wise vvomen are verie scant and harde to finde 253. a What kinde of vvomen they be that haue laid a good foundation 254. a Earinges of great antiquitie with maidens and vvomen and yet at this day vsed 508. a. b VVord What preferment the vvord of God ought to haue and why 402. b The meate of our soules is the word of God c. 536 b True wisdome is taught by the vvord of God 134. b That the administration of the vvord is verie necessarie and why 457. a That wee must folowe rightly the vvorde if we wil liue c. 437. b The cause why the vvord of God is despised and of none account 437. b Nothing can assure vs that we doe well but onely Gods vvord 437. a The peculiar workes of Gods holie and blessed vvord 224. a. b To what ende the vvord of God is compared to golde siluer c 417. a That the vvord of God speaketh to the world after diuers sortes and howe 239. b The vvord of God the principall rod to deliuer children from hell 470. a. b They that haue a reuerence to the vvorde mainteine the ordinance and establishe the gouernment of wisedome 111. a Of the spirituall swoorde of Gods vvord and against whome it must bee vsed 487. a The vvorde of God maketh man quicke and liuely c. 425. a To what ende the vvord is preached vnto vs. 473. a That nothing is more precious than the vvorde of God 417. a The vvorde of trueth is the seede of life 144. b. The despising of Gods vvorde is the cause that the worlde is so euil gouerned c. 106. b The vvorde of God ought to bee continually in the mouth of man and why 162. b. 163. a The vvorde and Sacramentes compared to victual and wine 118. b The vvorde of God interlaced with sundrie deuises of men 606. a The reward of suche as put any thing to the vvord of God 606. b That wee must not mingle any thing with Gods vvord 605. a Why God biddeth vs to put nothing vnto his vvorde nor take any thing from it 605. a. b The excellencie preciousnesse and purenesse of the vvord of God 604. a b That the vvorde of God is the knowledge of Saintes and for what causes 600. b The commendation of a good vvord spoken in due time 311. b Ioy attributed to the vvorde of God and taken away from the vvord of men 312. a That there is no euill but that which is committed against the vvorde of God 71. a. b That the vvord of God ought to be the rule of our life c. 70 b. 71. a Fewe heare the vvord of life and lesse receiue it 59. b That the vvorde of God is not directed but vnto his children 59 b Why the vvorde of God serueth the wâ—cked vnto their condemnation 59. b The vvord of God is the right entrie to come to true wisedome 397. a That there is none other meanes to bee wise but by the hearing of Gods vvoorde 41. a That the vvorde of God is the onely keye of the kingdome of heauen 18. a In what manner wee ought to receiue the vvorde of God our Father 19. a. b That the vvorde of God is perfect wisedome 10. b. 11. a Without hearing the vvorde of God no man can be wise 4. a That they which obeye Gods vvorde haue a blessed life and howe 92. b. 93. a Of obedience to the vvorde 93. a. b They that are attentiue to the vvord of God to execute that wherewith they are charged are the maidens and damsels of wisedome 119 a The way to forsake fooles is to bee instructed in the pure vvoorde of God c. 121. a Wisedome and knowledge proceedeth from the vvord of God 98. a The wicked by contemning the vvord worke the destruction of their owne soules 97. b Who they be that finde the vvorde of God troublesome and harde c. 105. a That the vvoorde of GOD is our onely wisedome and knowledge 106. b In what danger they are that contemne the vvorde of God which is the true wisedome 108. b The wicked which despise the vvord haue filthie and polluted mouthes 163. a The deserte of suche as make no account of Gods holle vvord 102. b VVordes When and in what exercises wee must take heede to vse many vvoordes 147. a What vvoordes they be from whence ioy doth proceede 311. b Solomons meaning in this sentence The vvordes of a mans mouth are like deepe waters 36. a. b The meaning of these vvoordes A wise man seeth the plague and hideth himselfe 447. a. b The singular commendation of vvoordes spoken in their due place 507. b. 508. a The danger of sweete vvordes compared to a honie combe 339 a Of three seuerall titles and properties ascribed and giuen vnto faire vvordes 339. a. b. Of wicked vvordes which point after twoo sorts and how 216. b Who they bee whose vvordes are compared to pearsing swordes 216. b Of the vvordes of false Prophetes and howe dangerous they be 216. b. 217. a That the vvordes of the foolish are like pricking swordes 216. a. b Of the vvordes of men and what ioy they minister to the sorrowful 224. a What kinde of wicked persons abounde in vvordes and that wee must auoide them 147. a That our vvordes must bee as cleane as water c. 365. b. VVorke A comparison of the oxe teaching vs howe wee shoulde bee occupied at our vvorke 257. a That God is alwayes at vvorke and that nothing is done but by him c. 329. b. 330. a. Of the vvorke of the righteous and the wicked with the fruites of them both 143. a. That wee ought to tye ourselues to our owne and not to meddle with others vvorke and office 208 b. VVorkes That we must commit our vvorkes vnto the Lord and of such as haue and haue not 323. b. 324. a Against vvorkes of supererogation of Monks and Nunnes 605. b. 606. a Of vvorkes of supererogation excluding the grace and mercy of God 63. a Against such as woulde winne paradise by their vvorkes 49. a Against such as haue the goods of this worlde and yet doe no good vvorkes a heauie sentence 129. a Outwarde vvorkes are certaine fruites conceiued in the heart 134. b Why we regarde not to followe the vvorkes of the righteous albeeit they bring life 143. b Against deseruing by vvorkes 144. a. b Wee deserue not by our vvorkes that God should fauour vs or hold vs in his grace and why 114. b Life commeth by promise and not by vvorkes 114. b An obiection of vvorkes saide to haue the power of sauing with an answere therevnto 129. a Good and comfortable doctrine concerning good vvorkes 129. a Against righteousnesse of vvorkes that they deserue not life before God 167. b Of vvorkes both good and bad and the spring from whence they issue 171. a Why
God he sheweth heere that we shoulde not be like vnto the seede which fell by the high way side but to the good grounde which receiueth the Math. 13. 4. seede into it and that by so doeing we shal obteine the former promise And to shewe vs this he declareth more at large in that which before he had briefly saide and that for our better instruction because wee doe not easily at the first vnderstande what is spoken of God At the beginning of this declaration God openeth himselfe to be our Father when he calleth euery one of vs which hearken to his wisedome his sonne and this is for that we should the more willingly followe his desires as also we are bound therevnto and that we might perceiue he demandeth nothing of vs but that a louing and gentle Father ought and may demaunde of his children That which he desireth of vs is that when we heare his wordes which are the seede of life wee shoulde receiue them in such wise that wee shoulde not suffer the foules of the aire to come and pecke vp this seed When he desireth vs to receiue and hide he teacheth vs that we doe not his commandements by doing onely the outwarde workes but the better to obey them truly wee must print them in our heartes and shoulde let the external workes proceede from the inwarde desire of the same chiefly of the glory of God Albeit that God also requireth vs to Mat. 5. 16. hide within vs his commandements yet is it not to say that it is lawful for vs to become false Nicodemites making ourselues beleeue that our heartes be right before God thogh they be dissembling and couered before men and not only so but also that wee cannot lawfully seeme to consent vnto superstition and idolatrie The wise man doth not teach vs that for as the Iewes were bound to declare themselues to be the people of God by the outward obseruation of the law of the feastes and of the sacrifices and other ceremonies euen so must we make profession of our Christian religion by bringing foorth fruites worthie of repentance 2 And cause thine eares to hearken c. Solomon sheweth vnto vs in this place how wisdome desireth vs to receiue her wordes by outward profession that we wold become her obedient children for therein she requireth that we shoulde bee hearers of Gods word in often resorting vnto the holy congregatiō amongst whom the name of the Lord is called vpon we taught in this holy word by the ministerie of men He sheweth also how she woulde not haue vs to be hypocrites but that our harts shold be truely wholy giuen to knowe God for to render vnto him true obedience when he saith And encline thine heart vnto vnderstanding When Solomon desireth vs to bow downe our eares vnto wisdome he meaneth that the ministers of the word should not be dumbe that it should not greeue them to preach wisedome not the wisdome of this world for it is foolishnesse before God from whom commeth al wisdome but that they should declare Mat. 11. 25. the mysteries that God hath hidden frō the wise prudent men of this worlde and opened the same to babes And because the world is bare of such ministers and that the sheepe are scattered as hauing no shepheardes and that they which most bragge themselues to be shepheards are rauening wolues we must therefore pray vnto god that it may plese him to accōplish his promise which he maketh in Iere. And I will giue you pastours according vnto my heart which shal feed you with knowledge vnderstanding Ier. 3. 15. And as the Ministers ought to speake these things so ought the sheepe to be also attētiue vnto his voice the which though it Iohn 10. 16. be heard frō the mouth of mē yet is it truly the voice of the great shepheard Other sheep I haue also which are not of this fold thē also must I bring they shal heare my voice c Therefore let vs heare and encline our harts to this vnderstāding with faith that our Lord do not reproch vs as he saith in Iohn but you beleeue not for ye are not of my sheep Let vs then cause our eares to herken vnto wisdome by faith let vs giue him our harts frō the abūdāce whereof let our mouthes be opē to praiers thāksgiuing according vnto Wisdomes desire as shee declareth saying 3 For if thou callest after knowledge Herein we may learn that it is a very necessarie thing to shew ourselues the children of God by outward profession also to shew with how much our hearts should be feruent when they ought so to mooue and stirre vp not only our eares to vnderstād Wisdom but also our mouthes to praiers therby to declare that wee haue great need that God should giue vs knowledge and endue vs with learning to giue him praise and thanks and to shew how we acknowledge and that all ought to acknowledge and confesse that it proceedeth of gift and fauour that wee are endued with knowledge and vnderstanding Likewise when Solomon is not content to say if thou callest after knowledge but repeateth saying and cryest for vnderstanding He teacheth vs that we should carefully and diligently seeke wisdom as if we perceiued it would depart from vs and would forsake vs as also indeed we are neuer indued therewith so perfitly but that yet wee want much therein This diligence is yet better expressed when he addeth 4 If thou seekest her as siluer As the couetous doe not sleepe for feare they should waxe poore also labour and suffer much hardnesse for to get riches and if they suspect any place whereas is siluer or treasure hidde they cease not but with greate care and sore diligence doe seeke and digge it vp that they may possesse forsake it not willingly til they haue gottē it so should the children of GOD applie their senses vnto wisedome and to haue al their delight therein as in their only treasures Let vs then first of al note that albeit wisedome would haue her children like vnto the couetous yet notwithstanding shee alloweth not couetousnesse also our Sauiour Iesus doth very muche forbid it vs. But yet shee woulde haue that the children of light should be as wife and prudent in their generation as are the Mat. 6. 14. children of this worlde in theirs Nowe the wisedome of the worldlinges is to be very careful to prouide for the time to come that they may not want Experience doeth shewe it and the Steward which is accused may be an example therof vnto vs. We Luke 16. 1. haue not such a desire after the heauēly riches as we may wel perceiue if we be of sounde iudgement neither can we denie it vnlesse we will falsifie our Lorde who saith The children of this worlde are in their generation wiser then the children of light Luke 16. 8 Thus we agree not
life according to Gods commandement Thou shalt not commit adulterie and as Saint Paul doeth teach vs but if contemning the holie state of Matrimonie or els that wee are not pleased with our lawful yoke felowe gaze here and there on the beautie of men and women we are alreadie Mat. 5. 28. whoremongers before God and are in danger to defile and pollute our bodies and to make them the members of an harlot as Gen. 6. 2. 34. 1. 5. 19 befell vnto the sonnes of God and virgins are in danger to bee violated as was Dina. And not this onely but also we are giuen to sinnes against nature as were the Zodomites and Gomorrhians and those whereof Saint Paule speaketh But as by such filthinesse God hath bene dishonoured so also could he wel tel how Rom. 1. 26. to reuenge it By the which vengeance he teacheth vs that whosoeuer shoulde folowe suche iniquities could not escape his hand Our duetie is not to set our handes on our neighbours goods for to rauish take the same from them but rather to preserue them so farre as we can but if through couetousnes or impatient bearing of the pouertie that pincheth vs wee looke vnto our neighbours substance wee bring ourselues in danger to bee theeues or robbers to couet the riches of our neighbours and for it to enuie them to hate malice them euen to kil them if we could wherof death ensueth for it is saide Whosoeuer hateth his brother is a manslear and we knowe that no murtherer hath eternal life 1. Ioh. 3. 15. dwelling in him And when wee knowe that it is God that sendeth our afflictions and aduersities seeing hee doeth nothing but iustly and as he knoweth to be expedient for his faithful seruants our duetie is to beare them patiently without murmuring and to preferre our miseries and calamities before al the ease delightes and pleasures of this worlde and before al that euer our flesh can wishe or desire but if through impatiencie wee turne aside our eyes for to marke the prosperous state of the wicked we shal bee tempted to folowe them and to desire to bee like them for to haue parte of their prosperitie wherein wee deceiue ourselues for this prosperous state is of no continuaunce The office of Magistrates is to giue right vnto al that demaunde the Psal 37. 2. same and to minister good and speedie iustice aswel to the least as to the greatest aswel to the poore as to the riche but if they turne aside their eyes to marke other matters and not to conscience if they delight to see and receiue presents and giftes if they turne their eyes vnto their parentes and friendes to the riche and mightie to their Gosseps and neighbour any of these things doe Psal 82. 7. easily peruert iudgement and make them not to giue right vnto the owners Wherfore though they be Gods yet shal they die as men c. Wee may heere speake of the duetie of Ministers of Fathers and Mothers and al such as haue charge ouer others 26 Ponder the pathe of thy feete and let al thy wayes be ordered aright 27 Turne not to the right hande nor to the left but remooue thy foote from euil Hee vseth a similitude taken from them which sell and buye by waight and which for to separate the heauie from the light and to choose the best from the worst doe vse balances and other instruments and engins to waye withal and to the end that they may learne to discerne and knowe the best and the most lawfull merchandise they looke vnto the euen setting of the balances to make them stande right For hee sayeth Ponder the pathe c and that wee may ponder it wel hee woulde that as before waying wee vse to dresse and mende the balances and other engins euen so shoulde wee order and direct our wayes that wee might knowe whether our pathes were good and lawful Nowe for to learne wel howe wee shall obeye this exhortation we must vnderstand that as our feete in the Scriptures are taken for our affections euen so our pathes ought to be taken for whatsoeuer we are ledde to by our affections Our pathes then is our outwarde conuersation our manners and customes our workes and deedes wherein wee bestowe the tyme of our life and whereby we maintaine one another doe seruice and pleasure helpe one of vs another And as we iudge that the Merchants do not behaue themselues faithfully in their estate when they care not to haue good waightes and measures and sel the light for as much as the waightie the smal measure as the true care for nothing but for their particular profite according as their concupiscences doe lead them about euen so if wee folowe our carnal affections not taking heede what wee doe so that wee may doe as we lust and take our delight and pleasure we rashly proceed and imploy not ourselues lawfully and faithfully to serue our neighbours The which is abhominable before God and is not pleasing to men of sound vpright iudgement and is an offence vnto the simple and ignorant For this cause Solomon is not contented with the pondering of our pathes for the wise of this world doe weigh as they think good their pathes when they so gouerne themselues by natural reason and carnal wisedome that they winne reputation and are esteemed in the worlde It seemeth wel also vnto the dissolute and wanton that they ponder deepely their pathes when they narowly watch lest they should be hindred of their pleasure and looke circumspectly about them whereby they may come to the end of their purpose be it right or wrong It is not enough therfore that wee ponder our pathes but as Solomon demandeth we must let al our wayes be ordered aright that is to say that al the meanes wee folowe to guide the buisines that wee haue to doe one with the other should be good and lawfull iust and reasonable Nowe they shal be suche if renouncing the affection of the fleshe which is not subiect to the lawe of God wee labour to yeelde ourselues obedient vnto the Worde of God without adding to or diminishing any thing therefrom in any wise It is the same onely wherby we must haue our affections framed whereby our pathes must be guided and whereby all our life ought to be ruled Wee ought wel to learne this when wee see howe God commendeth vnto vs so carefully his onely Word both by Moses and by his Prophets and finally by Iesus Christ his Apostles and Ministers and that hee threateneth with horrible vengeance those which shal despise it and wil neither beleeue nor obeye it For this cause Solomon desiring our saluation doeth teach vs how we shoulde ponder the pathes of our feete and order all our wayes aright when hee sayeth Turne not to the right hand c. Solomon is not the first that hath giuen this doctrine Moses which went
