extolled herselfe from the beginning of this Chapter shoulde not be such as she hath declared of herselfe that it is not an imagination framed in the braine of man that he hath yeelded of his owne goodnesse Solomon doeth describe her eternal power and therefore he saith The Lorde hath possessed wisedome in the beginning of his way Wherein he giueth vs to vnderstande that God hath neuer purposed any thing and that he hath neuer ordeyned any thing in his eternal decree without wisedome that is to say that this wisedome was already before that God had put in execution any of his purposes and ordinances as it was right necessary for it followeth wel that if it was in the beginning of the way of the Lorde that it was before al things consequently that it is no creature which hath takē his essence with the things created Wherof we must conclude that his being is eternal and likewise his power And forasmuch as there is no eternal being nor eternal power but onely in God it foloweth therefore that this wisedome is in God and that it is nothing distincted nor separated from God and consequently that the same is God yet least we should confounde the persons which are in God we must beleeue and confesse that in so much as God is Father that his Wisedome which is his eternall Sonne and his Word is distinct from his fatherhood That this wisdome is the eternal Word and the Sonne of God Saint Iohn doth shewe in his Gospel when he doeth attribute vnto the Word that which Solomon doeth attribute heere vnto Wisedome that is to wit when he sayeth In the beginning was the Word When then it is said The Lord hath possessed me let vs know that it is the Sonne Ioh. 1. 1. of God which speaketh And so when we haue saide that our wisedome is in the only Word of God We haue not meant that it is in the woorde that soundeth in our corporal eares but in the same that so penetrateth our hartes and mindes that we are made newe creatures Neuertheles the outward preaching is not vnfruitful but profitable and necessarie for it is the meanes and instrument wherwith God is serued to make the liuely woorde to pearce into vs for this cause S. Paule douteth not to say when hee speaketh of preaching that the Gospel is the power of GOD to saluation to euery one that beleeueth Againe Faith commeth by hearing Rom. 1. 16. 17 and hearing by the woorde of God If then wee despise preaching we do not despise men but the Sonne of God we refuse our saluation make post hast vnto our damnation we skorne at the wisedom of GOD and reioyce in folly Thus doing wee walke cleane contrary to that wee shoulde yea against nature the which teacheth vs to honour our elders And sith the Lorde hath possessed c. Wisedome is very auncient Wherefore wee muste honour it when she offereth herselfe vnto vs by the mouth of her Ministers 23 I was set vp from euerlasting For to declare the eternitie of Wisedome more largely and more particularly Solomon bringeth her in saying that she hath bene set vp Nowe the worde which he vseth hath in his tongue diuers significations it signifieth to ordeine it signifieth also to be king and to beare the chiefe rule These two significations agree verie wel with the wisdome of God but we must take heede that we imagine not that as Kings Princes doe ordeine Gouernours in their prouinces which are their subiects and inferiours that in this maner God hath ordeined wisedome ouer his workes as his inferiour For wisedome is equall vnto God seeing it is of the same essence with him and that in God there is neither superiour nor inferiour neither higher nor lower but there is an equalitie exempte from al difference and diuersitie Therefore when wisedome sayeth that she hath bene set vp or that she hath had the kingdome or the principalitie let vs vnderstande none other thing but that God hath decreed and ordeined al things by his wisedome and thereby hath made and ordered al his works and thereby reigneth and ruleth ouer al the world And when she sayeth from euerlasting and from the beginning we must not deuise that wisedome began from the beginning wee must not deuise that wisedome began to bee set vp and to beare rule For seing that as it is saide in the beginning God created heauen and earth c And wisedome hath beene set vp afore the earth wee must vnderstand that from euerlasting and from the beginning and before all worldes and before any beginning that is to say from euerlasting and before al things For as the diuine wisedome had no beginning of essence so also it began not to be ordeined and to beare rule And forasmuch as wisedome hath bene eternally set vp in the counsel of God she may wel say I haue counsel c. And seeing that her gouernement is eternal shee may well say That by me Kinges raigne c. Furthermore they that despyse the preaching of the Word by the which wisedome doeth offer herself for to doe that wherevnto she hath beene ordeined doe enterprise an vnpossible thing to wit to breake the ordinance of God and therein they shewe their foolishnes and arrogancie rising vp against an eternal gouernment whervnto they ought to do homage that they may obteine true and strong being and finally to reigne with Wisedome for euer They shewe also their ingratitude not acknowledging that al riches proceede from wisedome and that without it nothing can stande They are then greatly out of their wittes for by contemning the Worde so much as in them lyeth they make wisedome vaine and seeke the destruction of the worlde which can not stande without theirs Contrarily they that haue a reuerence vnto this Word so much as in them is doe mainteine the ordinance and establish the gouernment of wisedome and as they desire that she should reigne and rule so much as they can helpe they do make her to reigne also they can not perishe for wisedome loueth them and openeth herselfe vnto them Wherefore it is a sure thing that they shal be partakers of this eternal gouernment These thinges are past the reach of mans wit and therefore the worldly wise can not comprehend them there is nothing but Fayth that can vnderstand thē 24 When there were no depthes c. For to proceed in shewing the eternitie of wisedome he sayeth that she was begotten before that the deepes were c. Wherein he seemeth that he speaketh against that which hee hath saide here before and that in willing to shewe the eternal being of wisedome he sheweth that she hath not beene alwayes for shee sayeth that shee hath beene begotten and by this it seemeth that there hath beene a certaine time wherein shee was not and that hee which begatte her was before her This argument might haue place in carnal generation but here is a diuine
through pride and vnthankfulnesse had deserued to be reiected of wisedome and to be abhorred and detested of him yet for al that she hath not left of from her work or ceased from the same vpon the earth which is giuen vnto man for his habitation nourishment This continuation is shewed vs when he sayeth 31 And tooke my solace c. The great and wonderfull mercy of our Lorde God is here set foorth vnto vs when he ceaseth not to take pleasure in mainteining man on the earth seeing that by his sinne and also by continuance therof from Father to Sonne he had deserued and stil daily doth deserue that the earth should sinke and not to beare him any lōger but that he should miserably perish and goe to eternal damnation Nowe howe wisedome hath continued and stil doeth continue to solace herselfe about the earth which Solomon most fitly calleth the earth of God for hee sayeth not simplie in the compasse of the earth but in the compasse of his earth for also it is his and the contentes thereof seeing hee hath created al thinges howe is it I say that shee taketh her pleasure Gene. 1. 1. Psal 24. 1. 50. 12. c. The scripture doeth teache vs howe When she is filled with so many louing promises aduertisements exhortations corrections and threatnings Immediatly after the fal of Adam wisedom began this solace and continued the same vnto Seth Enoch Noe Abraham to the Patriarkes to Moses and to the Prophetes But this solace was yet more plainly knowne when this wisedome which is the eternal worde was made flesh and dwelt amongst vs that Iohn 1. 14. Luke 15. 14. in his doctrine and miracles men behelde his glory c. This is the sheepheard that seeketh his strayed sheepe c. This ioye solace contineweth stil as we see it when in spite of Sathan and al his mainteiners and ministers the Gospel is purely preached and that we haue the Sacramentes whole and in their perfection and that the Lorde hath established amongest vs the forme of a true Church Heerein wee know what wisedomes sport is which shal be deerly sold vnto the vnthankful to whom God hath sent his Gospel without being bannished or hauing forsaken their coūtrie or goods to bee partakers of this solace The Lorde hath alreadie begun to punish this vngratitude and contempt in some places It is a sure thing that hee wil finishe his woorke in tyme conuenient and then scorners and contemners shal feele it Furthermore seeing the Ministers of the woorde are the instrumentes of wisedome they learne heere that they ought not to esteeme their ministery as a burthen and painful thing but as a ioyful and comfortable matter and so much as they possibly can they shoulde solace themselues euery where with their brethren Mat. 28. 19. Marke 16. 15 I say so much as they can for they ought to exceede their vocation 32 Therfore now harken O children vnto mee for blessed are they that keepe my wayes 33 Heare instruction and bee yee wise and refuse it not blessed is the man that heareth mee watching dayly at my gaies and giuing attendance at the postes of my dores 34 For he that findeth mee findeth life shal obteine fauour of the Lorde 35 But he that sinneth against me hurteth his owne soule and all that hate me loue death When wisedome hath declared what manner of one shee is to whome shee belongeth what riches shee hath and howe auncient shee is shee concludeth that wee must heare her if wee wil doe and followe what shee commandeth and teacheth promising felicitie to those that shal folow her gouernement and suffer themselues to be ruled by her Now shee calleth her children to heare Wherein wee are taught to be assured that if wee hearken vnto the Euangelical worde which is the voice of the greate Pastour who is our wisedome we are children of wisedome and the sheepe of Iesus Christ and are of God Contrarily they that despyse this word Iohn 8. 47. 10. 27. are children of follie and of the Deuil As then wisedome doeth sport herselfe and passe her tyme and taketh her solace with vs in speaking vnto vs by her ministers and calleth vs her children euen so al our ioye and delight ought to bee in hearing this voyce and that without any delay without putting of til to morrow for shee wil presently bee hearde And as without delay wee must heare so must we also perseuer to heare euen as wisedome doeth dayly continewe speaking vnto her children for so long as she speaketh it is alwaies to day and shal last vnto the last day In looking for the which as wisedome doeth cal vs so if we yeelde she doeth accept and heare vs to giue vs saluation But wee must marke wel that 2. Cor. 6. 2. wisedome saieth not generally hearken as if it were laweful to lende our eares vnto doctrines and traditions of men for it hath beene euer forbidden But wisedome sayeth heare mee declaring vnto vs that it is she onely that must bee hearde whereof followeth that this wisedome is the Sonne of GOD of whome it is saide This is my wel beloued Sonne in whome I haue taken Math. 17. 5. my delight heare him Whome nowe if wee wil heare wee must heare his ministers which doe preache vnto vs his pure word And for to heare them as wee ought and as wisedome demaundeth it is not ynough to hearken vnto the doctrine but the heart also is required theretoo that out of that affection therof we might rule our life in al holines and honestie in al iustice and innocency We ought so to vnderstand it when for to intice vs to heare it is not said that blessed are they which heare but which keepe the waies of wisedome Our Lorde also who is the true wisedome is not contented only to bee hearde 33 Heare instruction c. Because we are not onely negligent to goe whether wisedome calleth vs but also it is irkesome to heare it and in this wise wee seeke our destruction and damnation for this cause wisedome taketh pitie of vs and desiring our ioye and saluation doeth againe admonish vs to heare instruction and heerein shee sheweth that it is she which speaketh when wee are exhorted and admonished when we are corrected and reprooued by the woorde And for to shewe vs to what ende tendeth instruction shee addeth and bee wise And thus without instruction wee are without wisedome and but fooles Wherefore forasmuch as we cānot abide to be counted fooles but desire that men should esteeme vs wise let vs folow and embrace instruction and not put her backe as wisedome doth admonish vs otherwise she wil refuse vs. Contrarily it is said Blessed is the man c. When we haue to do with any great Lord we neuer cease to keepe watche and warde at his gate and to looke when hee should come foorth or that hee wil cal vs vnto him that
Iob. 36. 16. Psa 23. 5. 63. 6. 65. 12. Esay 55. 2. Iere. 31. 14. Pro. 11. 25. 13. 4. inwarde man whome Solomon laboureth by these sentences to frame otherwise they shoulde not bee notable Nowe that to make fat is taken for ease and prosperitie it is manifest enough in the holy scripture For I wil bring them into the land which I sware vnto their fathers that floweth with milke and hony and they shall eate and fil themselues and waxe fat 31 The eare that hearkeneth to the correction of Life shall lodge among the wise We wil not take the eare here for the corporal member which is so named nor harkeneth for the outward hearing only though it be verie profitable and necessarie for wee may see many of those which heare correction of life and yet doe not lodge amongst the wise but doe despise and flye them and some doe feare to meete them and other some doe hate them and persecute them diuers are sowne by the high wayes side But we wil take the eare for the vnderstanding and for the inward man and to heare for to receiue to get to obey In this sort there is no doubt but this sentence is generally true The eare that heareth or hearkeneth to the correction Mat. 13. 4. c. If we wil then be wise companions of the wise to be counted truely wise we must not chafe murmure despight nor stand against those which admonish reprooue and correct vs in the name of God and by his woorde but we must diligently heare the word of those which labour to amende and direct vs that they may draw vs away from death and leade vs vnto life They which chide correct and threaten vs are the organes and instruments of GOD for to quicken vs contrarily they which prayse flatter and dissemble to see our fautes are the organes instruments of the Deuil for to kil and slay vs. And therefore Solomon doeth attribute life vnto correction In this he doth shew vs that he which taketh vpon him to correct ought to doe it by the word of God the which only quickneth For this cause God willing to admonish rebuke his people by his Prophet Ezechiel doeth say vnto him Thou Eze. 3. 17. 18 19. 33. 11 shalt heare the wordes of my mouth And afterwards he sheweth him that if hee doe dissemble that death followeth after contrarily if hee did exhort them then life should followe both vpon him and vpon them which shoulde conuert As truely as I liue saith the Lorde God I desire not the death of a sinner We must be ware of the Popish corrections for they come not from the mouth of the Lorde but by the doctrine of the Diuel But if wee cast of suche filthines and corruptions and submit ourselues vnto the correction of life which is made vnto vs by the pure word of the eternal God wee shal dwel and lodge with the wise nor for a day or twaine or certaine yeeres but for euer for if we lodge in this world amongst the wise walking with them as wee ought wee shal followe them vnto the heauenly habitations and lodgings where is and shal bee their abiding for the very wise indeede haue no continuing Citie Heb. 13. 14. 11. 13. heere but they seeke for one to come They thinke thēselues guests strangers pilgrimes in this world Therefore when Solomon doth promise vs a lodging among the wise hee doth closely exhort vs to forsake the worlde 32 Hee that refuseth instruction despiseth his owne soule but hee that obeieth correction getteth vnderstanding It is very necessary that wee shoulde bee careful for our soules because that through the corruption and malice of our nature they bee weake and giuen to euil wherevpon they easily goe to destruction and damnation But there are but a fewe which thinke vppon this necessitie and they thinke that they prouide wel enough for their soules if they gather treasure enough So doing they turne Luke 12. 16 16. 19. their backs vnto God who is the father shepheard of our soules they cast away his worde which is the spiritual foode fit meete and necessary for our soules the which is communicated by the holy Scripture inspired of God It seemeth vnto them that in reiecting 2. Tim. 3. 16. the yoke of the Lord they shal haue a mery time and shal be at their case making good chere after the fleshe In this sort they are deceiued if they thinke to haue care of their soules for they doe rather loose them as witnesseth the general flood and the ouerthrowing Luke 12. 20 16. 23. of Sodome and Gomorhe and of the two rich gluttons Solomon also doth signifie it saying He that refuseth instruction or which careth not for or forsaketh instruction or discipline c. When by these words he signifieth the destruction of those which cannot endure discipline and instruction and correction by the word of God hee sheweth also that they deserue to perishe seeing that in despising their soules they doe against nature For no man euer yet hated his owne fleshe If the soule bee not gouerned as it ought then must the whole man faile which beareth the life of the soule the which is mainteined by discipline instruction and correction Albeit Eph. 5. 29. then that no correction for the present seemeth to be ioyous but greeuous yet let vs not refuse the same seeing it bringeth foorth fruite afterwardes True it is that the Apostle speaketh of the chastenings that God sendeth vnto his children the which ought not Heb. 12. 11. to bee esteemed after the feeling of the fleshe who abhorreth the crosse and shunneth it as children doe the rod not knowing howe profitable it is for them to bee corrected But wee must haue respect vnto the ende to wit that the chastisments bring foorth righteousnesse for the crosse leadeth vs vnto the feare of the Lorde vnto a religious and holy life Moreouer the instruction or discipline which is spoken of doeth not stande onely in woordes but also in temptations afflictions and aduersities which it pleaseth God to sende vs. When the Lorde doeth lay them vpon vs wee must not refuse them through impaciencie murmurings and dispitefulnesse He woulde haue vs to possesse our soules in patience otherwise wee despise him the which is very vnwisely doone of vs as wee ought wel to vnderstande it for it is great foolishnesse for a man to suffer Luke 21. 19 him to perish The which they do that refuse instructiō for in despising their soules they forsake them and so they must perishe Solomon therefore by the despising of the soule sheweth the foolishnes and destructiō of them which care nothing at al for discipline Contrarily hee sheweth vs the preseruation and wisedome of those which willingly and gladly receiue al good instructions admonitions and corrections that are made to them and doe patiently suffer the
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
vs in his wayes So dooing we shal not walke in ouer weening and arrogancie for boldly to giue ourselues vnto al kinde of sinnes we shal not abide in ignorance for to dout of the doctrine and religion that we should holde neither shal we be destitute of consolation for to fal into dispaire nor wee shal not be left in the power of the Deuil for to be troubled in our consciences by his crueltie and tyrannie and to fal vnder his temptations Let 2. Pet. 1. 9. Amos. 8. 11. vs therefore be attentiue and giue diligent heed vnto the worde of the Prophetes and suche famine as the Iewes are threatened withal shal not fal vpon vs. 19 A slaue wil not be chastized with wordes though hee vnderstand yet he wil not answere It is a common thing in the world that men labour to do contrarie to that that is commanded them is forbidden them though they wel vnderstande it is reason to obeye And therein wee shewe ourselues of a slauishe condition though that in despising the forbiddings and resisting the commandementes wee thinke to be exempted from bondage and to liue at libertie and in freedome For being rebellious against that which is and that we know to be reasonable we serue and obey our vnbrideled lusts and wicked desires Contrarily we are in true libertie when with a free heart minde without constraint wee submit ourselues vnto that which is reasonable Whereupon it rightly foloweth that we are not at libertie of ourselues For neither we wil nor can be gouerned but after the desire of our fleshe the which is enimitie against God And thus this is verified in vs that a slaue wil not be chastized c. It were in vaine to preach vnto vs to admonishe vs to reprooue vs and to Rom. 1. 7. threaten vs except that God did set vs at libertie and make vs free by his Spirite we serue our lustes by the which with al our power we rebel against God and thinking to set ourselues at libertie wee become more the slaues of sinne Wherefore we must humble ourselues and confesse with Saint Paule that we are bondeslaues sold vnder sinne and that there is a lawe in our members fighting against the lawe of our minde And therfore we ought to weepe with him saying O wretched men that we are who shal deliuer vs from Iohn 8. Rom. 7. 14. 24. the body of this death And wee must pray with Dauid O create in mee a cleane hearte and rene we a right spirite within mee c. And in the meane while to giue our hearts vnto the word of truth and therin to perseuer and in this sort we shal not be seruants that Psal 51. 12. 13. 14. wil not answere but framing our liues vnto the worde of trueth wee shal be free by the grace of the Sonne of God Beholde howe we must learne to knowe and to chaunge our seruile state when Solomon reprooueth seruantes for that that beeing admonished of their duetie albeit that they rightly knowe that it is reason they Iohn 8. 31. should obey and not be deaffe yet esteeme nothing thereof For if seruantes that are bought for monie are to be reprehended when they yeeld not obedience to them that haue bought them or possesse them by succession and that for the doing of their dutie they ought to be subiect in al things vnto their maisters as Saint Paul Ephe. 6. 5. Col. 3. 22. 2. Tim. 6. 1. Tit. 2. 9. 1. Pet. 2. 18. 1. Pet. 1. 18. 19. 1. Cor. 6. 29. 30. 7. 23. Luke 12. 47. doeth admonish them by a stronger reason then we are rightly to be condemned if we be not obedient vnto our God who hath redeemed vs with a most precious raunsome For this cause Saint Paul doeth admonish vs that we should confesse such a benefite Let vs take heede to make as though we heard not such admonitions the which are so cleare and plaine that we can not excuse vs not to haue heard them Otherwise after that God by wordes shal haue opened vnto vs his wil hee wil punish vs for our disobedience And albeit that Solomon speaketh here of those that were of seruile condition because they were gotten bought with monie or taken in warre notwithstanding we may stretch this sentence vnto hirelings who during the time that they gaine the monie of an other are slaues but the greatest number of them for al the things that are shewed them and admonitions that are giuen them yet do they not passe to doe their dutie Some of them desire nothing but to passe away the time in idlenesse other somelabour to deceiue and to steale and so albeit that they wel vnderstand and heare yet wil they not answere They know wel enough that whatsoeuer is demanded of them is reasonable as they wel shew when before their maisters they wil appeare good seruantes and in their absence doe the worst they they can But if they be not beaten of their maisters as were the poore slaues yet shal they not escape the whippe of GOD as dailie is seene 20 Seest thou a man hastie in his matters there is more hope of a foole then of him As we haue seene heretofore in diuers places that fooles are obstinate past correction and for this cause they are rebuked and dispised threatned and condemned as people in whom there is looked no amendment and of whome we vtterly dispaire And therefore when Solomon saith That there is more hope of a foole then of him that is hastie in his matters or in his wordes let vs not vnderstand that wee must hope for any thing of a foole but that the hastie man in his matters is not onely a foole but worse thā a foole and if it bee a harde matter to bring a foole to goodnesse it is a thing much more harde to be done with him that is hastie in his matters And thus albeit that Solomon setteth the hastie man against the foole yet let vs not thinke that Solomon goeth about to blame the diligence that a man giueth to folowe his vocation whome hee hath praysed and commended before by rebuking of the slouthfull For also there is great difference betweene the diligent and hastie man the diligent doeth carefully looke to what he hath to doe and laboureth not to loose the time but to spende the same in woorkes that may profite him and bring no domage vnto his neighbours hee is not enuious towardes his neighbours for to hinder them from their profite but wil rather helpe them and bee glad of their prosperitie A hastie man is without care he is feruently minded hee is earnest about his matters without considering what shal be the ende hee careth not though hee troubleth his neighbours hee proceedeth ignorantly and suffers himselfe to be caried with a loose bridle after his vnbrideled lustes hee casteth God at his backe hee maketh no count of his word and reiecteth his
but there is Iohn 1. 16 Ephe. 4. 7 1. Cor. 12. 4 but one spirite The thirde Who hath bounde the waters in a garment The waters of their nature that God gaue them in their creation couered al the earth and for the commoditie and vse of man hee hath discouered the earth making the waters to withdrawe themselues which he hath inclosed in their limites that they should not passe their bounds without his leaue or commandement as the Gen. 1. 9 Psal 33. 7 Iere. 6. 22 Iob. 38. 8. 9 10. 11. Psal 104. 6 7. 8. 9 Exo. 14. 21 Ios 3. 15. 16 Eze. 36. 25 Esay 55. 1 Iohn 4 7 Scripture witnesseth And thus there is no man that can binde so great an heape of waters with his garment but God doeth inclose and holde them in at his pleasure as besides these witnesses of the Scripture we may see it in the myracles that he wrought in the red Sea in the flood of Iordan And if a man hath not the power to binde in the material corporal waters so much the lesse are we capable of the clene waters of the holy Ghost the which satisfie thē that drinke thereof and doth fil them with al prudence wisedome knowledge and vnderstanding But as God hath promised them vnto vnto vs so doeth hee exhort and cal vs to drinke them And as he doth exhort and cal vs euen so doth he giue them vnto vs by Iesus Christe when by faith wee receiue his worde the which quickneth vnto eternal life as he doeth assure vs thereof The fourth Who hath established all the endes of the earth It may be answered that it is neither one man nor al men together Mat. 6. 27 5. 36. They haue no power to adde one cubite vnto their height neither to make one haire white or blacke howe then can they establish the earth at their pleasure or wil And also the earth is an vncomprehensible heauinesse and greatnesse as the Scripture doeth witnes But God only creating the earth hath stablished the endes thereof Iob. 38. 4. 5. 6 and there is none that can augment or diminishe it it is hee who by his Prophet Esay saith Who is hee that hath measured the waters with his fist c. Thou hast set al the borders of the earth thou Esay 40. 12. Psal 74. 18. hast made Sommer and Winter And if wee can neither giue ordinance to the earth nor establishe her boundes in our handes so much the lesse can wee handle the wisedome of God which filleth heauen and earth at our pleasure but wee must acknowledge that wee are bruitishe and to demande of God the wisedome that is meete for vs. For if hee bee owner of the earth and the contents thereof and who hath giuen the same to men by a more strong reason he giueth wisedome whereby we are drawne from the earth and raised vp to heauen The fifth What is his name It is vnpossible to bee named seeing that as hath beene saide the foresaide thinges are not in no mans power whatsoeuer And thus man can haue no fame nor praise for the thinges aforesaide But the mightie God is he alone that hath al those thinges in his hande whose name wee knowe not except hee reueale it vnto vs. For albeit there is no people so barbarous but knoweth that there is a god yet whēhe is not glorified as God nor thanks giuen vnto him but that the most part of the worlde and almost euery where they are become vaine in their thoughtes as saith Saint Paul by this is shewed that wee know not Rom. 1. 21. his name To the ende then that hee may bee glorified of vs let vs worship him alone in calling vpon him giuing him thankes singing foorth his praises and confessing him to bee authour of al goodnes and obeiyng him according to his worde in al feare and reuerence Hee hath declared his name vnto vs which is not onely wonderful and worthie that wee shoulde tremble at it knowing our infirmitie but also therewith that wee shoulde bee assured because of his goodnesse and loue that hee beareth vnto vs. For as his name is the Almightie the euerlasting strong feareful taking vengeance and punishing the wicked and vngodly that hee is a burning fire cōsuming his enimies and that it is a very feareful matter to fal into the handes of the liuing God euen so his name is the God onely Sauiour father of mercy pitiful patient slowe to wrath shewing mercy vnto a thousande generations protectour and defendour of the afflicted and al them that trust in him Beholde a very wonderful name as it is hee is heere expressed but it is far of from being set foorth and described according to the dignitie and excellencie thereof For there is no vnderstanding that can attaine vnto the perfection of this name and consequently there are neither mouthes nor tongues that can declare and shew foorth this name according to the worthinesse thereof The sixth And what is his sonnes name if thou canst tell If wee knowe not the name of the father we cannot know the name of the sonne for the sonnes do oftentimes beare the name of their fathers euen frō sonne to sonne that they may boast of the Nobilitie and long continuance of their stocke and linage Likewise if the fathers were neuer men of renowme the children are little regarded to bee knowne Wherefore if wee speake heere of men we may rightly answere that no man knoweth the name of his sonne that is ascended vp into heauen for wee cannot knowe the name of that which cannot bee And therefore if wee wil knowe the name of his sonne that is ascended vp into heauen wee must pul away our regarde from men and come to God and hee wyll teache vs the name of his sonne For none knoweth the sonne but the father None can come vnto mee except my father drawe him And Mat. 11. 27. Iohn 6. 44. 17. 1. 5. againe praying vnto the father that hee woulde glorifie him hee sheweth wel that it is the father that giueth the name of his sonne to bee knowne And also the sonne who is the euerlasting worde of the father is one selfe God with the father And howe shal wee come vnto the father seeing hee dwelleth in a light that is vnaccessible Iohn 1. 1. 1. Tim. 6. 16 For this cause hath hee sent vs his sacred woorde by his Prophets Apostles and Ministers yea by his own sonne by whom he hath declared his name vnto vs such as wee haue heard also therein he declareth vnto vs the name of his sonne And first of al he sheweth him vnto vs to bee almightie and eternal when Moses doeth teache vs that God made al thinges in speaking the worde The heauens were made by the worde of the Lord c. Al Gen. 1 Psal 33. 6 Iohn 1. 3 Collo 1. 15 16. 17. Heb. a. 1. Gene. 22. 18. Gala.