Ieremie I haue made thee a defensed Citie and an yron piller and Iere. 1. 18. Gal. 2. 9. walles of brasse against the whole Lande And in Saint Paule And when Iames and Cephas and Iohn knewe of the grace that was giuen vnto mee which are counted to bee pillers But when the ministers of the Churche haue this title of pillers they ought thereby to learne diuers thinges First of al that they ought not to exempt themselues from charge and care nor flye labour and trauell but ought to sustaine and beare the Churche of God as vpon their shoulders and shoulde not bee like the Pope which doth oppresse it and doeth deuoure the same as a ranening woolfe with his like as it is written They bind burthens c. Secondly that they Mat. 23. â— Heb. â— 4. ought not to thrust in themselues Thirdly that they cannot by their industrie and labour attaine vnto this honour but wisedome must heawe them out The which she doeth when she doth open herselfe vnto them by the worde and that she calleth them to this office making them fit theretoo A man can receiue nothing except it bee giuen him from heauen And not that wee are sufficient of Iohn 3. 27. 2. Cor. 3. 5. ourselues to thinke any thing as of ourselues Our Lorde also doth wel shewe it when he saith vnto his disciples Truely the haruest is great but the labourers are fewe He declareth the same also Mat. 9. 37. Luke 24. 45. when hee opened the vnderstanding to his disciples for to vnderstande the scriptures Albeeit then that the ministers of the worde are the pillers of the Churche yet haue they nothing whereon to glorie For who separateth thee And what hast thou that thou hast not receiued And what is Paule then and what is Apollo but seruantes 1. Cor. 4. 7. by whome ye haue beleeued But because they acknowledge themselues to bee pillers they haue cause to humble themselues seing they coulde not prepare nor place themselues where they are and should be voide of power and might they coulde vpholde nothing except the foundation did beare them and vpholde them and that they did not beare and hold vp the whole building and house Then there is nothing of theirs but altogither of the foundatioÌ„ S. Paule doeth wel shewe it saying By the grace of God I am that I 1. Cor. 15. 10. am By this we may knowe that the Pope and his mainteiners are in no wise pillers of the house of wisedome but are rather engines and instrumentes beetels and hammers for to destroy and ouerthrowe if they coulde by any meanes but the woorde is vnfallible true Vpon this stone wil I build my Church Forasmuch as the Church is builded vpon the rocke which is Christ whereof the Ministers Mat. 16. 18. are a portion it foloweth that this which wee haue saide is true that is to say that the foundation beareth vp the pillers and that they vpholde not the house of wisedom but so far as the foundation doth mainteine them Of al these foresaid things foloweth that albeit a minister be very diligent to exercise his office and that hee mightily goe forewarde therein with constantnesse yet can hee deserue nothing but rather is thereby more bounde vnto GOD. The fryers then are very proude and arrogant when by their trifles they thinke to merite not only for themselues but also for their benefactours Also this foloweth that they which rebel and doe contemne the Ministers of the Church doe seeke their owne decay destruction for they doe separate themselues from the foundation and the pillers 2 She hath killed her victuall c. We do prooue that there is nothing more delectable vnto man then to haue ynough to eate and to drinke to find a table ready dressed Al other delightes of the world are nothing except we haue to fil our bellies we cannot suffer to be deceiued so that to giue order that the belly may be filled we wil apply ourselues to any thing that we can we thinke well of that house where the table is dressed for al commers that they may eate and drinke their fill And therefore Solomon accommodating himselfe vnto our ignorance willing to intice vs to desire the house and table of wisedome saieth that shee hath killed her victuall and drawne her wine c. Wherein after a sorte hee compareth wisedome vnto the greate Lordes of this worlde For as for to shewe their magnificence and to haue a greate traine they keepe open house for al men and their table well furnished and desire that al shoulde bee merie and make good cheere that men might praise them for their liberalitie euen so Wisedome hauing a house wel furnished is farre vnlike vnto the niggardes and couetous who the more riche they are the more loth are they to touche the same lest they shoulde diminishe them they dare not vse nor spende them so much the lesse woulde they spende them liberally amongest others which is a very greate discommoditie Wisedome I say is not like such niggardes but as she hath aboundance of victual so she is not grieued though al eate therof she spareth not the meates and drinkes that are in her house but for to giue meate and drinke she killeth her victual draweth her wine and filleth the glasses and cuppes to giue vnto al that desire to tast therof they that resort to the house of wisdom do finde the table throughly furnished The gluttons and dronkardes the swil bowles slugge bellies haue no part at this table neither can delite therin for there is nothing that liketh theÌ„ seing they aske nothing but that which pleaseth the flesh so at this table al things theron are spirirual For as wisdom with her house is spiritual eueÌ„ so she hath nothing nor doth nothing but is altogither spiritual The belly and the teeth serue nothing theretoo it is our heartes soules our mindes that we must giue and apply theretoo Solomon willing to describe the felicitie of the kingdome of GOD and the delightes Mat. â—2 4. and pleasures thereof doeth speake vnto vs figuratiuely The victuall killed then the drawing of the wine and the table prepared is nothing but the preaching of the woorde and the administration of the Sacramentes that is to say of baptisme and of the supper which are the meates and drinkes to preserue vs from hunger and thirst For man liueth not onely by bread but by euery Deut. 8. 3. woorde that proceedeth out of the mouth of GOD. And forasmuch as it is so that there is nothing that we desire more than life wee shoulde fixe al our ioye al our delightes and pleasures in the victual wine and table of wisedome in this maner we shoulde haue no care ouer our bellies but we would aspire vnto the kingdome of God wherein we shal haue ful possession of this table whereof at this present wee doe taste when wee sauour
esteemed amongst others then he and thus not only wee loose our tyme in correcting the scorner but also we get blame and disworship and this is the cause why Solomon saith 8 Rebuke not a scorner c. The first parte of this sentence agreeth with that which is said Giue not that which is holy Mat. 7. 6. to dogges c. The scorners are dogges and swine to whome wee must not giue holy things nor perles For as they are prophane giuen vp vnto al filthinesse rooted in al euil and hardned against al admonition and aduertisement euen so are they vnwoorthy of spiritual thinges ordeined for the elect and faithful The holy and precious thinges which God hath ordeined vnto a pure vsage as the doctrine of saluation the admonitions aduertisements corrections made by the worde and in the name of the Lorde shoulde be defiled and profaned if we did giue them ouer vnto such wicked persons But some wil aske whether the doctrine of saluation vnder the which are conteined the rebukes is not indifferently appointed Mat. 13. 47. Mark 16. 15 2. Cor. 2. 15. aswel for the good as for the euil seeing that the kingdome of heauen is compared vnto a net cast into the sea and gathereth togither of al manner of fishes and the Gospel is commanded to bee preached vnto al creatures and Paule saieth Wee are a sweete sauour of Christ vnto God in them which are saued and in them that perish c. For to answere wee must note that we cannot discerne the dogges from the children of GOD vntil that they be tryed by certaine experiences and plaine tokens and also we ought not immediatly to descende vnto a graue iudgement that by one experience wee shoulde iudge any man to bee an hogge and a dogge a scorner and a desperate wicked one But when by greate diligence wee shal haue tryed al remedies for to bring such people to goodnes shal see no amendment in them but rather shal see them to waxe woorse that then wee holde them for desperate and when wee haue iudged them such wee ought to declare vnto them the sharpe iudgement of GOD and not to set holie and precious things before them no more then before dogges hogges Heretikes are of the number of such people as S. Paul doth shew saying Eschewe an Heretike c. If we wil Tit. 3. vse the doctrine purely wel without prophaning it we must feed the faithful and willing to learne therwith as the meate that is proper vnto thē and that ought not to be refused them except that we would be vnfaithful seruants yea wicked theeues but the wicked scorners obstinate ought to be feared with the horrible vengeance of God Our Lord before vs hath done so so hath S. Paul in Mat. 23. diuers places of his Epistles If so doing the scorners doe hate vs and that they doe despight and blaspheme against the doctrine we doe not prophane the holie thinges we giue not pearles vnto dogs but by denouncing the iudgement we pull them backe In making suche declaration we goe not against this admonition of Solomon Rebuke not c. For it is not reprehension but rather condemnation the which we may pronounce as Solomon hath alreadie done in diuers places and verie plainly in the first Chapter When then wee shal haue certaine knowledge of the wicked and scorners we should not spende the tyme about rebuking of them but hauing feared them with the iudgement of God wee should leaue them as desperate and vncorrigible and imploy our time to exhort to aduertise correct and rebuke them by wholesome doctrine which are apte to learne and which wil yeelde themselues attentiue vnto the Worde and haue their delectation and pleasure to obey it and beleeue it Those are they whome wee must reprooue as Solomon doeth shewe vs when he sayeth Rebuke a wise man c. Solomon doeth not heere say any thing neither in the first nor seconde parte of this sentence which Achab and Iesabel haue not prooued true the which shewed themselues verie wicked and desperat scorners when not onely they woulde not heare the corrections of the Prophet Elias but through anger and hatred did persecute him Contrarily Dauid shewed himselfe verie wise when hee receiued 1. King 19. 21. 2. Sam. 12. the correction from the Prophete Nathan wherein hee shewed that hee did loue the Prophet Wee must labour to resemble him therin not Achab Iezabel But some wil aske whether it be lawful for vs to abstain from rebuking of scorners that wee may auoide their hatred seeing that our Lord sayeth Feare ye not them which can kil the bodie but are not Mat. 10. 28. 9. 10. 10. 32. able to kil the soule but rather feare him which is able to destroy both soule and bodie in hell Blessed are they which suffer persecution for righteousnes sake ye shal be hated of al men for my name sake I answere that Solomon doth not teach vs that by holding our peace at scorners and not rebuking them wee shoulde labour to auoide their displeasure but he doeth shewe vs that we profite nothing at al to reprooue them but get their hatred he doeth not shewe vs the ende wherevnto wee must tende in abstaining from rebuking but onely that which foloweth vppon our reprehension Also albeit that we must so much as in vs lieth haue peace friendship Rom. 12. 18. with al men yet when wee rebuke wise men our ende ought not to bee to winne their loue for in this sorte wee shoulde seeke that which were ours and not what belongeth vnto God and our neighbours But onely wee must vnderstande that if hee whome we rebuke is wise that he wil take in good worth and part our reprehension he wil take it wel and thanke vs for it and so wil shewe that he loueth vs. Herevpon wee may gather that except wee willingly heare the corrections we are destitute of wisdome and voide of loue and filled with hatred and consequently that wee haue no accesse vnto God as Iesus Christ doeth teach vs it Furthermore we may gather that though we be wise yet it is not to say but that we may commit thinges worthie of rebuke Noe Abraham Iacob and others are witnesses thereof And also as there is no man iust on earth which doeth good and sinneth not euen so although we bee wise yet is it not to say that we doe not deserue to haue our imperfections vanities and follies shewed vnto vs that wee Mat. 5. 22. 6. 14. 18. 35. Eccl. 7. 11. confessing ourselues suche as we are indeede might learne to amende and growe in wisedome For as wee haue seene the wise wil heare and shal haue more learning Euen so nowe Solomon doeth admonish vs 9 Giue admonition to the wise and he wil be the wiser teach a righteous man he wil increase in learning If we had no vanitie
nor follie if we had no sinne nor malice we should be perfectly wise and righteous and should not neede to receiue instruction nor be taught wee should be filled enough and should haue abundance enough therof without increasing or growing But the sentence of Solomon agreeth verie wel with the same of our Lord Vnto euery one that hath shal be giuen and hee shal Mat. 25. 29. abounde but he that hath not from him shal be taken that which he hath When Solomon speaketh thus hee sheweth that it is good reason that the wise man shoulde loue them which instruct and rebuke him seeing that by so doing they are so farre of from doing him hurt or taking any thing of his that they rather labour to profite him and to make him grow and increase We doe the same towardes the scorner when wee reprooue him but through foolishnesse malice and vnthankfulnesse by pride presumption and stifneckednes hee contemneth and refuseth his profite and foloweth and seeketh his owne hurt But although wee see many to bee of this miserable state and that wee haue no proofe of their returning vnto goodnesse yet must we doe that which is enioyned vs Preach 2. Tim. 4. 2. Mat. 10. 16. the Worde be instant in season and out of season That wee must so doe our Lorde doeth shewe vs when hee sayeth I sende you as sheepe amongst Wolues We neuer hope that Wolues shoulde become sheepe and yet our Lorde woulde that his Apostles shoulde thrust themselues amongst the midst of them But if we may haue a certificate that they are wholly frowarde harde hearted and not to be corrected wee must leaue them and not meddle to giue them any instruction neither rebuke nor correct them to bring them to amendement but to pronounce vnto them their iudgement condemnation Saint Paule doeth thus teach vs to behaue ourselues saying Alexander the Coppersmith hath wrought mee much euil the Lorde reward him according to his workes 2. Tim. 4. 14. 10 The beginning of wisedome is the feare of the Lord and the knowledge of holy things is vnderstanding 11 For thy dayes shal be multiplied by mee and the yeares of thy life shal be augmented Because that wisedome hath bidden vs vnto her table and hath set before vs bread wine to the ende that wee may knowe whether we be truely partakers shee giueth vs a marke and token saying The beginning of wisdome c. The token and signe thē which shal certifie vs whether we be refreshed at the table of wisedome is the feare of the Lorde and the knowledge of holie thinges Here Solomon hath set the effect before the cause for from the knowledge of the worde of God which are holie things proceedeth the feare of the Lorde if wee feare him and tremble at his commandements desiring to serue him thereafter and to giue him true obedience if we beleeue in him assuring ourselues of his promises if we cal vpon him in al our necessities and doe giue him heartie thanks for al thinges if wee be careful for his honour and glorie the same commeth from the knowledge of holie thinges from the vnderstanding of the holie and pure worde of God without the which wee contemne al the foresaide thinges and doe runne into vanities and follies into superstitions and idolatries into maliciousnes and wickednes But Solomon esteemed not to keepe or folowe the order neither was it necessarie because that this feare and knowledge are Pro. 2. 5. thinges so knit together that the one can not stande without the other therfore also he hath gathered them together And S. Iohn 1. Ioh. 2. 3. also doth gather them together saying And hereby we are sure that we know him if we keepe his commandements And whē we haue no knowledge of holy things of ourselues but onely so muche as it Psal 119. 18 pleaseth God to reueale vnto vs as it is written Open mine eyes that I may behold the wonderful things of thy law Make me to vnderstande the way of thy preceptes I wil meditate in thy wonderous works Blessed art thou Simon the sonne of Ionas for flesh blood hath not reuealed it vnto thee but my Father which is in heuen Mat. 16. 17. Luk. 24. 45. Then opened he their vnderstāding that they might vnderstād the Scriptures It foloweth wel that it commeth not of our free wil that we haue the feare of the Lord the which is required of the seruants of the Lord aboue al thinges And now Israel what doeth the Lorde thy God require of thee but to feare the Lorde thy God to Deut. 10. 12. walke in al his wayes to loue him to serue the Lorde thy God with al thine heart with al thy soule As we may then learne here the feare of the Lord comprehendeth vnder it al the seruice and honour that we owe vnto God wherin lieth al our wisdom knowledge Therfore whē Solomō saith the beginning c. He meaneth Deut. 4. 6. not that for to be wise wee haue neede of any other thing then the feare of the Lord but he would that we should know that wee are altogether void of wisdom except we haue the feare of the Lord so that we can not begin to be wise vnlesse we feare the Lorde not as the infidels faithlesse doe which haue no vnderstanding for they haue no knowledge frō whēce only proceedeth the true feare Such people I say haue not the feare of the Lord but of torments They feare him without knowing him to be pitiful merciful and therfore they are afraide of the sharpnes of his iudgement as a pore offender is afraide trembleth in the presence of the Iudge of whom he looketh but for al rigour Besides this we must note that the table of wisdom is not prepared with prophane vnclean things but with holy things the tast wherof standeth in vnderstanding They then which delight themselues in vanities folishnes in malice wickednes in filthines pollution haue no felowship at the table of wisdom it is good reason for they are like vnto the horse and Psal 32. 9. Mule in which there is no vnderstanding the which only giueth tast in the heauenly things wherof cōmeth a good humour of the feare of the Lord the which quickeneth the soules of wisdoms children 11 For thy daies c. To the ende that we shoulde not refuse to come vnto the table of wisdom to eate of her bread drinke of her wine Wisdom doth shew vs that they which eate drinke at her table shal be of no smal cōtinuance As if he said there is no man but desireth to liue long flye death Wherefore come eate of my bread and drink of my wine ye shal obtaine your desires By me shal thy dayes be multiplied c. We haue the same in the 3. Chapter 2. verse and 4. Chapter 22. verse We can