whoremongers are threatened with eternal death 26. b Adulterie That there is danger in Adulterie and why 26. b. 27. a The horriblenesse of Adulterie set foorth in sundrie and seueral points 618. b Against Adulterie Adulterers 25. b. 26. a Who so is giuen to Adulterie wil not abstaine from single fornscation 26. b Adulterous Of the Adulterous woman and what is meant by her house 26. b That the Adulterous man adulterous woman are both vnfaithful why 26. a Affection Of walking after the affection of the fleshe 35. a. Affections How wee may come to the knowledge of mans secret Affections 434. a Of the diuersitie or contrarietie of Affectiōs and the effects of the same 234. b Howe our Affections are made holie good and iust c. 432. b. 433. a Our thoughtes and Affections are open to the knowledge of God 488. a Wherevpon the Affections of kings princes ought not to be set 288. a Who they be whose Affections can neuer be satisfied 544. a The danger that commeth by folowing our carnal Affections 70. b Of our Affections and how they must be ordered to Godward 32. b What kinde of Affections are compared to the rotting of the bones 282. b. 283. a Raging Affections compared vnto a madde man and why 91. a Affliction The meaning of these words Al the childrē of Affliction and who be such 626. a. b That Affliction and tribulation begetteth patience 304. a The wicked world to torment the godly addeth Affliction vppon Affliction this is proued by example 532. a Afflictions The Afflictions of the iust are the roddes of God and what effects they worke 136. a Comfortes against afflictions and troubles of the righteous 137. a The meanes that many seeke to shunne afflictions 441. b The end or cause why God doeth lay afflictions vpon vs. 145. a The Lorde doeth compasse the faithfull with great and many afflictions 150 b Of afflictions laide vpon the righteous most comfortable doctrine 198 b. 199. a b That in our afflictions wee must take courage and how 199 b The common vse of them that feare God is to haue afflictions 472. b Of the afflictions which doe followe sinners 247. a How such as are wise shoulde behaue themselues in afflictions 489. a Of the afflictions of the good and of their behauiour in the same 304. a Afflictions and tribulations commended vnto vs vnder the signification of an humble minde 335. b. 336. a What we ought to thinke of God for sending vs afflictions 544. b Gods children compared to gold and siluer in afflictions 544. b The wicked in afflictions compared to dry wood chaffe and hay 544. b That afflictions are trouble some euen to the elect and faithful 372. a. b That we must not be afraide of the greatnes and heauinesse of afflictions 373. a The afflictions of the faithful are an earnest of Gods good wil. 39. b What knowledge is required of vs in suffering afflictions 34. a Age. That age is a crowne of glorie and in what respects 343. a. b That there is none but desireth old age 343. a Of beasting in old age and looking for reuerence 343. b What we must doe if we wil be honorably crowned for our age 343. b Not age but righteousnesse maketh men honorable 343. b Ambassadour Howe in what maner a faithful ambassadour should be receiued 243. a Of a faithful ambassadour and that hee bringeth health and life 242. b. 243. a. b That there are but fewe which receiue the faithful ambassadour and why 243. b Ambition The ill successe of ambition and pride in such as were infected therewith 505. b Kings Princes and Magistrates led away with ambition 487. a Against ambition and what danger it bringeth 382. a The way to bring vs to rewarde is to roote out of our harts pride and ambition 506. a That ambition doth reigne in our hearts naturally 505. b Angels The angels are a parte of Wisedomes familie 116. a Christ is the head of the angels 116. a How and after what sorte we are fellowes with angels 116. b The angels which kept still their first estate c. are one parte of wisedomes house 116. a Anger Against anger 281. a The description of anger by her effects 214. a. b Against what sinnes the Lordes anger is kindied that heede must be had herein 455. b What is meant by the rodde of anger which Solomon ascribeth to the wicked 451. b God refraineth his anger when wee giue to the poore for his sake 436. a The meanes waies to pacifie the anger of kings and great men 509. b. 510. a Remedies against anger 267. b That anger is prouoked and stirred vp by auerthwart and grieuous words 290 a That anger is cruell wherevppon dependeth notable doctrine 534. b. 536. a The dangers which depēd vpon anger 306. b The danger which dependeth vppon the anger of a king 407. a Reasons why we should take heede how wee moue the Lord to anger 408. a Of the anger of a king against a lewde seruant 289. a The meanes that the wicked vse to appease Gods anger for their sinnes 327. a That the anger of man fulfilleth not Gods iustice 396. b The punishement of anger in such as were filled therewith 396. a That the foresight of a man maketh him defer his anger and how 388. b Commendations of him that is slow to anger c. 344 a. b The slow to anger preferred before him that is mightie and why 344. a. b Who they be that are slowe to anger 344. b Angrie In what respects it is needful to bee angrie 306. b. 307. a Why wee must not accompanie with an angrie wilful man c. 462. a. b Apostasie The daunger and damnablenesse of apostasie 524. b Apostasie cannot bee dispensed with al by repentance 525. a Eternal reprobation the first cause of apostasie 525. a Apparel Of gorgeous apparel and the wearing of the same 6. b Appetite The diuerse significations of this word appetite in scripture 517. a. b Of such a one as cannot refraine his appetite and whereunto he is compared 517. a Arrogancie Why pride and arrogancie which is bewraied by high lookes is called the lanterne of the wicked 430. b Euident signes and tokens of pride and arrogancie 430. a b Against the arrogancie of riche worldlinges 248. a. b Arrogant Who he is that is called arrogant and proude 442. a b Authoritie That men in authoritie must vse the rod and how 519. b The happie state of the people when the righteous are in authoritie 579. b That wee ought to take heede whome wee raise vp to the seate of authoritie 577. a. b 578. a That wee ought to hinder the wicked from comming to authoritie and why 566. a In what respects a man of authoritie is compared to the North South winds 514. a. b B. Backbiters That we must not be familiarly conuersant with Backbiters and why 420. a. b Against Backbiters which seeke their neighbours
which exalt vs. 287. a Exaltation Of the exaltation which proceedeth from the word of God 287. a That the exaltation which commeth of righteousnesse is spiritual 287. a Of temporal exaltation and of them that are contented with the same in degree 287. a. b Of the eternal exaltation behelde by fayth and hope 287. b Of the exaltation of the gate and what is meant therby 358. a. b Excellencie Of the excellencie of man in his creation and how he lost the same 225. b That wee haue nothing in vs whereby to challenge excellencie and why 620. b. Of the excellencie of the iust and howe it differeth from that of the vniust 225. b What wee must doe to finde excellencie 225. a That excellencie is not attributed to the wicked 225. b Of the excellencie of one man aboue another declared by comparison 544. a. b That wee must not vaunt of our excellencie but rather humble ourselues 599. b. 600. a Of the lippe of excellencie vnfit for a foole 350. b. 351. a Of the excellencie of the spirit and why the same is giuen vs. 362. b Excesse The scripture forbiddeth excesse to all men c. 625. b Excesse in apparell and fare forbidden 556. b Against superfluitie and excesse of meates drinkes 536. a. b F. Face Of sharpening the Face and what is meant thereby 541. b Faith Faith only without workes is not ynough to saluation 144. b We must be armed with a liuely faith if we woulde not stande in feare of the wicked 156. a Faith and hope are the guides of the righteous mans conscience 168. b Faith is required to the purifying of the hart and conscience 413. a The necessitie of faith and that the promises of God require the same 130. a Faith the true foundation of our prayers 563 b That mercie is the fruite of faith 327 b That true and perfect faith is not ydle 318. b That faith is the goodnesse of our desires 380. b That it is faith whereby we finde fauour before God 32. a The definition of faith what it is 12. a Faithful The pure estate of the faithful is much better than either it seemeth or is thought to bee 129. b That the faithful ought not to feare howe long and forcibly soeuer the rage of the wicked be and why 156. a That none can vaunt himselfe to bee faythfull vnlesse hee bee skilfull 458. b. 459. a. The faithful are the temple of GOD. 116. b The sundrie deedes of men whereby to be thought faithful 456. b 457. a That a faythful man is harde to finde 410. b. That the faithful ought not to desire the estimation of the wicked 53. a The meaning of these woordes A faythfull man shall abounde in blessings 572. a. The cause why the poore faithful are so constant in persecutions 557. b That the faithful ought to tremble at the iudgements of GOD and why 52. a We cannot be faithful to our neighbors except we bee led by loue 178. a Of the speeches of the faithful whereto they enure their mouthes 376. a The prosperous estate of the faythful why it is called flourishing 263. a The commodities that the faithful haue in this life by wisedome 47. a. b Fall In what cases wee may reioice at the fall of our enimies 491. b. 492. a The fall of the iust and the wicked with differences of both 490. b. 491. a That it is very dangerous to take pleasure in the fall of ones enimie and why 492. a Falling That the falling of the wicked beginneth sometimes in this life and howe 64. b The falling of the wicked is so sodaine that they perceiue it not in this life 64. b. Father Abraham the father of al beleeuers 131. a. Nothing doeth more reioice the father than to see and know that his children do prosper 128. a. Looke children Vnto what manner of men the scripture attributeth the name of a father 294. b What wee must doe that wee may not flye from the presence of God our father 56 a That God is our father and why hee calleth vs his sonnes 19. a. Fathers Solomons counsel to fathers and mothers for prouyding for their children 129. b. An offence or sinne of fathers committed against the holy Ghost 389. b The meaning of these wordes The foolishe childe is the fathers sorrowe 389. b. 390. a Why fathers and mothers c. ought to bee carefull for their children c. 128. a. The enuie of fathers to their children 60. a. The greate authoritie of fathers liuely described 474. b. 475. a Fauour What kind of fauour is required among mē and what is to bee gathered by the want of the same 26. a. b Of the fauour of men and the fauour of the Lord. 201. b That we haue great neede of Gods fauour if we be righteous and why 201. b That the good man draweth the fauour of the Lord and how 201 a. b That wee ought to desire and seeke fauour how 446. a. b Against such as seeke the hurte of their neighbours and that they shal be depriued of al fauour 194. a The meaning of this worde fauour and that it is deceitful 638. a b The fauour of kings compared to a cloude of latter raine and in what respectes 334. a Why and for what cause fauour is attributed to the righteous 261. a The meaning of these wordes So shalt thou finde fauour c. 32. a. b That no people are in lesse fauour and more detestable before men than such as are giuen to goodnesse c. 32. b To what end and for what cause Solomon woulde haue vs finde fauour before men 32. b. 33. a That wee must seeke the fauour of God and men but as not labouring to please men c. 33. a That we must obtaine fauour in Gods sight by mercie and trueth whereunto good lessons are annexed 33. a. Feare Of the feare of the Lord and what it is 4. b. 5. a The feare of the Lorde is the chiefe parte of knowledge and why 5. a What manner of feare it is that leadeth to repentance 5. a A promise of comforte made to the faythfull for their comfort against feare 18. a The remedie and meanes to bee of feare and to scape destruction what it is 18. a Why the wicked obstinate feare nothing 13. b In what case men hee when they liue without the feare of God 35. b. 36. a Of the feare of the Lord called an holy feare and of the contrarie 35. a. b That sodaine feare is due to them that haue not the feare of God c. 48. a The sodaine destruction of them that feare not the Lord 494. b The daungers and inconueniences that a man is in being in feare 597. a The meaning of these woordes The feare of a man bringeth a snare 597. a. The destruction of such as through feare haue refuge vnto creatures 597. b Wisedome is not without feare nor feare without wisedome 158. a The
earth 601. b Heauinesse That couetousnesse loadeth the heart of man with heauinesse and howe 224. a What we must doe if wee wil be deliuered from heauinesse c. 224. b What we must doe to put away heauinesse of heart 224. a Against heauinesse of heart and how the same is ingendred 223. b. 224 a Heretikes Heretikes are to bee holden for desperate and howe they ought to bee vsed 121. b. 122. a Holinesse What wee must doe to be holinesse vnto the Lord. 424. a The meaning of these wordes It is a ruine for a man which denounceth holinesse 424. a Honour Man naturally desireth to bee exalted vnto honour 164. a. Looke pride The honour that women shal attaine vnto if they bee gracious set downe in pointes 181. b The meanes that many vse to get themselues goods and honour 448. a. b Wherein the honour of children to their parentes doeth consist 575 a What honour God would haue vs to doe vnto him 424. a The way to attaine vnto honour is to be gracious 181. a Of the honour of the humble and suche as feare the Lorde 448. b The cause why we feare not to depriue God of his honour 424. a The meaning of these wordes The Kinges honour is to search out a word 503. b Notable admonitions teaching vs howe to come to honour 321. b What we must doe if wee wil be exalted to perpetual honour 469. a What that honour is which is contrarie to pouertie and shame 244. a That honour is vnseemely for a foole and to what vnseasonable thinges suche honour is compared 517. b. 518. a Meanes and wayes to attaine to true riches and honour 243. b Howe to behaue ourselues towardes our neighbour for to honour God 284. a That the most wicked wil make a shewe that they are zealous of the honour of God and why 283. a Vnto what honour wisdome doth exalt them that exalt her 59. a Howe and in what respectes we giue our honour vnto others 73. b. 74. a Of the principal honour which we can do vnto God 283. a b Of the honour of the righteous and where the ful possession of the same is 54. a What we must doe to obteine the honour of the iust and righteous 54. a That we must embrace wisedome if we wil come vnto honour 58. b What honour the same is that is promised to the wise and whereunto it is compared 46. b Hope We must haue hope in affliction because of the infirmitie of the fleshe 167. a Fayth and hope are the guides of the righteous mans conscience 168. b That there is no man in this world but liueth in some hope 171. a A description of the vaine hope of the wicked 171. a. b The hope of flatterers and the end of them 171. b How and after what sort the hope of the righteous perisheth 171. b. 172. a Of the hope of the wicked 190. a Of the hope of the righteous and in what respect it seemeth nothing woorth 189. b Of deferred or prolonged hope and that it is the fainting of the heart 239. a. b That the Saintes in looking for that which they hope for doe languish c. 239. a Of the hope of them that feare God 472. a. b That where hope is prolonged patience is necessarie 239. a What we must doe to be assured of a strong hope 278. b That they which are giuen vnto wickednes can not hope and why 285. a Of the hope of the righteous euen in death 285. a Hope onely in God confoundeth not 277. b That a strong hope is to be found in the feare of the Lorde 277. b Of hope in afflictions and that it maketh not ashamed 56. b Of the hope of the faithful and how effectual the same is 46. b House What Solomon meaneth by these woords He that troubleth his owne house shal inherite the wind 195. b. 196. a What wee haue to learne by this that the state of the wicked is compared to an house 262. b What is meant by destroying the house of the proude 314. a. b That the wicked build their house with iniuries wronges blood and murther c. 314. b Humble Of such as would be esteemed humble and yet hurst wich pride 165. b What riches doe accompanâ—e and folow the humble 165. b That the humble shal bee farre from shame and shal bee crowned with immortal glorie 165. b Humilitie Of the humilitie of hypocrites and who bee such 165. b Humilitie much commended and not vnrewarded 165. a Exhortations to humilitie 237. b. 238. a A promise made to such as imbrace humilitie 165. a The rewarde of such as are indued with humilitie 448. a. b Humilitie and feare are the wayes to aduauncement 448. b Exhortations vnto humilitie and that it goeth before honour 321. b Wherein true humilitie consisteth and that it is to be imbraced 506. a. b Of true and spiritual humilitie and why the holy Ghost inuiteth vs thereunto 506. a Exhortations to humilitie against hautinesse of heart and pryde of minde 505. b Of humilitie and an exhortation thereuntoo 53. b. Husbands Of the duties of husbands required towards their wiues 78. b Lessons of wisedome for married men or husbands to learne if they haue daintie dames to their wiues 102. a Exhortations vnto husbandes concerning their dueties 377. b How farre foorth and in what respects husbands shoulde trust their wiues 629. a. b. That husbands must beare with their wiues and in what cases 637. b The duetie of good wise husbands towardes their wiues 629. a. b Hypocrisie Hypocrisie will alwaies appeare holy wise and not foolish 134. b The rebuke of Hypocrisie c. and what euill commeth thereof 136. b. 137. a The danger of hypocrisie or dissimulation 145. a. b That there is some hypocrisie in all estates yea too much 173. b Which is the most dangerous hypocrisie of al the rest 173. b. 174. a By what thinges hypocrisie is knowne 530. b The horrible Plagues which haue followed hypocrisie 615. a That hypocrisie must needes fil al places and why 173. a Hypocrites Hypocrites counterfeit saintes and Lambes and by what meanes 434. a Hypocrites belye the holy Ghost and resemble Iudas 145. a Of the humilitie of hypocrites and who bee such 165. b Against hypocrites which make themselues beleeue that God is their debter 21. a Of hypocrites which perswade themselues to bee pure in their owne eyes 614. b. 615. a That the world doeth flowe with hypocrites The scripture testifying no lesse 173. a That we must haue care to take heede of hypocrites and how we shoulde come by that care 173. b The mouth of hypocrites compared to a sword 173. b Hypocrites which loue to be seene and praysed reprooued 429. b Hypocrites called corrupt siluer by comparison 504. b Hypocrites condemned notwithstanding their fayre shewe of holinesse and religion 173. b What we must doe that hypocrites may not hurt vs. 173. b Vnto what the escaping of the danger of
and why 374. a A notable lesson for iudges and magistrates touching the abasing of themselues 374. a. Iudgement Of the seate of iudgement what it signifieth and who must sit in it 412. a. b Notable doctrine vpon these woordes To change iudgement c. 626. a. b To walke in the path of iudgement iustice what it is 109. a That wee must bee armed ourselues doe what we can to arme others with iudgement and righteousnesse 109 a What is to bee done for the establishing of right iudgement and opinion 172. a Wee must take heede howe wee leane to the iudgement of our eyes and why 141. b. What kinde of people or persons are saide to be of a froward iudgement 105. b That the iudgement of the world is not to be trusted and why 189 b Against parcialitie in iudgement 208. a The dooing of iustice and iudgement better than sacrifice 429. a. b Wherein consisteth the right vnderstanding of iudgement 560. b. 561. a The meaning of these wordes Euery mans iudgement commeth of the Lorde 598. b. The meaning of these worde It is not good to knowe any mans face in iudgement 145. a. b Whome Solomon meaneth when he saith they vnderstande not iudgement 560. b. That the worlde is much voide of sounde iudgement and why 95. b Notable doctrine vppon these woordes A king by iudgement mainteineth the Countrie 581. b. 582. a. b The meaning of Solomon saying that they may keepe the wayes of right iudgement 23. a Against such as peruert iudgement 360 a. b. Iudgementes That iudgements in old time were holdeÌ„ in the gates c. 270. a The iudgements of God against the scorneful 404. b. 405. a That the faithfull ought to tremble at the iudgements of God and why 52. a That God eâ—ecuteth his iudgementes vppon the righteous for their trial 199. a Howe wee must examine the iudgementes of God 325. b. 326. a Iust The meaning of these wordes There shal bee an end for the iust c. and no ende of the euil man 493. a That the iust are soonest oppressed and of their feeblenesse 490. a Notable doctrine vpon these wordes The iust man instructeth the house of the wicked 434. b. 435. a The meaning of these woordes Hee that is first in his owne cause is iust 374. a. b Of the falling downe of the iust man before the wicked 516. a Why God suffereth the iust to sinne sometimes grieuously 490. b. 491. a The meaning of these wordes The iust man falleth seuen times c. 490. a. b. Iustice. Iustice peruerted and by what meanes 487. a What is the cause of reioycing in them that doe iustice 437. a Vnto whome the administration of iustice belongeth and what foloweth the neglect of the same 432. a. b Iustice taken for the obedience to Gods voice 287. a. b Wherein gouernours and magistrates obserue and breake iustice 436. b. 437. a That they which folow iustice are most commonly scorned 287. a. Iustification Of the iustification of the wicked and that it is against God 356. a. b Of iustification obtained by the remission of our sinnes 327. b. K. King When and at what time a king doeth truely reigne like a king and when lyke a tyrant 107. a Kings That kings and Rulers ought not to bee furious and cruel 333. a Of the duetie of kings notably descrybed 331. a What manner of men kings ought ought not to haue about them 333. a Of wrath in kings and when it is alowable and not alowable 333. a. b Lessons for kings set down by the holy Ghost 332. a. b Notable doctrine for kings c. touching their conuersation 625. a. b Certaine circumstances concerning kings worthie to be considered 625. b. 626. a It is not lawefull to rebell against kings though they bee wicked and why 107. b. The causes why God remoueth and taketh away kings often 558. a The great estimation of kings in the world 427. b. 428. a It is necessarie that kings serue god in truth 426. a That kings haue neede of wisedom and why 424. b That kings ought to bee mortall enimies to the wicked c. 424. b God giueth vnto kings his owne titles of honour 427. b God inclineth and turneth the heartes of kings diuers wayes whether hee will 428. b God hath power to pull downe the hautie hearts of kings 428. a That kings are not culpable when they doe euil seeing God inclineth their heartes thereunto c. 428. b What kings must doe if they woulde reigne long in peace 425. b The hearte of kings compared to riuers of water and how 428. a What kings iudges haue iudged the poore in truth 589. a A blessing pronounced to come to such kings as iudge the poore in truth 589. a The hearte of kings c. compared to the heauen in height and the earth in depth 504. a Of the generall care and wakefulnesse which ought to bee in kings 505. a. b. How and in what sorte kings shoulde behaue themselues towardes the wicked 333. a. b. and how towards the good 334. a What danger insueth if kings bee giuen to wine 626. a How and in what respects kings are forbiddeÌ„ to drinke wine 625. b What kinde of kings they bee which abhorre the wicked c. 453. a Foure seueral points to be marked touching the heart of kings 504. a. b What kings ought to learne and followe of their predecessors 503. a What maner of persons kings chiefly choose to be neere about them 453. a Kisse That an honest woman cannot kisse a stranger without some shame 100. b Who it is that doeth kisse her which answereth with vpright words 497. b To what kinde of kisse we are inuited in the scripture 497. b. 498. a Kisses The sundrie sorts of kisses and the ende why kisses are giuen and taken 497. b Notable doctrine vpon these wordes The kisses of an enimie are harde 535. b Of vnshamefast Kisses and that they are dangerous and damnable 72. a In what case they shal be that delight in the kisses of an Harlâ—t 72. b. Knovvledge Knovvledge is a necessarie prouision and how a wise man esteemeth of the same 140. b. The lacke of knovvledge and the danger thervpon depending 141. a That we must be liberal of our knovvledge to the benefiting of others therby 296. a. b Our knovvledge must be communicated vnto others that they may haue benefite thereby 140. b What maner of man Solomon meaneth to be a man of knovvledge 258. b What wee ought to doe to declare that wee haue great neede of the gift of knovvledge 20. a That knovvledge ought not to be kept secret 221. b. 222. a What knovledge it is whereby the wise man wil worke 242. a The commendation and necessitie of knovvledge 200. a The foolishe lacking knovvledge woorketh his owne destruction and howe 140. b. 141. a What we must doe to learne howe to guyde our soules by knovvledge c. 291. a What are the
principall organs and instruments to set forth knovvledge 296. b What we haue to learne by the comparison of knovvledge vnto seede 297. a Circumstances depending vpon true knovvledge 362. b That wee haue neede of increase of knovvledge 302. b. 303. a Of the certaine and infallible knovvledge of God from which nothing is hidde 487. b. What is the cause that knovvledge is not vsed so much as it ought 291. b. What knovvledge that is whereunto the eies of God haue regard 454 a. b Of the knovvledge of saintes and why it is so called 600. b That knovvledge is a faire possession and why few doe attaine to it 373. a Of the knovvledge of liberal arts which are the gifts of God 373. a A lesson for such as haue knovvledge in Philosophie not to be highminded 45. b The way to attaine vnto true knovvledge wherein it standeth 4. b Of the tree of knovvledge of good and euill differing from the tree of life 44. a. b. Of the true knovvledge of God and what excellent benefites followe the same 21. a. That without knovvledge children become stiffenecked c. 3. a What is needful for vs to doe if we be void of knovvledge 3. a The knovvledge and vnderstanding of Christians and what it is 2 a. b. L. Labour A commendation of labour and of those that doe vse it 85. a Man must woorke and labour according to the time and season of the yeere 132. a Labour is a burthen which the Lorde hath laide vpon vs. 131. a Necessarie points of doctrine concerning labour 182. b. 183. a The necessitie of labour and that it is the decree of God the father 131. b We must not labour for feare of being poore nor with a desire to bee riche and why 130. b Labour putteth not away pouertie except God blesse our labour 131. a The good and euill that is gotten and auoyded by spending the time in labour 132. b Of the man which cannot labour and howe he is to be intreated and vsed 182. a The labour of the righteous wherein it is employed 144. a Of labour and that necessitie is laide vppon man to worke 182. a The ende why wee labour what it is 185. b. What wee must doe if wee wil not loose our labour 184. b It is not necessarie that all men occupye themselues in bodily labour 182. b An exhortation vnto labour and a promise thereunto annexed 208. b Exhortations to labour 232. a That he which neglecteth labour is destitute of vnderstanding and the issues of the same 209. a. b Rules to followe if in dooing any thing wee wil not loose our labour 448. a. b The commendation of rurall labour or husbandrse 498. b Reasons inducing and drawing men to labour in their seueral callings 409. a The large signification of this woorde labour and what is meant by Winter 407. b That strength labour is taken for the goods that a man getteth by his worke to sustaine life 74. a By what reasons we are moued prouoked to apply and set ourselues to labour 339. b. 340. a Chiefe and special causes inducing vs to labour and trauel 346. b Labour commended vnto vs by sundrie reasons 336. a. b What wee must doe if wee will haue God to blesse our labour 274. a. b Labour commended and commanded vnder notable comparisons 621. a b Solomons wordes impugned saying in all labour there is abundance 274. a The labour of a man is for his mouth c. 16. b. Labours Diuerse vocations diuerse labours 182. b. The labours of the wicked and how they are recompensed 16. b. 17. a Lampe The sundrie vses of a cleere shyning lampe 425. a The worde of God compared to a lampe and why 425. a The meaning of these woordes The lampe of the Lorde is the soule of man c. 425. a. Why the lawe is not vnto vs a cleere lampe to reioice and quicken vs. 425. b The meaning of this woorde lampe in scripture 421. a What is threntened vnto vnrulle children vnder this worde lampe taken for issue and posteritie 421. a That this word lampe signifieth ioy and prosperitie 420 b. Lavve The lavve is the rule of perfect righteousnesse 168. a We ought not to separate the lavve from the promises 425. b That wee are accursed and condemned by the lavv and why 425 a What Solomon â—raneth by this woorde lavv in saying He that kepeth the lavv c. 561. b. 562. a What children must doe if they will keepe the lavv wel 562. a Who they are that forsake the Lavve after the sentence of Solomon 559. b. 560. a. What it is to forsake the lavve and who keepe it 560 a What is required of vs towards the keeping of the lavve 591. b Why the lavv which condemneth adulterers is compared vnto fire 95. a That the lavve foloweth the nature of the law giuer and how 95. a Why the length of our life is attributed vnto the lavve and the commaundementes 30. b The office of the Lavve and the Gospel 12. a What wee are bounde to doe vnto our parents by the Lavve of nature 613. b. 614. a Of the greatest point in the lavve and what the same is 327. a Of the Lavv of God many notable and singular doctrines 31. a b The Lavve of GOD is the way of good men 30. a The manner how we shoulde not forget the lavve of God 30. a The lavv deuided into mercy and truth 31. a Of the lavve of grace and the lavve of seueritie 98. a. b. Learning The meaning of these woordes And the care of the wise seeketh learning 373. b. Liberal What benefites God bestoweth vpon vs for being bountiful and liberal 191. a Who are liberal and what promises are made vnto such 191. a Persuasions to moue vs to bee liberal 192. b. That Christ admonished his disciples to bee liberal and how 194. a. Liberalitie The praise of liberalitie and the profit which it bringeth to such as vse it 128. b Against such liberalitie as consisteth only in promises 509. a Persuasions to induce vs to liberalitie 193. a. What ought to be our behauiour if wee bee disposed to vse liberalitie 509. b. Libertie When and in what cases we shew ourselues to haue true libertie and freedome 592. a That we are not at libertie of ourselues neither can be 592. a Of libertie and the commodities of the same and that there is nothing better 363. b. 364. a Of corporal and spiritual libertie and how wee are depriued of the same 363. b. 364 a. Lier That a lier shal not escape vnpunished 383. a. b. 386 b. 387. a What it is to make God a lier what manner of persons doe so 298. a. b. Liers That euerie man is a lier and who are the greatest liers 145 That the world is ful of liers from the prince to the people 348. a. b That liers bee daungerous and why 348. b. What wee must doe if wee wil not bee called liers 348.