priuie friend which is no talker and babler to the ende that if hee haue any thing in his hart which doeth trouble and grieue him that hee may safely open the same vnto his friend that he may be somwhat eased relieued hee hopeth also that that which he hath declared shal be kept secret or at least wise that the thing shal not be expounded otherwise then it was spoken and that hee wil not labour to hurt him nor to bring him into hatred with his neighbour in folowing the commandement Thou shalt not beare false witnes against thy neighbour Thou shalt not walke about with tales among thy people Exo. 20. 16. Leu. 19. 16. There are some which thinke and beleeue that it is not euil done to reueale secretes to condemne their neighbours and to proclaime their imperfections but Solomon doth condemne them calling thē slaunderers when hee saieth hee that goeth about as a slaunderer doeth reueale a secret And it is for good cause that such people are condemned For first of al they are hypocrites Secondly they are Mat. 7. 5. transgressors of the lawe Thirdly they set themselues before the lawe in condemning it Speake not euil one of another brethren Hee that speaketh euil of his brother or hee that condemneth Iam. 4. 11. his brother speaketh euil of the lawe and condemneth the lawe and if thou condemnest the lawe thou art not an obseruer of the lawe but a iudge Infidelitie and vnfaithfulnesse hath taken roote in their hartes wherby they are led to betray their neighbours in discouering that which they ought to keepe secret Solomon sheweth this vnfaithfulnesse when hee setteth the faythful heart against the slaunderer saying Hee that it is of a faythfull heart conceileth a matter Hee that inuenteth no treason against his neighbour wil keepe his mouth that it shal not hinder his neighbour for to publishe his imperfections or speake leasing of him otherwise he should not be of a faithful hart from the aboundance whereof the mouth speaketh Solomon is not contented to say faythful simply but addeth of heart not that there is any faithful which are vnfaithful of heart but it is for a more greater expression and for to shewe vs that what fayre countenance or goodly face that we beare to our neighbours except it proceede with good and true affection of heart that there is none but al deceipt in vs treason and vnfaithfulnesse as we know it and that our conscience doth so iudge and condemne vs though wee labour to counterfaite and dissemble it with ourselues that we striue to make ourselues beleeue that we proceede faithfully when by counterfayting wee mock our neighbors Further let vs note that the 2. part of this sentence agreeth with the same that is conteined in the 10. chap. 12. verse But loue couereth al misdeeds For if wee be not led by loue we cannot bee faithful vnto our neighbours for to dissemble 1. Cor. 13. 1. their imperfections there is no strength in vs that is woorth any thing except it bee exercised by loue Nowe if by loue wee must exercise faithfulnesse the which is set against slaunder it foloweth that the slaunderer is ledde with hatred to discouer the secret and consequently that hee is a murtherer Whosoeuer hateth his brother is a manslear Whereof it followeth that Solomon 1. Iohn 3. 15. doeth closely condemne him vnto eternal death which reuealeth secrets He that loueth not his brother abydeth in death againe You 1. Iohn 3. 14. 15. know that no manslayer hath eternal life abyding in him Contrarily wee know that we are translated from death to life in that that we loue the brethren Yet neuerthelesse let vs not feare to be accused of slaunder though wee accuse them which lead a slaunderous life though wee rebuke them reprooue and threaten them either priuately or publikely and though we labour to get them punished and chastened to the ende that slaunders may bee taken away from the people of GOD and the offenders brought againe vnto GOD by true repentance so much as wee can Otherwise wee shoulde bee vnfaythful vnto God and to his Churche wee shoulde Mat. 18. 17. 1. Tim. 5. 20. 2. Tim. 4. 2. bee like them which suffer the sheepe to be deuoured in sparing the woolues Let vs knowe therefore that this sentence of Solomon ought not to hinder vs from folowing the doctrine of our Lorde and of Saint Paule 14 Where no counsel is the people fal but where many counsellers are there is health Albeit that a nation or a people is compounded of many persons which haue their fantasies and counsels their woorkes and deedes not only diuerse but also very often contrary and that the one tende vnto one ende and the other to the contrary so that the one conspire to vndoe and destroy that which the others doe and builde yet for al this are but one body therefore when there is such diuersitie yea rather contrarietie the people must needes goe vnto destruction and bee scattered Euery kingdome diuided against it selfe shal bee brought to nought and euerie citie or house Mat. 12. 25. deuided against it selfe shal not stande And therefore the Lorde which hath created the people and nations and hath placed them on the earth as he hath seene good making a great similitude to dwel togither not willing to haue his woorke broken and hindred but desiring the increase conseruation thereof hath constituted and appointed heads and superiours for to guide and gouerne many vnder one lawe and ordinances and to cause al the people by thē to tende al to one ende though it haue many and sundrie members and that their states and vocations are diuers But such a gouernement is not of smal weight neither the charge of easie execution so that it is not in the power of euery one to occupie if hee will such administration and office Al braines are not settled nor wel aduised but for the greatest parte are wandring and amased and fewe there bee which knowe howe to gouerne themselues much lesse howe to gouerne others If euery man therefore shoulde meddle in gouernement there should bee greate disorder confusion and al shoulde fal into decaye Wherefore it is needful that none shoulde take in hande this administration except hee were called of GOD and that by his grace hee be endewed with wisedome for to knowe wel to mainteine peace and vnitie amongest them which seeke no warre nor dissention and destroy them which are at debate and discorde together and make them yeeld to peace and quietnesse which desire nothing but tumultes and seditions otherwise al things goe to destruction Solomon doeth signifie the same when hee saieth Where no counsell is the people fal The counsel which heere hee meaneth is that which chiefly is requyred in Kings and Princes that they may rule woorthily whereof hath beene spoken heere aboue in the 8. chapter 14. 15. and 16. verses I
displeasure they disguise themselues vsing fraude deceite treason and laying await and so it is not easie for a man to take heede of them nor to resist them but is constrained to suffer their wronges and violences with great griefe and melācholiousnesse Solomō doth signifie this same when he saith Deceite is in the hearte of them that imagine euil As if hee did say it is a common and dayly thing that they which imagine euil which wil hurt and hinder their neighbours doe not at the first sight shew thēselues such as they bee in their heartes but doe vse both words and deedes cleane contrary vnto their thoughts and enterprises as the deuil hath doone for to destroy men and Iudas for to murder our Lord Iesus The Pope his shauelings haue no lesse doone for to destroy the Churche of our Lorde and doe stil continue at this day But what deceite soeuer they beare in their heartes they cannot so much hurt as they woulde for the Lord by the lampe of his Gospel doeth giue vs light and doeth shewe what their furies are making vs to knowe their wickednesses so that the Lorde nowe fulfilleth that which is saide and then shal the wicked man bee reuealed whome the Lorde shal consume with the spirite 2. The. 2. ◠of his mouth and shal abolishe with the brightnesse of his comming c. There are also other people which cary deceit in their heartes as are murderers but the most dangerous deceite is that whereby trappes are laide for soules when in burdening them with the doctrines of men they are made to beleeue that in keeping thē they hold the way to life and thereby men are brought to eternal death Wee haue saide that when a man cannot take heede of the deceites and treasons of the wicked and that he is compelled to suffer their iniuries and violences that they haue inuented maliciously that it is with griefe and sorow Experience doth shew it Solomon doth note it when against deceit he setteth ioy saying But to counsellours of peace shal be ioy And when he placeth the counsellours of peace against them that imagine euil he sheweth that the imaginers of euill so much as in them lyeth doe trouble al and set al things in disorder making diuisions and discordes seditions and insurrections the which things do cause great troubles and sorowes Contrarily they which are giuen vnto holy meditations and good thoughtes and haue set their loue vpon the lawe of the Lord studiyng therein day and night and in following this holy lawe doe labour Psal 1. 2. to set peace in the worlde Suche people doe not bring trouble nor sorrowe but ioy not such as the carnal and worldlinges doe bring who cannot reioyce except a man please and followe the affections of their fleshe and make an account of no reioycing but when they flowe ouer in all insolences and dissolutions But the counsellours of peace doe so reioyce them that receiue their counsel that they are best content to see things in good order that they prayse God and giue him thankes therfore and haue al their delite to followe that which is shewed vnto them by the counsellours of peace To the end then that wee may be partakers of this ioy wee must folow the counsellours of peace which are chiefly the ministers of the Worde whereby they teach vs to bee at peace with al men not onely so but also with God Al things are of God who hath reconciled Rom. 12. 18. 2. Cor. 5. 18. vs vnto himselfe by Iesus Christ c. By this ministery they make peace betweene God our consciences We haue also other counsellours of peace that is to say our Lords gouernors which watch ouer the gouernment of the common wealth and make holy ordinances for to stop slaunders dissentions seditions and insurrections that the people cōmitted to their charge may liue in peace Wee must yeelde vnto their lawes not onely to the ende that wee may auoide outwarde trouble but also that wee may haue peace in our consciences S. Paul doth signifie the same when he saith And Rom. 13. 5. therefore wee must be subiect not only for feare of wrath but also for conscience sake We ought also al to be counsellors one to another euery man after his state and calling so doing wee shal haue cause of ioy For the Lorde saith Blessed are the peace makers for Mat. 5. 6. they shal be called the children of God This sentence might be vnderstoode after another sort that is to say that as they which deuise euil for their neighbours are giuen vnto deceite and treasons euen so they which wishe peace vnto their neighbours are filled with ioy and are not vexed in mind as they are that inuent malice for against their willes their conscience doeth reproue them and are in an horrible paine albeit they labour to reioyce in their wickednesse to the which they are giuen without griefe with an vnbrideled lust The counsellours of peace are oftentimes tormented aswel without as within but yet they ceasse not to reioyce and to haue peace in their consciences knowing that they walke vprightly c. 21 There shall no iniquitie come to the iust but the wicked are full of euill It hath beene seene in al times and yet stil is seene that the iust are persecuted as the wicked and vngodly but Solomon doeth cleare them from al iniquitie contrary to the iudgement of the worlde when hee saith There shall none iniquitie come to the iust Wherin at the first sight he seemeth to speake against the Scripture Who can bring a cleane thing out of filthinesse there is none What is man that he shoulde be cleane And hee that is borne of Iob. 14. 4 15. 14. Pro. 20. 9. Eccle. 7. 22. Iohn 3. 6. Rom. 3. 22 woman that he shoulde be iust Who can say I haue made my hart cleane I am cleane from my sinne Surely there is no man iust in the earth that doeth good and sinneth not That which is borne of flesh is fleshe For there is no difference for al haue sinned and are depriued of the glory of God c. Or at leastwise if hee doe not gainst say the Scripture it seemeth that there is none that is righteous Al are gone out of the way they are al corrupt there is Psal 14. 3. Mat. 6. 12. 1. Iohn 1. 8. none that doeth good no not one Wee are commanded al to pray for the forgiuenesse of our sinnes If wee say wee haue not sinned wee deceiue ourselues and the trueth is not in vs. Nowe sinne commeth of none but of vs. Euery man is tempted when hee is drawne away by his owne concupiscence and is entised It Iam. 1. 14. seemeth then at the first sight that he should gainst say the scripture or of his saying it might bee inferred that there is none righteous and that the first part of this sentence is pronounced
and instruct vs and that their company doth not grieue vs but shall seeke it without dissimulation that we shalbecome wise if we keep company be friendes and acquainted with the wise and if we shall loue their doctrine and that wee labour to be like vnto them It is better for vs to becom the Schollers and Disciples of the wise then Esay 5. 21. 2. 14. 15. 18. theirs of whome Esay speaketh Woe vnto them that are wise in their owne eyes and prudent in their owne sight If we become the Schollers of such men wee shall haue no vnderstanding and shall loose the company of the wise we shall learne of them nothing but pride and hypocrisie through the which we shall become accursed And sith that in this estate we are execrable wee cannot but looke for grieuous affliction from the which the schollers of the wise shal be exempted as Solomon doth closly signifie it when he addeth but a companion of fooles shal be afflicted Wee must take heed◠from iudging after the sight of our eyes For seeing what hapneth dayly in the world we cannot condiscend vnto the opinion of Solomon Fooles haue the rule of the world and doe prosper therein they haue their ease delightes and pleasures they haue glory and honour they are in credit and authoritie and abounde in wealth and contrarily wise men want all these Therfore we must open the eyes of our fayth for to see and know that the felicitie of fooles is of smal continuance as hath bene often shewed and that great destruction is prepared for them from the which they cannot escape Cōtrarily let vs know that the suffrings of this present life are not worthy of the glorie to come Therfore let vs not faint but though our outward man perish yet the inwarde man is renewed dayly Rom. 8. 18. 2. Cor. 4. 16. Whē we were yet Papists we were thē felowes with fooles who led vs to destruction for to bee afflicted euerlastingly but now that the Lorde hath deliuered vs from this hellishe companie and hath called vs into the societie of his Churche it is our owne faulte if wee doe not walke with the wise Furthermore they which haue some charge or degree ought to learne to be wise that their inferiours vnderlings their subiectes and seruantes which are vnder their subiection and gouernement may become wise and that both publikely and priuatly in houses and families wisedome might shyne and foolishnesse bee rooted out For as of foolishnesse wee learne nothing but euil so there can happen nothing but euil to them that folowe it Wherefore let euery man take heede to himselfe and that hee doe not lightly take familiaritie and acquaintance with all men indifferently but that we labour to ioyne ourselues with the best by the companie whereof wee may profit in goodnesse and we may be made better in thought desire and affection in manners woorkes and wordes As Ionathas by the acquaintance and familiaritie hee had with Dauid changed his manners to better And king Roboam by walking with his yong counsellers became worse For to take our profit of this present sentence let vs remember what is written Bee not deceiued euil woordes corrupt good manners Bee not vnequally yoked with the infidels for what fellowship 1. Cor. 15. 33 2. Cor. 6. 14. Ephe. 5. 3. hath righteousnesse with vnrighteousnesse But fornicatiō and al vncleannesse or couetousnesse let it not bee once named amongst you as it becommeth saintes c. 21 Al affliction foloweth sinners but vnto the righteous God wil recompence good The wicked doe thinke when they doe any thing secretly or when they colour their malice for to hyde it that none doeth see them and therefore doe hope that no euil shal happen vnto them and though they commit euil openly yet because of their credite and power they thinke that nothing shal hurt them and labour to make themselues beleeue it is lawful for them to doe what they list and for this cause thinke to be out of al danger Against this false Psal 12. 5. 64. 6. 99. 3. Esa 28. 14. 15 Leu. 26. Deut. 28. and vaine opinion Solomon pronounceth That al affliction foloweth sinners And this agreeth with the threateninges of the lawe True it is that according to the outward appearance and sight of the eyes we see not alwayes these threatenings executed for the Lord doeth dissemble for a certaine time and in the meane while the wicked insleede of returning by repentance doe harden themselues and waxe obstinate in euil and insteede of humbling themselues by weeping and lamenting they reioyce and are merry seeing themselues to triumph and prosper and to haue rule in the worlde But after some dissembling and forbearing the Lord putteth his threateninges in execution as the children of Israel felt it in the wildernesse and in the lande of Canaan so also haue many wicked men felt it and doe stil feele it And Dauid also doeth wel shewe that Psalm 37. ◠Esay 5. 18. affliction doeth folowe the sinner and Esai Woe vnto them that drawe iniquitie with cordes of vanitie and sinne as with Carte ropes Wherefore let the faithful take heede from enuying the prosperitie of the wicked but be giuen vnto goodnesse And although it seemeth to bee in vaine that they labour to doe well because of the great and multitude of miseries that they suffer that it seemeth also howe God persecuteth thē to destroy and condemne them yet their wel doing shal be recompenced for God wil reward and recompence them Wee haue examples thereof in Abel Abraham Leui. 26. Deut. 28. Psal 18. 17 Isaac Iacob Ioseph Daniel Iob c. Wee haue the promises thereof and Dauid doeth witnesse the same of himselfe And now Solomon promiseth the like saying But vnto the righteous God wil recompence good Let vs take good heede from thinking of any merite or to conceiue that by our righteousnesse wee can binde God to yeelde vnto vs the good that hee oweth vs for it is impossible that hee shoulde owe vs any thing If a seruant or a slaue that is bought with the mony of his Lorde dooing al the wil and commaundement of his maister can not binde him to recompense him much lesse can wee merite towardes our Lorde wee which are redeemed not with corruptible things Let vs looke vpon the similitude of the seruant returning from his labour And if the lawful 1. Pet. 1. 18. 19 Luke 17. 7. and natural childe cannot binde his father to giue him any recompence of his labours although they bee great what can wee deserue of our heauenly father who by his onelie grace hath elected vs before the foundation of the worlde and hath predestinated Ephe. 1. 5. Iohn 15. 5. Phil. 2. 13. vs for to adopt vs vnto himselfe by Iesus Christ according vnto the good pleasure of his wil And if without Iesus Christ wee can doe nothing and that it is God