maketh poore and riche and what we learne thereby 447. a Reasons prouing that wee ought not to hate the poore and why 270. b. 271. a That we are poore both in body and foule 271. a That wee ought to distribute to the poore and to relieue them 271. a Expresse commandementes for succouring of the poore 271. a That it is a miserable thing to bee poore except patience bee ioined therewith 271. a. Of the profitable poore man and who is such a one 379. b That to get much foode wee must become poore and how 249. 250. a That it is a miserable thing to be poore and why 385. a That we ought not to despise the poore and why 382. b Remedies which if we vse we shal not long remaine poore 378 a b That by our creation we are poore 378. a The meaning of these wordes The poore speaketh with prayers 377. b. 378. a Howe and in what manner wee mocke the poore 349. a. b What honor the lord doth to them that haue pitie on the poore 394. a What kinde of sinners they be that haue no care of the poore 271 b That the poore are despised and contâ—anied in diuets sorts 271. b The meaning of these woordes That hee which giueth to the poore shal not want 576. b. 577. a Against such as are cruel and churlish to the poore 577. a That the simple poore man is better than the rich and how 560. a. b One poore man oppressing another compared to a raging raine c. 559 a b Admonition for the poore that stande in need of reliefe 559. b Admonitions to the poore touching their behauiour in their pouertie 611. b. 612. a The meaning of these words The poore shal try the rich c. 565. a. b God is a fauourer of the poore 393. b The cause why the poore are reiected despised and set at naught 393. b The meaning of these wordes He that hath pitie vpon the poore lendeth to the Lorde 393 b. 394. a That the poore are tempted to thinke and say that God forgetteth them and why 461. b. A comfortable lesson for the poore to learne 385. b How we must vse the poore standing in need of our helpe 385. b Who they be that hate the poore and against such 385. b. Pouertie That it is not laweful to bee seased with the feare of pouertie 131. a Of pouertie and riches necessarie lessons 142. b What we must do euen in our pouertie to be rich and haue no need 235. a To what end God punisheth vs with pouertie 435. b The meanes to fal into beggerie extreeme pouertie 156. b Of pouertie and of the sundry fallings into the same 190. a. b The greatest pouertie of al pouerties what it is 190. b Against what kinde of persons pouertie is threatened 438 a. b What our behauiour ought to be in pouertie and want 438. b That pouertie constraineth men to become seruants 450. b. 451. a A consolation for such as are in pouertie and feare God 447. a We do naturally feare pouertie and flee from it c. 431. a How the hastie man commeth to pouertie why 431. a Admonitions how to be prepared aginst pouertie and need 256. b Sodaine pouertie compared to a traueller or way faring man 502. b The meanes and waies to auoide pouertie shame 243. b. 244. a That pouertie heateth downe the hornes of pryde 378. a A comforte for such as honouring the Lorde with their substance do often suffer much pouertie contrary to his promise 38. b Pouertie most aptly compared vnto meate and how 571. b Pouertie commended before riches gotten with couetousnesse 10. a Why Solomon requireth of god not to giue him pouertie wherevpon dependeth notable doctrine 609. b. 611. b. Praier Of Praier and whose Praier is acceptable vnto the Lord. 297. b. 298. a How and to what end wee shoulde resorte to publike Praier 21. b That the righteous drawe neere vnto God by their Praier 318. a Of acceptable Praier vnto God and howe it should be made 318. b The cause why we haue to vse praier alwaies vnto God 15. a How we ought to be affected in praier if wee looke to obtaine 607. a. b What we must doe if we wil make our prayer truly vnto God 608. b Of sundrie kindes of Praier and which is accepted c. 563. b True Praier is the principal seruice that wee can doe to God 563. b. Praiers The meaning of these woordes The poore speaketh with Praiers 377. b. 378. a. Faith is the true foundation of our Praiers 563. b The necessitie of faith in making our praiers vnto God 563. b What mens Praiers are abhominable before God 563. b. Praise For and in what respects vaine worldlings praise themselues 533. b What we must doe and God will raise vp men to praise vs. 533. b. 534. a Who they be that must praise vs if wee bee praise worthie 533. b Against such as praise themselues and howe great their follie is therein 533. b What women must doe if they wil obtaine true praise 638. b That we must not bee hastie to publishe the praise of men and why 540. a What it is to praise the wicked 559. b Preaching What they that despise the preaching of the worde doe enterprise and vndertake 110 b. 111. a The inconueniences which folow the despising of preaching 110. a The preaching of the worde is the meate and drinke that preserueth vs from hunger and thirst 118. b That outward Preaching is not vnfruitefull and why 110. a The behauiour of scorners and fooles in despising of Preaching 15. b Against such as contemne preaching and reading of holy scripture 3. b. Preparation Of the preparation of the heart and whether it be in man as Solomon saith or no. 322 a. b. Preseruation What we must doe if we wil haue preseruation 233. b Of the preseruation which a faithfull Ambassadour and a Phisition doeth bring 243. a. b. What we must doe if we wil haue preseruation 256. a What preseruation that is which is ascribed to the lippes of the wise 256. a Of preseruation and howe God preserueth 23. b. 24. a Of the preseruation and safetie of such as imbrace wisedome 47. a. b. Presumption The assurance and safetie which the wicked labour to haue is a vaine presumption c. 154. b The boldnesse and hardinesse of such as are led by presumption 442. a What titles and names Solomon giueth to such as doe things vpon presumption 442. a. Pride The mischiefes and villanies that haue followed pride 237. b That by pride only conteÌ„tion is moued 237. a. b. Pride and arrogancie are euils cleane contrarie to the feare of God 106. a Of pride and the issues of the same 164. a. b. That shame is the rewarde of pride 164. b. From whence the external signes and tokens of pride haue their issue 615. b Against pride and that it is abhominable before God 326. a. b That wee must renounce pride
and scorners 15. a Why scorners and fooles are saide to seeke God doing nothing lesse 15. a The behauiour of scorners and fooles in despising of preaching 15. b Against scorners their kinde of speeches and that they striue against God 89. a In what cases fooles and scorners doe cal vpon God 15. b Howe and in what sort scorners seeke for wisdome and misse her 258. a. b Scornful What is required towardes the driuing out of the scornful 452. b Howe troublesome a scorneful man is and that such a one is not to be suffered c. 452. b Who he is that is called scornful 442. a. b The meaning of these wordes Scornful men bring a Citie into a snare a notable doctrine 584. b. 585. a The scornful compared to a spring ful of water and howe 405. a That the scornful are not to be spared but punished 405. b That there are diuers scornful persons in the world c. 404. a. b God hath prepared iudgements for the scornful and what they be 404. b Reasons why Solomō would haue the scornful smitten 401. b. 402. a Lessons for the scornful to learne at wisdoms mouth 11. b. 12. a Who are scornful and that suche doe hate knowledge 11. b Scripture The Scripture is diuinely inspired and indited by the holie Ghost 442. a The Scripture flattereth no man but dealeth vprightly c. 442. a. Scriptures Against such as contemne preaching and reading of holie Scriptures 3. b The profite of holie Scriptures and howe they are giuen 12. b Against suche as forbid the common people to reade the holie Scriptures 141. a The holie Scriptures are our true knowledge 141. a That the Scriptures are replenished with counsels and learning 459. b With what care and diligence wee shoulde read the holie Scriptures 21. a. b Secret Why the couenant of God with the faithful is called a Secret 52. b What is meant by this saying of Solomon The secret of the Lorde 52. b The secret of the Lorde is his couenant with the faithful 52. b Wherein the secret of the Lord consisteth and what it teacheth 52. b Secrets Reuealers of secrets to doe hurt condemned by Solomon to eternal death 178. b Against suche as reueale secretes to the defaming of their neighbours 506. b. 507. a. b. A reuealer of secrets no better then a backbiter 420. a Against reuealers of secrets to do their neighbours hurt 177. b Sermons The profite that commeth by resorting vnto Sermons 305. a Against such as loathe Sermons being full before they come at them 303. a. b Seruant In what respectes a man is saide to bee his owne Seruant 206. a. b Righteousnesse attributed vnto him that is his owne Seruant 207. a A promise made vnto the man that is his owne Seruant 208. a What Solomon meaketh by this speech Is his owne Seruant 206. a Of a lewde Seruant and who are reputed and taken to be such 288. b Of the anger of a King against a lewde Seruant 289. a Notable doctrine vpon these wordes Accuse not a Seruant vnto his maister c. 612. a. b The large signification of this word Seruant 593. b By what meanes the Seruant wil become as the sonne 594. a Of the proude behauiour of a Seruant when he reigneth c. 619. a. b Seruants That wee ought to abase ourselues to doe the workes of Seruants 206. a Of wise Seruants and who are esteemed such 288. a b Of discreete Seruants and who are reputed and counted such 346. b. 347. a The miserable state of seruantes that haue backfriends euil willers 612. a. b. 613. a The cause why Princes Courtes and dominions are ful of lewde seruantes 288. b. The reward of true seruantes vnder a comparison of the Figtree 542. a In what cases seruantes c. doe ware hautie and proude and howe suche must be vsed 594. a Seruice The commendation of seruice by comparison 205. b That they are fooles which straie from the true seruice of God 213. a What manner of mens seruice God abhorreth 563. a That the seruice which Papistes doe to God is nothing but filthinesse 563. a Of seruice due to God and eur neighbours 469. a That seruice is after a sort a rewarde of sinne 205. b Of the seruice of wicked men and that God doeth not accept the same 297. a. b Shame The losse of shame is the abounding in whordome 100. b That shame is the rewarde of pride 164. b The cause why the olde world fel into shame and destruction 164. b The way to auoide shame is to bee humble 165. a There is a shame that leadeth to repentance peculiar to the godlie 164. b The shame of the reprobate described what it is 164. b The cause why the proude are put to confusion and shame 164. b The meanes and wayes to auoide pouertie and shame 243. b. 244. a What Solomon meaneth by these words That he which couereth shame is wise 214. b. 215. a That the humble shal bee farre from shame 165 b. Sicknesse That wee must not giue ouer reioycing though God smite vs with sicknesse 359. b. 360. a Of sicknesse and howe we must behaue ourselues to Godwarde in that case 36. b. 37. a That we must impute our sicknesse to our sinnes 37. a. Silence In what sense silence is taken in holie scripture 177. a. b In silence all things are quiet without noise c. 177. a Of whome wee must learne silence 177. b Silence is taken in scripture for abstinence 177. b That in silence there is great wisedome and howe 363. a Of the silence which pleaseth God and wherein the same consisteth 363. a Simple Wisedome refuseth not the simple but calleth them to her and why 120. b That wee ought to be simple and in what respectes 3. a The younger sorte are commonly simple 3. a. Of the simple and who they bee that are so counted 2. b Who are simple and that wee are all naturally simple and voide of witte 120. a The simple are the bidden guestes to wisedomes banket 120. a Simplicitie Of simplicitie from whom the same first flowed 2. b. 3. a Howe farfoorth we should forsake simplicitie 3. a Simplicitie ioyned with wisedome and knowledge much commendable 3. a Sinne. The estate of man before Sinne after 205. b Notable proofes that none can vaunt himselfe to be free from sinne 413. a What we must doe vpon the knowledge of our Sinne. 152. b That none is exempt from Sinne and why 412. b That the iust is not hee which hath no sinne who then 220. b None can bee so iust but hee must needes sinne 432. b That God is not the authour of sinne a notable doctrine 428. b That sinne came by disobedience 287. b Of beeing snared by the sinne of the lippes and what it meaneth 210. 211. a. b In what respectes wee are saide to leaue sinne though it forsake not vs c. 567. a That we must not suffer any to sinne in
the Lord. 156. a What it is to trust in our owne hearte and that such trust is forbidden 576. a. b. Trust in the Lorde compared to a strong and high tower c. 597. b That wee must not looke to men to trust in them and why 542. b. 543. a That al our trust ought to be onely in God 368. b What kinde of trust it is that wee must put in our neighbour 50. b Of vaine and foolishe trust and that it is against the worde of God 50. b Carnall trust holdeth men in geering and mocking 153. b What we must doe to trust in God with all our hearts 33. b That there are but fewe which trust in the Lord as they ought and why 33. b That we cannot trust in God except we loue him 33. b That the wise of this world haue no trust in God and why 33. b Of trust in the Lorde and howe necessarie it is 33. a V. Vanitie Vanitie comprehendeth in it all kinde of sinnes 608. b Vanitie is the corruption and wickednesse wherein we are borne 608. b The fruites of vanitie if we yeeld thereunto 608. b. 609. a. Vertue Exhortations to parents to teach their children vertue in youth and why 426. b. What the world doeth account and cal vertue 426. b What kinde of vertue it is wherein noblenesse consisteth 426. b What we must doe that our vertue wax not feeble 486. a The nobilitie of yong men is vertue 426. a. b. Vices Of great contrarietie euen betwixt vices 427. a. b. Victorie That victorie commeth of the Lorde and of none other 445. b Victorie called safegard as appeareth by the sentence of Solomon 483. b. Violence Of violence and wherein the same consisteth 229. b Of violence done to the poore called by the name of Destruction 349. b Violence against the blood of a man is done diuerse wayes 570. a. b Examples most lamentable of such as haue done violence against blood 570 b. Vision Wholesome doctrine of a vision and that we must receiue it 591. b The meaning of these wordes Where there is no vision the people decay 591. a What kinde of vision hath euer bene necessarie in the world and why 591. a. Vnderstanding Who they be that are said to be destitute of vnderstanding 309. b. 310. a. That the man of vnderstanding walketh vprightly and who is such a one 310. a Of vnderstanding gotten by the word of God and why it is called good 32. a. b Of vnderstanding gotten by mans wit c. that it cannot bee called good and why 32. b The meanes and wayes to get vnderstanding and what they be 41. a. To what ende God preserueth vs through the vnderstanding that hee putteth in vs. 24. a Of vnderstanding both in the sheepe and the shepherd c. 19. b. 20. a Of vnderstanding and of the benefites obtayned by the vnderstanding of Solomons prouerbs 4. a. b What benefites are promised to the man of vnderstanding 3. b The taste of holy things standeth in vnderstanding 124. a When vnderstanding is saide to thunder with her voice 104. a Wee ought to bee children of vnderstanding and why 137. a Of the vnprofitable vnderstanding of the world and of good vnderstanding 241. a. b. Vnfaithfulnesse Of vnfaithfulnesse and that it is no smal euil 26. a Wherein the vnfaithfulnesse of an adulterous woman doeth stand 26. a. Vnmerciful A sharpe and seuere sentence against such as be vnmerciful 49 b. Vnrighteousnes Of vnrighteousnes and wickednesse among men and the cause thereof 165. b. 166. a. Vnitie Of the vnitie of sinners and wicked men 8. a. b. Vovv The meaning of these woordes What the sonne of my Vovv 624. b. 625. a. That we ought to keepe our vovv made vnto God in baptisme 424. a. Vovves To what ende wee vse often to make vovves 624. b Vpright That the vpright in his way is abhomination to the wicked prooued by examples 599. a. b. How we must behaue ourselues towardes them that are vpright 586. a That bloodie men hate him that is vpright how and why 586. a. Vprightnesse What vprightnes it is that the best of vs hath in this life 135. b Vprightnesse wherein it consisteth and that the worlde maketh no account thereof 135. b Vprightnesse and integritie are vertues depending one vpon another 166. a b. Looke integritie The false opinion of man touching vprightnesse c. 432. b How he that delighteth in vprightnes of hart wil temper his tongue and order his speech 529. b. Vsurer The meaning of these wordes The poore and the vsurer meete togither c. 588. a. b. Vpon what the minde and affection of the vsurer is set 588. a The sense of these wordes The Lorde lighteneth the eyes of the vsurer and of the poore 588. b. Why the vsurer hauing a couetous hearte contemnâ—th the poore 588. a. Vsurers Against vsurers and couetous men 252 a. Against vsurers a heauie iudgement and sentence 190. b Vsurers are wicked instrumentes whereby God gathereth riches c. 562. b. Vsurers seeme in a manner tollerable but it is nothing so 562 b. Vsurie Dehortations from vsurie and interest taken for mony c. 562. a Vsurie after a sorte and vpon a sodeine sight thought tollerable 562. a. b Remedies to make vs abhorre vsurie c. 191 b. 192. a Why the riche men of the world are giuen to vsurie 588. a. W. VVay Who haue walked in the euil vvay and how that came to passe 564. a. b Of the vvay of life on high and of hell below 312. a. b What this word vvay signifieth in scripture and for what the same is taken 307. b The vvay of the wicked compared vnto darknesse and what followeth by walking in such vvay 63. b. 64. a The vvay of the righteous compared vnto light and why 62. a. b Necessarie doctrine of the vvay of the Lorde 159. b. 160. a Of the broade vvay leading to death 23. a. 24. a and of the narrowe vvay leading to life 23. a. b Of foure things which order wel their vvay and are comelie in their going 621. b. 622. a. b To walke in the vvay of the Lord and to bee perfect is al one 159. b Whether it commeth of mans owne power that hee walketh and perseuereth in the vvay of the Lord. 159. b. 160. a That our vvay is right in our owne eyes and why it is called ours 213. b. The vvay of the Lorde is that which hee teacheth and commandeth vs by his worde 159. b Of the vvay leading to lâ—fe and the vvay leading to death 227. a Who they be that walke not in the shyning vvay of the righteous 62. b That the vvay of the wicked is the wickednesse wherein they walke 298. b. VVaies What we must do if we wil haue our vvaies please the Lord. 328 a. b That all the vvayes of a man are cleane in his owne eyes and how 323. a Against such as esteeme their vvayes cleane 323. a. b A notable lesson
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
neighbors whē they receiue the reward that they haue deserued VVhose wayes are crooked If we were like vnto such people we might look but for an horrible vengeance of God as the world destroied by the flud the Sodomites with the Gomorrhiās by a more sharpe punishment seeing that God hauing geuen vs his sonne doth dayly offer vs his Euangelicall word which is the message of the euerlasting couenant the contēners of which message shal be punished more greeuously then they of Sodome and Gomorrhe Matt. 10. 15. God then sheweth vs great fauour when he preserueth vs from being like to such corruptors and Apostataes 16 And it shall deliuer thee from the strange woman euen frō the stranger which flattereth with her words 17 VVhich for saketh the guide of her youth forgeteth the couenant of her God 18 Surely her house tendeth to death and her pathes vnto the dead 19 Al they that goe vnto her returne not againe neither take they hold of the waies of life When a path or way is much troden and beaten there is no count made of any danger whē a thing is often done although it is wicked yet doe they make themselues beleeue that in it there is no euill as they doe which rashly sweare which doe geue themselues to lasciuious and dissolute talke vnto couetousnesse vsurie wicked bargaining to slouth and idlenesse Likewise because that diuers forsworne vnfaithfull doe breake promise of holy marriage haue no cōscience to become adulterers that the worlde is full of mockers and contemners of the institution of holy marriage which God hath ordayned from the beginning of the world and had rather committee whoredome then by marriage to take vnto them an honest companion or wife the which is honorable among all men it seemeth to moste men that there is no danger to folow the way of adulterers whoremongers that Heb. 13. 4. they cōmit no euill in being defiled polluted with whoredome fornication But when the holy Ghost by the mouth of Solomō doth declare vnto vs that God doth giue vs counsel vnderstanding that we may be deliuered frō the strāge woman he sheweth vs wel that it is not so as the world iudgeth for if there were no dā ger we should not need that God should giue vs counsel vnderstanding to deliuer vs from her Let vs not then folow the opiniō of the adulterers whoremongers but let vs beleeue that there is great danger to go vnto an harlot to talk with her which Solomon here calleth a stranger and a forenner because that if shee be maried she belongeth not vnto him that haunteth her but vnto her husband from whō she departeth alienateth herself in playing the harlot and so she is also a stranger towards her husbande And if she be vnmaried she apperteineth to none but ought to abstaine by tarying til God send her a yoke felowe to be honestly ioyned by mariage so she is also a stranger and forenner if shee play the harlot seeing she belongeth to no man Our Lorde doeth warne vs thereof doeth daily make vs to vnderstand it by the preaching of his word the which he doth not cōmunicat so purely vnto al natiōs but yet neuertheles adultery whordō cease not to raigne They abstaine not from vnshamefast lookes countenances they refraine not their tongues from speaking foule filthy words to sing dishonest wanton songs By such wordes and songs do the whormongers harlots plainly vtter thēselues and albeit to excuse themselues they alledge that they thinke vpon no euil they are not to be receiued for al that but as wicked liers which falsly belie the vnfallible Trueth which pronounceth that Ma. 12. 34. from the abundance of the heart the mouth speaketh Let vs not then despise the counsel that God giueth vs when hee telleth vs that mariage is to be had in honour among al men the bed vndefiled for whorekeepers adulterers God wil iudge Now that Heb. 13. 4. there is danger onely to talke with whoremongers harlots Solomon doeth shewe saying That the straunge woman flattereth with her words It is not needefull to declare what flatteries the harlots whorekeepers vse for they which desire to liue chastly need not to vnderstand them It ought to bee enough for them to know that it is not lawful for man womā to dwel together except they be knit together by mariage It is not also needfull to declare them to such as are giuen to whordom for they are but too much learned therin already True it is notwithstanding to admonish the vndiscreete that they may not pretend cause of ignorāce we may discouer vnfold the sweet words flattring speech of the harlots whorkeepers with their strange attires as Solomon Pro. 7. 5. doth declare them hereafter in the 7. Chapter After the flatteries Solomon discouereth the vnthankfulnes of the adulterers saying 17 VVhich forsaketh c. Solomon sheweth that there is much euil in adultery though a mā be accustomed therto for vnfaithfulnes is no smal euil but great wickednes therfore the more one is accustomed therto so much the more doeth he cōmit euil is the more worthy of great punishment for custom absolueth not a gilty persō but maketh him more gilty Loke what we iudge of murther and theft we ought also to iudge of euery transgressiō of the law in what point so euer it is for he that hath saide Thou shalt not kil hath said also Thou shalt not commit adulterie Whē Ier. 2. 11. then God giueth vs vnderstanding to defend vs from adultery he preserueth deliuereth vs from great wickednes The vnfaithfulnes of the adulterous woman cōsisteth in this that she leaueth forsaketh her husband not that she forsaketh him vtterly leauing him for euer without returning to him any more for vnfaithfulnes standeth not only in that but chiefly in this that she ioyneth hirself to an other separating herself frō her husbād making of one flesh two and yet she wil not leaue returning to her husbād to couer her vnfaithfulnes Euē so likewise is it with an adulterer and vnfaithful man to his wife And to shewe that the adulterous woman is not only vnfaithful but also disobedient rebellious vnthankful Solomō calleth her husband Prince Teacher guide of the youth of his wife wherin he sheweth that he is the head the gouerner hauing prerogatiue aboue her therfore that she ought to feare reuerence him with faithfulnes to giue him obedience That which Solomō doth here shewe vs in one word Ephe. 5. 1. 2. Pet. 3. 1. the Apostles S. Peter S. Paule doe declare more at large Likewise the adulterous man is not only vnfaithful to his wife but cruel for he doth not gouern the youth the weaknes frailtie of his wife in enterteining tenderly louing her as Solomō doth teach him
the Word is not directed but vnto the children of God yet it ceaseth not to sound in the eares of strangers which are mingled with the houshold of God but because they heare it with contempt as they declare by not receiuing the same with fayth and obedience for this cause it serueth vnto their condemnation of death Contrarily vnto them that receiue it to them shee is as life Solomon doeth so affirme when hee sayeth to his Sonne that his wordes shal increase the yeares of his life If then wee desire long life let vs yeelde ourselues willingly to learne and diligently to heare the preaching of the Word let vs submit ourselues thervnto with true obedience labouring to perfourme that which it commaundeth vs by reuerence that we beare vnto God who is our Father and through feare that wee haue to disobey him In this sort our yeares shal be prolonged not that we can liue in this worlde beyonde the terme that God hath ordeined from euerlasting but howe short so euer our life is it shal be so long as is expedient for the saluation of our soules as also wee will content ourselues therewith knowing that by temporal death our yeares are not shortened but that wee shal enter into the true length of life for the same shal be without ende Wee shewe right wel that wee beleeue not Solomon or that wee make no great accounte of life There are not many which giue eare vnto the Worde of life yet lesse that receiue it In so doing we declare vs to be folish and that we make no count to come vnto Wisedome wherevnto the wiseman laboureth to bring vs by his wordes as he sheweth saying 11 I haue taught thee in the way of VVisdome and ledde thee in the pathes of righteousnes 12 VVhen thou goest thy gate shal not be straight whē thou runnest thou shalt not fall 13 Take hold of instruction and leaue her not keepe her for shee is thy life When Solomon declareth that by his wordes he leadeth men to Wisedome and that hee guideth them the right way vnto life then he reprooueth those of folishnesse condemneth them vnto death which wil not heare receiue his words and therewith he sheweth what is the office of fathers vnto their children that is they should not mainteine them in vaine foolish thinges but in al Wisdome that they may say with Solomon I haue taught thee c. Likewise the dutie of children is to be willing to learne and to folow the Wisedome and righteousnes that their Fathers Superiours and Teachers shal teach them by the Worde of God But as it is verie harde to finde many Parents which doe teache wisedome and righteousnes for the most parte careth not what becomes of their children so that they spende not their goods so also the greatest parte of the worlde which are the youth are the worst ruled in such wise that they care not what they doe so that they may liue at ease And therfore albeit that we haue the Word of God daily preached vnto vs the which is the way of wisdome and righteousnes yet is it verie hard to persuade many that they are rebels against the Word and that the way hath beene taught them c. After the meaning of Solomon which speaketh vnto obedient children for none but they doe truely receiue the way of wisdome and walke in the pathes of righteousnes That Solomon doeth direct his words vnto these we may vnderstand by the promise folowing when he sayeth 12 VVhen thou goest c. This promise can not appertaine to the foolish scorners neither vnto the wicked and dissolute Pro. 1. 26. 2. 22. 3. 32. Psal 37. but contrarily they are threatened with sorow affliction with miseries and calamities with desolation destruction but it belongeth vnto the wise and righteous And forasmuch as Solomon doeth apply it vnto them to whome hee did direct his former affirmation saying I haue taught thee c. It foloweth right wel that he speake not vnto the foolishe disobedient but to those which through loue of wisedome righteousnes doe heare and receiue his words If we would then be exempted from sorow distresse and to be at libertie with ease as Solomon doeth promise saying VVhen thou goest c If wee would auoide desolation and destructiō and dwel surely and safely we must haue al our thoughts purposes al our sayings doings the which are our wayes paths to be taught by wisdō gouerned by righteousnes c. But though that Solomon hath directed himselfe to the wise and righteous making them this affirmation adding thereto the promise yet are we neuer so wise and wel ruled but that wee haue neede to bee admonished not to forsake the way that hath beene taught vs neither are wee alwayes so assured of the promises that are made vs by the Worde of God but that we haue neede to be exhorted and called vpon to receiue his admonitions and not to forsake them promising vs that we shal liue for he saieth Take holde of instruction This verse hath alreadie bene expounded in this same Chapter in the tenth verse 14 Enter not into the way of the wicked and walke not in the way of euil men 15 Auoide it and goe not by it turne from it and passe by 16 For they can not sleepe except they haue done euil and their sleepe departeth excepte they cause some to fall 17 For they eate the bread of wickednes and drinke tho wine of violence The waye of the wicked is to be giuen to doe hurt vnto their neighbours without cause the which is a most wicked custome Pro. 1. 10. and maner of doing therefore Solomon hath exhorted vs in the 15. verse Walke not in the wayes with them c. Likewise one of their wayes is to loue foolishnes Wherfore if we enter into their pathes then doe we not walke in the way of Wisedome wherof it foloweth that we fall into the straight and distresse and light vpon destruction and so runne vnto death For life standeth only in the way of Wisedome and righteousnes in the which for to preserue vs Solomon is not satisfied with the aduertisementes that he hath giuen but againe hee doeth admonish vs that in no wise we should folow the cōditions maners of the wicked And for to shewe vs that we should be verie careful to take heed from partaking with their doings it sufficeth him not to haue said Enter not c. But further to expresse how muche wee ought to abhor detest the maners of the wicked to shun thē he addeth 15 Auoide it and goe not by it Forasmuch as the greatest part of the worlde consisteth of the wicked and vngodly which prosper and are happy to the sense of the fleshe therefore the rude ignorant and simple and vndiscreete are tempted to follow them and count themselues happy if they may come to bee
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
more vpon them that God doth greatly honor them when they are made fathers mothers of a great stock They that want his knowledge vnderstanding which do not so reioyce though they be maried that they come not neere the gate of the whoremongers harlots house that they haue a number of laweful children neuertheles yet as touching them their fountaine is not blessed but nothing remaineth for them but a curse and malâ—diction for vnto the vncleane and infidels nothing is cleane Therfore if wee Tit. 1. 1â— woulde haue our fountaine to bee blessed we must delight in the woorde of God the same shal fil vs with ioy and shal keepe vs from vexing and tormenting vs in our housholdes but as Solomon doth exhort vs euery one shal reioyce with his wife whome he calleth wife of our youth that is to say Thy wife that is yong and whome thou hast taken for thy spouse in thy youth Solomon speaketh thus not but that it is lawefull for olde folkes to marry and to reioyce with their yoake fellowe as Abraham with Ketura but it is the most common and most meetest for Gen. 25. â— men to mary in the flowre of their age for they loue more tenderly and haue more desire of greate stocke and so the blessing of God is the more plentifully powred vpon them whereof they haue good cause to reioyce Of these thinges aboue saide wee gather what it is that doeth ingender troubles in the housholde to wit when we follow strange men and strange women when we haue no sounde vnderstanding in the worde and when we ioine not with our equal 19 Let her be as the louing hinde Now forasmuch as the wife is the weaker vessel therfore she should easily be made wilde Gene. 3. 1. Pet. 3. 7. if the husbande did not shew her a louing countenance and delighted in her as wee may vnderstande by S. Paule when hee saith yee husbands loue your wiues and be not bitter vnto them Col. 3. 13. Solomon is not satisfied for to haue saide vnto vs reioyce thee with the wife of thy youth but to teache vs also to conserue and mainteine holy mariage duetifully hee woulde that wee shoulde shewe vnto our wiues such gentlenes familiaritie fauour and friendship that wee shoulde not giue them any occasion to depart away from vs and to bee afraide of our presence as doe diuers wilde heads raging beastes that handle their wiues as mad and cruel tyrantes For to teache vs thus to tame our wiues and to make them to loue our coÌ„panie and to take pleasure therein Solomon vseth a similitude takeÌ„ of great Lords which delight to tame wild beasts to folow theÌ„ to take meate at their hands they play with them and sporte with them and doe what they caÌ„ to preserue them and to keepe them from hurt Solomon woulde that as noble men behaue themselues toward wild beasts wherin they delight euen so the husbandes shoulde not delight to tame whoores and drabbes but that they shoulde loue their wiues so wel and be so wel pleased with them that al their earthly pleasure should be to deale in al gentlenes softnes with them least they take occasion to waxe wild and to followe knaues He doeth declare this same vnto vs when hee saith Let her bee as thy louing hinde and pleasant roe as if hee did say If a man doe play if men doe recreate themselues and passe the tyme with brute beastes which haue no wit nor reasonable vnderstanding the taming whereof is not needeful and bringeth vs no profit it is good reason that men which cannot bee alone but haue neede of like felowship shoulde confesse the greate and excellent gift that God doeth graunt them when God hath giuen them wiues to helpe them and to reioice and that euery one should delight take his recreatioÌ„ with his own wife as did the good Patriarkes It is not to say that the wiues which the husbands doe thus tenderly loue shoulde liue idlely doe nothing but take their pleasures and delights Solomon doth somewhat signifie the same when he heere coÌ„pareth the wife vnto the Hinde and to the Roe which are nimble Eph. 5. 22. 1. Tim. 5. 14 I. Tim. 2. 9 1 Pet. 3. 4. beastes to runne The wife then ought not to bee slouthful but ready to execute the wil and pleasure of her husband and diligent to doe the housholde businesse and to care for the familie Likewise when Solomon compareth the wife vnto an Hinde that is a most louing and kinde beast hee sheweth vnto women that they ought to be of a gentle quiet spirite Thus doing ther shal bee no fault in them that their husbands shoulde not be satisfied with their breastes at all times as Solomon woulde haue that is to say that their husbandes should neuer giue themselues to loue others to ioyne with them and to reioyce but that they content theÌ„selues to loue their wiues that their wiues loue theÌ„ not others Solomon himselfe doeth so expounde it when hee sayth Delight continually in her loue Heerein besides that the married folkes ought to learne to be chast and shamefast and to loue one another and to loue peaceably and quietly togeather they ought to beholde therein a great gentlenesse and kindnes of God which hath not onely ordeined marriage for necessitie but also for ioy and comfort of the parties ioyned together in this holy estate Gen. 24. 67. 26. 8 Deut. 24. 5 so that it is lawfull vnto the married folkes to receiue themselues together with temperance and modestie It is a parte of Gods blessing that hee sendeth vnto them Isaac vsed this benediction 20 For why shouldest thou delight my sonne in a strange woman or imbrace the bosome of a stranger 21 For the waies of man are before the eyes of the Lord and he pondereth all his pathes There are many which are not content to reioyce with the yoke fellow that God hath giuen them there are also that regard Heb. 13. 14. not to take a lawefull yoke fellowe in marriage both these two kindes of people despise the holy ordinance of God and make but a mocke at marriage which is honourable amongest all men for they seeke to haue their sport and pastime to abuse wiues and maides that are vndiscrete or els to follow them that are alredy so vnshamefast that they care not though they giue themselues to whosoeuer wil. Solomon calleth them Strange women or Foreners For to shew that they belong not to those which they follow by conteÌ„pt of marriage and that they ought to haue acquaintance with them nor desire any knowledge of them And for to shew vs that we must be very carefull to follow the former exhortations he doth declare vnto vs that he is moued with the desire of our profite as the father is towardes the sonne And by that that the greatest part of the world
by necessitie as he signifieth saying he is destitute of vnderstanding and so he noteth him of infamie from the which he exempteth the thiefe He marketh also this miserie saying That he destroyeth his soule the which he hath not laide to the theeues charge Wherein we may see that the worlde is much voide of sound iudgement For a thiefe nowe shal be pursued with al diligence to be punished euen to death but the adulterer shal be pardoned there shal be nothing els but laughing at the horrible abhomination that he shal commit as were at a may game or puppet play In speaking thus wee doe not quit the theeues saue theÌ„ from punishment for we know what is written but wee would say that Rom. 13. â— they which punishe the theefe more grieuously then the adulterer do iniurie vnto God who hath appointed a more grieuous pain for the adulterer then for the theefe thus they doe wickedly for the which they shal not go vnpunished they are wicked iudges fauouring the wicked but they shal appeare before the righteous iudge who wil not fauour their vngodlines but wil punish them with al seueritie without any forgiuenes Although wee speake according to truth wherunto al ought to agree graunt without gaine saying yet it shal seeme good vnto the fauourers of whoredom adultery that we shal be ouercome they shal winne the victory if they should alledge vnto vs that Iesus said vnto the woman takeÌ„ in adultery Neither do I condemne thee go sinne no more but we Iohn 8. 11. answere that it belongeth vnto the Magistrates to execute the iudgement that God declareth in his law against the euil doers that to them only appertaineth to take vengeance of theÌ„ that commit euil and not vnto others But our Lord Iesus Christ was not sent into this world by God his Father for to exercise the office of the magistrate but to shew himself the Sauiour of the world Wherfore his office was rather to absolue then to condemne notwithstanding he hindred not the Magistrate neither tooke his office vpon him but it was lawful for the iudge to haue condemned this woman of adultery to be stoned to death according to the lawe Hee also saued the theefe which was hanged with him and yet hee reprooued not the iudge for punishing him respected not but that the theefe should suffer feele the paines that he had deserued before men But they which fauour whoredome adulteries wil reply that we are vnder the lawe of grace that the sharpenesse of the law is abolished I answere that God neuer did withdrawe his grace from his elect but that they haue felt the same alwaies at neede albeeit that nowe it is more plainly manifested by the comming of our Sauiour Iesus Christ and by the preaching of his Gospel And also hee is not so pitiful and merciful but that he is also iust and doeth commande the iudges to do iustice and iudgement in al times Moreouer if Iesus Christ by the forgiuenes that he pronounced vnto the adulterers did put away the lawe that doeth condemne the adulterers vnto bodily paynes euen vntoo death seeing that vnder the lawe of seueritie as they cal it the theefe is not so sore to be punished as the adulterer it should folowe that vnder the law of grace as they cal it the theefe ought not to be so grieuously punished as the adulterer otherwise the lawe of grace shoulde bring fauour vnto the most wicked and shoulde shewe seueritie that was not wont to bee vsed vnto them which are not so wicked thus the law of grace should deale sharply with them that were wont to be more gently entred vnder the lawe of seueritie But it wil be answered That it is expedient so to do because the theeues are more hurtful to the common wealth then adulterers I answere that maÌ„s wisedom doth so iudge it for men voide of the holy Ghost do make no great account of adultery in comparison of theft but God iudgeth otherwise as we may vnderstande by the lawe that he hath giuen and by the vengeances and punishements that he hath â—â—nt because of whoredomes and adulteries After this Solomon doth declare vnto vs what happeneth vnto the adulterer for the smalnes of his vnderstanding when he saith He shal find a wounde c. Solomon doeth not heere speake of that which we see commonly done vnto the adulterers for they are suffred to liue at their ease they are feasted and are not put backe as infamous and wicked He speaketh of that which ought to be done for if there were such gouernement in the world as there ought to be then the adulterers shoulde not escape grieuous punishmentes they should be more despised then the myre in the street we would fly further from them than from the most stinking dounghil of the world we would abhorre them more then the most dangerous PestileÌ„ce we would euermore haue them in execration and we would neuer name them but to their great shame and dishonor For as Solomon saith his reproche ought not to be put out And hee giueth the reason heereof in this verse folowing when he saith For ielousie c. If the husband of the wife with whome adultery hath bin committed did truly loue his wife before she had coÌ„mitted adultery and that he had his hart right his ielousie should be so kindled with anger and wrath against the adulterous man that he would withal diligeÌ„ce pursue him that he might be punished as he hath deserued and would haue no compassion of him but woulde craue vengeance to be done of him as behoueth there shoulde no prayers of freendes nor presentes nor giftes although they were great and precious which would moue him to turne from his anger as Solomon doth declare it by that which foloweth Hee can not beare the sight c. If then at the pursute of the husbande iustice be done the adulterer shal finde a wounde and shal be dishonoured for euer And if the Gouernours and suche as beare the sworde had the zeale of God as they ought to haue they woulde not tarie til the adulterers were pursued but when there were any discouered they should make diligent information to folowe them with al seueritie They woulde folowe the zeale of Phineas But in steade to haue such a zeale the greatest parte of Iudges Num. 25. 7. Psal 106. 30. 1. Sam. 2. 22. belike vnto Elie. The chiefe cause for the which men passe not to commit adulterie and whoredome and also that Iudges doe not punish whoremongers and adulterers as they deserue is for that euery man desireth to haue his carnal pleasure and therefore must beare with his Gosseps al commeth from the contempt of Gods worde Solomon hath wel shewed it heere aboue in the twentieth verse when to detest whoredome and adulterie hee admonisheth the children to obey their fathers and mothers He doeth wel shew it
giue vnto euery man his owne so farre as we can It is then a good thing to loue wisedome and for to seeke it yea it is most necessary for seeing that these thinges belong vnto her it foloweth that they which do despise and reiect thē must remain in pouertie dishonor albeit that for their wealthines they are honoured of the worlde for a very little time for as their riches are of no continuance euen so therewith they sodenly fall into confusion and shame being destitute of al righteousnesse they are placed in the rancke with infidels and vngodly Al they which shal contemne the worde of God which is the true wisedome are in great danger to become very poore and confounded except that they conuert through true repentance and sounde faith and become louers of wisedome and do seeke her betimes in the morning Contraly it is saide that she wil exhalt them that shal honour her and that Pro. 4. 8. she will imbrace them that doe glorifie her 19 My fruite is better c For that that wisedome hath saide that riches and honours c. she inferreth most fitly that her fruite is better than golde c. For golde stones and siluer are Pro. 3. 18 of smal continuance but this that wisedome bringeth foorth continueth for euer It is the tree of life to them that lay holde on her For to giue vs a tast of this fruite and reuenew Solomon is not contented already to haue shewed vs this profite and vtilitie but for to stirre vs vp moreouer he repeateth the same wordes saying My reuenewes is better c. This repetition is very needeful for to sharpen our appetite for of our nature we are so out of tast that we loue better the shadowe of thornes and reedes and to eate of their sharpe and sowre fruite then to rest vnder the tree of life and to be refreshed with her sweete and pleasant fruite wee are more careful of the goodes of this worlde then of the worde of GOD. Heerein wee faile very fouly and therefore are well worthie of great rebuke for wee sooner beleeue our sensual appetite and doe more gladly follow the affection of our flesh then the wisedome of God the which doth offer herselfe vnto vs with al riches and glory not as the worlde which puffeth vp and maketh them proude that haue this riches and doeth turne them away from the right way for to commit all vnrighteousnes by spoyling al on sides what they can lay handes vpon Wisedome which doeth communicate herselfe vnto vs by the worde doth not so deale with vs but as she saith 20 I cause to walke in the way of righteousnesse in the mids of the pathes of iudgement 21 That I may cause them that loue mee to inherite substance and I wil fil their treasures They which loue Wisedome and doe seeke her in the Word so that they finde her are partakers of the giftes of the holy Ghost which is the Spirite of Wisdome and knowledge c. Thus he guideth Esai 2. 11. the louers of Wisedome in such sort that the riches wherwith Wisedome doth blesse them doe serue to no other purpose then to lead them vnto al holines and innocencie that being ascerteined of the goodnesse of God towards them they should loue feare her in such wise that they should be such towards their neighbours as they know that God is towards thē that is to say that they shoulde doe no wrong nor iniurie vnto any man but shoulde bee readie to serue euerie man in true brotherly charitie yelding to al men the duetie according to their office so doing they shal walke in the path of righteousnes the which requireth that wee shoulde assure ourselues in God by Iesus Christe and that by his feare and reuerence wee shoulde loue our neighbours so that wee should doe wrong to none but yeelde to euery man that which belongeth vnto him If we be louers of Wisedome she maketh vs suche and therewith she maketh vs to walk in the midst of the paths of iudgement that is to say that shee causeth vs to become so gentle and ful of succour that we can not abide any to doe wrong to our neighbours but wil deliuer them so much as we can In this sense must wee take iustice and iudgement wherewith we must be armed and also so muche as lyeth in vs to arme others that are vnder our charge as it is saide of Abraham I knowe that hee wil commaund his children and his familie Gen. 18. 19. after him that they keepe the way of the Lorde to doe righteousnes and iudgement If we doe and teache so wee shal not want for this that Wisedome so maketh them which loue her to walke is as she sayeth 21 That I may cause them c. This is no temporal possession for the riches of this worlde do not fil the treasures The more a man hath the more he desireth so that they doe not satisfie and fil The worldlinges then doe thinke that their treasures are neuer full enough This substance which is spoken of heere is eternall Solomon doeth shewe it by this worde to inherite For as a father leaueth the heritage to his childrē for to passe from one to another from kindred to kindred and cannot be voided thereof but by euill gouernment of their side or of the violence of men euen so the heauenly heretage can not be taken a way from the children of wisdome but shal eternally possesse her and in this sorte their treasures shal be filled Herein we may and ought to vnderstand that we haue nothing except God giue it vs by his wisedom and that without it we are neuer contented And seeing there is none of vs but desireth to haue and to fil his treasures we ought wel to loue wisdome It is shee onely which giueth the heritage and which filleth to the brimme 22 The Lord hath possessed me in the beginning of his way I was before his workes of olde 23 I was set vp from euerlasting from the beginning and before the earth 24 When there was no depthes was I begotten when there were no fountaines abounding with water 25 Before the mountaines were setled and before the hils was I begotten 26 He had not yet made the earth nor the open places nor the height of the dust in the world 27 When he prepared the heauens I was there when he set the compasse vpon the deepe 28 When he established the cloudes aboue when hee confirmed the fountaines of the deepe 29 When hee gaue his decree to the sea that the waters shoulde not passe his commandements when hee appointed the foundations of the earth 30 Then was I with him as a nourisher and I was daily his delight reioycing alway before him 31 And tooke my solace in the compasse of his earth and my delight is with the children of men To the ende that we shoulde not thinke that wisdome which hath so much
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
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
the assaultes of Satan of the world nor of the wicked for it is said They that trust in the Lorde shal be euen as the mont Sion which cannot bee remoued but standeth fast for euer c. And least wee shoulde bee deceiued with vaine presumption thinke to bee sure and not to bee shaken For further too stablishe Psal 125. 1 vs in the trust wee haue in God and in the hope that wee haue that wee shall dwell for euer in the courtes of the Lorde and in his holy mountaine we must walke innocently c. Who so doth these thinges shall neuer fall for he is wel sodered together with strong Psal 15. 5. faith and true repentance And this is the cause why Solomon saith But the righteous remaineth as a storng foundation Therefore if we wil be stedfast and not to be shaken through the rage and vehemēcie of the wicked neither feare them though they assault vs for to destroy either in our goods or in our bodies or that they labour to destroy our soules by ouerthrowing of the true and sound doctrine and by taking away of the pure religion wee must bee armed not with an idle and dead faith but with a liuely faith which worketh by loue as the Lorde teacheth vs in his worde Then shall wee bee built vppon the rocke wherevpon Iesus Christ hath built his Churche against the which the gates of hell cannot preuaile Our Lorde doeth well shewe it also by an other similitude It is not Mat. 16. 18. Mat. 7. 24. therefore without cause that Solomō calleth the righteous A strōg foundation For as we may vnderstand by the words of our Lord this foundation shall not onely be sure in this world but it shall remaine for euer in eternall blessednesse For blessed is the man that abideth temptation for after he hath beene tried he shal receiue a Iam. 1. 12. crowne of glory 26 As vineger is vnto the teeth as smoke is vnto the eyes euen so is a slouthfull body vnto him that sendeth him Solomon hath rebuked and reprooued the slouthfull for consuming of the time vnprofitably spending it in vnnecessary works and thereby runne in danger sodenly too fall into beggery and extreme pouertie And heerby hee hath shewed that the slouthfull was hurtful to himselfe Nowe to the ende that wee shoulde take heede of the slouthful And that wee shoulde not lightly set them a worke chiefly when speede and diligence is required hee sheweth vs that the slouthfull bringeth hurt griefe and trouble vnto them which imploy and set them on worke And for this cause he compareth the slouthful vnto vineger that is laide vnto the teeth the which it greeueth and troubleth because of the coldnesse sharpnesse thereof and because of his biting and harshnesse it heateth and setteth the teeth on edge and so doth hurt them Secondly he compareth the slouthfull vnto smoke which smiteth against the eies vnto the which it doeth much harme it doeth darken them and make them water and doeth seeth them and so doeth weaken the sight and hinder the eyes from doing their office and taking their recreation and pleasure It is not without cause that Solomon maketh these cōparisons and is not contented to cōpare the slouthful either to vineger or to smoke but vnto them both and chiefly the slouthfull body that is set about some good worke for he causeth not onely one griefe and hurt but many hee is cause of muche sorrowe and anger because hee doeth not faithfully nor with suche care and diligence execute and discharge his office duely as is required nor content and satisfie them which haue hired and set him on worke This hath no neede of proofe for they which hire and send labourers to do their work do sufficiently trie what hurt and hinderance they suffer if their laborers be slouthful negligēt albeit the matter is not great But we are al of this nature that we trouble ourselues except that men doe as we wil haue them euen in the affaires workes of smal importance neither wil we afterwards be serued with such slouthful and negligent persons againe but wee disdaine and reiect them for we would haue our workes so wel done that we could finde no manner of fault Nowe forasmuch as wee are of this nature let euery one of vs take heede by the lawe of charitie if wee be sent and appointed to doe some worke that through our negligence and slouthfulnesse we grieue no man but that faithfully and truely we giue vnto our neighbours that which wee owe them that we be readie to doe towardes our neighbours accōrding as we are able Let them which are lustie and strong labour with their bodies to helpe the feeble and weake let the riche bee riche in good workes let the wise prudent and discreete not spare their lippes and tongues for to teache and to direct the vndiscreete and them that goe astray Otherwise we shal not be onely as vineger and smoke vnto men but also vnto God for of what estate or condition soeuer we be it is hee that calleth vs thereunto which doeth ordaine and sende vs so that wee doe no good worke but that it is the worke of the Lorde If then we be slacke carelesse and slouthful to doe our duetie we are greeuous and troublesome vnto God as we may plainly knowe by the similitude of the talents To the ende therefore that we be not troublesome vnto our God and Mat. 25. ◠least we be rebuked of euil and slouthfulnesse wee must euery one of vs set ourselues to worke according to the number and excellencie of the talents that we haue receiued of the Lorde that wee may be like the faithful and wise seruant and not vnto the euil seruant For to do this wel let vs consider vnto what state we are called and to what worke wee are sent First of al that the Kings Princes and Superiours of the earth to whome God hath giuen this honour to communicate his name vnto them saying I haue saide yee are Gods and are al children of the most highest as God neuer ceaseth Psa .. 82. 6. seth working in gouerning the worlde by iudgement iustice and is careful and diligent to prouide for his creatures so also they should not be giuen to sleepe rest to take their ease and pleasures to take their sporte and worldly pastime to eate and drinke out of measure to delight in pompes and superfluous magnificence but should be diligent and attentiue as Dauid saieth Be wise now therfore O ye Kings be learned ye that are Iudges of the earth For to Psal 2. 10. Exo. 18. 21 31. 1. Psal 82. 3. Esai 1. 23. Ier. 5. 27. compasse this wel they must be men indued with vertue and careful to folow the lesson that is taught them and as they are commaunded to minister right vnto the poore c. Otherwise they shall be as vineger and smoke before
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
lighte vpon the wicked the which are payde them after their desertes but that which is giuen vnto the good commeth of meere grace as aboue in the 11. chapter 18. verse and chapter 12. verse 2. 15 The way of a foole is right in his owne eyes but hee that heareth counsel is wise When after the natural reason or humaine sense or the affection of the fleshe wee followe our fantasies inuentions and good intentes wee seeme to ourselues to bee very wise and that wee walke vprightly But sith that in so dooing wee wander and goe out of the way which is taught vs by the woorde the which only is right Solomon or rather the holy Ghost letteth not to pronounce vs fooles when hee saith The way of a foole c. Moyses seeing before hande howe the children of Israel did stray from Deut. 3â— the seruice of God that hee had taught them by his woorde calleth them fooles and vnwise saying they haue corrupted themselues towardes him by their vice c. For the selfe same cause Ieremy also since that time hath called them fooles saying Heare nowe this O foolishe people and without vnderstanding which Iere. â— 21. haue eyes and see not which haue eares and heare not And forasmuch as the Papistes at this day doe the like delighting in their abhominations wee may truely say they are a foolishe people Nowe if they which thinke they doe wel are foolishe by a stronger reason they which boast themselues in their wickednesses the which they commit against their consciences deserue wel to bee counted foolish For this cause also it is saide of them The foole hath saide in his heart there is no God c. Except therefore that Psal 14. â— wee bee assured that that which wee say or doe is according to that which God teacheth vs by his woorde let vs take good heede from perswading ourselues that wee doe walke right For there is no way right but onely that which the Lorde God doth shew vnto vs in his lawe The same is not ours aswel for that that of our nature wee forsake it and are not pleased therewith as also for that wee cannot walke but that GOD wil guide vs nor goe forewardes without his assistance as may bee gathered out of the hundreth and nynetienth Psalme Therfore when any thing doeth delight vs besides the woorde of God wee are foolishe for our way is right before our eyes The same is called ours aswell for that that wee become forgetful of God despise him and rebel against him for to folowe our fantasies and affections as also for that that whatsoeuer pleaseth vs is inuented by our braines or commeth from our Fathers which haue beene ignorant of the woorde or that wee attribute the same vnto our wisedome and cunning vnto our care and diligence And indeede we doe wel deserue that such way shoulde be ours seeing it is nothing worth For seeing that wee are good for nothing wee cannot bee occupyed about any thing that is ought Wherevppon it followeth that wee are foolishe if wee delight in such woorke for in such sorte doe wee declare openly our foolishenesse when that which is nothing worth yea rather which is hurtful vnto vs doeth please vs. Contrarily if so bee by renouncing of that which is our owne and abhorre it wee doe giue eare vnto those which giue vs good counsel and beleeue the same delighting to folowe it and to order our life thereafter wee are wise as Solomon doeth affirme saying But hee that heareth counsel is wise Hee speaketh not heere of the corporal and external hearing but of the inwarde and Pro. 1. 25. spiritual For albeeit that the counsel whereof hee speaketh is the pure woorde of trueth which serueth to teache to exhort to correct and to threaten many doe heare this woorde and yet are not Mat. 7. 26. wyse Wee must therefore heare with an earnest minde to take pleasure and to giue al diligence to folowe the counsel that is giuen vs in the name of GOD and by his woorde Otherwise wee must looke for a feareful iudgement yea more then the Papistes Pro. 1. 26. or other infidelles which haue not such communication of counsel as wee haue They haue counsel which maketh to erre and wee haue counsel which leadeth vs straight to life if wee followe it Notwithstanding they shal bee no more excusable then the most vnthankeful as are they whome God lighteneth by the preaching of the pure trueth and doe despise it mocking refusing and persecuting it Moreouer for to shewe ourselues wise and Luke 18. 11. Iohn 9. 28. 34. not to bee counted fooles let vs bee more ready to condemne ourselues then to boast ourselues let vs not bee like vnto the Pharisees 16 A foole in a day shal be knowne by his anger but he that couereth shame is wise Man is of such a nature that he wil be feared and douted and cannot suffer to bee despised nor to receiue any signe of contempt If it seeme to him that any labour to trouble him hee is straightwaies moued with anger and wrath and sodainely doeth shewe it by contentions debates strifes and vprores in outragious wordes and violent deedes Hee boyleth so vehemently with impatientie and furie hee hath so greate desire to bee reuenged for the iniurie that hee perswadeth himselfe to bee done vnto him that he looseth al boldnesse and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that hee is mighty and strong and that hee behaueth himselfe as an honest man and that his heart is vpright because hee suffereth none to bite him neither to treade him vnder foote But the holy Ghost doeth pronounce him to bee a foole by the mouth of Solomon when hee saith A foole in a day shal-be knowne c. Saying A foole in a day hee meaneth not that the foole is satisfied to haue shewed his anger and wrath for a litle while and afterwards returneth to be reconciled and to be friendes againe with them with whome hee was angry as euery one of vs must doe in folowing the goodnesse of our heauenly Father For he endureth but a whyle in his anger but in his fauour is life Psal 30. â— And for to folowe him wee must obey Saint Paule Bee angry but sinne not c. Againe Let all bitternesse anger Ephe. 4. 26. 31. and wrath crying and euill speaking bee put away from you with all maliciousnesse c. But hee meaneth that wee must not dwell and abyde long in the companie of a foole for to knowe the wickednesse of his heart for as soone as a man shal haue remoued but a strawe without his wil without purposing to offende him hee sheweth by iniuries ragings and violences what hee is within As Caine against Abel Core Dathan and Abyram against Moyses Saule against Dauid the enemies of the trueth against the children of GOD not onely Num. 16. amongest the Papistes but
in vaine The answere is that Solomon speaketh not of man as hee is borne of man for in the same nature he is altogether destitute of iustice but he speaketh of man as he is regenerated by the spirte of GOD by whom he is so ordered and guided that hee abhorreth al iniquitie and delighteth in goodnesse and doth giue himselfe thereto so much as hee can For this cause though whiles he liueth in this body he hath stil some relikes of corruption and that sinne dwelleth in him Rom. 7. 14. yet because that the seede of God is in him he delighteth in the law of God Solomon doth impute none iniquitie vnto him but doeth purge him thereof as doth S. Iohn also He that is borne of God 1. Iohn 3. sinneth not c. And this is not without cause for inasmuche as Christ by his spirit his word dwelleth in vs sin is abolished in vs and yet for the principal part we are counted iust and to liue iustly because that with a pure affection we aspire vnto righteousnes And albeit that through the infirmitie of our flesh we often fal yet is it saide that we worke none iniquitie that wee doe not sinne because we doe not consent vnto sinne but rather in weeping we resist and fight against sinne so that we may truly witnesse with S. Paul That we do the euil we wold not do for this cause also it is not imputed Rom. 7. 19. 8. 1. vnto vs neither are we condēned for it This is not to say but that we should confesse ourselues truely to be sinners and continually to aske forgiuenes of our sinnes as Iesus Christ hath ordeined vnto al his Church Although then that none iniquitie come to the iust yet Psal 32. 1. Rom. 4. 7. the iust is not he that hath no sinne but he to whome God wil not impute it Wherefore for to make vs certaine that we are of the nūber of the righteous let vs aspire vnto wel doing in soundnesse and integritie of conscience praying vnto the Lorde Create in mee a cleane hart O God and renewe a right spirite within mee Contrarily Psal 51. 10. as touching that which hath bin saide at the beginning that the wicked are honored beloued of the world as if they were honest men yet Solomon doth depriue them of al iustice when hee saith but the wicked are full of euill When Solomon exempteth the iust from al iniquitie and that contrarily hee attributeth vnto the wicked fulnesse of euil hee declareth that the wicked doe purpose and determine nothing but to doe euil and to hurte And albeit that in some places they make a goodly shew of iustice and holines as in their almes fastings and prayers yet from the abundance of their euil they corrupt defile al Vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and Tit. 1. 15. consciences are defiled This sentence thus considered wee may gather of the promise and threatening that Iesus Christ pronounceth They that haue done euil shal go vnto the resurrection of condemnation Ioh. 5. 29. And thus Solomon by this sentence doeth exhort vs vnto righteousnes and doeth labour to turne vs away from wickednes but there are verie fewe which make any account thereof and as we see by experience we may wel complaine with the Prophet Esai Esai 59. 6. 14. their works are wicked works and the worke of crueltie is in their handes Therefore iudgement is turned backward and iustice standeth farre of for trueth is fallen in the streete and equitie can not enter 22 The lying lippes are an abhomination to the Lorde but they that deale truely are his delight Lying hath alwayes liked men as appeareth there where wee may see that man rather beleeued the Deuil father of lying then obeyed Gen. 3. 6. God And as he was easie to beleeue lyes euen so gaue hee himselfe to speake the same with his mouth and to doe it also by worke in folowing his father and maister the Deuil and so made himselfe the enemie of God who is the father of trueth euen truth it self But albeit that mā doth delight to lie so that it is not without cause that the Scripture saieth that al men are liers yet his conscience doeth reprooue him therefore and causeth him to iudge that Psal 116. 1◠it is wickedly done of man for to lye as it is manifest by two arguments The first is that there is none that would haue any man to lye vnto him and also we say that a lier is worse then a theefe because we can not so wel take heede from a lier as from a theefe The second argument is That wee ourselues would not be counted lyers and if any man belye vs we are by and by prouoked vnto anger and if we be able we are readie to strike and to kil them that belye vs. Wee naturally then vnderstande that it is great wickednesse for to lye but for to make vs yet more excusable except wee folow this natural light the Lord hath giuen vs his lawe by writing the which saith Thou shalt beare no false witnesse c. Also let vs Exo. 20. 16. folow the instruction of S. Paule Put away lying and speake euerie man trueth to his neighbour c. Let not whoredome nor any other vncleannesse bee once named amongst you c. Thus doing we shal be acceptable vnto God as Solomon doth pronounce it saying But they that deale truely are his delight Whē Solomon is not contented to say which speake trueth but sayeth that deale truely he sheweth vs that trueth doth not lye onely in word but also indeed and works that are done so faithfully with such trueth that we feare not though they be examined seene and knowne Our Lord doeth wel shew it Nowe this is condemnation Ioh. 3. 19. that light is come into the word men loue darkenesse more then light And when he setteth to deale truely against lying lippes wee knowe thereby that lying is also in fained and counterfait woorkes the which haue their colour and disguising for lippes For it is as much as if they did bragge to be good and lawful Whosoeuer shal sel a counterfait worke or marchandise though he say nothing yet ceaseth he not to lye for he setteth it to sale and selleth it also as deare as he can Contrarily they that worke truely though they be dumbe yet are they true work truth the which God loueth and thē that work it as Solomon doth signifie whē he saith They are his delight Herein wee haue the promise of life enclosed cōteined for it foloweth wel if we please God we can not perishe 23 Awise man concealeth knowledge but the heart of the fooles publisheth foolishnes Solomon attributeth suttletie that is to say counsel and wisdom vnto the man that keepeth secret his knowledge but when we are not borne for ourselues onely
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 to folow this wel let vs obey S. Paul who saith Let al bitternes anger c. be put away frō you But now put ye away euē al these things wrath anger maliciousnes cursed speaking filthy speaking out of your mouth Thus doing we shal not commit follie but shal work wisdō The vice that Solomon placeth against hastinesse or anger is a long secrete purpose to hurt a mans neighbour the which at the last is discouered maketh a man hated who after hauing long dissembled the anger hate that he did beare to his neighbour doth declare him such as he is labouring to put his deuises in execution This is giuen vs to vnderstande when Solomon saith A busie bodie or a man of imaginations shal be hated He doeth here shew vs what reward the malicious are woorthie of that is to say that as they haue nourished in their harts wrath hatred euē so it cōmeth to passe that they are hated as they deserue first of God as Solomon saith in his 6. chap. The Lorde hateth an hart that imagineth wicked enterprises Hee maketh them also to feele this hatred as Dauid saith Thine hande Pro. 6. 18 Psal 21. 8. ◠shal finde out al thine enemies and thy right hand shal find out thē that hate thee Thou shalt make them like a fiery ouen in time of thine anger c. When the scriptures speake thus in the name of the afflicted against busie bodies it sheweth in the secōd place that they are hated of mē as they do also wel deserue But it is not to say that it is lawful for vs to hate them which imagine euil thinges against vs for our owne sakes but inasmuch as they bee the enemies of God Oh that thou wouldest slay O God the wicked and blooddie men to whome I say departe from me Which speake wickedly Mat. 5. 44 Rom. 12. 17. Psal 139. 1◠of thee being thine enemies are lifted vp in vaine Albeit then that Solomon saith that the busie bodie or man of imaginations shal be hated yet it is not to say that he alloweth vs to hate our neighbor howe wicked soeuer he be for his owne profit or disprofit but Solomon doeth shewe vs what doeth happen vnto the dreamers of malice and what they deserue to haue And because that we naturally desire to haue the loue and fauour of our neighbours and not their displeasure except we be voide of our right wits we must here therefore learne to thinke wel and to do wel to our neighbours 18 The foolish do inherite follie but the prudent are crowned with knowledge When wee despise or reiect any thing it is very harde to obteine and get it but if we bee careful as wee ought to followe any thing wee easily get the possession thereof Wherefore if the foolishe haue neither knowledge nor wisdome we ought not to wonder at it for as wee haue seene they reiect it And in steede of that Pro. 1. 7. 2◠they are earnest after folli◠and therefore they obteine it as Solomon doeth signifie it saying The foolishe doe inherite follie It is not of late but of old as it is heere signified after a sorte by the preterperfectence of the verbe which Solomon in his language vseth saying They haue inherited And so this inheritance is come or descended from father to sonne and hath beene more carefully kept than if it had beene any good thing But suche is the nature of man when hee is left vnto himselfe that hee is rather geuen to vanitie then to any profitable woorke rather to follie then to wisedome and is more delighted with ignorance then with knowledge Wherefore he is wel woorthie to inherite nothing that excelleth and they which folowe him can gather no profite thereby sith hee hath nothing but follie for a man can not take that of his heritage which it hath not Let vs therfore first vnderstād that we are here admonished not easily to beleeue all kind of words and to suffer ourselues to be deceiued Pro. 1. 26. as fooles for of such simplicitie or lightnesse there can come but folly which is not onely vnprofitable but also hurtfull Secondly let vs not greatly desire the companie of the foolish and to gette their acquaintance and familiarite for sith they possesse nothing that is ought worth we can haue nothing but hinderance to keepe them company though there were no other euill but this that wee loose our time amongst them except we rebuke chide and threaten them as they deserue partly to declare that we will not communicate with their vnfruitefull workes of darkenes partly for to labor to bring them againe to a sounde vnderstanding that they may bee turned away from folly and to giue themselues vnto wisdom for to be discrete and well gouerned By this meanes they shall not come to be blamed nor shamed for their folly but to bee magnified and honoured Solomon doeth pronounce it when he saieth but the prudent are crowned with knowledge As good worldly husbandes doe labour to get and to haue their possessions and heretages about them and do therin greatly delight for to see their houses to be compassed round aboute with goodly fieldes meddowes and vineyards and other earthly commodities and when they can safely keepe and defend their goods they are praised and honoured of the worlde and esteemed as young kinges euen so the prudent which do spiritually labour which are gouerned by the leading of Pro. 13. 16. the holy Ghost and worke all by knowledge do so abounde in the same that they are therefore in great estimation and account with them which do abhor foolishnes loue knowledge whatsoeuer is done and ruled therby After this sorte are the prudent crowned with knowledge aud it is veey meete so to vnderstande it For the Scripture hath a crowne and also vseth to giue a crowne for ornaments of glory honour and magnificence also for abundance as it is said He hath spoyled mee of mine honour and taken the crowne away from my head For thou hast made him little lower then God and crowned Iob. 19. 9. Psal 8. 6. 21. 4. 5. 43. 65. 12. 103. 4 him with glory and worship c. For abundance Euen as it is said of the foolishe that they inherite folly because they haue nothing else about them that for this very cause they are cōtemned euen so it is saide of the prudent they are crowned with knowledge because that the same is abūdantly shewed foorth both in their words and deedes this is the cause and why they are esteemed And that wee bee not deceiued in this worde knowledge let vs not thinke to be prudent when wee haue muche read and reteined humane sciences for humane sciences are but vanitie and folly of themselues and doe nothing serue but to puffe vp a man to make him boast and bragge which is great folly But then are we wise and