for so farre is it of that by such troubles the number shoulde increase that rather it doeth decay and the Princes come to destruction as experience sheweth Also it is lawful for them to seeke honour and to mainteine their honour for the 3. Sam. 15. 16. 1. Kings 12. Dan. 4. 26. 5. 1. profit and sauegarde of the people and to holde them vnder feare least they shoulde fal away and reuolte And for to doe it rightly let them diligently take heede from seeking honor as did Absalom and as did Roboam Nabuchadnezer and Balthazer 29 He that is slowe to wrath is of great wisedome but he◠that is of an hastie minde exalteth follie There are diuers in the worlde which wil count a man to bee a foole and an asse and to haue no heart when as they say he dares not looke a man in the face for to bee angrie immediatly and is not readie for to bee sodenly reuenged vppon him that hath done him wrong Wherein they shewe that they knowe not God nor his wayes or else do iudge God to be but a foole an Asse for from the beginning of the worlde hee hath beene outraged by man euen in such wise as hee hath deserued that God shoulde roote him out but hee hath shewed himselfe to bee slowe to anger and not onely then but also in al ages for hee hath not punished men so soone as they haue prouoked him to wrath against them by their transgressions rebellions but hath shewed himselfe to be patient gentle pitiful and merciful looking calling mē vnto repentance The Lorde The Lorde strong merciful and gracious slowe to anger and abundant in goodnesse and trueth c. The Lord is ful of Exo. 34. 6. Psal 103. 8. Esay 55. 7. Rom. 2. 4. compassion and mercy slowe to anger and of great kindnesse They which knowe the Lorde to bee such wil not count him a foole and an asse but wise prudent and discrete and they also would esteeme them to bee of great wisedome which followe the wayes of their Creator as Solomon doth heere when hee saith Hee that is slow to wrath is of great wisedome It is not without cause that he calleth this wisedome great for first of al it is giuen of God whose gifts we must not count of smal price litle worth and contemptible for there commeth nothing from him but is of great value and excellent and ought to bee esteemed highly Secondly wee haue the lustes of our fleshe which belong naturally vnto vs by the corruption that is in vs ane for this cause are very hard to bee tamed and therefore the wisdome requireth to be great which may ouercome them and keepe them vnder subiection otherwise we should burne with impatiencie and shoulde bee kindeled with anger and wrath and shoulde be violently caried with a desire of soden reuengement vpon those which do vs wrong or which are too good in our opinion as Cain was against Abel the Pharises against our Lord Iesus Christ the carelesse and dissolute against them which seeke nothing but their saluation Now not to be like vnto suche furious felowes Mat. 5. 44. Ephe. 4. 2. Col. 3. 12. let vs obey our Lorde who saith Loue your enimies and S. Paule Thus doing wee shal giue true signes that wee are slowe to wrath and that wee are of great wisedome not that it is lawful to desire to bee praised for our wisedome but that thereby wee shoulde giue example of gentlenesse meekenesse softnesse clemencie vnto our neighbours and shoulde giue them cause to praise GOD who maketh his giftes and graces to shine in vs. And yet let vs take heede from esteeming our wisedome to bee great as though there coulde be added but let vs knowe as the trueth is that wee greatly erre and haue great neede that God shoulde mainteine vs in wisedome and encrease the same in vs otherwise wee shoulde soone bee destitute thereof and should become amased and furious and in steede to shewe foorth great wisedome wee shoulde vtter and set foorth openly folly as though it were some great vertue for which it were laweful too seeke honour and glory Solomon doth signifie it saying But hee that is of an hastie minde exalteth folly as do now these madde and bransicke men which rise vp without any cause against the seruants of God They are not ashamed to haue their folly seene They are like Lions or Wolues roaring after the poore sheepe and yet woulde haue men beleeue that they haue a good cause and doe vertuously not to suffer themselues to bee gouerned after their appetite which seeke nothing but their saluation Heerein they so exalt folly that wee are compelled to see it except wee wil close our eies as doe their fauourers and nourishers which mainteine suche mad men in their wicked and malicious folly Besides this let vs note that if our wisedome bee required to bee shewed and not to bee marked with folly let vs be slowe to wrath and to be angrie with them which doe vs wrong without cause muche lesse shoulde wee sodenly despite and murmure against our good God when he doth correct vs but let vs patiently beare the crosse he layeth vppon vs seeing hee maketh vs beare no more then we haue worthily deserued moreouer that by this chastisemēt he seeketh not our hurt as doe men but our profites and saluation for by this he calleth vs vnto repentance 30 A sounde heart is the life of the fleshe but enuie is the rotting of the bones Man at the beginning was made to liue and not to die for first God saide Let vs make man like vnto our image c. And the Gene. 1. 26. 2. 7. Lorde God made man of the dust of the earth and breathed in his face the breath of life and the man was a liuing soule Heereof was the tree of life as a Sacrament And not onely hee created him for to liue but also to bee in felicitie and ioy as appeareth by that which is saide The Lorde also planted a garden in Eden c. Againe Afterwardes the Lorde saide It is not good that man should Gene. 38. 1◠liue alone c. And also this present life is not counted a life but a very bitter troublesome death except we liue with ioy gladnesse Now as we haue been created for to liue euen so doe we desire the same naturally and woulde not die but if followe the corruption of our nature wee cannot obteine our desire but must die Wee see how God giueth iudgement and sentence of death against Gene. 6. 7. 1◠al fleshe because that malice was great vpon the earth They which perished by the same sentēce receiuing the iudgemēt of eternal fire haue beene set foorth for an example to those which shal liue without reuerence and feare of God wallowing and delighting in this 2. Pet. 2. ◠Luke 7. corruption And therefore Solomon desiring vs to
5. Collo 3. 22. 1. Pet. 2. 18. Caesar that which belongeth vnto Caesar Let seruants obey their Maisters Al these are fathers for the body to whome we must obey and suffer chastisements if wee wil auoide to be counted fooles and to beare the name of discrete prudent and wise as Solomon saith heere But hee that regardeth correction is prudent Now if God wil haue men to knowe our discretion and wisedome knowne by the obedience wee giue them and by the pacience that wee haue to beare and to suffer the corrections of suche fathers by a more Heb. 12. 9. strong reason wee ought to submit vs vnto our heauenly father For to obey him rightly wee must heare and receiue his worde with al humblenesse feare and reuerence the which is declared vnto vs by the Ministers and Pastours of the Churche who doe beget vs therby so much as in them lyeth when they doe preache the same vnto vs faithfully But because the world is ful almost of an infinit nūber of those which name themselues fathers but they are cruel tyrants murderers and mankillers not onely of their bodies but also of their soules as are the Pope and his mainteiners Bishops Priests and Monkes as are al Kings and Princes which would haue their subiectes to doe homage vnto that Antichrist of Rome by the obseruation of their traditions and doctrines of men the which leade men to perdition we ought not to bee ready to receiue their instructions nor obey their corrections for then should wee be fooles and vndiscrete wee shoulde not haue the discretion and wisdome that our heauenly father demandeth of vs when hee doeth admonish vs by his sonne Iesus Christ our Lord Take heed and beware Math. 7. 15. Rom. 16. 17. Gala. 3. 1. of false Prophetes c. And by Saint Paule but as fooles and vndiscrete wee should deserue to bee reproued as were the the folishe Galathians And albeit that wee must giue honour and obedience vnto Princes though they were not faithful vnto God yet if they command any thing which cannot be obserued without the dishonour Act. 4. 19. 5. 29. of God we must in no wise obey them but rather tel them It is better to obey God than men 6 The house of the righteous hath muche treasure but in the reuenewes of the wicked there is trouble There is no man that desireth to bee poore neither would that his family shoulde want any thing and they which are needie are very glad when they finde an house furnished and that they hope to receiue some helpe of that which they neede Euen so there is none but desireth to haue enough for to mainteine himself in this worldly and temporall life But al men knowe not how to gouerne themselues to come by it The worldlings and carnal men say That for to get great riches and come to wealth wee neede but turne our backe vnto God And though they did not speake thus yet wil they not ceasse to haue this opinion as wee may knowe it by the manner and custome they vse to heape riches together Although they labour to make themselues beleeue and also woulde haue other to beleeue that they are honest men and that they would doe wrong to no man And indeede for a certaine time after the outward apparance they wil florish and prosper doing their thinges at pleasure And for this cause the children of God are tempted to follow them that they also may liue at ease And therefore that suche wayes are wicked and detestable before God and also condemned in the consciences of the wicked for they knowe wel that they woulde take it in euil part would not willingly beare it if any mā laboured to doe them wrong that they doe vnto their neighbors for this cause wee are admonished not to enuie those which commit wickednes By the course of the Psalme wee may vnderstande that the meanes Psal 73. 2. 3. Psa 37. to attaine vnto abundance of riches is to followe righteousnesse that is that in assuring ourselues of the goodnesse of God towards vs wee might faithfully followe our vocation in doing no wrong vnto our neighbours but yeelding that which wee owe them according as the worde of God doeth teache vs. So doing we shall haue our houses filled with plentie of goodes and shal quietly enioye them as God doeth promise in his lawe Solomon in folowing of the lawe hath promised such aboundance But for to assure vs further and to leade vs vnto righteousnes he doeth now againe set Leui. 26. Deut. 28. Pro. 3. 9. 10. 33. 11. 24. 25. 13. 21. 22. 14. 11. the selfe same promise before vs when he sayth The house of the righteous hath much treasure This sentence ought well to leade vs to follow righteousnes without doubting whither Solomō sayth trueth or no. For albeit we see the righteous very often in outward sight after mans iudgement to suffer much pouertie to be very miserable neuertheles according to the iudgement of the spirit their houses haue much treasure because they haue ynough and are contented which is more woorth and are of greater profit then all the riches of worldlinges and carnall men Let vs then vnderstand that the greatnes of their substance doeth not stand in outward abundance but in that that they haue wherewith too sustaine them and that they are readie to help their neighbours with that which they haue And thus the needy ought to be glad to come to the houses of the righteous for after as they haue neede they will helpe their necessitie Albeit then that we haue the rich men of the worlde in admiration and that we proclaime them honest men yet as we may know by their kinde of doings they are not righteous and what abundance of welth soeuer they haue yet haue they not in their houses any great welth seeing that for the greatest part of them they haue neuer ynough and doe feare lest the world should fayl them If then we would haue ynough contentation and peace in our houses let vs studie vpon righteousnes and delight therein For without it there is nothing but sorrowe and trouble doubtfulnes and vnquietnes albeit that we labour to be merry and ioyfull when we think we haue yeerely rentes ynough and aboundant Solomon doth signifie it saying but in the reuenewes of the wicked there is trouble The wicked doth not possesse that which he hath with a sound conscience for eyther he vseth deceit or rauening or he hath neuer ynough or he is vexed if his land doeth not profite and growe as hee would haue it or if he spende more largely then hee woulde and therefore he stampeth and fretteth eyther in body or mynde or with both togeather and hath no quienesse but tormenteth himselfe and chideth and brauleth often with his housholde or with his neighbours 7 The lippes of the wise do spread abroade knowledge but the hart of the
that hee esteemeth the poore man walking in his integritie of life to be more happie then the foole which abuseth his lippes This exposition conteineth trueth and dependeth of the former for if the poore man be preferred by God it foloweth that he is in good estate and more happie then the foole 2 Desire without discretion is not good and he that hasteth with his feete offendeth Those which are not instructed in the worde of God but ledde by the sense of their owne corrupt nature and according to the appetite of the fleshe haue diuers and sundrie desires and haste as muche as in them lyeth to attaine to the ende of them and to enioye them They thinke stil it is no hurt to desire that which they haue in their phantasie although they knowe not what the ende wil bee neither if it be profitable for them to obtaine it according to their desire If the worlde reprooue and condemne not suche desires the holie Ghost ceaseth not to blame and reiect them as vnprofitable and wicked saying by Solomon Desire is naught c. And it is in folowing that which God forbiddeth Therefore seeing God hath giuen suche commaundement it is Exo. 20. 17 not without cause that Solomon blameth it For it is not lawful to make that good approoueable which God forbiddeth whose onely wil should suffice vs for the perfect rule of al iustice and equitie Likewise naturally wee perceiue that in desiring we are prouoked to strife and debate if we obtaine not our desires and enioy them at our pleasure And therefore Saint Iames doeth worthily rebuke the couetous But when we see that the antient holie Fathers Iam. 4. 1. as Abraham haue had desires which haue not bene reprooued naye rather haue obtained according vnto them yea more then Gen. 15. 2. 12. 2. 13. 14. 21. 1. 28. 20. 13. Psal 50. 14. Mat. 6. 9. Psal 145. 18. Rom. 3. 9. they could themselues desire Hee desireth it according to discretion as appeareth by the promises and so hee obteineth it Iacob desireth that the Lorde God wil assist him folowing heerein rhe promise made Dauid desireth often to be deliuered from his enemies for hee knewe that God woulde that hee shoulde raigne in Israel Also seeing it is Gods wil that wee shoulde cal vpon him and that our Lorde God hath taught vs to praye and that we haue the promise to bee hearde wee shoulde and ought to vnderstande that Solomon blameth not al desires for hee himselfe hath wished and obtained And in this place he sheweth it also when he saith not absolutely Desire is not good but hee addeth to it Without discretion as if hee shoulde say That when wee wishe for any thing whereof we haue not certaine testimonie in our consciences that the worde of God alloweth it suche wishe is not good It is without fayth which is the foundation of al goodnesse yea the goodnesse of our desires and without the same it is impossible to please God And by consequence hee imputeth it a sinne And for this cause the infidels are frustrate of their desires as many haue Hebr. 11. 6 Rom. 14. 24. prooued it and principally the enemies of God and his people And the holie scripture yeldeth testimonie therof The desire of the wicked shal perishe Likewise that it is not good to desire Psal 112. 10 without discretion Solomon sheweth it when he calleth it sinne saying And he that hasteth He saith the same that we haue expounded but vnder other wordes wherein hee speaketh by similitude For euen as hee that runneth with his feete without any other consideration but that hee come to the ende of his race and atchieue his iourney falleth and stumbleth against them that he meeteth and so doeth them hurt so he that is ardent in his desires and boyling in his affections to doe a thing not knowing whether it be lawful for him or no is not cleare without damage principally of his soule he troubleth hurteth others and so sinneth And to accomplishe his desires hee doeth that wrong to his neighbours which he woulde shoulde not bee done vnto himselfe and he doth them not that good which he is bound to do and which he would should be done vnto him if hee were in the place and estate of his neighbours And which worse is hee giueth not the honour to Gods prouidence which is due theretoo for hee distrusteth thereof and hath al his whole endeuour on his enterprise and affections Hee leaueth God behinde and puts him backe to the ende hee bee not letted to runne after his desires which he would Psal 38. 10. 42. 2. 119. 20. 131 Esa 26. 8. 9. renounce and bee coye to atchieue if hee had God in his thought and desired like the Psalmist and Esay 3 The foolishnesse of man shal peruert his waye And his hart shal fret against the Lorde It seemeth that the wicked prosper and doe their busines wel in this world and therefore they are accompted honest sage wise which thing they desire and couet and enforce themselues to appeare so Notwithstanding in their businesse they neuer come to the ful ende of that they desire And therefore they streine themselues bee it right or wrong to obtaine their owne wil and by this meanes they marre al. First for them for they haue thoughtes and deliberations which proceed from the malice of their consciences the which Solomon calleth follie Eliphas guile and sutteltie and Dauid vanitie Wherevpon enseweth that they can profit nothing Iob. 4. 12. 13 Psal 94. 11. but must of necessitie be frustrate of their enterprises attemptes as one may see by the places afore alledged and as Solomon pronounceth it saying The follie of man shall peruert his wayes c. Secondarily as much as in them lyeth by their follie and wickednesse they doe al manner euil to their neighbours whereas they shoulde doe good and bee sage to profite and helpe them And so they peruert their way practising and doing cleane contrarie to their office and duetie Then as they are peruerse so God is to them peruerse not permitting them to come to the end of their enterprise Psal 18. 27. as they woulde And when they thinke sure to haue an end of the same God ouerturneth al and maketh the wicked feele that it is hee that is troubled disturbeth them to dispose their waies according to the appetite of their follie Yea for that cause he handleth them so rudelie that they knowe not in what taking they are but they feele great resistance whereat they are angrie agrieued and dispited And although it seeme to bee against men onelie that they would deale notwithstanding insomuch as they cast their rage against innocents whose defender God is they fret and fume against him not in wordes onelie but they beare him a grudge also in heart Solomon speaketh so when hee saith And his heart c. One may wel