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
Lord and contrarily that it is a thing greatly to be feared for to bee abhorred of him For God loueth not the righteous for one time onely but hee continueth to loue them as Solomon doeth somewhat signifie by the Verbe of the Futuretence which he vseth And the Lord shal shew them this immutable loue when he shal giue them the eternal possession of the heauenly kingdome He hath loued theÌ„ before the fouÌ„dation of the worlde was laide wherevpon it followeth that hee wil alwaies loue them for hee is vnchangeable The giftes and calling of God are without repentance And forasmuch as he hath loued vs before the Rom. 11. 28. foundation therefore it followeth wel that it is not for our righteousnesse but of his onely grace and goodnesse and for the loue of Christe in whome hee loueth vs. Wee are not more worthie then the â—â—ildren of Israel to whome Moses saith Because he hath loued Deut. 4. 37. 7. 6. 9. 4. thy fathers and hath chosen their seede after them he hath brought thee out of Egypt The Lorde thy God hath chosen thee to bee a people for himselfe doe not thinke in thine hearte c. The Lorde for my righteousnesse hath brought mee into this lande Also our following of righteousnesse is neuer suche that it can deserue the loue of God For albeit that in folowing righteousnesse we doe giue a certaine witnesse that wee loue God yet is it not to say that thereby wee can binde God to loue vs but of his grace and goodnes hepreuenteth vs. And thus forasmuch as God for the loue that hee beareth vs doeth make vs to folowe righteousnesse to loue him and to loue his worke in vs and doeth accept it and giue vnto it a rewarde of his grace and liberalitie and not that hee oweth 1. Iohn 4. 10. neither that hee can owe any thing to him that followeth righteousnesse but the loue which hee beareth to them that followe righteousnesse is but a continuation of the same which was before the foundation of the worlde This perseuerance and continuation of loue ought to bee a spurre to make vs not to walke but to runne 1. Cor. 9. Gala. 5. 2. Tim. 4. Acts. 13. 20. 24. in the path of righteousnesse And also the life and conuersation of a Christian is compared vnto a course or rase in running 10 Instruction is euill to him that forsaketh the way and he that hateth correction shall die Solomon hath often spoken of instruction in exhorting vs to receiue it by praysing them which receiue and keepe it in complaining also of them which reiect it blaming and threatening them And then and there wee haue declared that instruction consisteth in doctrine in exhortations reprehensions admonitions corrections threateninges punishments and chastisements which are thinges very profitable and necessary for men after the conuersation they leade and as they are disposed and therefore they ought to counted good when they are applied vnto vs by the wise which can tel how to vse them not after our fantasie but as they see is needeful for vs. Neuerthelesse there is almost no man but is greeued as experience doth teach vs by the great number of rebels whereof the worlde is ful Solomon also doeth shewe it when he saith Instruction is euill to him that forsaketh the way Forasmuch as hee which forsaketh the way doeth finde instruction euil and doth not like of it it followeth therefore that it doeth naturally displease all for there is none but leueth and forsaketh the way when hee is guided after the corruption of his nature the which bringeth and leadeth vs to thinke and consider of ourselues great thinges and to make vs beleeue that wee are wise enough to rule and gouerne ourselues without hauing need of instruction we think that we are wronged if any man medle to shewe or correct and reproue vs and doe hate those which labour to bring vs the right way by exhortations and instructions by corrections and threatenings Thus doing wee stande in a poore state and in great peril and if God by his grace and goodnesse did not withdrawe vs and set vs againe in the way that hee sheweth vs by his worde wee goe vnto death For he that hateth correction shal die euen eternal death Wherefore we must change our nature or rather that God woulde change it in vs for of ourselues wee cannot and shoulde take suche heede to ourselues that we should not forsake his way wherein the Lord hath set vs and dayly doth set vs by his word Otherwise we should be afflicted as were the people of Israel and shoulde finde instruction euil and hate correction and therefore wee should die as Solomon doth threaten vs therewith 11 Hell and destruction are before the Lorde howe muche more the heartes of the sonnes of men When the wicked doe follow any cause which is not good they labour by al meanes that possibly they can to abuse the iudges and to cause them to finde theirs to be good either by subtil inuentioÌ„s and great heapes of rowling wordes either by giftes or presents or by importunate praiers that they cause their friendes kinsmen to make for them if they can by any meanes they wil work that the iudges shal not know their wrong matter and shal not see the iniutie that they labour to doe vnto their neighbor And if they behaue theÌ„selues vnfaithfully towardes the earthly iudges they thinke and say much more euil of God For forasmuch as they see not God before theÌ„ and that he doth not punish them incontinently for their wronges iniuries and violences they thinke that God maketh no account of those whom they doe wrong vnto and that he hath forsaken them or that he seeth not what they doe or els that there is no God The Scripture doth giue vs witnesse that such are the affections and thoughts of the wicked But I am a worme and no man Ps 22. 7. 8. 9. 71. 9. 10. 12. 94 7. 14. 1 c. They which see me laugh me to scorne He trusted in God that he would deliuer him Againe For mine enimies speak against me they that lay waite for my soule take their counsel together saying God hath forsaken him persecute him take him for there is none to deliuer him He hath saide in his heart tush God hath forgotten c. And yet they say tush the Lorde shal not see neither shall the God of Iacob regarde it The foole hath said in his heart there is no God Likewise when the good and innocent bee afflicted and persecuted either in their goods or in their persons without desert at their enimies handes and that the euil which is wrought against them is great and of long continuance in their iudgement and that they see not how they shal escape out of it they thinke that God is departed froÌ„ theÌ„ hath forsaken theÌ„ or that he knoweth not their
corrections which God sendeth them whē he saith But he that heareth or obeieth c. Forasmuch as against despising of the soule he setteth getteth vnderstanding let vs vnderstand that they which are not rebellious against the corrections but doth receiue them patiently are wise and by their wisdome are kept from destruction for as the soundnesse of the inward parts of the body is the preseruing of the whole man euen so wisdome which is the spirituall Pro. 1. 33. 2. 10. 3 13. health keepeth the inward life of man We speak thus because that life and wisdome lyeth in the heart as the Scripture saith And the Lord hath not giuen you an heart to know eies to see c. I haue Deut. 29. 4. Psal 22. 15. 40. 13. 104. 15. Pro. 10. 8. 13 11. 12. 14. 30. 33. bin powred out as water and my heart hath been melted like waxe c. A number of euils haue compassed mee about and therfore my heart hath failed mee c. And wine that maketh glad the heart of man c. And albeit that getting is heere spoken of yet let vs not vnderstande that it is any other thing then a pure and liberal gift of the Lorde 33 The feare of the Lord is the instruction of wisdome and before honour goeth humilitie As we may see Solomō is neuer wery to speake of the feare of the Lord and of wisdome for he hath already oftentimes talked therof and now againe he speaketh thereof saying The feare of the Lorde is the instruction of wisdome Wherin he sheweth to his auditorie that they ought not to bee greeued though he often repeate and rehearse one selfe doctrine that it is very necessary for vs too haue the feare of the Lord set before vs whereby we learne not to flie frō the presence of God and to hide ourselues from him as if hee were a sharp vnmerciful iudge or a feareful and cruel tyrant but wherout we learne wisdome This feare doth not set before vs the paines torments for to bee astonished and terrified by them as are the wicked which haue no minde to amend nor to doe wel Albeit that we must feare the iudgements of God wherewith we deserue to be beaten downe for the sinnes that we commit without ceassing and continually desiring God to haue mercy vpon vs and that being assured therof we should abhorre our sinnes and turne vs to do wel as he teacheth vs by his holy word the which we shuld haue in such reuerēce as it should greatly displease vs to doe any thing against the same and that our delight should be to submit humble ourselues thervnto for to yeeld true obedience vnto our God The holy Heb. 11. 7. Gene. 22. 12 Exo. 14. 31. Ps 119. 120. fathers had this feare as the scripture witnesseth of Noe of Abraham Again in Exod The people feared the Lord. My fleshe trembleth for feare of thee and I am afraide of thy iudgementes This is the feare that God requireth of vs. This feare is the instruction Deut. 6. 10 6. 2. 13. 10. 12 Psal 22. 24. 33. 18 34. 10 of wisdome as Solomon saith And the cause of our foolishnesse is that wee want this feare whereby we might be truely wise for it holdeth vs vnder the obedience of the word of God which is the wisedome of the children of God Without feare as hath beene said we are but fooles and wee must begin thereby to forsake foolishnesse and to come vnto wisdome which is the most honourable degree that we can obteine in this worlde and yet there is nothing more vile and contemptible then is this feare which hath been spoken of and from whence proceedeth this wisdome so honourable euen as the worldlings themselues doe say though they vnderstand it not But since that Adam sinned and that he hath made himselfe vile and contemptible we must by humilitie and lowlinesse contēpt and shame come vnto honour for as Solomon saith Humilitie goeth before honour If wee wil be honoured let vs not bee like vnto our first parentes who from the beginning woulde bee like vnto God and minding to exalt themselues haue suppressed and ouerthrowne themselues with al their posteritie yea euen vnto hel from whence none coulde haue raised himselfe except God of his grace and mercy had not taken pitie vpon mankind In thinking to exalt himself he hath cast downe himselfe into great shame and reproche Therefore let vs not seeke to raise our estate but let vs truely confesse ourselues to be such as wee are indeede to wit vile and of a base condition let vs abace and humble ourselues not praising ourselues before men to deface others For to doe the same let vs giue honour one vnto another and let nothing bee doone by contention Rom. 12. 10. Phi. 2. 3. or by vaine glory but by humblenesse of heart And let vs chiefly humble ourselues before God not esteming ourselues worthie to appeare before him he shal exalt vs. Two men went vp into the Temple to pray the one a Pharisee the other a Publicane Luke 18. 10 c. And S. Peter saith Humble yourselues therefore vnder the mightie hand of God that he may exalt you in due time c. Wee 1. Pet. 5. 6 Luke 24. 46 Phi. 2. 5. must not disdaine for to followe Iesus Christ The xvi Chapter 1 THE preparation of the heart is in man but the answere of the tongue is of the Lorde FOrasmuche as from the abundance of the hearte the mouth speaketh it followeth therof that hee which giueth man leaue to speake is gouernour of the heart and doth order it for to make it to vttter by the tongue such speache as hee pleaseth Notwithstanding Solomon saith that the preparation of the hearte is in man Wherein it seemeth at the first sight that there are three absurdities or inconueniences For first of al it seemeth by his saying that man hath power to prepare or dispose his hearte as he wil wherevpon it followeth that wee haue no neede of the promises that God maketh vnto vs touching the Deut. 30. 6. Ier. 24. 7. 30. 33. Eze. 11. 19. 36. 26. Psal 51. 12. refourming of our heartes and mindes and also that wee haue no neede to pray vnto God for the ordering of our heartes and that in vaine the holy fathers haue praied for it as Dauid praied Secondly it seemeth that hee doeth attribute that vnto the creature which belongeth vnto the Creator onely For sith that the answere of the tongue is of the Lorde it followeth also that it is he which prepareth the hearte for to cause the tongue to speake If hee must needes meddle with gouerning of the tongue it is very necessary that hee haue in his power the ruling of the hearte and to dispose it at his pleasure Dauid did so wel vnderstande it and therefore he asketh first Psal 51.
guideth his mouth wisely and addeth doctrine to his lippes For want of hauing wisedome surely printed in our heartes we are naturally inclined to speake at aduenture neither doe wee make any account to take heede for to speake well For this cause if wee bee reprooued for speaking euill and that wee can not deny it wee excuse ourselues to haue spoken it without thinking to speake it This excuse shoulde be true if wee did adde this woord well saying that we haue spoken euil without wel thinking of that which we shoulde haue sayde We cannot speake without thinking for first of al if we speake ioyfully it is because we delight therein and that our heart taketh pleasure so to doe And if wee speake angerly or sorowfully it is because that we are troubled in our heartes for the matter whereof we speake Secondly wee must not belye the infallible trueth the which sayth that from the abundance of Mat. 12. 34. the hearte the mouth speaketh Solomon hath wel shewed vs that some doe speake at aduenture and euil also through want of wisedome Pro. 10. 8. 13. 14. 20. 21. 15. 2. because he hath attributed it to the same Hee doeth shew vs the same nowe also when he saith The heart of the wise guideth his mouth wisely c. Hee sayth not simply and onely the heart but he addeth of the wise for the heart alone of it selfe is nothing woorth whervpon foloweth that it can do nothing that is ought woorth It must be reformed by wisdome for to guyde our mouthes well and prudently If then wee bee voyde of wisedome wee cannot speake as we ought but where wisedome is there shal bee a good woorde as Solomon doeth declare the same when hee addeth And addeth doctrine to his lips That is to say that the hart of the wise doth teach his lips how they ought to be opened for to speake wel or that the hearte of the wise by his lippes teacheth other and giueth them doctrine These twoo senses are diuers but they agree wel together for a wise man also doeth them both and the second is not without the first 24 Fayre woordes are as an honie combe sweetenes to the soule and health to the bones The fleshe reioyceth and is pleased when a man is praysed and flattered it alloweth well of the woordes that are vttered as hee thinketh none coulde speake better to him nor vtter any thing which should please him more but howe long soeuer it be they which listen and giue their eares vnto such prayses and flatteringes shall feele that insteede they thought to eate honie they haue eatengal and that in steede of drinking some sweete liquor they haue drunken vinegre and insteede of hauing health they haue beene taken with death As Adam and Eue which beleeued the serpent as Roboam which beleeued his yong counsellers and as the children of Israel which cleaued vnto the false Prophets which preached to them peace when the Prophets of God did foretel them the greate miseries and calamities that were at hand Solomon also doeth Pro. 5. 3. 4. giue it vs to vnderstand The Papistes also shall feele what the woordes and preaching of their Friers are I haue sayde expresly that the fleshe and sensualitie doeth wel allowe of flattering words and not that they are so indeed Solomon doeth well shewe it when he doth giue vnto fayre woordes three titles which agree with the woordes of God The first is that they are likened vnto the honie combe the second that they are sweete vnto the soule the thirde that they are health vnto the bones For that which is proper vnto the woorde of the Lorde cannot agree with the woordes which come both from the diuel the flesh and it were a great blasphemy to attribut vnto them such fayrenes Nowe that these titles belong vnto the woordes of God the Scripture doeth shewe vs. The lawe Psa 19. 7. 119. 103. Pro. 4. 20. 21 22. of the Lord is perfit conuerting the soule c. Howe sweete are thy promises vnto my mouth yea more then hony vnto my mouth Wee will not then say with the worldlinges O howe wel is that spoken when men talke of matters pleasant to the flesh albeit that the woordes seeme to be of God and spoken of deuotion True it is that the gracious and gentle woordes of freendes are very fayre and are profitable as well to the soule as to the bodie when by them we proceede as God teacheth vs by his woorde and not when some haue respect onely to please men and to winne their fauour and good will 25 There is a way that seemeth right vnto man but the yssue thereof are the waies of death As it is not without cause nor vnprofitable that Solomon repeateth the sentence woorde for woorde that hee set in the fourteenth chapter and twelfth verse Euen so ought wee to bee carefull to meditate the same and therein to beholde our corrupt nature which followeth his fantasie and good intent turning away from the path that GOD teacheth vs by his woorde also to beholde therein our destruction that wee may labour to auoyde it 26 The person that trauelleth trauelleth for himselfe for his mouth craueth it of him There is none except he be impudent or blockish which doth deny that wee must beare the yoke of the Lorde willingly yet do we al naturally deny it not by woord but indeede For God hath layde payne labour and trauell vppon our backes and yet wee loue rest ydlenes slouthfulnes as wee are conuinced by our conscience and the rich worldlinges doe shew it when they liue after the pleasure of their fleshe making themselues beleeue that it is laweful for them to take their ease delightes and pleasures without applying themselues too some honest and profitable vocation for because that they haue abundance of goods for to liue without doing ought they would thinke it too vile and bace a thing for their maistership and worship to set hande to woorke or to giue themselues to some vocation wherin they might get some mony or serue their neighbours Al that serue and are hired either for a yeere or from day to day and doe not their worke so carefully and faithfully in the absence of their Maisters as in their presence either bee it in presence or in absence doe make no account to doe their worke wel do also shewe it And albeit that diuers euen of those which are not taught in the worde of God bee very earnest and stoute at their worke yet is it not to say that they worke willingly but it is because they loue themselues and desire to gaine something for their profit Solomon doeth signifie it saying The person or soule that trauaileth c. Or that most commonly they feare to haue nothing put in their mouthes and to eate The reason that Solomon giueth doeth shewe it when hee sayeth for his mouth craueth it He sheweth that it commeth not of
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
afflictions frō the which seeing hee coulde not escape hee had recourse to the Diuel and dispaired and slue himselfe wee see therefore what a miserable thing it is to reiect the feare of the Lorde for to giue ones selfe to wickednesse and contrariwise that there is great felicitie for them which through the feare of the Lorde doe hate and detest iniquitie and couet to render true obedience to God according as he demandeth by his worde and to be also at their neighbors commandemēt asswel for the edification helth of their soules as for the commoditie of this life Solomon expresseth also in other words this felicitie saying And hee that hath the same lodgeth c. In the which hee sheweth vs that to bee happy by the feare of the Lord is not enough to feare him in any one part of our conuersation and in the rest to bee giuen to followe our owne fantasies as those which feared the Lorde seruing likewise their gods and as the Papists doe which are followers of this foresaide kinde of men for they make a shewe of fearing of God in that they folowe 2. Rom. 17. his worde some what and principally in this that they haue obserued baptisme and that they vse some loyaltie one towardes another for the rest they are abhominable in their Ceremonies and seruices which they call diuine beeing indeede diuellishe and they are also abhominable in their wicked traffiques fraudes and cousonages in their othes and blasphemies Therefore they obteine felicitie by the feare of God it is not enough to vse some faire apparāce of holynesse in contemning al the abuse and abhomination of superstitions and Idolatries of Painims Papists and other infidelles frequenting sermons of the woorde and communicating the Sacramentes and in the rest to bee Athiestes in our heartes and our mouthes replenished with euil talkings our affections burning with auarice wee embrased with hate and rancour and wholy giuen to fraudes cosonages and other abhominations But it is meete that as a man which desireth to bee whole and sounde of body followeth willingly the counsel of a good Phisition and to fil and satisfie himselfe eateth not but good meates conuenient proper to ingender blood and reiecteth al others which are not proper to mingle with the good Euen so wee shoulde entirely followe the counsel of God who is our soueraigne Phisition and fil and satisfie ourselues with his feare folowing orderly that which hee teacheth vs by his woorde and reiecting al other feare which our soueraigne Phisition reprooued Solomon vseth the same similitude here as may bee seene by the woorde filling which signifieth in his language satisfiyng or appeasing of hunger and promiseth to him that shal satisfie himselfe with the feare of the Lord great assurance when he saith That hee shall lodge where no plague shall visit him Hee vseth a similitude taken by a traueller or stranger who arriueth in a Isay 8. 12. 29. 3. 41 8. 43. 1. 44. 2. 1. Pet. 3. 14. lodging or Inne which is out of the danger of theeues hath good gates and walles very strong and those of the house are honest folkes and are careful to shut their doores and vse a traueller or passenger gently and see that hee be not offended nor suffer no wrong in their house Euen as such a traueller is in great suretie according to humane sense so hee that feareth the Lorde findeth good lodging sure entertainement and there is no man that can doe him any harme This is it which God hath promised to his people by Moses and afterwarde by Dauid and his holy Prophetes But one may say there is none in the worlde that suffer more outrages Leu. 25. 16. 2. Deut. 8. 6. Psal 22. 24. 25. 34. 8. Esay 33. 14. Exo. 25. 5. iniuries violences nor that are persecuted more cruelly then they that feare GOD. Abel hath prooued it Dauid the Prophetes Iesus Christe and his Apostles whome hee hath foretold their afflictions To this I answere That to bee visited with euill in this place is to bee vanquished therewith so that one is not able to recouer himselfe as it is taken in diuers places of the Scriptures 24 The slouthfull man hath shut his handes into his bosome and will not take paine to put it to his mouth Solomon hath often tolde vs alreadie the nature gestes and qualities of the slouthful the misery and pouertie which of force they must indure by their slouth negligence notwithstāding because the number of them encreaseth dayly and continueth and that wee are al of so wicked a nature that wee wil bee content too liue at our owne pleasure without doing any thing but to sporte and play and to enioy the delights and pleasures of this worlde and wil not thinke on the hyre of slouth nor heare speake of euil which shal followe after which wee must of force suffer will we or nil we if wee bee slouthful for this cause hee contenteth not himselfe with so many aduertisements which he hath alreadie giuen vs but to the end we may take more heede or at least wise be more inexcusable and iudged worthie of miserie hee repeateth heere againe vnder contrary wordes the negligence and little care of the slouthful by the gesture of a man who because of the great colde he endureth cannot put his hande to worke but is constrained to shut it into his bosome to keepe it warme when he saith The slouthfull man hath shut his hande into his bosome and will not take paine to put it to his mouth And by good reason speaketh hee soo for the slouthfull wil not warme himselfe with his businesse but is still as it were very chilly cold Whervpon ensueth that of force the great indigence which taketh and assaileth him must make him suffer hunger as Solomon expresseth saying And hee will not take paine to put it to his mouth In so saying hee sheweth the long abiding of the hande in the bosome and the continuall and obstinate negligence of the slouthful which if he woulde forsake hee might so one remooue his hande from his bosome and set it a worke whereby hee might haue wherewith to returne to his mouth and susteine himselfe But seeing hee maketh no account thereof he must of force perish with want and be poore and miserable And if one put a contrary to this that there is a great number of sluggardes which put well their handes to their mouth eate and drinke make good cheere and their goods neuer faile them as is seene in the Clergie monkery of the Papists Answere First Solomō sheweth what the slouthful are worthie of and what it is they deserue as also the Apostle Saint Paule sheweth when hee forbiddeth giuing meate to the slouthful Secondly 2. The. 3. 10. seeing they are not worthie to liue and that they vsurpe that which they haue as theeues and robbers that lyue by rapine yea
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
account of their opinion let vs sticke to that which the holy Ghost saith thereof by Solomon saying The iust man hath ioy to doe iustice c. Now seeing it appertaineth principally to Kings Princes and gouernours to doe iustice they are heere taught that their ioy ought not to bee in delights pompes in pleasures and playes as their common vse is when they haue no feare of God but to render right to euery one carefully in defending the innocent feeble and weake and deliuering thē from the violence and oppression of the wicked and punishing the oppressours and offenders Otherwise they are not iust but wrongful and wicked which thing is not seemely for them which are placed in the seat of God which loueth iustice and righteousnesse and taketh pleasure therein Also that which causeth ioy to them that doe iustice is that they are certaine that God accepteth their doings esteemeth of them and they themselues do nothing whereof their consciences reprooue them The vngodly and wicked haue no such certaintie true it is that they striue to assure and harden themselues in their misdeeds and deliuer themselues from al scruple and cast away care to reioice in riots and insolencies excesse and dissolutions But the word is true without exception which saith that there is no peace for the wicked which accordeth wel with that which Isa 48. 22. Solomon saith here But horror is to thē that worke iniquitie And it is in folowing the curses which are threatened to the transgressors of the lawe Although then that the iust in this worlde which Deut. 28. 28 65. 66. giue themselues to doe their duetie seeme sad and sorowful neuerthelesse for the quietnesse and ease of their consciences and for the assurance that they haue that their workes please God they reioice and take pleasure to employ themselues to doe good Also although the wicked seeke to leade a pleasant life in toying and fooling and though they seeme merie yet neuerthelesse they haue no true ioy for through their misdeeds their consciences accuse them and torment them mawgre their harts with the feare of the iudgementes of God And so although they striue to shewe out wardly a smyling countenance and take their pleasure in making good cheere eating and drinking singing leaping and daunsing yet they cease not to haue within them the worme that gnaweth grieueth them and maketh them sad and thus they haue no true ioy If therefore at our neede wee wil haue ioy that is durable let vs beware to doe any thing whereof our consciences may reprooue and accuse vs which thing wee shal wel doe if the onely woorde of GOD bee the rule of al our actions for wee can haue no peace in our consciences but by the same And there is nothing which can assure vs that wee doe wel but this holy woorde Wherefore it behoueth the wicked which make no account to doe good to their neighbours but rather afflict them and haue no right knowledge of God to tremble and haue no assurance Then if they so tremble they cannot bee in lasting ioye but must needes haue Ps 14. 4. 5. continual horrour and feare griefe and sorrowe where contrariwise the iust are inuited to ioy Ps 32. 10. 11 16 The man that wandereth out of the way of wisedome shall remayne in the congregation of the dead Because the worde of God is simple and teacheth vs not hye excellent things in the opinion of the world for this cause it is despised and men make no account to folowe the way which it teacheth thinking it a great dishonor to be conformable to the same and that they shoulde bee scarce worthy to liue Likewise men persecuted at al times and presently doe those that folowe it as wicked and esteeme them vnworthy of life But those which despising the worde seeke out things which are in price with the worlde and folow thē are reputed honest men are placed alwaies in the most honorable place amongst worldlings Which is the cause that they thinke themselues to be in good estate and of such force that they shal neuer perish Wherein they disceiue themselues for seeing the worde of God is our wisedome and vnderstanding and that hee which doeth the things appointed by the same shal liue and as wee Deut. 4. 6. Leuit. 18. 5. Pro. 16. Mat. 22. 32. see there is long life in her right hande it foloweth that without this wisedome there is nothing but death And therefore Solomon saith The man that wandreth out of the way c. Hee speaketh not of them which are dead bodily for if they haue bene faithful they are not dead but liue Solomon therefore condemneth al worldly wise men to death eternal for there is none that shoulde bee esteemed dead but those that are in the same In the death of the faithful Iohn 5. 24. 11. 25. 26 there is nothing but a passage to life seeing that our Sauiour so saith Wee are therefore heere admonished to folowe rightly the only worde if we wil liue and are threatened death eternal if wee wander out of the way of the same 17 The man that loueth banketting is worthy of pouertie and who so delighteth in wyne and delicates shall not be riche It is not ill done to liue pleasantly bee it in taking bodily repast or doing any other thing as it hath bin partly spoken of elsewhere God hath not put vs in this world to giue vs onlie necessarie things for ourselues but also delectable and pleasant to recreate vs with sobrietie and temperance without any disordinate desire It is not without a very needful cause that I say with sobrietie for it is not meete that the children of God bee like vnto worldlings which neither thinke their meate sweete nor drinke good if they laugh not with open mouth as they say and bee in companie with those which doe play the vnthrifts Whiles they are busie about such delights or rather about such wantonnesse they thinke not that they offende a whit and therefore they spare nothing but spende superfluously and with great excesse But although it be late yet they shal receiue their hyre which they deserue that is to say pouertie and want As Solomon threateneth them saying The man that loueth c. This is not to say that it is ill done to reioice in taking ones repast naturallie nor that it is amisse to vse sweete wine and meates which Solomon comprehendeth vnder the name of delicates if so bee it we vse them as S. Paul teacheth For in this also consisteth the ioy of the Christians and not in ryot 1. Timo. 4. 3. and greate desire to fulfil the appetite of the belly and pleasant taste of the mouth As is the tricke of the prodigal and gluttons to seeke to satisfie their sensualitie Also Solomon saieth not The man that delighteth c. shal haue pouertie and hee that drinketh wine and eateth good meates shal