humble ourselues to our superiours and yeeld them that obedience which is due to them by Gods appointment Thus doeing if they bee not tyrants wee shal profite by them and although they bee tyrants yet God wil not let our obedience to bee in vaine and altogether vnprofitable but wil make that what inhumanity or crueltie soeuer they execute against vs yet shal they not deuoure vs as the Lion doth the pray which hee holdeth in his pawes and wil make vs prosper and liue at our pleasure as hee shal see expedient One may see this in Pharao king of Egypt and the children of Israel in the wicked kings of Iuda and Israel in the Prophets The second is that Kings Princes and Superiours are aduertised of their dueties which is That they ought to be mooued to wrath and anger and rore like Lions in threatninges condemnations and punishments towards the wicked which liue disorderly in dispraising and blaspheming God and his worde and in iniuring and offending their neighbours Contrariwise they are aduertised that they ought to be pleasant gracious courteous towards the good to keep them from iniuries and outrages of the oppressions and violences of the wicked as the deawe keepeth the grasse from the heate of the Sunne And as the deawe maketh the grasse to grow and augment so kings and superiours of the earth ought to bee careful to make the simple iust and the innocent prosper and principally according to the soule in rooting out of their countrie al reprochful persons and being careful to cause that GOD haue audience by preaching of his woorde and that good order bee kept without exception of persons and true religion obserued Moreouer let vs consider that if God woulde that wee shoulde bee suche towards our superiours it behoueth vs to bee farre more humble and reuerent towardes him for hee is king of kinges And if hee appoint vs superiours and commaunde them to bee rigorous or gentle according as occasions serue wee ought to vnderstande by farre more reason that he is such a one towards men as hee declareth to vs in his worde Who desireth a more ample declaration then hee hath set downe in the sixteenth Chapter verse 10. vntil the ende of the 15. verse 13 The foolish childe is the fathers sorowe and a brawling wife is a continuall dropping It liketh not many fathers to watche and warde their children and to keepe them vnder to learne them to bee wise They haue this foolishe opinion that they shoulde let them doe as pleaseth them because being younge they may spende the time merily and liue without melancholie They thinke that if one should presse them to vnderstande wisedome so soone they woulde bee leane and pensiue dul and blockishe and not haue a quicke wit to thinke say or doe any thing pleasantly nor shewe themselues lustie gallants or mery companions as they ought And therefore such fathers despise God his word and are also the cause that their children are mockers and contemners of al iustice and holinesse and so they sinne against the holy Gbost For this cause they receiue their paymēt of care which they haue had to entertaine their children in folly and wickednesse whereat they bee greeued and much vexed as they wel deserue They haue graffed the tree with euil graffes and therefore they eate the fruite of anguishe and sorow Solomon expresseth it wel saying The foolish childe is the fathers sorowe Hely hath proued this notwithstanding it is not to say that if fathers be afflicted receiue griefe by their children who are not wise that it proceedeth alwaies 1. Sam. 2. 3. 4. Gen. 26. 34. 35. 28. 8. 9. of the fathers negligence for behold Isaac who hath beene grieued with the follie of his sonne Esau Beholde also Dauid afflicted by his sonne Absolom Solomon reproueth not here only the fathers which do not their dueties to teach admonishe correct and chastice their children in time to make them renounce follie and giue themselues to wisedome but hee sheweth also to the foolishe children that they are disobedient and rebellious to the commandement of God which wil that the childe honour the father and mother which is not only to make them some signe of reuerence by gesture of the bodie or by woordes of the mouth but that they be indeede humble and obedient to their fathers and mothers doing them honour and reuerence without faining assisting them carefully and being wholy at their commandement in the Lorde as they are bounde and as the holie Scripture teacheth them in many places and as it hath bene treated of heretofore in diuers pointes But the foolish childe in steede of dooing this good and honour to his father and mother doeth displease them woorke their woe and hinder and endamage them as Solomon sheweth when hee saieth The foolishe childe c. And heerein hee giueth to vnderstande that the childe that is suche a one is to be holden vnwoorthie to liue vpon the earth and that Magistrates according as the lawe commaundeth ought to put too their hands and punish him yea with death And although men doe not their duetie therein yet God which is iust wil not leaue suche iniquitie vnpunished but wil worke his horrible vengeance and most terrible iudgement vpon suche a childe Wherefore insomuche as wee loue our children let vs chastise them betimes and that it be not long of vs that they shunne not that ruine Solomon also sheweth that fathers and mothers ought not to esteeme it a thing of smal value or litle importāce that their children are fooles but to account it a great misfortune and greefe Not so muche for the damage and dishonour they haue thereby as for the zeale of the glorie of God and edification and saluation of their children for they ought to preferre this aboue al temporal riches Of foolishe children hath bene spoken heeretofore Solomon addeth And a brawling wife c. Although brawling and contentious wiues and which lift vp their voice on high to iniurie and offende Pro 10. 1. 13. 1. 15. 1. 5. 20. 17. 21. 25. their husbandes and neighbours thinke not that they doe il because they haue this as a custome which they haue incurred either by lightnesse or pride not regarding to render due honour and obedience to their husbandes and humblenes and humanitie as they ought to their neighbours neuertheles their brawlinges are most hurtful and cause of great ruine and destruction Although one prooue it but too muche yet Solomon leaueth not to shewe it when hee compareth the brawlinges of a woman to the couer of a house which is so broken that when it raineth the water droppeth in on the planckes and walles and rotteth them so that the house is readie to fal and maketh great ruine and destruction So when women are giuen to contention and brawling they are cause of great euil as is daily prooued but besides this proofe one may
them athwart maketh some to falhere and other some there so that they cannot rise againe euen so is it meete that they ouerthrowe and destroy the wicked And as in the time when they fought and went to warre with waggons or chariottes they ranne the wheeles ouer the bodies of the enemies which were smittē down to the groūd to bruze thē to the end that they should not reuiue again so kings superiours ought to bruse the wicked to the ende they haue no more power to doe euil to any body Hee that woulde vnderstande by the wheele any kinde of torment that the Iewes vsed it woulde be no inconuenience For the rest when Solomon threateneth so the wicked of being dispersed and brused let vs vnderstande that hee warneth vs too flie from wickednesse and to giue ourselues to wel doing according as God commandeth it in his lawe and according to the ordinances of our Princes and superiours which are wise and prudent and which seeke not but that God be serued and honored according to his worde and their subiects liue in peace and good vnitie togither 27 The lampe of the Lorde is the soule of man searching all the inward partes of the belly The lampe that is cleere and shyning serueth to many vses first to guide them that walke by night in the darke and to make them see their way to the intent they goe not astray nor smyte themselues against any thing or fal into any ditch or caue Secondly it giueth light to them that are locked in darke prisons wherein they see neither Sunne nor moone And for these twoo purposes it is as it were halfe a life to them that vse it for those that are or walke in darkenesse are as it were halfe dead Thirdly it serueth to finde things hid in holes in the darke Now that which the lampe doth outwardly and corporally the worde of God which liueth raigneth in our harts by the holy Ghost doeth the same in wardly and spiritually And therefore the scripture calleth it Lampe or light attributeth to the word the things aforesaid and this is not without cause for of ourselues we are and walke in darknesse of ignorance not knowing what we haue to doe and it conducteth vs. Thy woorde serueth for a lampe to my feete and as a light to my Ps 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps 19. 8. 9. pathes Of ourselues we are dead being seruants slaues to sinne and death and the worde lightneth vs freeth vs and quickneth vs. Of ourselues wee are hypocrites and cannot nor wil not knowe that which is in vs. But the woorde discouereth and reuealeth the things that are hid in the depth of the heart And so it is not without cause that Solomon saith The Lampe of the Lorde c. For as the soule giueth life to the Iohn 8. 31. 32. 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10. body so the word of God maketh man quicke and principally when man by faith cleaueth to his promises For by the lawe wee are accursed and condemned in so much as wee cannot accomplishe it but wee liue and are saued by the assurance which wee haue in the promises for the innocencie obedience iustice and holinesse of Iesus Christ are imputed to vs. Neuerthelesse wee ought not to separate the lawe from the promises For were it not Rom. 5. 18. 19. 1. Cor. 5. 21. Deut. 30. 15. Leuit. 18. 5. Rom. 3. 20. our corruption and naughtinesse it were to vs a cleere lampe to reioyce and quicken vs as one may see Also it searcheth well the inwarde partes of the bellie when it discouereth to a man the malice of his hart For by the lawe it is giuen to knowe sinne 28 Mercy and truthe shal preserue the king and with louing kindnesse his seate shal be established For as much as kings haue not one onely duetie towardes al their subiects indifferently but it behoueth thē to handle the wicked after one sort the good after another For this cause the holy scripture giueth them now one instruction and now another to the end that they may knowe how to render euery one his deserts We haue seene heretofore that when Solomon would encourage kings against the wicked hee hath attributed to them rigour seueritie crueltie and to make them meeke and gentle towardes the good he Prou. 16. 14. 19. 20. 2. Prou. 16. 35. hath attributed to them mercy and benignitie And nowe againe he warneth kings of their duetie towardes the good when he saieth Mercie and trueth c. And therewithal hee sheweth them that to raigne and beare rule long tyme and without resistance it is not meete that they vse tyrannie and crueltie disceyt or disloyaltie but that they bee merciful and true Benignitie regardeth principally the subiectes For they are willingly induced to loue their superiours and obay them freely when they see them gentle curteous pitiful and that they are more inclyned to mercy then to rigour and seueritie Trueth also regardeth the subiects For it is not meete that Princes vse fraude to their subiects but that they defende and keepe both them and their goods faythfully Notwithstanding one may say that trueth hath respect principally to them abrode with whome Princes haue any thing to practise For if they wil raigne peaceably and without contradiction it is meete that they keepe faythfully their promises and that they seeke no way to breake the fayth promised neither by disceit nor violence or any other meanes towards them with whome they haue to doe if one wil say that mercy regardeth men and trueth God I wil notwithstande them for it is necessary that kinges serue God in trueth according to his worde eschewing al thinges contrary to the same and making it bee kept of their subiectes as much as in them lyeth to the ende that God bee honoured as hee requireth And also as it is so that they holde the seate of God who is iust and true in al his iudgements it is meet that they iudge with iustice trueth without respect of persons or couetousnesse of giftes and presents and that they repulse the lyars flatterers talebearers and backbiters punishing them and destroying them with all false witnesses Thus doing they shal be preserued and established in their thrones as the good kinges haue tried it Pharao hath not vnderstoode this same neither hath hee beene preserued but after many plagues hath beene destroyed in the waters of the Sea one may ioyne Solomons sonne who woulde not handle his people gently If therefore kinges and princes wil not come to the like condition let them not lift vp their heartes ouer their brethren but let them followe the meekenesse of Moses Iosue Dauid Iosias Ezechias such others which haue been preserued and haue established their Deut. 17. 20 thrones by benignitie and mercy And because it is not most commonly profitable for the people to change their