principal treasure bee the feare of God For it is also the beginning or principal point of wisedome and without the same wee cannot bee wise nor consequently capable to keepe the goods which God giueth vs and dispose them as wee ought And this is why Solomon saieth that the foolish man which is without feare without reuerence of God and without wisedome shal deuoure the precious treasure Although hee striue to keepe that which hee hath and spare it asmuch as is possible and seeke to increase it neuerthelesse he deuoureth it because the same is not sanctified to his vse and commonly goeth away in smoke sooner then hee thinketh it or by that which is taken from him by warre sutes in lawe theftes and robberies or that hee himselfe is taken from his goods Besides this let vs note first of al that Solomon calleth treasure and oyle the goods that GOD giueth to the wise man because the wise man esteemeth it so greatly that although it bee litle and of smal valewe and that hee possesseth it with greate difficultie neuerthelesse hee contenteth himselfe with it hee reioiceth in it and giueth thankes to God for it beeing warie not to wast it prodigally but to spend it soberly and preferreth it before al the riches and pleasures of kings knowing Psal 37. 16. that better are a fewe things to the iust man then greate abundance to the vngodly For this same reason Solomon attributeth not to him castles pallaces or greate houses but onelie a dwelling place wherewith hee is content to dwel vnder couert and lodge there the litle goods which God hath sent him not that it is not laweful for the wise man to possesse greate riches haue a mightie house and reioice in the same with al modestie But hee is content with smal thinges and of litle estimation according to the worlde without desiring more for hee imagineth that the wil of God is such which hee wil no wayes withstand Let vs note secondly that seeing fooles and wicked persons beare enuy and hate against the wise and righteous that they robbe them and take of their substance asmuch as they can that it is not without cause that Solomon complaineth howe they deuoure the precious treasure and oyle as may bee vnderstood although wee haue expounded that the foole deuoureth his substance because hee keepeth it not by good and laweful meanes and it is not sanctified to his vse Note wee thirdly that the wise men are admonished to instruct their familie in all wisedome and vnderstanding to the ende that their children bee not fooles and that they bee not giuen to their mouth and belly to consume by gluttony and drunkennesse the substance which they haue spared but that they learne to vse it with al sobrietie and temperance and content themselues therewith without rauishing other mens goods to deuoure them and put them to euil 21 Who so foloweth righteousnesse and mercy shal find life righteousnesse and honour What thing soeuer we doe we cannot merit at gods hande nor binde him to yelde and pay vs any rewarde and this is for diuers reasons First hee hath treated it vs and not we ourselues and giueth vs al things abundantly for our vse wherevpon ensueth that we are bounde to serue him according to his wil and that wee doe nothing but that we ought to doe For this cause also our Sauiour Iesus Christ admonisheth vs When you haue done al things which are commanded you say yet we are vnprofitable seruants and haue left vndone those things which we ought to haue done Secondly Iohn 15. 1. we cannot do wel if we become not new creatures in Iesus Christ as hee himselfe sheweth vs whereby it foloweth that wee can merite nothing As also S. Paule argueth of the same reason that wee merite not saluation Thirdly wee are neuer so iust but wee sinne Ephe. 2. 8. Eccle 7. 21. 1. Iohn 1. 8. Mat. 6. 12. Rom. 7. 14. Also Iesus Christ sheweth it vs wel when hee wil that wee aske pardon for our trespasses Our workes also are neuer perfect bee they neuer so good For this cause S. Paule braggeth not of his merites but rather accuseth himselfe Notwithstanding if wee giue ourselues to doe wel according to the worde of God and if we continewe in the same we shal not loose our labour but shal bee wel rewarded as hee promiseth vs by his worde and wee haue testimonie thereof in the scriptures And amongst the rest when Solomon saith Who so foloweth righteousnes c. We see heere that there is great rewarde in store for them that continewe in doing wel It is nothing to begin if one continewe not And therefore Solomon is not content to say who so foloweth righteousnes c. wheretoo S. Paule accordeth inuiteth vs to this perseuerance It is not ynough therefore that for a certaine time we giue to euery one that which is his owne and that we be somwhat and for a certain space pitiful to them that haue need of another mans aide but it behooueth vs to be at al times iust merciful seeing we owe continuall obedience and submission to his commandements admonitions demonstratiōs which if we performe we are happy blessed as Solomon pronounceth it promising vs that we shal finde life righteousnesse and honour Wherein hee sheweth that wee shal want nothing but first of al God wil giue vs al things needful for the body which he comprehendeth vnder this word life Secondly that forgiuing vs our trespasses he wil assure vs of life eternal Thirdly that Rom. 8. 30. Colos 3. 3. 4. hauing iustified vs hee wil also glorifie vs. 22 A wise man scaleth the Citie of the mighty and ouerthroweth the strength wherin they trusted Seeing we haue neither wisedome nor foresight nor vnderstanding but that which wee bee taught in the woorde of the Lorde so that we serue him in feare and trembling it behoueth vs to vnderstand that a wiseman in this point is he which guideth himself vprightly according as he is taught by this worde neither trusteth in his bodily force nor in the fantasie of his natural sense neither in any industry or nimblenesse which is in him according to the mā but only leaneth vnto the Lorde taketh him for al his force and might as Dauid teacheth Now such a man shal not be void of aide Psal 18. 2. succour to be deliuered from the handes of his enemies for the Lord wil be alwaies ready when he shal cal vpon his name As Dauid saith not only wil deliuer him but also make him triumphe ouer his foes as Dauid acknowledged Which thing he himself prooued Psal 18. 29. many others before him As Abraham Iosue Sampson Gedeon and others which haue liued in the feare of the Lord. Solomō expresseth it in one word saying A wiseman scaleth c. And this is folowing the promises of God made to them which shal walke vprightly in his
shoulde vse liberalitie towardes vs. So it behoueth vs to beholde with a good eie our neighbors which haue neede of our aide in helping their necessitie according to our abilitie Thus doing wee shal haue want of nothing but shall abounde in al wealth as Solomon promiseth saying The good eie c. Saint Paule is conformable in this promise This is not to say that our eye is so good or that we may giue 2. Cor. 9. ◠so much of our goods that by our liberalitie wee may merite benediction for wee cannot obteine it but by grace and because the Lorde hath made vs a promise thereof whereto wee wholy trust Also wee are neuer so liberal that wee giue any thing which is properly our owne seing that the earth and al that is conteined therein is the Lordes c. And that which wee giue is not any thing wherof we ought to make great account as Solomon sheweth wel Psal 24. 1. when hee calleth it bread which is the most common meate and of least price that wee ordinarily vse Neuerthelesse when God which cannot bee bounde to any body blesseth him which with a good liberal eie beholding the needie giueth him bread that is to say of his goods which serue to susteine this life it is most meete that hee which receiueth the good turne bee not vnthankeful towardes the Lordes stewarde but that hee honour him as the organ and Instrument by the which God hath giuen him of his goods at his neede But it is not meete that hee which giueth should desire any regratulation for he ought to content himselfe with the blessing of Pro. 10. 22. the Lorde the which onely maketh a man riche Also they to whom one giueth any thing for meere pittie if the almes be not great yet they ought not to despise it but to receiue it with thankes giuing Moreouer note we that if wee ought with a good eie to distribute our goods to the needie that it behooueth vs not to bee angrie if another doe the like to the ende wee resemble not him to whome it is saide My freende I doe thee no wrong c. Is it not Mat. 20. 13. lawful for mee to doe what I wil with mine owne goods 10 Driue out the scornefull man and debate shall goe out with him yea variance and slaunder shal ceasse It is an ordinary thing as may bee seene that the courtes and houses of kinges and princes are full of hate enuie pride and ambition There is almost none which is content with his calling but euery one aspireth to a more higher estate Some to honour and glory some to riches credite and power and striue to exalte themselues one aboue another Whereof proceede debates dissention quarrelling wordes of defame and slaunder which are stirred vp and mainteined by the scorneful who haue no reuerence of God nor of his worde and beare no loue nor duetie to their kinges and princes nor to the prosperitie of their realmes by decreed malice seeke to set al in trouble and confusion and delight to work oppression violence to their neighbours and to dishonour and diffame them and care not for any thing but for their owne particular profite and to come to the ende of their enterprises by the harmes of others yea presuming to incite and prouoke princes one against an other And so they fil the worlde with strife quarrels and slaunder whervpon ensueth the destructiō of many people the ruine likewise of kinges and princes Wherefore in so much as kinges and princes loue to mainteine themselues and their subiectes and too florish and prosper let them be careful to roote out such scorners as Solomon counselleth them saying Driue out the scorneful man c And to doe this wel let them determine with Dauid I wil walke in the right way c. This sentence may be applied to euery one of vs to teache vs to flie from Psal 101. 2. the scorneful and al contemners of God and of his word and not to conforme ourselues in any point with them as also S. Paul teacheth vs in diuers places But it is principally belonging to kings and princes to make this horrible riddance to the ende men may liue more surely and out of strife quarrelling and slaunder 11 The king is his freende that loueth cleannesse of hearte and it is for the grace of his lippes One may maruel why Solomon speaketh so of kinges seeing it is dayly proued that they make their chiefe minions familiars and darlings commonly of whoremaisters and ribaulds of flatterers fooles and backebiters of talebearers theeues and rouers of rashe and ouer hastie persons of the ambitious and arrogant of drunkardes and gluttons of strife makers seditious persons and moouers of al mischiefe Al such men by their feates deedes and words shewe cleare enough that their heartes are foule and filthie stinking and infected and that they wil neuer be otherwise And so they loue not the cleannesse of heart but one may ceasse his meruelling when he shal vnderstand that Solomon speaketh not of worldly carnal Deut. 17. 15 Psal 2. 10. kings Superstitious and idolaters ignorant and vnfaithful but hee speaketh of them which are truely instructed in the law doctrine of God according as hee commandeth it and as Dauid warneth them Such kinges doe abhorre the wicked and dispatch the lande of them as much as they can and contrariwise they loue the men of a good and a sounde conscience as Solomon signifieth by him which loueth cleannesse of hearte the which consisteth in the true purenesse of faith and charitie not feigned in repentance and feare of the Lorde Although such cleannesse be knowne onely of God which soundeth the heartes proueth the reines yet neuerthelesse it manifesteth it selfe for of the abundance of the hearte the mouth speaketh And the good man from the good treasure of Mat. 12. 34. his hearte draweth foorth good thinges for this cause Solomon saith That it is for the grace of his lips that the king is his freende that loueth cleannesse of heart hee calleth the grace of the lippes wordes of trueth good and profitable which tend to the glory and honour of God and the edification of our neighbours By suche grace kinges knowe what men they ought to choose for the gouernment of their subiectes what teachers they ought to heare and what kinde of men they ought most to assist and fauour It is very necessary that we haue al this grace in our lips but principally the Ministers of the worde and iudges of the earth to execute their charge and administration wel Thus doing we shal be loued not onely of kinges and princes of the earth which are wel instructed in the worde but also of the king and ruler of heauen and of earth And as it is so that al kings and superious of the earth ought to bee wel instructed in the worde of the Lorde and to walke in his
to him a great thing and that hee is content with it and it is more woorth to him then great treasures to the wicked And although the wicked can take no great substance from the poore man yet neuerthelesse to mainteine and keepe himselfe in the fauour of the riche man it behooueth him to giue great giftes otherwise hee shal not bee welcome and the riche man wil despise him If therefore hee take away but a litle and giue muche hee must of force come to necessitie Moreouer Solomon hath saide Hee that doeth a poore man wrong dishonoureth him that made him Whereby hee deserueth Pro. 14. 31 wel to haue indigence for he not onely dishonoureth a mortal man but also him that giueth abundantly al things to our vse If the pouertie appeare not in this life the wicked shal feele it at the vttermost in death euerlasting Then shal be accomplished wholy See heere my seruauntes shal eate but you shal haue hunger See heere my seruantes shal drinke but you shal haue thirst c. Esai 65. 13 Luk. 6. 24. 17 Bowe downe thine eare and heare the woordes of the wise applye thy heart vnto my doctrine There is none but he woulde willingly be thought the faithful seruaunt of God and to keepe themselues in that reputation many wil be careful to obserue auntient customes and to hold the doctrines of men and to folowe the inuentions of the Deuil which beare any faire shew or wil giue themselues to liue after their good meaning and phansie of their owne heades and take great paine about suche trumperie and woulde haue God to take it in good parte yea and to bee bounde to them for they are so much abused that they persuade themselues that there come great merites by the obseruing of suche follies and abhomination Of the which number are the poore Papistes and al those that are giuen to their owne senses but to serue God wel it behooueth vs to applye our senses exteriour and interiour to the worde of the Lorde and submit ourselues his schollers and disciples as hee hath alreadie often Pro. 2. 1. 3. 1. 4. 1. inuited vs by Solomon And againe nowe when hee saith Bowe downe thine eare c. Wherein he sheweth that the administration of the word is verie necessarie for vs that we ought to be subiect to the same as also the Apostle sheweth it For this occasion Iesus Christ himselfe gaue some Apostles some Prophets others Euangelistes and others Pastours and Doctours c. Eph. 4. 11 Hebr. 13. 17 These are the wisemen whereof our Lorde speaketh whose words wee ought to heare the which are truely the words of Iesus Christ who is maister and doctour of the wise for hee that heareth the the ministers of the trueth he heareth Iesus Christ and it is he that we ought to heare according to the commandement of God his father we ought to heare him to yeelde him obedience with hart as Solomon sheweth in saying And apply thy hart to my doctrine for wise men are giuen vs to the end that by hearing them we may become wise which cannot be do one but by beleeuing their words and putting them in practise as Iesus Christ declareth Note wee Mat. 17. 5 Mat. 17. 5 Mat. 7. 24 moreouer that those men are wise which by their words doe open vs the knowledge of God and of Iesus Christ These are they that we ought to heare and not the Pope and his adherents which are but fooles mockers seducers and murderers of the soules of the simple which haue them in admiration Note wee also when Solomon demandeth the appliyng of the hearte to doctrine that he sheweth vs that it is not meete that wee remaine blinde and ignorant nor that we be dumbe and idle for if the heart be truely giuen too doctrine we shal see know that which we haue to beleeue do to serue God and our neighbours and of the abundance of the hart our mouthes wil sounde out praises praiers and thankes giuing And our members wil apply themselues to the seruice of our neighbours for such also is the ende of the preaching of the worde that being wel instructed we bring foorth good fruites 18 For it wil be a pleasant thing if thou keepe them in thy belly and order them together in thy lippes We loue to haue ioye pleasure mirth and delectation but because of the corruption of our nature we are ignorant and blockishe and haue not the wit to knowe whereto wee ought to giue ourselues to obtaine the enioying of true delight and so wee had neede to be taught Otherwise al our pleasures and delightes are in vanitie and follie in filth and wickednesse and in al thinges which are to the appetite of our sensualitie For this cause Solomon to withdrawe vs from the lustes of the fleshe hath willed vs to giue eare to the wordes of the wise to the end wee might bee instructed and that knowledge might pearce to the depth of our hearts Hee knewe that the children of God coulde not bee better reioyced then by the worde of the Lorde for it surmounteth al worldly pleasures in them which truely take any smacke therein and sucke and swalowe it into their heartes Also Solomon thought it a great ioy and pleasure to apply the hearte to the wordes of the wise and to doctrine which is the worde of the Lorde seeing to yeelde a reson of the former inuitation to wit bowe downe thine eare c. hee saith for it wil bee a pleasant thing c. Heere hee sheweth that which proceedeth necessarily of the true hearing of the wordes of the wise and applying of the heart to knowledge saith that it is a thing very pleasant sweete faire and delectable Which coulde not be if one tooke not pleasure in the former for one cannot continewe in a thing wherein hee taketh no delight and if for a certain season hee reioyce therein it is to no purpose As is soone seene when he is easilie turned therefrom Therefore Solomon speaketh of continuance when hee maketh mention Of keeping it in the belly and ordering the lips and couertly he requireth that wee resemble not the seede cast in the hye way on stony grounde or amongst thornes But that we receiue the seede in good earth which bringeth foorth frutes which consist in the fayth and confession of the same principally As one may gather it by S. Paul Solomon marketh fayth which is not without repentance saying Rom. 10. 9. 10. If thou keepe them in thy belly For wee cannot assure ourselues indeede that God loueth vs for the loue of Iesus Christ which died for our sinnes if wee be not sorowful because of the same and desire not to be deliuered therefro and take delight in that which God commaundeth vs. Beholde heere howe wee ought to keepe the wordes of the wise and the doctrine in our bellies that is to say within our heartes
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
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
to him that hath offended him He sheweth it vs also by many examples of holy men which haue bene before vs and principally of Iesus Christ our Sauiour and we may and ought to beholde the charitie of God towardes vs which were his enemies and yet asmuch as in vs lyeth are his enemies and prouoke him too anger by our sinnes for so much was he absent from reuenging himselfe on vs that hee is come to seeke vs by his sonne Iesus Christ to reconcile vs to him and make peace and aliance with vs to the ende that wee shoulde not be lost but saued and kept vnto life euerlasting Then seeing wee haue so many commandementes and examples let vs take heede that in al gentlenesse and humanitie wee followe them Otherwise if wee bee so rigorous or rather furious and mad that we wil not recōcile ourselues with our enemies we shal haue for aduersarie against vs the Lorde which wil sende vs into vtter darkenesse Nowe because the effect of reuenge proceedeth from Mat. 18. 3◠the heart which is ill affectioned and that the threatenings which proceed from the same serue also to inflame it the more for this cause Solomon seeketh not only to correct the effect but also to reforme our tongues and lips and to restraine them from al threatening woordes saying Say not I wil doe to him as hee hath done to mee And if it bee not laweful to say so it followeth wel that it is not lawful to doe so But in this manner it may seeme at first blushe that Solomon giueth vs a doctrine contrary to the lawe of God or more straight for it seemeth that the lawe permitteth vs to doe to our neighbours as they haue done to vs and to recompence euery one according to his worke according as it is written eye for eye tooth for tooth foote for foote bruse for bruse wounde for wounde murther for murther But the lawe speaketh to iudges to Exod. 21. 24 Leuit. 34. 19 Deut. 19. 25 Mat. 5. 58. whome it appertaineth to doe to the wicked as they haue done to their neighbours and recompence them according to their works and not to the parties to reuenge their owne iniuries And as in the time of Iesus Christ our Lorde there haue beene false expositors of the lawe whome hee rebuketh Euen so wee ought to vnderstande that Solomon hath done the lyke in his time hath spoken to the parties when he saith Say not c. And not to iudges so he saieth nothing contrary to the lawe and is not more rigorous then Moses was For he hath not taught that one shoulde reuenge himselfe of his enemie but that he shoulde aide him Exod. 23. 4. 5 30 I passed by the field of the slouthful and by the vineyard of the man voide of heart Solomon cannot but hee must needs speake of tentimes of the slouthful to blame him rebuke him threatē him to the end that we should remember it and take instruction thereby to hate detest the slouthful and sluggish and to be careful and diligent to doe euery one our owne businesse And to begin nowe to blame the slouthful hee maketh himselfe lyke to a man which goeth by the way and in passing considereth howe the fieldes and vineyards are disposed and ordered and according to the order that hee findeth enquireth whose is this or that He signifieth the inquirie when he affirmeth that it is by the fielde of the slouthfull and by the vineyarde of the man voyde of heart that hee passed For a traueller cannot tel whose this or that is vnlesse hee haue made inquirie He vseth heere a repetition or exposition for the slouthful and a man voyde of heart is al one For why a man is not at any time sluggish but because he hath not courage to apply his businesse Moreouer we are here instructed that we ought not to be hastie to blame any one but that to blame rightly it behoueth to haue seene or heard it by witnesse worthy credit Otherwise we shal be rash and ouerhasty iudges and defamers To blame the slouthful and man void of heart he telleth the order of his fielde and vineyarde saying 31 And loe it was al growne ouer with thornes and nettles had couered the face therof and the stone wal therof was broken downe The slouthful and man voide of heart is very worthy to be blamed when he suffereth by his negligence lasinesse the good creatures of God to goe out of kinde and asmuch as he can maketh them vnfruiteful and profitlesse For God hath giuen the earth to the sonnes of men and hath appointed them to labour it continually to the end that it may fructifie and be profitable to vs. The gift is marked Gen. 1. ver 28. 29. and Psalme 115. ver 16. The ordinance is written Gen. 8. ver 22. And so with negligence there is also contempt when we apply not ourselues according to Gods ordinance There is also ingratitude when we vse not the creatures that God hath giuen vs with acknowledgement thanksgiuing which thing the slouthful doe when they let thornes and nettles growe in their fields and vineyardes and giue them ouer to wilde beastes As Solomon signifieth it by the breaking downe of the wal Therefore when wee see that Solomon blameth the slouthful For the thornes and nettles which had couered c. Wee haue to note that although the earth bee cursed through mans occasion yet neuer Gen. 3. 17. thelesse man is not forbidden to seeke to shunne this curse by toyle and diligence but hee is commanded to trauel and blessing is promised him if he labour in obaying the voice of the Lorde It is meete also that the man which seeth the disorder in the field vineyarde of the slouthful and man voide of hearte that is to say Leuit. 26. Deut. 28. 8. Psalm 12. 8. in his goods and estate consider and way the ruine and desolation to the end he may take heed not to imitate the slouthful but learne to bee better aduised and apply himselfe to his businesse Solomon teacheth vs by his example that wee ought to doe so when hee telleth vs what he did saying 32 Then I beheld and considered it wel I looked vpon it receaued instruction When hee is not content to say I behelde but addeth And considered it wel and looked vpon it He sheweth that to bee well taught to take care and diligence it behooueth to consider attentiuely and neerely the desolation which is in the estate of the slouthful and voide of heart to the end we be not partakers of their slouth lasinesse and negligence and that wee praise them not nor flatter them in any case but wee reprehende them shewing them whence the desolation commeth that is in their goods and estate as Solomon doeth saying 33 Yet a little sleepe a little slumber and a little foulding of the handes to sleepe Hee rebuketh the slouthful flouting them and
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
away and doe cleane contrary as if they had conspired to turne al vpside downe In the number of suche we may chiefly place al wicked iudges Psal 82. 5. of whom it is saide they wil not be learned nor vnderstande but walke on stil in darkenesse and al they also which falsely vsurpe the title of Pastours and Ministers of whome it is saide The Priestes saide not Where is the Lorde and they that shoulde minister the lawe knewe mee not the pastours also offend against mee and the Prophetes prophesied in Baal and went after things that did Iere. 2. 8. not profite And finally wee may place al contemners and scorners of God and of his worde for they vnderstand not iudgement but are rebellious against God and outragious and cruel against their neighbours without any remorse or care of amendment the which is a certaine argument that they doe not delight in any thing that is good and right and wil vnderstande nothing therein This kinde of blindnesse or blockishnesse doeth proceede of contempt of God whome they wil not vouchsafe to call vppon nor accknowledge as they ought Solomon doeth signifie this same by his Antithesis or contrary when he saith But they that seeke the Lorde c. And therewith hee sheweth vs that if wee wil take delight in goodnesse and righteousnesse and willingly to heare admonition and to bee set in the right way wee must seeke God in calling vpon him praising thanking and confessing that hee is the authour of al goodnesse therfore must needes wholy submit ourselues vnto his worde which is the rule of al righteousnesse and equitie Thus doing wee shal vnderstand whatsoeuer we ought to doe for to serue God in a sounde conscience and our neighbours in true loue Heerein consisteth standeth the right vnderstanding of the iudgement that God requireth of vs as we may vnderstand by the scripture when Dauid ioyneth vnderstanding with the seruice of God To the end therefore that we may vnderstand iudgement as we ought and that wee Deut. 29. 9. Pro. 2. 1. 2. 3. 4. 5. 6. may want nothing of that which wee ought to vnderstande but may vnderstand whatsoeuer is necessary for vs to walke rightly let vs bee diligent to seeke the Lord as Esay doeth admonish vs. Now as it is necessary for vs to seeke the Lord al the daies of our life and in any wise not to turne from his presence euen as we are admonished Esay 55. 6. 7 Psal 105. 4. Seeke the Lorde and his strength seeke his face euermore euē so must wee increase and profite from day to day in the vnderstanding of iudgement seeing that wee neuer vnderstand it so al that wee can learne no more for al that wee knowe and vnderstand 1. Cor. 13. 9. 12. is neuer perfect in this worlde as S. Paul dot pronounce it Wherefore when Solomon saith that wee vnderstand all if wee seeke the Lord let vs therfore imagine a state of perfection in this life whervnto nothing may be added but that wee haue a right sounde and true vnderstanding according as the Lorde shal see to be expedient and as it shal please him to giue the measure and portion of his graces And when wee see that the wicked are mooued to seeke the Mat. 9. 13. Eph. 14 17. 18 19. Lorde and also that Iesus Christe saith I am not come to cal the righteous but sinners to repentance let vs knowe that the malicious whereof Solomon speaketh heere are such as are obstinate and durate in their malice of whom Solomon speaketh 6 Better is the poore that walketh in his vprightnesse then he that peruerteth his waies though he be rich When Solomon is not contented to haue exalted the poore that walketh in his integritie therby the poore ought to be admonished to bee contented with their state without murmuring or dispiting of God and without giuing themselues to deceipt to euil trades or to rauishing and the euery And when hee suppresseth and blameth the riche which is peruersly and wickedly ledde then let vs al remember the admonition of the Apostle Saint Iames Let the brother of lowe degree reioyce when hee is exalted contrarily hee that is riche in that hee is made lowe c. Iam. 1. 9. 10. And also let the riche tremble at the thereatninges of Iesus Christ who saith Woe be to you yee riche men for ye haue your consolation c. and of Saint Iames Nowe goe to yee rich men Luk. 16. 24. 25 Iam. 5. 1. weepe and houle for the miseries that shal come vpon you c. Not to the ende that they should dispaire but in true humilitie of heart they shoulde be turned vnto the Lord whose blessing maketh rich and not the labour that is taken to gather goods together with great couetousnesse and that renouncing the same they should vse the goods which God giueth them with thanks giuing as haue doone the holy Patriarkes which had abundance of riches the which they held not with blame and offence Likewise Solomon doth not simply and absolutely beate downe the riche nor riches which are the good creatures of God but the riche that gouerneth himselfe euill to the slaunder and hurt of his neighbours in gathering riches on al sides and hauing gotten them denieth to shewe mercy vnto the poore and needie fearing lest his goods should decay and diminish and the earth shoulde faile The simple poore man is better then such a riche man and that for diuers causes as hath beene shewed Pro. 19. 1. already 7 Hee that keepeth the lawe is a childe of vnderstanding but hee that feedeth the gluttons shameth his father When fathers and mothers are godly wise and prudent and doe followe the word of God then are they careful to instruct their children and to shew them howe they shoulde followe God and howe they shoulde liue vnder the lawe For when the parentes are wise they greatly delight that their family shoulde bee giuen vntoo wisedome that God may bee honoured and serued amongst them and that the house and affaires thereof should bee in good state and that nothing shoulde bee wasted nor consumed The children which follow the minde of their parentes which is this are wise as Solomon doeth pronounce saying Hee that keepeth the lawe c. By the law Solomon doth not onely vnderstande the chiefe commandements of God which doe teach vs to serue him with true religion but also al instructions which shewe vs howe wee shoulde gouerne our houses in al sobernesse modestie and temperancie that may shunne and auoide all superfluities excesse dissolutenesse and wantonnesse by the which the goods of an housholde are vnprofitably spent Solomon doeth shewe it when he addeth But hee that feedeth c. Wherein he sheweth rightly vnto children that if they wil keepe the lawe wel that is to say the doctrine that is giuen them by their godly wise parentes wil themselues also bee wise that they
of any great profit for to take gifts and that if they had a noble heart right perfect they would in no wise take giftes how great and excellent so euer they were no more then a varlet which feeleth not himselfe an hungred woulde not gladly receiue an almes of bread but would haue a peece of money and euen so a daintie curre being vsed to the greasie kitchen will not care for a peece of bread And thus the wicked superiours are heere compared vnto hungry dogges which cannot bee filled Esa 56. 10. 11 22 A man with a wicked eie hasteth to riches and knoweth not the pouertie that shall come vpon him An enuious man is vexed when he seeth that his neighbours do prosper and he that is not stayed vpon the prouidence of God feareth that he shall not be soone enough rich For this cause both the one and the other do poste hither and thither to get riches so much are they caried away with sinister and euil affection the which Solomon doeth signifie by a wicked eye saying A man with a wicked eye c. It is not needful to expounde what it meaneth to haste after riches for it hath beene expounded heere before in the 20. vers and also it may be vnderstoode by that which hath beene saide at the beginning but wee must note that it seemeth to them which haste both by enuie and by distrust that if they can gather riches that they shal neuer want Solomon doeth pronounce it so saying and knoweth not the pouertie shal come vpon him He speaketh after the opinion of those which haste to bee riche and yet for all that hee threateneth them with pouertie and declareth vnto them that their actiuitie shal not exempt them from want as wee dayly see the experience thereof and this commeth because that God bloweth vpon the riches of such men their riches consume as smoke and S. Paule doeth note it well when hee attributeth vncertaintie 1. Tim. 6. 17. Psa 34. 10. 11. vnto riches And this is according to the scripture which doeth attribute vanitie vnto the riches of this worlde And thus we are admonished to clense our eyes and not to set our heartes vpon worldly riches that wee bee not tempted to rauish the substance of other men but rather that by loue wee shoulde bee enclined vnto liberalitie and wee may assure ourselues that wee shal neuer want Moreouer let vs note that the worlde esteemeth such men for honest of good wit and vnderstanding that can quickly become riche and doeth reuerence them but the holy Ghost pronounceth that they are filled with enuie and falshood the which doeth blinde them feede them with vaine trust as they shal feele chiefly when they are Luke 16. 19. with the richeglutton 23 Hee that rebuketh a man shall finde more fauour at the length then hee that flattereth with his tongue Those that are feeble and needie or that are not contented with their state desire to make their gaine at them that are great riche and seeke by al meanes for to obtaine good wil and to get the fauour of those which may raise their state And amongest other meanes they vse to flatter knowing that such woordes are pleasant and acceptable in the eares of such as are delicate boasters and proude which seeke after nothing but the praise of men and would be exalted as high or rather more high then God But they which walke in the feare of God and in al humblenesse doe confesse that they haue neede to bee admonished yea corrected and rebuked and not flattered but rather are thankeful to them which are seuere sharpe As Dauid did receiue the reprehention of Nathan with all humblenesse as also Ezekias did patiently heare the threateninges of the Prophete Esay They then that feare God which are wise 2. Sam. 11. 2. Kings 20. humble are not troubled when they bee rebuked but rather honour them which rebuke them wil gladly heare them and followe their counselles It commeth to passe also that euen they themselues which loue to bee flattered thinke not wel of themselues for hauing giuen eare to flatterers and at last come to knowe that they which rebuked them spake the trueth and that for their profite and therefore at length they detest the flatterers and do loue them that are sharp and seuere And this is it which Solomon pronounceth when he saith Psal 141. 4. 5 Hee that rebuketh a man c. Dauid doeth well shewe vs that they which rebuke vs ought to be best welcome saying Inclyne not my heart to euil that I shoulde commit wicked woorkes with men that worke iniquitie and let mee not eate of their delicates let the righteous smite mee for that is a benefite c. Let vs then learne not to resist nor despite them which reprooue vs but rather let vs giue them thankes and to loue and reuerence thē for in rebuking vs they seeke not our hurte but they seeke our benefite our honour and saluation where they which dissemble to see Eccle. 6. Pro. 15. 5. 12 31. 32. 19. 20. 25. our faultes care not though wee goe to destruction Let vs learne this same of this sentence To this purpose it is saide It is better to heare the rebukes of the wise then the song of fooles c. If wee passe not after this sorte to abase and to humble ourselues wee shewe that wee are fooles and mockers wherevpon foloweth destruction and damnation Let vs therefore vnderstande that they which rebuke vs when wee fayle either in woordes or deedes are organes and instrumentes by whome God wil pull vs backe from death and bring vs to life 24 Hee that robbeth his father and mother and saith it is notransgression is the companion of a man that destroyeth The fathers and mothers which gouerne and guide their childrē as it behoueth are not without great care and great paine for they desire that their children shoulde profite and prosper and shoulde chiefly growe in wisedome and discretion and heerein they beare a great loue vnto their children For this cause God not willing that children should be vnthankful towardes their parents doeth commande Exo. 20. 1◠Honour thy father and thy mother This honor stādeth not in words and gestures of the body only but in reuerence and feare in obedience helpe succour and seruice also so that the children for to giue the honor they owe vnto their fathers and mothers ought to haue such affection towardes them that they should loue them commend them and greatly to feare their displeasure and to do all thinges in such sorte that their parents doe suffer no losse through their faulte but so much as in them is they should helpe them to ease and be altogether at their commaundement Solomon doeth teach vs briefly saying Heare thy Father who hath begotten thee c. The same doeth our Lorde and S. Paule Wherefore Prou. 23. 22 Mat.