their handes to the penne to make vs the more wise and skilful Suche perseuerance is wel signified to vs when Solomon saith Haue not I written to thee c. Which thing hee speaketh in the person of God or of the wakeful Doctours And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine season but that wee ought to continue Also that the people bee not vexed if one cease not to propounde the scripture to them and that one striue to print the worde of the Lorde so wel in his heart that putting his trust in God his continual delight be to meditate this doctrine to speake thereof and to confirme his life thereafter by good workes and holie conuersation For in as muche as we are enclined to contrarie thinges and when we are taught are slouthful and negligent and easily goe out of the right way which wee are entred into For this cause it is verie needful that one write vnto vs three times which is that hee cease not to propound vnto vs the holie scriptures which are replenished with counsels and learning 21 To the end to giue thee to know the assurāce of the words of trueth to answere wordes of veritie to them that sende to thee It is not enough that wee haue the holie Scriptures and faithful expositours but to the ende wee may make our profite thereby and doe good to our neighbours wee ought to read the scriptures and heare the Doctours to suche ende as God hath giuen them vs. Solomon sheweth vs the ende saying To the ende to giue thee to knowe the assurance of the wordes of trueth c. Wherein he declareth to vs that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth whereto Saint Paule agreeth Moreouer it is meete that hauing so profited in this assuraunce Ephe. 4. 11. and certeintie we knowe howe to render a reason of our Fayth to them which shal desire to bee instructed by vs or which wil impugne the doctrine that wee haue learned Solomon wil haue it so when he saieth To answere c. Whereto Saint Peter agreeth saying And be ye alwayes readie to answere euerie one that demaundeth reason of the hope which is in you 1. Pet. 3. 15 c. The Apostle to the Hebrewes sheweth them wel that one ought so to profite in the worde of trueth that hee may be able to answere when hee sayeth For when as concerning the time ye ought to be teachers yet had you neede againe that one teach you the first principles of the beginning of the worde of God c. And Hebr. 5. 1◠if wee ought al so to profite in the worde of trueth the Ministers aboue the rest ought to be careful thereof to the ende to instruct the people in sound doctrine and stoppe the mouthes of the aduersaries of the truth As Saint Paule admonisheth them therof chiefly when hee writeth to Timothie and to Titus But although we ought to answere euerie one yet this is not to say that we may be al Doctours to haue publike charge nor that wee ought to knowe of force howe to expounde the Scriptures point by point It is enough for the simple sort to knowe that Iesus Christ is their Sauiour and that they be so confirmed therein that the suttleest Doctors of the world nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour And as wee haue not to doe to be so suttle so it is not meete that wee be ouer curious to enquire after that which appertaineth not to the honour and glorie of God nor to our saluation nor to the edification of our neighbours 22 Polle not the poore because hee is poore and oppresse not the afflicted at the gate Solomon folowing the lawe and the Psalmes hath alreadie often tolde vs of the poore accusing and blaming them which doe them wrong But because the worlde amendeth not for any time that commeth but rather waxeth woorse and iniquitie encreaseth daily as is seene by proofe for this cause Solomon persisteth to admonish vs of our duetie towardes the poore saying Polle not the poore because he is poore c. In commanding this hee first warneth Magistrates and Iudges of the earth to haue pitie and compassion on the poore and to yelde them presently the right that appertaineth to them without suffering themselues to bee corrupted by giftes or brybes by friends or parents to peruert the iudgement and doe wrong to him who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings Princes Magistrates and iudges which fauoure them whome they please to oppresse and hurte the poore and that rightly one may charge them that the spoyle of the poore is in their houses wee ought also to vnderstande that Solomon accuseth them of oppression and vniustice of great malice and crueltie for when they bee set at the gate where anciently they Esal 3. 13. sate to do iustice wheras for the pouertie affliction of the needful they ought to bee moued to pitie and compassion they take occasion thereby to polle and oppresse them against the duetie of their office and against their consciences And this is because they set not God before their eyes nor haue no feare nor reuerence of his woorde nor force not to bee blamed For if one speake not according to their wil and pleasure they haue power and therfore they reuenge it presently And so one prooueth in them the trueth of the prouerbe which saith That if one speake wel of princes hee lyeth and if hee speake euil they amende him Secondly by this commandement hee admonisheth euery one of vs to beware that wee doe no hurte to our poore neighbours which are afflicted for lacke of goods or worldly succour That wee doe them noe harme by disceyte nor violence nor vnder shadowe of iustice As they doe which by sutes in lawe gnawe and eate vp the poore or by any other subtil meanes but the worlde is like to those great Mastife Dogges who when they see any little curre that is poore and feeble incontinently they runne vpon him and all to byte him and teare him Euen so by how much more one seeth a man feeble and weake by so much the more he is readie to pille and polle him and to doe him all the damage he can whereas for his pouertie and affliction hee shoulde studie to doe him pleasure And because what meanes soeuer is made to forbid these theeues robbers these couetous catchpols and vsurers to doe so and yet they bee not moued a whit more to mercie but harden themselues in their disordinate desires in their crabbednesse and crueltie Let vs vnderstande that this sentence and others like it serue for their accusation and condemnation Wherefore if wee wil not be accused nor condemned as pollers
the which wee ought vprightly to guide our heartes Solomon speaketh expresly of the guyding of the heart for if it be not well affectionate al that wee goe about is manifest wickednesse or if we doe any thing which profiteth wee are led by hypocrisie And that which wee doe fairely before men is but abhomination before God who beholdeth the hearts 20 Keepe not company with wine bibbers nor with deuourers of flesh We desire naturally to haue wherewith to maintaine ourselues in good order in this life and to be cloathed honestly Such desire is not to be despised nor blamed when it is without auarice and agreeth with that which Iesus Christ teacheth vs when he saith that we should aske of God our father that hee woulde giue vs this day our dayly bread Wherein as wee are taught to fly auarice and not to eate the bread of others for nothing so also wee are taught to content ourselues with a litle nourishment and meates which are not of an hye price nor curious dressing and apparel which is not sumptuous Wherfore let vs neither be gluttōs nor deintie mouths nor drunkards nor couet the bankets and feastes of such persons who are neuer at their ease but when they are bibbing and swallowing Solomon warneth vs thereof saying Keepe not company 1. Tim. 44. 6. 17. with wyne bibbers c. He saith not keepe not company with them which drinke wine and eate fleshe For euery creature of God is good and nothing is to be refused when it is taken with thanksgiuing And the liuing God giueth vs al things abundantly to vse But he saith With wyne bibbers c. Hee wil not that wee bee hoate nor hastie to fil ourselues with wyne and flesh not considering wheretoo al things are created And sheweth howe it is not meete that wee shoulde fill wyne downe our throtes as into a vessel which hath a large mouth nor that wee deuoure meate lyke hungry wolues but that in sobrietie and temperance wee sauour our flesh and our wyne not so much to take our corporal delight thereof as to acknowledge the bountie liberalitie which our Lord God vseth towards vs to giue him thanks for the same as we are boundē theretoo hauing nothing but by his grace and mercie Thus dooing although in this worlde we cannot choose but wee must bee amongst drunkardes and deuourers of flesh yet neuerthelesse wee shal not bee with them for wee shal not bee partakers of their vnfruiteful woorkes of darkenesse As Saint Paule telleth vs. Eph. 5. 119. Note wee besides that there is gluttonie not onely in eating too much either of Beefe Mutton or foule but also of fishe for that is fleshe although it bee not named so amongst the Papists S. Paul is witnesse of it Wherefore the Papists are much abused when to abstaine from that which they cal flesh they perswade themselues that they fast and yet they fil themselues once a day with fishe and wine so ful as the belly wil holde so that they haue no appetite against 1. Cor. 15. 3. euening But it so much lacketh that they fast and are sober that they are rather wine bibbers fleshly gluttons wherby they deserue wel to haue that pouertie which Solomon threatneth to them which are gluttons and drunkardes saying 21 For the drunkard and the glutton shal be poore and the too much sleeper shal be clothed with rags Solomon giueth vs heere the reason for the which he wil not haue vs to keepe company with wine bibbers and in this reason he sheweth that of drunkennesse and gluttony proceede pouertie the which wee naturally doe feare Gluttons and drunkardes merite it wel for they are not onely spende thriftes and wealthwasters but also they are slouthful as Solomon marketh it when he addeth here the too much sleeper whereof Solomon hath blamed the slouthful and as hee hath threatened the slouthful of pouertie so doeth hee Pro. 6. 9. 10 11. now heere when he attributeth rags to him that sleepeth too much and if we see not this happen before our eies yet let vs knowe that they which continue in drunkennesse and sleeping shal not escape Gods hand for if they be not reputed worthie of temporal goods they are not capable of heauenly substance 22 Heare thy father which begot thee and dispise not thy mother when she waxeth old Subiection is a very harde thing and those which are most bounden to yeeld obedience flie from it as much as they can There is no subiection nor obedience which is more esteemed amongest men thā that of children towards their fathers mothers but children haue no care to doe their dueties and principally when their fathers and mothers bee olde then the children which couet to liue at their owne pleasure perswade themselues that their fathers and mothers are too seuere and rigorous or striue to make them beleeue that they dote and are mad and that they knowe not what they say or doe For this cause they haue great neede to be stil tolde of their duetie as Solomō warneth them thereof and here againe saying Heare thy father c. Wherein hee teacheth children nothing but that which they woulde shoulde bee doone vnto them if they had children as one may perceiue when there are neither fathers nor mothers so young which wil not bee so honoured of their children It is meete therefore that children haue regarde to doe their duetie to their parents as Solomon exhorteth them in this verse Although hee attribute great authoritie to parents first when hee saith Heare In this hee will that children holde their parentes for maisters true techers as bearing words in the name of Christ for it is him of whom the father saith Heare him Also by this word Heare he sheweth parents in what schole they ought to studie that is in the heauenly fathers schoole by the meanes of Iesus Christ otherwise they can say nothing that their children ought to heare This is not to say notwithstanding that fathers mothers ought to cōmande their children nothing which is not expressed word by worde in the scripture It sufficeth that they commande them nothing wherein they offende if they obey Then children ought to heare and render to their parents the honour which God commandeth It is that which the Apostle Saint Paule commandeth saying In al thinges c. And to the Ephesians hee expoundeth what Col. 3. 20. Ephe. 6. 1 al these thinges are ween hee saith According to the Lorde for it behooueth vs to obey father and mother in al that which is not contrary too the honour and subection which wee owe vntoo God Secondly he attributeth authoritie when he saith thy father for seeing that God doeth this honour to men which are but his organs and instruments to communicate his titles too them it is no reason that children shoulde disdaine them or once enterprise to disobey them for their disobedieuce woulde not bee against men but
Is lyke a Dogge returning to his owne vomit Wherin we haue to note first of al that it is not without cause that hee calleth men foolishe for from the beginning he hath forsaken his Creator from whom commeth al wisdom Now if for this cause he merite to be called foole by a more reason hee is wel worthie of this name when hauing bin instructed in the word of truth which is the true wisdom he returneth to his follie for in so doing he apostateth reuolteth from wisdom to whom afterwardes he cannot haue recourse For those which once haue bin lightened and haue tasted the sweete word of God if they fal again it is vnpossible that they should be renued by repentance c. Secondly we haue to Hebr. 6. note that although God haue eternally reprooued the folish which apostate and reuolt from wisedome and that the first cause of their apostacie is eternal reprobation yet neuertheles God ought not to be so blamed in no wise for their apostacie For it is the foole which beginneth his follie afresh as Solomon sheweth it c. Thirdly note we that although the elect of God after being called to the knowledge of the trueth commit follies either through wickednes or by ignorance or fragilitie yet neuerthelesse they begin not their follie afresh as we may see it here when Solomon compareth the foole which beginneth his follie a newe to the Dogge which eateth that which he hath vomitted for there are none but the reprobate which are like to such dogges For although such dogges after receiuing again that which they haue vomited do not return to it again euen so the reprobate being gone backe from the holie commandement which they haue receiued doe neuer returne by repentance But the elect of God are not denied repentaunce as the scripture doth witnesse in diuers places and as there are therof diuers examples and their last state is better then the first for they obteine forgiuenesse of their sinnes by the precious blood of Iesus Christ but the reprobate lye stil wallowing in their filthinesse and are like not onely vnto dogges but also vnto swine which after their washinges 2. Pet. 2. 22. do returne to wallow in the myre Therfore when we are deliuered from the filthinesse of the world through the knowledge of the word of God let vs see that we accomplishe our saluation in Mat. 12. 34. 32. Hebr. 6. 4. 10. 26. feare and trembling for if we returne vnto our foolishnesse sinning against the holie Ghost we can not obtaine forgiuenesse of our sinnes 12 Seest thou a man wise in his owne conceit more hope is of a foole then of him We naturally do desire to be wel esteemed and accounted of amongst our neighbours would haue men to hope wel of vs. This desire is good cōmēdable so that in attaining the effect therof we behaue gouern ourselues in the feare of God reuerence of his worde with humilitie and modestie towardes our neighbours and that we may truely protest with Dauid Lorde I am not high minded I haue no proud lookes c. For if we thinke to set foorth ourselues Psal 131. 1 and to bee esteemed as being wise and able enough to win reputation not needing to bee admonished nor rebuked and that wee bee so puffed vp with our worldly and carnal wisedome that wee can abide no admonition nor correction wee depriue ourselues of al good reputation and are in the way to bee counted woorse then fooles which are so corrupted that they haue no minde nor desire after wisedome nor to get reputation And indeede they which thinke themselues wise enough are worse to be corrected and reformed then fooles which are vtterly voyde of wit and reason Solomon doeth so pronounce it saying Seest thou c. This thing hath beene prooued as the scripture sheweth The Scribes and Pharisies thought themselues iust and wise and thereby remained obstinate and hardened and woulde not receiue Iesus 1. Cor. 1. 30 Mat. 3. 7. 9. 9. 12. 3. 15. 13. 21. 31. 23 13. Luk. 7. 29. 15. 1. 2. 16 14. 15. 19 2. Pro. 3. 5. 6. 7. Rom. 12. 16. Esai 5. 21. Luk. 16. 15. 1. Pet. 5. ◠1. Cor. 3. 18 19. Col. 3. 12. Phil. 2. 3. Christ who of God is made vnto vs wisedome But the Publicans and whoremongers did confesse their follies and wickednesses and repented their sinnes beleeued in Iesus Christ receiuing him for their redeemer and Sauiour but those Scribes Pharisies which were wise in their owne conceite scorned him refused him and persecuted him vnto death For this cause are they sharply rebuked threatned and condemned the tolegatherers whoremongers are comforted and receiue hope to be saued Therfore if we would that men should conceiue a good hope of vs let vs folow that which Solomon doeth teache vs saying Trust thou in the Lorde with al thine heart and leane not vnto thine own wisdom c and S Paule saieth Be not high minded c. Otherwise though the world were dazeled with our pompe and faire shew yet should wee be litle the better for it for we can not deceiue God which resisteth the proud abhorreth the high minded and curseth the arrogant Wee see therfore that it is verie necessarie for vs to folow the aduertisements of Saint Paule If any amongest you seeme wise let him become a foole in this world that hee may be made wise Moreouer let vs note that when Solomon saieth More hope is of a foole then of him c. This is no more to say that he alloweth folishnes to cause vs to continue therin then when S. Paul saith that where sin aboūded Rom. 5. 20. there did grace more aboūd he alloweth not sin neither would he haue vs to cōtinue therein that grace might abound otherwise Solomon shoulde builde that which hee had destroied and destroy that which hee had builded Let vs vnderstande then that Solomon compareth him which praiseth himselfe and wil not suffer too be admonished with him that suffereth himselfe to bee caried away of his vnbrideled concupiscences and yet doeth presume nothing of himselfe whome hee calleth foole and pronounceth that wee ought rather to hope for the amendment of such a foole then of him which thinketh himselfe to bee wise And thus he doth closely admonish vs to forsake our foolishnes that mē may not hope in Pro. 22. 1 vaine of vs and that we should obteine good fame and renowme the which is more to be desired thē great riches And thus we may desire it so it be done without ambitiō onely seeking the glory of God and the profite of our neighbour and not to be praised therefore Mat. 6. 23. and to be made a wonderment for to bee worshipped as doe the hypocrites whom Iesus Christ taxeth 13 The slouthfull man saith A Lion is in the way a Lion is in the streetes