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
so farre as they are our enemies wee must not Leuit. 26. Deut. 27. 28. Psal 5. 5. Psal 139. 19 Mat. 5. 44. hate them but loue them Nowe albeit that vpon good cause the wicked are abhominable vnto the iust that the wicked ought to be conuerted and to labour to please both God the iust which are of a good and vpright conuersation by the which they bende vnto edification for to set the wicked in the way of saluation yet the wicked are hardened and become obstinate in their malice and doe delight therein so that of vice they make vertue and of vertue vice and in steede that they shoulde loue the iust that giueth them good example and to doe them honour and to reuerence them they abhorre them as Solomon saieth adding And he that is vpright in his way is abhomination vnto the wicked Hee speaketh here according to experience For Cain had not slaine iust Abel if hee had not hated him and abhorred him Abraham Isaack and Iacob were yl intreated of the inhabitantes of the lande of Canaan because they hated them Lot suffered the like of the inhabitantes of Sodome Moses Dauid the Prophetes Iesus Christ his Apostles were abhorred of the wicked also the wicked haue thought to doe good seruice vnto God by killing the iust as stil at this day they persuade themselues in persecuting them which professe the name of Iesus Christ But forsomuch as in so doing they iustifie the wicked and condemne the innocent cal euil good they are therefore cursed Esai 5. 20. 23. The xxx Chapter The wordes of Agur the sonne of Iaketh 1 The prophecie which the man spake vnto Ithiel euen to Ithiel and Vcal ACcording to the Hebrews the fourth part of this booke beginneth at this place and after the opinion of Aben Ezra Agur was a man that liued in the time of Solomon which walked in righteousnesse experte in knowledge and honourable amongst those of his age and for this cause King Solomon hath inclosed his woordes of wisedome into his booke and that Ithiel Vcal were wise men that were the companions or Disciples of Agur. But R. Leui the sonne of Gerson saith that it seemeth or it is thought howe Solomō was named Agur because of his words or sentences which he hath comprised in this booke that Agur signifieth a gatherer together and that he did name himselfe the sonne of Iaketh Howsoeuer it be the wordes which are set downe hereafter are called a Prophecie or charge for their excellencie and conteine verie graue sentences and of great waight 2 Surely I am more foolish then any man and haue not the vnderstanding of a man in me Whosoeuer he be that speaketh either Solomon or an other hee speaketh of himselfe in great humilitie though hee was indewed with great giftes and graces and hath vttered excellent sentences to the great edification of those which consider and lay them vp as they ought Diuers saints though they knewe that God did greatly esteeme them did not yet boaste of their greatnesse and excellencie for to tread downe others vnder them but they haue shewwed great humilitie Abraham might wel knowe howe greatly Gen. 12. 13. 15. 17. 18. Gen. 18. 27. 23. 7 Act. 7. 25 Exo. 4. 10 God esteemed him by the promises that he had made him and yet he pronounceth no excellent thing of himselfe but nameth himselfe pouder and dust and also doeth humble him before the Hethites Moses knewe also that God woulde giue deliuerance to the people of Israel by his hand and yet he confesseth that he is not sufficient Dauid knewe that God had caused him to be annointed king ouer the people of Israel and yet he submitteth himselfe vnto Saule who was reiected of God Afrer that the Lorde had declared vnto Hieremie that he had appointed him a Prophet hee humbleth himselfe saying he was a childe Saint Paule knewe that the Lord had counted him woorthie to be his Apostle and yet he confesseth that hee was not woorthie to be called an Apostle And notwithstanding that these holy men haue thus humbled themselues they haue not ceased to shewe themselues excellent in following boldely and manfully their vocation and doing their office duely Moreouer also though the personne that speaketh heere knowing what hee was himselfe doe greatly humble himselfe saying that he is more foolish then any man Yet for to explicate what he meaneth by foolishnes he addeth that he hath not the vnderstanding of a man and for more ample exposition saith consequently 3 For I haue not learned wisedome nor attayned to the knowledge of the Saintes And yet for all this he hath a spirite gorgiously decked with knowledge both humaine and diuine and sheweth himselfe very wittie and of a settled and discreete minde by the sentences and woordes that shal followe heereafter And therein he teacheth vs that our owne mouthes shoulde not prayse vs as Solomon hath Pro. 27. 2. admonished vs. Hee teacheth vs also that what giftes graces and vertues soeuer wee haue wee shoulde not extol ourselues aboue our neighbours by contenrion and vaineglory but that through humblenesse of hearte we shoulde esteeme an other man more excellent then ourselues as wee are admonished thereof Phillip 2. 3. For albeit that wee must esteeme the giftes of God that are in vs and to make them shine by good doctrine and holy conuersation yet must wee thinke they are not giuen vs for to boast of them nor to extol ourselues aboue our neighbours but to labor to set foorth the glory of God and the saluation of our neighbours Wee shoulde not then presume to haue of ourselues any humane wisedome or knowledge of the saintes that is to say of the worde of God and knowledge thereof the which may bee called Knowledge of the saintes for diuers causes Frst of al because that God giueth the knowledge of his word vnto his elect whom he sanctifieth and separateth frō the filthines and pollutions wherevnto the wicked and reprobate are giuen And by this worde are they sanctified and made saints Iesus Christ doeth wel shewe it saying Sanctifie them by thy trueth c. Secondly it may bee called the knowledge of the saints that is to say Iohn 17. 17. of holy things for there is nothing that maketh vs to be giuen vnto an holy life pure and cleane conuersation but only this word by the which God declareth vnto vs his wil which is the rule of al hones Thirdly it may be called the knowledge of saints that is to say of heauēly things because it bringeth vs to haue our cōuersation in heauen by faith and hope and at the ende to haue perfect possession thereof Wee shal not neede I say to presume of ourselues in this sort though wee bee but fooles before the worlde which woulde haue vs to praise and boast ourselues for God shal accept and alowe vs for wise men For the
3. 8. 16. thinges were made by it and without it was made nothing that was made c. By whome also hee made the worldes Secondly he doth shewe him vnto vs mercifull and a redeemer And al nations shal be blessed in thy seede who is Christ The Scepter shal not bee taken away from Iuda nor a law giuer from betwene his feete vntil that Silo come which signifieth the sonne or Messias And in Leuiticus by the Sacrifices which were figures of the onely sacrifice by the which hee hath founde eternal redemption in offering vp himselfe Thirdly hee sheweth him a Sauiour vnto vs when hee saueth deliuereth his people frō Egypt For this is the angel that guided Gene. 49. 10. Heb. 9. 12. Exo. 13. 21. 14. 15. Esay 7. 14. 9. 6. them who is called the Lorde and is called the angel of God This name of Sauiour is wel expressed when hee is called Emanuel And a childe is borne vnto vs and a sonne is giuen vnto vs c. It is also wel expressed in Saint Matthewe the first Chapter and in Luke the second Chapter Beholde an excellent and wonderful name and the which cannot bee comprehended nor expressed as is worthie For this cause Saint Paule exalteth him aboue al thinges that Phil. 2. 9. Iohn 5. 23. may bee named Wherefore let vs confesse ourselues brutishe that wee may glorifie God our father the which wee cannot doe if we contemne the sonne For albeit that hee hath so much humbled and abased himselfe yet God hath not ceassed to giue him al authoritie al power al gouernment and to commit vnto him the saluation of our soules to the ende that whosoeuer beleeueth in him should not perish but be saued by his name And as we may vnderstād in these dictions and words God and Iesus we must not comprehende Iohn 3. 16. Actes 4. 12. the name of the father and the sonne but in the diuine and euerlasting power in the goodnesse righteousnesse trueth and mercy 5 Euery worde of God is pure he is a shielde to those that trust in him We neither wil nor can vnderstande what God is towards vs for this cause when he speaketh vnto vs wee beleeue him not nor make account of his word no more or lesse then of tales and fables And when he offereth himself vnto vs to helpe vs to defende to deliuer vs we do no more trust him then the most miserable man in the world And albeit that he might iustly reiect vs cast vs of condemne and destroy vs for our malice vngratitude yet taking pitie vpon vs he yeldeth himself vnto vs beareth with our rudenes dissembleth wil not know our malice and ingratitude And for to do this he speaketh vnto vs not in his almightie and high maiestie but by similitudes that are familiar and amongst other for to teach vs that when he speaketh to vs we ought greatly to praise his word and to hold it true and infallible without any douting also that it should be our chiefest delight he compareth his word vnto siluer that is throughly purified clensed frō al his drosse whose goodnes purenes may easily be knowne And now the wise man doth Psal 12. 7. 18. 31. 119. 14. the like saying Euery word c. Not that we can find any thing in this worlde howe precious soeuer it is that is worthy to haue the word of God to be compared vnto him for it surmounteth infinitly beyond reason al things which are and that may be ymagined to be excellent and precious Also there is nothing in this worlde how precious soeuer it is but doth participate with the earth needeth Psal 119. 21 127. 162. Pro. 3. 13. to be purged and clensed frō his drosse and superfluities before hee can be pure and cleane but the word of God is pure and cleane of it selfe and neither hath nor can haue any drosse for it proceedeth not from a fornace and fyning pot but from the mouth of GOD which neither can nor wil bring forth any worke but shal be so perfect as it ought to be wherein nothing may be amended Wherfore when it is said is pure purged or tryed as it were in the fire euen as we purifie and try golde or siluer it is not to say that at any time it hath beene in tangled or mixed with any filthines or superfluities but only that it is vnfallible true and faithful and shoulde in no wise feare to beleeue our God when he speaketh vnto vs by his scripture by his seruants Prophetes Apostles Pastours Doctors but that his worde shoulde be very precious and deere vnto vs as the worldlings make great account of gold and siluer of Iewels precious stones when al those thinges are throughly purged from their superfluities and filthinesse and so at the least let vs giue so much honour vnto our God when it pleaseth him to speake vnto vs and to offer vs his gifts and spiritual graces his fauour and mercy by his worde as do the worldlings giue vnto goldsmiths whome they esteeme to bee no deceiuer and that we may say with an vnfained heart with Dauid The lawe of the Lorde is perfect restoring Psal 19. 8. the soule c. If wee giue not thus much honour vnto the worde of GOD albeit that of it selfe it is purified siluer wee turne the same so much as in vs lyeth into brasse yron and lead yea into drosse and so to our destruction And as the worldlings reioyce take great delight when they are wel furnished with golde and siluer throughly fined and with very precious iewels euen so ought Psal 119. 14 our delight to bee in the worde of God for to cleaue theretoo by faith and conuersation so that wee may say I haue delighted in the way of thy statutes more then in al riches In this sorte as the riche which enioy their pleasures are esteemed before the world to be happie euen so shal wee bee happie and blessed before our God when our ioy shal be in his word Furthermore when men are furnished Psal 1. 2. with riches they so glorifie and reioice that they perswade themselues to be out of danger of their enimies and do promise to themselues that none euil shal come to them For they thinke they haue wherewith to withstand them and to defende themselues and are strongly fortified as Solomon hath pronounced the riche mans Pro. 10. 15. goods are his strong citie And if they haue such trust in their riches which are vaine and transitorie by amore strong reason when the euerlasting the liuing God doth giue himself vnto vs both himselfe al his riches by his worde which indureth for euer we must wel vnderstand marke what he saith vnto vs to be fully assnred therof without any doute for as it is written He is a shielde to thē that trust in
him Whereunto the wise man agreeth in this present Psal 18. 31. sentence Wherin we are taught to feare nothing that may hurt vs for we haue a good shield for to withstand al aduersarie and contrary power to ouerthrow confound thē And forasmuch as God is our buckler shield we are admonished to shew ourselues strōg and valiant For as a buckler is not profitable in the hand of a feeble and weake child of a slouthful cowardly and faintharted souldiour euen so except we be strong diligent stoute it is but in vaine that we shal cal God our shield And therfore S. Paule doth admonish vs vs Finally my brethren be strong in the Lord in the power of his Ephe. 6. 10. might c. Moreouer when it is expresly said to those that trust in him let vs vnderstand that as the vnbeleeuing do despise God euen so doth he despise cast them of and giueth them vnto Sathan For this cause S. Peter doth admonish vs to withstand him being strōg 1. Pet. 5. 9. in the faith and in this sorte we shal obtaine victorie 6 Put nothing vnto his wordes least he reprooue thee and thou be founde a lyer Moses hauing admonished the people of Israel to heare to kepe the ordinances and statutes that he taught them to do for to shew the people what obedience submission and straight obseruatiō they ought vnto those ordinances he saith Ye shal put nothing vnto the Deut. 4. 2. word that I command you c. This is that which he sheweth thē that God for to try our obedience wil not haue vs to runne by vnknowne crooked wayes for to runne crosse the fieldes to deuise what we shal thinke good but that he wil hold vs as it were boūde and tyed wholy vnto his word and should know that the same is al our wisedome and that we must not bee learned for to mingle any thing with the word of God but should make this conclusion forasmuch as God hath spoken vnto vs it is not lawful therefore for mortal men to enterlace any thing therein whatsoeuer but should be cōtented to haue heard such a maister But there is nothing worse kept then is this for men thinke alwaies to haue in them some reason and to be able ynough to gouerne themselues Nowe this is a great pride when men wil discerne betwene good and euil yea after their owne fantasie contrarily God wil be esteemed alone wise for vs and that we shoulde be as poore sheepe hearing the voice of their shephearde and that we shoulde forget this ablenesse that the vnbeleuing ymagine to haue that we should know Oh there is nothing in vs but error foolishnes there is nothing but vanitie lying in vs vntil that God haue taught vs. And as when it is said Ye shal put nothing thereto this is for to shewe vs that God only is wise and hath authoritie to rule vs and should learne to holde this simplicitie to wit that we should be only wise for to obey what he commandeth vs that he may haue al preheminence euen so whē he forbiddeth to take any thing frō this word it is not without cause For if we wil partly and in somethings obey God and notwithstanding would exempt ourselues from what we thought good behold such a partaking should neuer bee receiued as there are many which wil bee content to obey that which shal not bee too grieuous and sore for them but if there be once a thing that troubleth them they straight wayes desire to be discharged do contemne the same But whosoeuer keepeth al the law if he breake but one point yet is hee Iam. 2. 10. giltie of al. Heereunto agreeth the wise man for hauing commēded the word of God vnto vs in attributing there too purenes faythfulnes dignitie and excellencie saying that it is purified as golde or siluer is purified hauing also attributed vnto God that hee is our force defender and protector saying that he is their shielde that put their trust in him for to shew vs that this only purenes excellenlēcie ought to suffice vs that we should ymagine no other truth nor to labor to faine any other excellent thing besides this worde and also for to shew vnto vs that this worde is so excellent and precious that it wil not suffer any mixture and that thereby God certifieth vs sufficiently of the helpe defence and protection that hee giueth vnto them which receiue this worde with assurance he admonisheth vs saying Put nothing vnto his wordes Hee saieth not and take nothing from them albeit that we must vnderstande that as we ought to put nothing there too so must wee not also take any thing from it but the wise man woulde defende and chiefly forbid that wherein wise holy and deuout men in their owne sight doe most reioyce and challenge merite as Monkes and Nunnes which bragge of their workes of supererogation by the which they perswade themselues that they merite and deserue both for themselues and for other for that that they doe more as they thinke then is commanded them But this their bragging and boasting is against their owne conscience For if they haue seruantes or maydes which doe more then they are commaunded they wil say that they are seruantes for the Deuill because they doe more then they are commanded Wherevppon followeth that so farre it is of that by their workes of supererogation as they cal them they deserue any thing of God that rather they forsake and renounce him for their Lord and maister and doe auouche the Deuil for their maister whome they serue as may be iudged by their own mouths Therefore if the wise man forbiddeth that which is praise worthy before men which forget their duetie by a more strong reason let vs vnderstande that hee closely forbiddeth that which is euil without contradiction and gaine saying For albeit that al men by their natural corruption doe take from the words of God in not giuing vnto him perfect obedience in not trusting onely in him altogither yet there is no man whose conscience doeth not condemne that it is ill done to diminishe and take from the wordes of God The wiseman therfore laboureth to make vs forsake our own wisedom the which is both a foule folly and also detestable abhominable before God and would not haue vs to mingle it with the worde of God which is so pure and cleane so faythful and true By this foule wisedom and foolish rebellions and ouerweening we iudge that the word of God is but a smal matter that it is too simple plaine and that it is of no great shew or apparance And therfore by this wisedome eyther we despise refuse the word of God or for to helpe him or for to giue it more goodly shew we bring in our deuotions and fantasies our traditions and customes thinking in this sort to haue a more
strong staye then if we did stand to the simple and plaine worde of God and to be better armed and fenced then if we were contented that God only should be our buckler and shielde In which doing we do outragiously misuse our God who only is most good most mighty and treade vnder feete holy things and precious pearles to wit his word so excellently purified And in this manner wee make ourselues exceeding giltie and reproueable not before the wise worldlings who in this matter doe wel allowe vs but before God who knoweth the heartes and searcheth the raines And also hee wil not faile nor misse to reprooue those which are so arrogant to put to his worde for euen when they put and adde too they doe then take from it not yelding him the honour that belongeth vnto him neither rendering the obediēce they owe vnto him For there are none of those braggers but wil omitte many things and sinne fowly also in diuers things And those that we shal esteeme the most holy and most deuout are commonly the foulest and most stincking so that we may place them in the number of them which are reprooued rebuked in the Psal 50. ver 16. And also the wise man placeth thē in the like order saying least hee reprooue thee adding theretoo the cause thou be found a lyer For it is asmuch as if he said God only is truth and his word is only true wherfore thou must trust vnto it and not presume to adde vnto his word For albeit that for a certaine time he dissemble wincke at it yet at the last he wil reproue thee and conuince thee of lying and falshoode For hee that presumeth to adde vnto this pure and vnfallible truth is alyer not only because he putteth forth trifles for to obscure and darken the truth but also that he reproueth God of lying and so much as in him lyeth doth make the trueth nothing worthe when hee hath mingled therwith the fantasies and inuentions of his owne head And thus he rightly deserueth to be reproued and rebuked yea with sore and grieuous punishment wherewith the lyers are threatened Psal 5. 7. 7 Two things haue I requyred of thee deny me them not before I dye Albeit that he which speaketh heere hath called himself brutish confessing what he was of himself yet we see here that he was very wise and wel learned when he knew that it was to God to whome he ought to direct his prayers in confessing him to be the authour and also giuer of al good things and that no where else we can finde nothing that is any thing worth or obtaine it And knowing this he sheweth himselfe very discreete when hee directeth himselfe vnto God who hath promised to helpe and to succour those which shall require him in truth that he wil heare them giuing them according vnto their requestes when time requireth it and as shal be expedient The which promise is enclosed in the couenant that the Lorde made with Abraham And in performing of this promise hee hath prouided for the generation of Abraham for to deliuer them from Gen. 12. 33. 13. 14. 15 17. 7. 8. Gen. 4◠7. 8. Exo. 2. 23. 24. 3. 4. their bondage and afflictions he sent Ioseph before thē into Egypt for to feede them in the time of famine When they groned and lamented vnder the tyrannie of Pharao God remembred this couenant and prouided for them a deliuerer And not only then but also in al their necessities when they cryed vnto God in sure trust he succoured thē at their neede as we may see in the holy histories by the care that he had to sent thē his seruāts the Prophets The which Dauid doeth wel acknowledge The wise man then looking trusting Psal 22. 5. 6. 34. 5. 6. 7. 8. in this couenant doth direct his request vnto God saying vnto him Two things haue I required of thee When he saith I haue required and that againe he requireth the same he sheweth that he was neither cold nor madde neither light nor vnpatient to looke for the helpe and assistance of God but that his hearte was feruent and through great and inuincible constancie he perseuered in prayer patience looking for his good pleasure nothing distrusting but that he should obtaine his request as he doth wel shew when he is not grieued nor wearied to cōtinew his prayer the which he could not do if he distrusted God And therewith by this continuation hee sheweth that he beleueth and knoweth how God only is the author of al goodnes and howe we must not seeke for that which is profible or necessary for vs elsewhere or of any other and also this word thee doeth shew it For it is asmuch as if hee saide for to obtaine whatsoeuer I shal need I should not runne vnto the creatures how holy and worthy soeuer they be but as I beleue that thou art Creatour of al things euen so I beleeue that of thy power goodnesse and prouidence thou onely gouernest thy creatures giuing vnto them whatsoeuer thou knowest to bee expedient vnto them and therefore it is thou only who hast the power and the wil to helpe and to graunt my request that I haue alreadie required And as hee doeth expresse his request tendeth to obtaine twoo thinges also twoo things chiefly are very necessarie for vs for this present life to wit an holy and pure conuersation and riches for to sustaine the outwarde man that wee may be strong for to do our office It may seeme after a sorte that Iacob making his vowe vnto God demandeth Gene. 28. 20. of him these twoo thinges that is to say holy conuersation when he saith If the Lord God wil be with me keepe me in the way that I shal walk wil giue me bread to eate clothes to put on c. True it is he desireth the helpe defence and protection of God but vnder the same wee may comprehend holy conuersation for it followeth the helpe of God Nowe the wise man knewe very well that these two things are necessatie for vs in this temporal and transitory life and therefore he requireth saying Deny me not them before I dye When after hauing sayde I haue required he addeth Deny me them not He continueth stil his request not by distrust or doubte that he hath howe God will not heare him but rather for to signifie and confesse that al riches both temporal and spiritual come from God alone and that if he shoulde deny them vnto vs there is none that can doe vs any good neither can obtaine any thing healthful for vs. The holy fathers did wel vnderstande this as they doe declare when they doe as it were importunatly complaine of the absence of God that they demande hee woulde arise and woulde shewe his face and that hee woulde not hide himselfe nor be farre from them He sheweth also that
doe foolish vaine and curious women which desire to please the eyes of the world he declareth that shee hath an other garment farre more excellent that is that with the earnest minde shee hath to doe good vnto her husbande and to prouide for her familie and not to be weerie nor vnprofitable shee applyeth herselfe stoutly vnto good woorkes wherewith she is strengthened more and more and getteth glorie and honour And thus her clothing wherein she chiefly delighteth is strength and honour And suche clothing is much more excellent then are the gorgeous garments of the worldlinges For though for a certaine time the worldlinges are ioyful in their pompe yet haue they afterwardes sorowe and mourning as they Luke 6. 24. Iames. 5. 1. Luke 16. 23 Esay 3. 15. are threatened therewith and as we haue an example therof in the riche And thus hath it happened vnto the daughters of Sion according vnto the threatening of Esay But the cloathing of the waking and watchful wife bringeth perpetual ioye as it is signified when it is said and in the latter day she shal reioice Wee may take this latter day after three sorts First of al for the time of olde age wherein the worldlings do commonly lament because they cannot laugh and reioice as they did before and that their olde age is filled with miserie But they which in the flower of their age haue behaued themselues manly and valiantly and haue of a free minde applied themselues to doe wel are not grieued for old age but beare the same patiently and what euil soeuer they suffer yet they cease not to bee glad and ioyful Secondly for the time wherein temporal death approcheth Then are the worldlinges greatly tormented in their consciences the which do reproue theÌ„ for their pompe pride vanities and follies but those which haue bene delighted to worke righteously do then reioice being assured of the remission of their sinnes Thirdly for the day of the last resurrection wherein those which haue bene wel and profitably occupied shal haue great cause of ioy For they shal possesse the kingdome of heauen the worldlings shal haue cause of mourning for the tormentes that they shal suffer Or if ye wil take this worde in the latter day shee shall reioice Mat. 25. 34. 35. more simplie that is to say that the vertuous woman shall haue continual prosperitie and ioye what time soeuer happen the sense shal be meete ynough After what sorte soeuer we take it women are admonished to be modest and sober in decking themselues and to apply themselues with a free hearte vnto woorke and labour 26 She openeth her mouth with wisedome and the lawe of grace is in her tongue As she behaueth herselfe vertuously in her busines and workes euen so doeth she also in her words The worldly women do thinke themselues very vertuous when they can open their mouthes readily to pronounce that which commeth in their fantasie without discerning whether the woordes they talke bee meete or no but the vertuous woman is guided by wisedome to speake that which is conuenient Wherein the women which desire to speake wel are admonished to giue their heartes to learne wisedome not to labour to please the wise of this worlde by their wordes as do they which haue sogred mouthes but to vtter forth wordes of edification and such as doe not prouoke their neighbours vnto wrath or despyte but by softe and gentle woordes woulde winne the heartes of their neighbours after the example of the vertuous woman which hath the lawe of grace in her tongue that is to say that doeth so rule and guide her tongue that it serueth as it were for a booke out of the which is learned al goodnesse wherewith wee may iudge that her hearte is filled For from the abundance of the heart the mouth speaketh And thus the women are taught that for to bee vertuous and to shewe themselues such they must suppresse their nature the which is sodainely to speake foolishly to bee spiteful and lightly to bee angry And for to doe this suppression let them followe the vertuous woman according as the wise doeth briefly at this present teache them and as Saint Paule doeth more largely in diuers places And therefore they ought to giue their mindes vnto the reading of the holy scritpure and to hearing of sermons of the woorde of GOD which is the true wisedome of all the faythful 27 She considereth the wayes of her housholde and eateth not the bread of ydlenesse The vertuous woman hath not a faint nor effeminate heart as haue they which are contented to bee dâ—intily nourished and kept and yet care to knowe howe they shoulde gouerne in the house They rest they pastime and take their pleasure and labour to liue in wantonnesse and leaue al the charge vnto their husbandes but shee considereth howe shee shoulde gouerne her children and other her housholde seruantes which are contained vnder the word of housholde that shee may cause them to spende the tyme in well dooing And it is not to bee discharged in charging them but to the ende to shewe them the way that they shoulde holde she herselfe laboureth diligently as the wise doeth signifie which saith not only She considereth but also that she eateth not the bread of ydlenesse In the same she giueth an instruction to her housholde that they ought to labour and to eate their bread in the sweate of their face And also she sheweth vnto women that they ought not to eate except they worke 28 Her children rise vp and call her blessed her husbande also shal praise her Because that the vertuous woman taketh care both of the bodies and soules of her children as it hath beene declared in the former sentences therefore it commeth to passe that her children doe growe in age and wisedome in counsel and discretion as the wise doth signifie it saying her children rise vp And being thus growne and increased corporally and spiritually they haue a true knowledge of the care that their mother had of them and howe shee hath wrought vertuously for this cause they doe greatly esteeme her they doe praise her and honour her and speake of her as of her that must al waies prosper and neuer be ouercome with euils The which the wise doth signifie saying and cal her blessed On the other side her husband also seeing her conuersation so vertuous and that by her meanes his children haue wel profited cannot blame her but beeing contented with her speaketh of her al the good he can possibly as the wise addeth saying Her husband also shal praise her If we shal take this word rise vp more simplie that is to say for they come forth and shew themselues to declare the praises of their vertuous mother and to bring her in reputation in the world there shal be no inconuenience But in what sense soeuer it is takeÌ„ we must vnderstand this same of aged children wel taught wel manneried For
GOD which giueth aboundantly all thinges to enioy That they doe good and bee riche in good workes and ready to 1. Tim. 6. 17 distribute communicate That which we distribute to the poore S. Paul calleth it a blessing or a beneuolence wherefore I thought it necessary to exhort the brethren to come before vnto you and 2. Cor. 9. 5. to finishe your beneuolence appointed afore that it might be ready come as of beneuolence not as of niggardlines Thervpon Solomō doth say that the lord doth not giue trouble with his blessing But at the first sight the contrarie may seeme true for he hath not altogither spoiled man of his blessing and yet though hee had sinned and had deserued to be depriued of al goodnes the Lord hath giuen him of them abundantly but yet hee hath saide vnto him Because thou hast obeyed the voice of thy wife c. the earth shal be Gen. 3. 17. accursed for thy sake Hee enriched the Patriarkes the which liued not without trouble as may be seene by the historie of their life Hee blessed Dauid with riches and exalted him ordeyning him king in Israel but before that hee attained vnto it hee suffred very much and after that hee was exalted hee had much trouble and that by the meanes of his owne blood And our Lorde Iesus doeth not promise any riches vnto his faithful people but with condition of persecution And also hee woulde that wee al shoulde beare our Mar. 10. 13. Luke 9. 23. crosse I answere that the blessing of God doeth not exempt the faithful from afflictions in their flesh and that they should not suffer much trouble in this worlde for let vs knowe that the afflictions of this present time are not woorthy of the glorie which shal bee Rom. 8. 18. shewed vnto vs they beare them with patience and ioy and are at peace and quietnesse in their consciences and are assured of the goodnesse and loue of God towardes them they say with Dauid The Lorde is my sheephearde therefore shal I want nothing Ps 23. 1. 27 1. 34 18. The Lorde is my light c. When the righteous crye vnto the Lorde hee heareth them and doeth deliuer them out of al their troubles Yea though hee shoulde kil mee yet wil I put my thrust in Iob. 13. 15. him saieth Iob. Contrarily albeeit that the vngodly which doe not acknowledge the goodnesse and blessing of GOD doe greatly prosper in the outwarde sight of the worlde for it is saide that they feele no trouble c. yet so much as in them lyeth they refuse and reiect the blessing of GOD and are also greatly troubled in their consciences and are much vexed in their mindes they haue no peace nor quietnesse in their vnderstanding The wicked are lyke the raging sea which cannot rest whose waterfometh Esay 57. 20. with the myre and grauel Euen so the wicked haue nopeace saith God 23 It is pastime to a foole to do wickedly but wisdom is vnderstanding to a man When wee haue committed any faultes and offences howe smal and litle soeuer they bee and bee it that wee haue offended and sinned by infirmitie or malice by ignorance or of set purpose to doe euil it is necessary wee shoulde knowe that wee haue grieuously offended forasmuch as wee haue transgressed the lawe of our God the which is so holy good and iust And vpon the knowledge herof we must tremble and be afraid of the righteous iudgement of God the which wee haue deserued that hee shoulde poure vpon vs and exercise against vs his wrath and anger and that hee shoulde no whit spare vs but damne and destroy vs and being thus feared that wee may bee brought to say without colour and faynednesse with Dauid Correct mee not in thy wrath O Lorde nor chasten Psalw 38. 2. mee not in thy heauie displeasure It is also necessarie for vs that such a feare shoulde leade vs not to a despayre as it did Iudas but vnto a griefe and sorrowe which may make vs hate the euil that wee haue committed and to detest and abhorre the same This kinde of sorrowe is very profitable and needful for vs as S. Paule doeth declare when hee reioyced at that that he had made the Corinthians sory saying I nowe reioyce not that yee were sory but 2. Cor. 7. 9. that yee sorowed to repentance for yee sorowed godly so that in nothing yee were hurt by vs for godly sorowe causeth repentance vnto saluation not to bee repented of but worldly sorowe causeth death Nowe as this sorowe is healthful vnto them which refuse it not euen so also the contempt therof is very dangerous And in that day did the Lorde God of hostes cal men vnto weeping Esay 22. 11. mourning to baldnesse and girding about with sacke cloth And beholde they haue ioye and gladnesse slaying oxen killing sheepe eating flesh and drinking wyne Likewise Solomon rebuketh this contempt when hee saieth that hee maketh but a sporte of wickednes c. He speaketh here chiefly of faults sinnes which haue bin much thought on and are committed vpon set purpose for hee vseth a word which commeth of a verbe that signifieth thoughtes Such faults are very greeuous and abhominable before God bicause they proceede of very set malice and that they which commit them woulde doe no better but if they coulde they would yet more wickedly And albeit they know wel that they do euil that they wold not bee so serued and that they would be ready to reuenge themselues if any man shoulde offend them yet as though GOD sawe them not they spare not to thinke and do euill They haue no feare of God and doe laugh euen whiles they doe euil as if they were well assured and as though they had made a couenaunte with death and hell They are of the number of those that Esay speaketh of saying Woe bee vnto them that drawe wickednesse vnto them with Esay 5. 81. 19 20. cordes of vanitie and sinne as it were with a carte rope Let the counsel of the holie one of Israel come and drawe nigh that wee may knowe it Woe be vnto them that cal euil good and good euil which make darkenesse light and light darkenesse that make sweete Esai 28. 14. sowre and sowre sweete And therefore heare the worde of the Lorde ye mockers because ye haue saide we haue made a couenant with death and with hell are wee at agreement Solomon calleth such people fooles and not without a cause For though there were nothing but this that they are destitute of wisdome knowledge they deserue to be called fooles by a stronger reason when they esteeme not wisedome but mocke thereat contemning and refusing it and in so muche as in them lyeth doe persecute it they deserue to be called fooles Also they are without wit without reason without vnderstanding the which is cause that
they do nothing care to do euil but do it of set purpose for al the admonitioÌ„s or threatnings that can be made vnto them yet do they nothing but scorne they make no more account of the woorde of God then of fables yea and lesse also Wherby we may iudge that they are without vnderstanding that they do wel deserue to be called fooles Now that they are without vnderstanding Solomon doth shew it when he sayth But wisedome ruleth the man that hath vnderstanding Hee setteth wisdome against foolishnes and vnderstanding against mocking shewing vs that the foole hath no wisedom and that the mockers are as beastes without any knowledge therefore they feare not to doe euil and doe assure themselues in their wickednesse Amongest the number of suche fooles and mockers wee may set Caine who after hee had slaine Abell passed not for his fault committed Gen. 4. 9. as wee may knowe it by the answere hee made when hee knewe not where his brother was c. And likewise the worlde destroyed by the flood For albeit that Noe did condemne it by the building of the Arke yet had they no care nor tooke no Heb. 11. 7. thought but continued still in their wickednesse passing the time away merily as our Lorde doeth shewe it saying For as they were in the dayes before the flood They did eate and drinke marry giue in marriage vnto the day that Noe entered into the Ark Mat. 24. 38. and they knewe nothing till the flood came and tooke them all away c. Sodome also the brethren of Ioseph Dauid also vntil Gen. 18. 19. Ezâ—c 16. 49 Luk. 17. 28 that hee was reprooued by the Prophet Nathan The Iewes which by enuie crucified Iesus Christ did mocke him saying hee hath saued other himselfe hee can not saue And nowe at this day the greatest parte of them which persecute the poore members Mat. 27. 41. of Iesus Christ are mockers And I woulde to God that there were none but in Poperie c. Wee bring foorth these examples to the ende that wee knowing that of our owne corrupt nature wee are not neither can bee better let vs therfore be diligent to aske of God that he would so print his feare in our heartes that thereby wee may renounce all carnal trust which is but follie and which holdeth man in giering and mocking And that by this feare wee might come and attaine vnto the true wisedome the which may make vs vnderstande that wee ought not to laugh and mocke but to bee sorie when we haue sinned but that of a sorowful spirite and contrite harte with al humblenesse we should aske with Dauid Haue mercy vpon me O God after thy great goodnesse c. Ps 51. 15. 3. 17. And to the ende that as wee vnderstande wee ought not to reioyce at our wickednes euen so also ought wee to conuert the foolish and bring theÌ„ vnto true vnderstanding Let vs aske with Dauid Make me a cleane hart O God and renewe aright spirit within me c. Again O Lord open thou my lips my mouth shal shew forth Mat. 7. 3. Rom. 2. 1. thy praise Otherwise if we take in hand to correct others wee be hypocrites and condemne other ourselues And forasmuche as wisedome is vnderstanding vnto man it is a certaine argument that we want wisdome when we know not howe to gouerne ourselues in the feare and reuerence of the Lord and thus we are fooles consequently mockers and scoffers And if wee bee suche wee cannot but looke for a horrible mockery for when wee make but Psal 2. 4. Pro. 1. 26. a mocke at sinne and doe euil wee scoffe at God refusing his yoke euen so also wil hee mocke at vs. If we desire to auoide the same let vs not tarry till the Lorde speake vnto vs in his fury but nowe whiles hee speaketh gently vnto vs by his sonne in his Gospel let vs heare him and obey him receiuing this holy Gospell with faith and repentance Those that receiue it after this sorte are wise and haue vnderstanding Contrarily they which despise him are fooles and scoffers as wee may see but too muche by experience 24 The thing that the vngodly are afraide of shall come vppon them but the righteous shall haue their desire It seemeth at the first sight that Solomon doth contrarie himselfe for hee hath saide that the feare is as mocking Nowe it seemeth like that the man which laugheth and leappeth for ioy is assured and that hee feareth nothing And also the vngodly is so proud that hee careth not for GOD neither is God in all his Psal 10. â— thoughtes And nowe hee saith that which the vngodly feareth c. But no man doeth gladly laugh that feareth for feare bringeth weeping howling carefulnesse and melancholie and if it happen that any man in feare laugheth it commeth not of ioy nor of assurance they haue but it is to labour to turne away this feare and to diminishe the griefe that men haue conceiued I answere The cause why the vngodly and a foole laugheth and mocketh when hee worketh wickednesse is not because hee is altogether without feare and doubt and that hee is truely assured that no hurt shall happen vnto him hee is destitute of the promises of peace of life of saluation and of all felicitie and prosperitie aswell of this worlde as of eternall ioy for these promises do appertaine onely vnto the wise and to the righteous elected And they are the same which truely may assure and deliuer a man from feare The assurance and safetie that the wicked labour to haue and doe promise themselues is not safetie but vaine presumption and a false opinion the which they striue to keepe still in their braines Caine doeth strongly striue to assure himselfe after he had slaine his brother but when hee answereth GOD howe hee Gen. 4. 9. knoweth not where his brother is become and that hee asketh if he be his brothers keeper hee well declareth that hee is not without feare for if he had been assured and had feared nothing hee woulde haue answered boldly I haue slaine him The reioycing then of the vngodly doth not proceede of true assurance but of that they endeuour to harden themselues and to waxe obstinate in euill that they may cast from them al fearefulnesse if it be possible Likewise Lamech albeit that he boasteth to be so strong and hardie that though hee were hurt may med yet in his strength he would kill a man yet doeth hee wel declare himselfe not too bee assured Gen. 4. 23. but afraide when without any worde of GOD hee threateneth him that shall kil him with more greeuous vengeance than GOD had threatened the man that should slaye Caine. Although then that the vngodly are but too mightie and too hardy to coÌ„mit euill and that without remorse of conscience with an vnbrideled desire they make horrible things yet do
vs that they are of a better nature then wee be and that they know wel how to doe their duetie as we see in Esai the first Chapter and second verse and in diuers places of these Prouerbes and nowe the wise man setteth before vs three And when such rebukes are giuen vs they are not to confounde vs but to make vs better aduised and more discreete and also to be ashamed of that that we must goe to the schoole with the beastes The first of the three is The Lyon which is strong among beastes not onely in his members but also of courage and by the same his courage hee walketh fiercely in his way and there is no beast howe strong or great soeuer hee be that may turne him or make him goe out of his way and so he ordereth verie wel his steppes and walketh comely The wise man doeth not set before vs the crueltie of the Lyon for if we did folowe him therein we shoulde be like vnto the Deuil but he 1. Pet. 5. 8. would haue vs to folow the courage the boldnesse and nimblenesse of the Lyon to the intent that whatsoeuer the Deuil or men can doe against vs yet shoulde wee alwayes goe boldly forwardes as God doeth teache vs by his word and should in no wise be afraid Herein it is that we should be like the Lyon as Solomon doth shew vs. By the seconde that is the Greyhounde that is lustie to runne he doeth admonish vs that we should not be like vnto the Snaile Pro. 28. 1. that creepeth verie softly but should be readie diligent to runne our course as wee are exhorted in other places of the scriptures Psal 119. 32 1. Cor 9. 24 Heb. 12. 1. 2. Tim. 4. 7. that we may truely say I haue fought a good fight I haue finished my course I haue kept the fayth And for to doe this wel we must take heede from folowing of hungrie Dogs For if we be gorbellies gluttons and drunkardes we can not be swift to runne our course but desire to be at rest as the Prophet Esai in the 56. Chapter 10. 11. blameth the rulers of Israel And therfore Iesus Christ doeth exhort vs saying Take heede to yourselues that your heartes bee not ouercome with surfeiting and drunkennesse c. Euen so must Luk. 21. 34 we take heede from folowing their enuie but that rather we should be ioyful for the prosperitie of our neighbours and sorie for their miserie let vs not be like vnto Semei nor like vnto the multitude of people which mocked at the affliction of our Lord who are called 2. Sam. 16. 5. 6. 7. 8. 9. Mat. 27. 29. 40. Psal 22. 17 Dogges By the third that is the Goate which by a natural care and boldnesse that he hath feeling himself armed with strong horns doeth walke before the flocke when they are ledde to pasture wee are admonished that for to walke rightly we must bee an example vnto our neighbours and to labour to goe before them by honest and holie conuersation that they may folow vs. This belongeth vnto al Christians and chiefly vnto those which haue any gouernment either spiritual or temporal but wee must beware that we stincke not as Goates doe least we be placed at the left hande The fourth Mat. 25. 33. thing whereby we are here admonished to order our manners and conuersation right is not a beast but a man not vile nor abiect but one that is in authoritie and hath power ouer other and is ruled with such wisedome grauitie and seueritie that hee is obeyed without any resistance or rebellion For although before the world we are not al Kinges and that it is not lawful for vs to vsurpe to ourselues the Kingly authoritie yet forasmuche as we haue al naturally royal heartes for wee woulde be content that al men were subiect vnto vs and wee subiect to no man it is therefore good reason that wee shoulde order our steppes as wise seuere and graue Kinges that we might so rule and raigne ouer our lustes and our sinnes that they shoulde haue no reigne nor rule in vs as Saint Paule doth admonish vs in diuers places And also if wee be Christians wee are Kinges And in this that wee are Kinges it is not to reigne worldly For our kingdome Rom. 6. 12. Exo. 19. 6. Apo. 1. 6. Iam. 4. 1. 2. is not of this worlde but is spiritual the which if we wil quietly possesse we must tame and subdue our lustes After some we may say that this parable sheweth what the Prince ought to bee to wit lyke vntoo the Lyon to the Greyhound and to the Goate that hee may bee feared of the wicked and loued and honoured of the good For the Lyon vseth no crueltie except he be prouoked holdeth in his nayles so fast as doeth the catte and neuer displayeth and vnclaspeth thē but only in the fight Euen so should princes neuer exercise their wrath and displeasure nor take weapon in hand but vppon necessitie The Greyhound doeth not persecute his guestes but onely the wilde beastes the Goate goeth before the flocke as a keeper Euen so the Prince ought by good lawes to rule his flocke and to preserue it If the princes doe thus gouerne themselues no man wil rise vp or rebel agaynst them For they haue GOD for their keeper and defender against rebels and seditious subiects 32 If thou hast beene foolish in lifting thy selfe vp and if thou hast thought wickedly lay thy hand vppon thy mouth Of our vicious and corrupted nature we are all senseles and doe delight in our malicious foolishnes and doe thinke wee are something and are readie through pride arrogancie to exalte ourselues aboue or against our neighbours and which worse is against God And being thus senseles we can not so much as think a good thought but all euil Therefore when the wise man speaketh conditionally Gen. 6. 5. 8. 21. If thou hast c. We may resolue his woordes casually in saying forasmuch as thou hast been folish c. Whē he so speaketh he teacheth vs that although we of ourselues are nothing woorth within yet ought we to take heede to be defiled in our conuersation And therefore let vs vnderstand that he doeth exhort closely to labour to refourme our thoughtes desires purposes counsels affections and lustes For otherwise we cannot haue a quiet modest conuersation the which he signifieth By laying the hande on the mouth Mow he maketh mention of the hand and the mouth because by those members we shewe and exercise foolishnes arrogancie and malice which is within with the hand we make signes of iniquitie we steale we vse shameles touching feeling doe violence in fighting killing sleying And for this cause the scripture reprocheth that they haue stretched out their hands vnto theuery Esai 1. that their hands are ful of blood also it doeth exhort vs to keepe thē
innocent frō euil From our mouthes come vain woordes othes false othes blasphemies false witnessinges tales backbitinges and flatteringes whereuppon doe folowe great inconueniences and great offences and are readie chiefly to misuse our mouthes and it Iam. 1. 19. 3. 2. is verie harde for vs to tame the same and to cause it to keepe silence as it ought as we prooue the same but too often as also the scripture declareth it Wherefore we must stande vpon our watch folowing that which Dauid saieth I wil take heede to my wayes Psa 39. 2. that I offende not with my tongue c. But forasmuche as of ourselues it is an vnpossible thing therfore we must pray vnto God that it woulde please him to haue care to open and shut our mouthes as Psa 51. 17. 141. 3. he shal see to be expedient as the scripture teacheth vs to doe 33 When one churneth milke hee bringeth foorth butter and he that wringeth his nose causeth blood to come out so he that forceth wrath bringeth foorth strife Albeit that Saint Paule saieth Be angrie but sinne not yet is it not wel done at any time nor a man to be giuen and accustomed Ephe. 4. 26. Pro. 15. 18. 26. 21. 29. vnto wrath nor to be sodeinly angrie as Saint Paule doeth shew it when he saieth Let not the Sunne goe downe on your wrath For also from thence doe proceede debates and strifes He that forceth wrath that is to say which often and sodeinly is angrie bringeth foorth strife The wise man compareth such a man and his fruite vnto two thinges whereof the one is good and the other euil that is to wit after the nature kinde of butter and sheading of blood But the same maketh not the similitude fautie For in a comparison it is not required that al the partes should agree and be like in euerie pointe it sufficeth that there bee some one pointe agreeable to the matter that is handled otherwise there should bee in the Prophets and Euangelists certaine comparisons verie absurd the which we must neither thinke nor say Therefore albeit that it is profitable to beate and churne the mylke to bring foorth butter yet shoulde it be verie wickedly doone of a man often or sodeinely to be angrie For as of the beating and churning of the mylke wee bring foorth butter euen so an angrie man stirreth vp and prouoketh strife And as by too muche wringing of the nose wee wipe it not but wring and make blood to come out which is euil euen so also of wrath and striefes doe oftentimes rise murders The xxxi Chapter 1 THE wordes of king Lemuell the prophesie which his mother taught him AFter the Hebrwe and Latine expositours Solomon is called Lemuel 2. Sam. 7. 12. 13. that is to say of God For albeit that Dauid had elder sonnes then Solomon yet was none of them ordeined king but Solomon according as God had foretolde Dauid by the Prophet Nathan The which was perfourmed in Solomon Nowe hee 1. Kin. 8. 20. 2. Sa. 12. 25. calleth the sentences following his wordes Because that hee hauing hearde them of his mother had gathered them into writing Wherein hee sheweth that albeit hee had beene the scholler of the Prophet Nathan yet did hee not despise the instruction of his mother but had the same in great estimation as hee sheweth when hee calleth it a Prophesie that is to say doctrine whereby his mother hath expounded vnto him the wil of God as hee hath declared by his worde as it is so taken in the 1. Cor 14. verse 1. And thus this mother doeth wel shewe vnto the the great Dames and Ladies and vnto al mothers that they ought not to spende the time with the children in talking of vaine things but that they should haue the worde of God in their heartes for to bee able to teache their children both by mouth and by example as the Apostle Saint Paule doeth shewe them I say expresly too bee able to teache their children For though women bee neuer so 1. Tit. 5. 4. 1◠Tit. 2. 3 1. Cor. 14. 34 1. Tim. 2. 11 wel learned yet ought they not to take in hand to teach publikely as Ministers of the Churche And albeit that wee finde it not writtenin any other place that the mother or Solomō hath taught him yet ought it to bee enough for vs that hee himselfe doth heere confesse it And also it is to bee beleeued howe Dauid who was a great Prophete for to correct and amende the faulte that they had committed together during the life of Vrias her first husband was careful diligently to instruct Bethsabe the mother of Solomon Wee might also say that Solomon calleth his mother the Church in the which hee had beene taught by Nathan the Prophete and by the Priestes Howsoeuer it bee when Solomon gathereth by writing that which had beene taught him hee sheweth vs howe greatly careful and diligent wee shoulde bee to hold and lay vp that which is taught vs for to frame thereby our manners and conuersation that wee may teache our neighbours by good doctrine and holy conuersation 2 What my sonne and what the sonne of my wombe and what O sonne of my vowe The mother of Solomon doeth wel declare how much she loued him when she is not satisfied with saying once My sonne but doth repeate it And in the same repetition shee declareth how he is her sonne that is to say that she hath conceiued him in her wombe that she did beare him with trauel and paine that she brought him foorth with sorow and nursed him vp And albeit that diuers mothers doe perswade themselues that their children ought to be contented therewith yet wil not she stay there but euen as shee had nursed him corporally euen so woulde shee also bee a spiritual mother And also there with in remembring her wombe shee sheweth him that he ought in no wise to despise her nor to refuse her holy admonitions that she would teach him nothing but that should bee for his profite and that shee woulde not abuse him to worke his destruction seeing he is the fruite of her wombe But moreouer for to declare vnto him her motherly affection and howe she neuer forgetteth him she calleth him the sonne of her vowe Nowe wee often make vowes for to obteine that which wee greatly desire and esteeme to be profitable or necessary as Iacob Gen. 28. 20. 21 doth And thus when she saith What sonne of my vowe She declareth that shee neuer ceasseth to pray for him and to desire his health and prosperitie And it is as much as if shee called him her wel beloued sonne on whom she setteth al her heart as she did shewe the same indeede 1. King 17. When shee desireth Dauid for to erect and place Solomon in the kingdome against Adonias Moreouer let vs note that these wordes are no flattering speaches but sweete declaratiōs for