When God doeth commande or forbiddeth vs any thing or that hee doeth place vs in any estate and calleth vs vnto any vocation we must imploy ourselues therin with al care and diligence without stopping or lingering to consider the hurtes or feare the dangers which may happen following the good olde fathers as Abraham Isaac and Iacob Likewise God shewed vnto Moses that wee must not striue against that which God commandeth and wil haue no man to leaue of his charge which hee hath giuen him Ge. 12. 31 Exo. 4. 11 Ier. 1. 7. 17 for feare of dangers But they which wil neither obey God nor their superiours but wil liue after their fantazie and to doe little or nothing are readie to alledge excuses and to lay for themselues the dangers which are to bee feared and auoided as they thinke Wee must not follow the example of such except wee woulde bee Mat. 10. 28. counted amongst the number of the slouthful and to bee blamed with them as we see that Solomon doth rebuke them saying The slouthfull man saith a Lion c. Wherein hee sheweth that they which wil not doe their duetie doe forge fantastical excuses without knowledge that it is so indeede For hee saith not that the slouthful knoweth that the Lyon is in the way but onely that the slouthful man saith it And for to shewe howe the slouthfull man is very desirous to make excuses hee repeateth againe his saying Amongst the number of such slouthfulmen wee may place the Nichodemites which doe carefully excuse themselues for that that they knowe not what shal happen and betide them and thinke thereby to bee excused from making confession of their faith Now that wee may not bee of the same number let vs assure ourselues of the promise of our Lorde Beholde I giue you power Luke 10. 19 to treade vpon Serpentes and Scorpions and ouer al the power of the enimie and nothing shal hurt you Nowe that they which disdaine and refuse to doe their dueties do not know whether the dangers for the which they excuse themselues from labour are present or to come Solomon doth shewe it when hee saith 14 As the dore turneth vpon his henges so doth the slouthfull man vpon his bed When the slouthful man remooueth not out of the house no more then the doore which hangeth vpon his henges yea doth not stirre out of his bed turning and tossing nowe on the one side and nowe on the other as doeth the doore which is put to and fro doeth not remooue from his place but doeth turne hyther and thither vpon his henges hee cannot certenly knowe what is doone in the streetes but doth feare paine so much and liketh so wel of the rest that he forgeth in himselfe excuses by the which he laboureth to shewe or also to make himselfe beleeue hee hath good cause to abstaine from labour Notwithstanding hee is not without paine neither hath such rest as hee woulde otherwise hee woulde not seeke it as hee doeth turning himselfe in his bed for if he rested after his desire and at his ease hee woulde not turne so often from one side to another but hee tosseth and turneth seeking the rest that he hath not And so they which passe not of doing their duety and office ceasse not to bee without paine though they labour to auoide it albeit they haue none without yet doe they feele it within and though they are not troubled with those that apperteine nothing to their charge yet are they vexed and molested with their housholde Neuerthelesse let vs not thinke that Solomon woulde rebuke al them which turne them in their beds for to take the better rest for it is lawful for them which haue laboured sore in the day to take their rest at night that they may bee the better disposed on the morrowe after for to doe their duetie but hee blameth those which doe eschue and flie paine and labour and doth declare them to bee vnprofitable as also hee doeth againe immediatly folowing when hee addeth 15 The slouthfull hideth his hand in his bosome it greeueth him to put it againe to his mouth And heerewith hee sheweth that through his slouthfulnesse hee must needs come vnto great miserie as hath been declared But it seemeth that Solomon speaketh heere somewhat by an Ironie and after our kinde of speache For if wee see any man which willingly abstaineth from labour though hee bee a strong and bolde eater and that hee spareth not his hande for to thrust it often to his mouth yet in mocking him and rebuking him for that hee is not quicke and nimble but to eate and drinke wee say vnto him Thou labourest sore and takest great paines to lift thy hand to thy mouth He sweateth wil some say for paines hee taketh in eating And we must not wonder though Solomon doeth scorne and floute the slouthful for they doe wel deserue it seeing they wil eate their bread in idlenesse which is not lawful 16 The sluggarde is wiser in his owne conceit then seuen men that can render a reason Hee sheweth wel that slouthfulnesse is a very dangerous vice and that if a man delight therein hee waxeth obstinate and indurate in suche wise as it seemeth there is no good nor better nor more goodly estate then to liue without doing of any thing and in being idle They are flouted which let themselues out to hyre setting themselues diligently on worke neither can suche as wil not worke indure their exhortations admonitions and corrections which doe reasonably and as behoueth exhorte them to labour and to set themselues on work for to doe their duetie and to giue good example vnto their neighbours Of the number of such slouthful persons which are so wise in their owne conceite are the Pope Cardinals Bishops Priestes and Monkes which labour too make themselues beleeue that they lead an angelical and perfite life in doing nothing but onely occupied about an heape of trifles yea vngodlinesses For though the Lorde shoulde raise them vp seuen that is to say diuers persons that can giue a reason aswel in labouring as in exhorting them yet woulde they nothing esteeme it but woulde rather despise them yea persecute them as wee may see by the fires thar are dayly kindeled In the same number wee may set whooremongers gluttous drunkardes and gamesters 17 Hee that passeth by and medleth with the strife that belongeth not vnto him is as one that taketh a dogge by the eares As God hateth and abhorreth him that soweth strife between brethren euen so also hee loueth and accepteth him that is carefull Pro. 6. 19 Mat. 5. 9. for to make peace betweene brethren yea hee accounteth him for his childe for blessed are the peacemakers for they shal be called the children of God Wherevpon it may seeme as also it is the trueth that there is no strife but that wee shoulde labour to appease and quiet it when wee once knowe of it and
himselfe These haue done violence against the blood and also they hasted to their destruction without that any man hath preserued them We may here place the conspirators of this Citie which had earnestly determined as they thought to haue done violence against the blood but by the iust vengeance of God they haue of themselues run vnto the pit and could finde no helpe to profite them 18 He that walketh vprightly shal be saued but he that is froward in his wayes shal once fal The worldlings and carnal men haue in their heart and mouth this diuelishe prouerbe Hee that becommeth a sheepe maketh himselfe a praye for the Wolfe and therfore they gouerne themselues in al vngentlenesse violence crueltie for to mainteine themselues not onely against them which labour to do them wrong and to be reuenged of them but also to oppresse the simple feeble and innocentes And indeede they make them to suffer much as experience teacheth and also the innocents do complaine therof And euen because of the infirmitie of their flesh they think that God maketh no Psal 10. 1. 2 17. 8. 44. 10. 23. Psal 37. 73 account of them therefore they are tempted with the prosperitie of the wicked But albeit that the faithful feele strong afflictions and that euen vnder the same they dye yet do they not perish for God doth strengthen them and susteine them giuing them patience and constancie and verie often breaketh the enterprises of the wicked and deliuereth his faithful from their oppression violence thus he saueth them as the Patriarks Moses the people of Israel the Prophets Apostles some good Kings as Dauid Ezekias After the same experience Solomon pronounceth that hee that walketh vprightly shal be saued But the principal part of saluation lyeth not in that which is saide but in the remission of our sins in the possession of the crowne of immortalitie the which they that walk vprightly innocently in the same suffer temptation Contrarily Iam. 1. 12. Mat. 5. 10 albeit that the wicked which liue disorderly in al wickednesse doe flourish prosper for a time yet at the last they fal sodeinly to destruction as many wicked haue felt by experience To wit Pharao Saul Absolō Iudas And according to the same experiēce Solomō addeth But he that is froward in his wayes shal once fal As also they which haue conspired to destroy the Church of God haue felt But the principal part of their fal lieth in the hardening of thēselues in their frowardnesse they are not only contented to do frowardly in one sort but run vnto many wickednesses as Solomon doth note it in his tongue when hee saith not singularly hee that is frowarde in his waye but in the plurall number Hee that is frowarde in his wayes And thus hardening themselues they obtaine not remission of their sinnes but perish in them go vnto eternal death 19 He that tilleth his land shal be satisfied with bread but he that foloweth the idle shal be filled with pouertie Solomon knew wel enough that God had not created man to be as a stone or some other vnmooueable thing but to the end that he should spend the time about some good work He knew also that man because of his corruption vitious nature is much more enclined to cease from wel doing then to occupie himselfe faithfully And in this sort rebelling against the ordinance of his Creator hee wel deserued to bee depriued of the vse of the good creatures that God had giuen him from the beginning of his creation and to be brought to great necessitie And therfore hauing compassion of his neighbours he doth admonish them to labour to be occupied aboutsome worke and doeth the same sometimes in threatning the idle and slouthful sometimes in making large promises vnto the careful and diligent as we haue alreadie verie often seene But because we are deafe wil not vouchsafe to occupie ourselues about that which we ought Solomon is not cōtented with the former admonitions promises but to stir vs vp the more he setteth downe here word for word the promise that hee hath made heretofore saying He that tilleth his land shal be satisfied with bread Wherunto Pro. 12. 11 he addeth a threatning agreeable to the same out of the 6. Chapter when he saith He that foloweth the idle shal be filled with pouertie As touching the promise it hath bin handled alreadie concerning the threatning it hath bin also explicated expounded But besides that which hath bin said we haue to note that Solomō compareth Pro. 12. 11. Pro. 6. 6. pouertie vnto meat that very fitly for as whē a man hath abūdantly filled his belly with meat he is grieued pained euen so whē a man hath long fasted it greatly troubleth vexeth him Now sithēs we wil not be filled with such meat which is nothing but pouertie sorow famine euen a bitter death let vs take heede we folow not the slouthful but diligently to apply ourselues to doe our worke according as we are called of God Thus doing we shal haue want of nothing that is necessarie for vs. 20 A faythfull man shall abound in blessings and hee that maketh hast to be rich shall not be innocent The worlde is filled with falshood vntrothe deceites lyes rauishinges and euill trades as it is both heard and seene indeedes and wordes in such wise that it is not certainly well known whom a man may trust For this cause also the holy scripture maketh great complaintes of such wickednesses and condemneth all the world and amongst other places it is sayd The earth is filled with wronges Gene. 6. 13. Psal 12. 2. 3 114. 1. 2. 3 Rom. 3. 4. Esay 59. and extortion And also it is said that God is true and euery man a lyar And if Esay made so great complaintes for the vntroth of the people of God must we not thinke that there where God was not preached all was much more gone astray And indeede if God of his grace did not except some from the common condition of men there should be none righteous true nor faythfull for we are all of one nature corrupted and defiled And thus so long as the corruption of the world lasteth it is saide that Noe was a man iust and Gene. 6. 9. perfect we must vnderstand he was so not of himselfe but because that he found fauour before the Lord. Likewise whatsoeuer fayth croath veritie and righteousnes was in Abraham and other Patriarkes in Moyses and other Prophets in Dauid and in other most holy kinges in the Apostles and other holy seruauntes of God the same came of the mercie he had on them and regenerated them and Ephes 1. sanctified them by his holy spirite for to separate them from the corruptions of this world And therefore when Solomon saieth A faythfull man shall abound c. Let vs not
Thirdly the people felt it by experience in the tyme that Ioseph gouerned in Egypt also vnder the reignes of Dauid Iosias and Ezekias they haue knowne it and nowe where the righteous doe rule bee it eyther in the Churche or in the ciuile pollicie the people are very happy and so they reioyce For to reioyce after this sorte is to haue the possession of the thinges for the which wee ioy Contrarily to lament them when Solomon addeth But when the wicked are in authoritie it is to be depriued of prosperity to be in misery trouble to go vnto ruine destruction Otherwise the present sentence could not be verified For the worldly carnally minded do not delight that the righteous shold multiply or haue domination but they reioyce when the wicked which are their like doe growe in number beare the authoritie They cannot taste the prosperitie they haue vnder the reigne of the righteous euen as the children of Israel when Dauid Iosias Ezekias other righteous reigned As they haue wel shewed when they confessed not the blessings and graces that God bestowed vpon thē when such men ruled and when they triumphed during the reigne of the wicked as if they had won al. They were accursed not knowing that the wrath of God was kindled against thē his vengeance prepared for to destroy them Let vs therefore vnderstande that we haue good cause to be glad when we are ruled by righteous men for therin God doth shew vs that he loueth vs fauoureth mainteineth vs. And when he giueth vs wicked rulers we haue cause to sigh and lament and to confesse that we haue grieuously offended and therefore that God reiecteth vs to destroy vs except wee returne vnto him Let vs also vnderstande that the principal of the world are admonished to giue themselues vnto righteousnesse whereby they handle the wicked rigorously and sharpely and the good gently and softly that their subiectes may liue vnder them in peace and therein to reioyce not after the desires of the fleshe but after God and that they which haue to ordeine Magistrates let them diligently and straightly looke of what conuersation they haue bene from their youth that they bring not in suche wicked men as were Pharao Saule Roboam Achab and other wicked vnder whome the people suffered much as the holie histories doe witnesse And if in the common wealth and administration of the ciuil pollicie we ought to be thus careful to choose good men by a stronger reason then must we haue regard vnto the Ecclesiastical ministrie where the gouerning of soules is required which are farre more precious then the bodie and the goods For the wicked Prelates by the tyrannie of their traditions and inuentions doe greatly torment mens soules and so do make them to lament and sigh first of al in this worlde secondly in hel But the good and faithful Preachers of the pure truth do cōfort the children of God assuring them of their saluation as they are commaunded to doe And the people which haue suche Ministers ought to reioyce as they are Esai 4. 1. 52. 7. admonished to doe 3 A man that loueth wisedome reioyceth his father but he that feedeth harlots wasteth the substance Solomon hath saide before that the wise sonne reioyceth the father and nowe he saieth A man that loueth c. Wherein hee Pro. 10. 1. sheweth that wisedome is meete for euerie age and also that olde age exempteth not vs from the duetie that God requireth and commandeth that wee should giue vnto father and mother the which Solomon doth not now name yet his intent is not to exclude her but it is only to auoide prolixitie and tediousnesse For he laboured to giue vs quicke short sentences without any derogation to the commaundements of God And this is not without cause that hee sheweth not onely vnto children but also vnto the aged that suche is their duetie towardes fathers and mothers to wit to bee giuen vnto wisedome to loue him not onely with worde but with deed learning thereby to leade an honest holie righteous and vpright conuersation by the which God may be honoured and our parents succoured in such sort that they may reioyce haue cause in their children of praising God and to giue him thankes For for the greatest part when men are aged they persuade themselues that they haue nothing to doe to obey their fathers and mothers indeed they cast off and reiect the fatherly yoke Some thinke their fathers and mothers liue too long as did Absolon who persecuted his father 2. Sam. 15. Gen. 9. 22. 4. 8. 26. 34 35. 28. 8. 9 to death Some againe doe scorne their fathers as old dreamers and doaters as did Cham vnto his father Noe. Other some worke wickednesse for to grieue and vexe their fathers and mothers as did Cain who slue his brother Abel and as Esau who tooke wiues for to vexe his father mother They that desire the libertie of the fleshe and which by pride arrogancie do reiect the fatherly yoke count themselues valiant and not to be fainte hearted and doe count them doltes which perseuer and continue in the obedience of fathers and mothers but contrarily the holie Ghost pronounceth that they are wise and doe loue wisedome and so haue no faint heart neither are doltes but strong and valiant for they can wel tame their carnal and vnbridled lustes Solomon doeth shew it vs briefly By louing of wisedome For whosoeuer loueth wisedome is also againe loued of her and shee instructeth him in al knowledge and vnderstanding and armeth him with counsel discretion with power and constancie with modestie sobrietie and temperancie shee decketh him with chastitie and shamfastnesse Solomon doeth shewe this same when against louing of wisedome hee setteth to feede or to entertaine harlots and against reioycing of the father he setteth wasting of the substance saying But he that feedeth harlots c. Vnder feeding of harlots hee comprehendeth al maner of vntemperancie as pompes sumptuousnesse gluttonies and drunkennesse daunces and games and other dissolutenesse whereby wee are ledde to make excessiue exspenses and to spoyle muche substance vnprofitablie and to the hurt of other the which is not to reioyce him but rather for to vexe him and to bring him sorowe Let vs also note that reioycing of the father is by wisedome to mainteine him and to preserue his goods and to feede him therewith or if he haue no substance that the sonne should learne to bee a wise stewarde of that which hee possesseth so that hee may helpe the necessitie of his father Solomon had good regarde heereunto when he saide not He wasteth the substance of his father but generally and indefinitely he saith He wasteth the substance For where the fathers and mothers want the children are bounde to bestowe their owne substance for to succour them Diuers doe vnderstande by wasting of the substance the loosing of
persecute and would make to dispaire they scorne them that beeing so feeble they dare hope and trust that God will deliuer them But as Noe founde fauour before GOD who reuealed vnto him the ende of al fleshe and shewed vnto him the destruction of the worlde and as God foretolde Abraham and as the angels foretolde Lo◠of the destruction and ouerthrowe of Sodome and the same also and as God hath made many other righteous to see the destruction of the wicked which were mightie and many in number as to the children of Israel Dauid and other good kinges and iudges euen so wil hee also shewe vs the same fauour if wee walke truely in righteousnesse and vprightnesse as Solomon doeth promise vs saying When the wicked c. And this agreeth with that which is written in diuers places Thus we see that the wicked how mightie Iob. 22. 15. Psal 37. 34. 52. 7. 58. 11. Esay 66. 24. greate a number soeuer they be can they not atchieue to the end of their enterprises but must fal perish And contrarily the iust that are weake and which dayly doe perishe euen before our eies are preserued and beholde the vengeance that God taketh of their persecutours And thus wee are taught not to waigh nor to iudge things as wee see them at the first sight but wee must looke to the threatnings that God maketh against the vngodly and to the promises that he maketh vnto the righteous for they are certaine other thinges that we see with our eies doe passe and vanishe away to nothing 17 Correct thy sonne he will giue thee rest and will giue pleasure to thy soule There is neither olde nor young but desireth rest and peace also therewith to haue wherewith he may be delighted and made to reioyce And as it is a thing to be desired euen so also it is proper vnto the nature of man and chiefly vnto the aged which are not of such power and might that they can labour as can they that are in their floorishing age But commonly we knowe not the meanes whereby wee may come to obteine these desires and when wee knowe them yet wil we not holde them For albeit that Solomon hath sometimes exhorted the fathers and mothers to correct and to chasten their children with roddes and that hee hath promised them in so doing that they shal driue out and expel foolishnes from the hearts of their children and shal deliuer their soules from hel yet for the most part the fathers and mothers doe not vnderstande that they ought to chasten their children and doe much feare to anger them and for to reioyce and to giue them recreation they let them runne where they list Wherevpon it commeth that in steede of resting vpon their children and to haue pleasure in them and to delight in their good gouernment in their modestie and obedience their children doe torment them and vexe them by their dissolutions lewdnesse and rebellion And therefore againe Solomon doth admonishe them correct thy sonne c. And hee promiseth them that in so doing they shal haue rest and pleasure For in correcting their children foolishnesse which was bounde vnto their heartes is put away and thereby wisdome is giuen them whereupon followeth rest and pleasures For a wise sonne reioyceth his father Pro. 10. 1. 15. 20. Heerein Solomon teacheth the fathers what duetie they owe vnto their children and to the children hee teacheth what they owe vnto their fathers and mothers not onely that which is necessary but also what is pleasant yea euen before God For children must not be giuen to vanitie and foolishnesse to vncleannesse and dishonestie for to giue recreation vnto their fathers and mothers but they ought to followe whatsoeuer God commandeth them and to haue their fathers and mothers in abhomination and hatred which shoulde demaunde the contrary or that shoulde hinder them to folowe what God commandeth 18 Where there is no vision the people decay but hee that keepeth the lawe is blessed It is written before time in Israel when a man went to seeke an answere of God thus hee spake Come let vs goe to the Seer for he that is called nowe a Prophet was in olde time called a Seer And 1. Sam. 9. 9 sith that a Seer is a Prophet we wil take the vision for a Prophesie as the same is taken in Esay This kinde of vision hath euer byn necessary in the worlde for the preseruation of men and hath greatly profited the people of Israel when they had Seers that gouerned thē the want of thē bringeth great hurt for hauing the Prophets Esay 1. 1. they were instructed in the wil of God which shewed thē the way to saluation and life but being destitute of Seers they knowe not what they should doe They gaue themselues vnto superstitions idolatries vnto craftinesse and rauine to doing wrong extortions and violences and other wickednesses and so prouoked GOD vnto wrath against them and for this cause hee raised vp enimies to spoyle and destroy them as wee may see in the booke of the Iudges and in other holy histories Likewise all other nations being destitute of Seers or reiecting the worde of God haue suffered horrible wasting And stil nowe wee see that the nations which haue not the pure preaching of the Gospel are vexed and tormented with warres by the which a great number of people doeth perishe Now according to these experiments Solomon saith Where there is novision the people decay Except then that wee receiue the worde with al obedience by the which woorde God doeth reueale himselfe vnto vs and doeth declare his wil vnto vs wee are cursed for by such contempt we goe to perdition though for a time it seeme that wee doe prosper and florishe Let vs therefore receiue the vision that is to say the wholsome doctrine wherby wee are instructed what the wil of God is and in this sort wee shall not decay but shal be happy and blessed as Solomon doth pronounce saying But hee that keepeth the lawe c. That wee may wel and truely keepe this lawe or doctrine wee must hate and abhorre our sinnes and with al our heartes folowe and doe the good deede that God commandeth vs and to distrust ourselues and to cal vnto him for our helpe and also wee must bee assured that hee wil not fayle nor deceiue vs though wee accomplishe not perfectly that which he commandeth vs but of his only grace and goodnes he giueth vs faith and repentance and he doth accept and allow them for the fulfilling of his lawe and doth pardon and forgiue vs our imperfections so that they do truely displease vs. And thus though it is saide that he that keepeth the law is blessed yet let vs not thinke that we can fulfil it but forsaking our merites let vs weepe and lament for our maliciousnesse and imperfections desiring of God that hee would please to guide
fooles and mockers to the obstinate and hardened as Solomon doeth shewe them when hee saith to them your destruction your feare And that there is no remedy left for the obstinate and reprobate which refuse the wisedome of God who is the only remedy Solomon sheweth it when he compareth their feare vnto desolation and their destruction vnto a whirlewinde In desolation all is wasted and destroyed and the whirlewinde consumeth and killeth that which it meeteth but this desolation and whirlewind doth not destroy kill the obstinate so that afterwards they become stones blocks or like brute beastes when they are killed For being once smitten and beaten downe they shal be afflicted foreuer so desolatioÌ„ and storme wil neuer forsake them as Solomon doeth well signifie it saying When affliction and anguish shal come vppon you Then shal they cal vpon me If they bee not heard they cannot bee deliuered This euerlasting anguishe is shewed vs when our Lorde Mark 9. 44. sayth that in the hell fire their worme dieth not and the fyre neuer goeth out For we haue sayd expresly that eternal death is the last destruction to declare that the obstinate people are not exempted from destruction in this present life but whiles they be in it they begin their hell and damnation and that euen heere they are forsaken of God as hee doeth make them to feele Caine Saul Gen. 4. 1. Sam. 28. Mat. 27. and Iudas haue witnessed the same Solomon doeth also wel shew it when he saith That they shal cal c. 28 By calling and earely seeking He sheweth they are in great care and griefe for the euil they feele and feare to come vpon them By not to answering nor to be found hee declareth howe God regardeth them not and hath cast them vp for euer It may bee sayde that if God doeth aunswere the wicked after their deceasse that by a far stronger reason hee wil aunswere them in this Luke 19. Luke 16. 25. Mat. 25. 41. life God doeth aunsweare by Abraham the riche man lying in hell Our Lorde also doeth aunswere the goates Aunswere that after the minde of Solomon these heere haue not receyued aunswere for they haue an hard and sharpe aunswere such as a man woulde make to his enimie resisting him to the face as it is sayde and putting him besides his intent and enterprise euen such as the Iudge maketh to the theefe when hee pronounceth his sentence sending him to the gallowes But Solomon speaketh heere of a softe and fauourable aunswere such as a man doeth make vnto his friend graunting him that which hee asketh Hee sayth that God denieth such aunswere to the fooles and scorners which are obstinate and hardened and hydeth himselfe from theÌ„ and wil in no wise helpe them the which Solomon doth signifie by saying they shal not finde mee But it may bee sayde agayne that Solomon seemeth not heere to speake with the same spirite that Dauid his father did Call vppon mee in the time of trouble Psal 50. 15. so wil I deliuer thee c. Aunswere that Dauid doeth speake of those sinners which are not hardened in their wickednesse but with al their hart doe truely turne and seeke the Lorde Such persons Deut. 4. 29. Psal 145. 18 Ezec. 33. 16. are promised to bee hearde But Solomon speaketh of them which make no account to repent and harden their heartes more and more against all holy admonitions and corrections Such persons are not hearde neither feele God to fauour them for they cal not vppon him neither seeke him for the loue they beare him nor for the hatred and vnpleasantnesse that they haue of their sinne but bycause they are afraide of Gods iudgement and that they feele their destruction Heere wil bee asked how such fooles and scorners call and seeke God seeing they neither loue him nor put their trust in him Aunswere howe Solomon speaketh heere either after the estimation and opinion of the fooles and scorners or according as they woulde appeare to doe for to say the truthe they neuer cal vpon God neither seeke him nor cannot bycause they haue refused al his counsel and correction they knowe him not How shal they cal vpon him in whome they haue not beleeued Also to cal wel vpon God seeke him Rom. 10. 14. Luke 18. 10 1. Thes 5. 17 Esa 55. 6. wee must not ceasse nor bee weary Seeke the Lorde whyle hee may bee founde call vppon him whyle hee is nye For as wee are alwayes in necessitie so haue wee alwayes neede to pray vnto GOD to helpe vs with his grace and mercy For this â—ause also our Lorde Iesus Christ hath a perpetual Priesthood Heb. 7. 2â— The fooles and scorners obstinate and indurate feele not their necessitie vnlesse they be sore pressed with feare and be in great affliction and anguish they thinke they haue no need of God but when they loke to perish And therfore til they thinke to bee destroyed they neither cal vpon God nor seeke him as Solomon doth wel shew it saying Then shal they cal vpon me c. They would not cry vnlesse they were constrained by intollerable euils chiefly for feare of Gods sharp iudgement and of eternal death and damnation If then we would haue God to aunswere vs let vs not tarry til we can no longer but let vs turne vnto him with al our hart and he wil receiue vs to mercy 29 Bycause they hated knowledge and did not choose the feare of the Lorde 30 They would none of my counsel but despised all my correction 31 Therfore shal they eate of the fruite of their own way and be filled with their owne deuises By the complaint that wisedome hath heretofore made of the idiots scorners and fooles she hath shewed that there was sufficient cause to threaten them sharply with the iudgement of God Notwithstanding as though they had not vnderstand this complaint and as though they alledge that wrongfully and without cause they are threatned after this sorte wisedome repeateth her complaint shewing them that they haue well deserued so to bee threatned and also to be forsaken of God She saith then Bycause they hated knowledge c. It is the wont of Idiots scorners and fooles so to despise the preaching made to them in the name of God that they seeme not to vnderstaÌ„d them as though they were not spoken vnto and therfore when for their contempt they are threatned with the iudgement and vengeance of God they magnify themselues saying they are honest men although they bee starke naught and persuade themselues to bee threatned very wrongfully and as though they had not heard wherein they haue failed do faile they aske wherfore they are so threatned Wherfore to make them more vnexcusable their faults are told them againe but as it is saide they are therefore more vnexcusable For that they aske the cause why they are threatened is not for to endeuor for to amende
their life but rather that they may iustify themselues and giue to vnderstande that they shoulde not be touched Besides this wee must note that repetitions are vsed in the holy scripture the which albeeit they are esteemed superfluous and vayne and bee troublesome yet are they profitable yea necessary bycause of our rudenesse and flownesse the better to inculcate and make that which hath already beene tolde vs to enter into our vnderstandings or that wee may not pretende cause of ignorance if wee despise what hath bene taught vs. And among repetitions those are most profitable which serue for exposition of that which hath beene afore sayde as is this same whereby wisedome sheweth whereto she tendeth with her cry to wit that men shoulde not dwel in ignorance neither bee without vnderstanding lyke brute beastes but keepe knowledge and vnderstanding in the law doctrine of the Lorde whereby they are kept in the seruice and obedience of God in all humblenesse and reuerence following true religion Wherein she laboureth in vaine towardes the Idiots scorners and fooles which are obstinate and indurate for somuch it wanteth that they wil profite thereby that not only they refuse the knowledge and feare of the Lord but which worse is they hate it and persecute it as it is declared in this repetition But if wee would not haue such complaint repeated against vs wee must by and by after wee are once shewed our faultes in the name of GOD and by his worde obey admonitions and warning louing to be instructed that wee might knowe howe to walke in the feare of the Lorde As touching the rest sermons are not onely made for them which heare very well and are easie to bee taught but also for the deafe and them which would seeme not to vnderstande what is tolde them We must iudge that such people haue great neede to haue one thing often told them otherwyse we might thinke that in the wrytings of Moses of Dauid of the Prophetes Apostles and Euangelistes there are many vaine and superfluous things for they doe greatly vse repetitions and say one thing in diuers woordes And also although we thinke we haue no need of repetitions and that wee ought not to vse them yet if wee marke them when they are directed vnto the indurate and obstinate they wil greatly edifie vs. For first of all wee vnderstande that if God hath such care to reduce the obstinate into the right way by a more strong reason hee wil not suffer those which are easy to bee taught to forsake the right path but wil haue care to lighten them by his worde that they continually might follow it not declyning on the right hande nor on the left Secondly wee shal not desire to followe the indurate seeing them so often reprooued and bee threatened so sharply but shal bee moued to growe more and more in true knowledge whereby wee may bee kept stil in the feare of the Lorde 31 Therefore shall they eate of the fruite of their owne way c. As the heauenly wisdom is not contented once to haue complained of the Idiots scorners and fooles but hath repeated her complaint so nowe she maketh againe the lyke threatening as before but in other woordes For that which shee hath called feare she calleth eating and that which she called destructiō shee calleth to be filled Wherein we may see shee speaketh Ironicè in mocking the scorners as they deserue so to be And by so speaking she hath respect to their enterprises and counsels which were opened vnto vs when he said vers 12. and 13. we wil swallow them vp c. Now mocking their enterprises she saith Therefore shal they eate of the fruite c. As if she did say euen as al the labour of man is for his mouth and that there is no profite to man but that he eate drinke c. sith these persons haue laboured both Eccles 6. 7. Eccles 2. 24. with body and spirit it is not reason they should lose their paines but be recompensed for their trauaile and receiue the reuenue otherwise they shoulde suffer wrong For it is said Who goeth on warfare any time at his own cost Wherefore as they haue inuented 1. Cor. 9. 7. mischiefe for the innocent and taken greate paines to destroy and kil them not only in body but also in soule by offending thē for contemning of my counsel correction for hating of knowledge and refusing the feare of God euen so to recompence them for their labour I wil cause mischief to light vpon them that is to say the frute of their thoughtes To lay trappes for the innocent they haue digged and graued pittes but to drinke their fill they shal fal into the ditch they haue made and that they may haue more than they can desire and spewe vp againe their wickednesse shal returne vpon their heads and their wrong shal fal vpon their owne pate In this sort the going downe of their meate wil trouble and grieue them and their filling in tollerable to them as Solomon doeth likewise declare it saying 32 For ease slayeth the foolish and the prosperity of fooles destroyeth them 33 But he that obeyeth me shal dwel safely and be quiet from feare of euil As when the gluttons and dronkardes abounde in worldly riches they cannot vse them soberly and measurably to keepe them in health of body that they may employ their bodies and wits to such workes as bee profitable both for themselues and for their neighbours but doe vse them excessiuely eating and drinking without rule measure which is cause not only that they sleepe out of time vomit their meates and spewe out their wine and haue no care to do wel no more than brute beastes who are suffised with eating drinking and sleeping but is cause also why they are deceiued of their opinion for they hauing aboundance of riches and vsing them after their Iustes doe iudge themselues happy and thinke they are at their ease and take their pleasure and that no euil can happen them Euen so the witolde and fooles seing themselues to be the greatest heape and perceyuing themselues the strongest none resisting which can hurt them and that by this meanes oftentimes come to atchieue their counsels enterprises doe iudge to bee at their ease and to haue sounde and sure prosperity therein they become so dronken and abused that they thinke no euil can euer fal vpon them and in this arrogancy they are giuen to inuent the destruction of their neighbours and al the exhortations that can be made them by the word of God they despise and reiect but contrary to their opinion they are enuironed compassed with miseries calamities through feare wherof they become almost dead And for that that in such misery though they cry lamēt they seeke not those remedies which they ought they are destroied in this sort their ease killeth them their prosperity destroyeth them The Sodomites