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
shal haue enough in the which chiefly consisteth the abundaunce of victualls when it is conioyned together with a contented minde SecoÌ„dly we are exhorted to be coÌ„teÌ„t with our estate wheÌ„ God doth allowe the same sith it is saide that the poore haue much foode by their labour It commonly happeneth that they that are contented with a little doe liue muche more at their ease then doe they which are riche 24 He that spareth his rodde hateth his sonne but he that loueth him chasteneth him betimes Beholde this is a lesson which pleaseth neither children nor fooles which haue neede of correction and yet it is profitable for them yea more necessary then eyther meate or drinke wherein they are greatly delighted and doe serue to strengthen the person When we are young and foolishe geuen vnto vayne desires and worldly and carnall pleasures we cannot delight to learne this lesson neither can we heare that children shoulde be corrected but when we are come to age though we be not instructed in the Gospel yet if we haue any sparke of good naturall iudgement wee vnderstand then that it is needefull for children to be corrected and doe commend and prayse our parentes for that they did not suffer vs to liue as we listed and also there are some which can heauily lament and complayne that their parents haue spared them too much and haue borne too muche with their follies and frowardnesse of their youth and for this cause if they haue any children they chasten them as they see to be necessary and expedient for them The very heathen and Turkes doe know this and there are some which will boast to bee reformed after the Gospel and yet notwithstanding they will neglect to chastice the follies insolences and frowardnesse of their children and will not suffer them too bee beaten with rods as is necessary but rather they wil hate the Schoolemaisters that shall correct them and will be ready to reuile them insteede that they shoulde loue them and thanke them and also too pray them to chasten theyr children sharply in good time for to saue them from the gallowes for it happeneth oftentimes that the hangman doeth handle execute them which haue not byn corrected by their Parentes in theyr youth Wherefore let those fathers and mothers which loue the welfare honor and saluation of their children or doe thinke to loue them learne heere to correct them in good time otherwise so farre is it of that they loue them indeede that they rather hate them and consequently are murtherers of their children for whosoeuer hateth his brother is a murtherer 1. Ioh. 3. 15. And forasmuche as neither father nor mother woulde bee counted murtherers of their children but contrarily woulde giue them their blood if their children had neede of it seeing it is thus I say the parents must be careful to correct and chastise their children betimes Likewise Kinges Princes Magistrates and Iudges of the earth which should bee the fathers of the people committed to their charge if they loue their subiectes they wil be careful and diligent to chasten the foolishe wicked and dissolute Moreouer when the Ministers of the worde doe by it engender and get sonnes daughters they also are as fathers to the people committed vnto them whome they ought to loue and to shewe them their loue by admonitions instructions corrections and threatenings But for to returne vnto carnal and natural fathers of whome Solomon doeth heree chiefly speake when hee saieth Hee that spareth his rodde c. For heere hee teacheth fathers of housholdes howe they ought to gouerne their children for to make them wise sober modest humble and good there is heere also an harde pointe to bee resolued That is that it may seeme that Saint Paule repugneth this sentence when hee sayeth Fathers prouoke not your children to anger Ephe. 6. 4. Collo 3. 21. Againe Yee fathers anger not your children For there is nothing that the children doe hate more then the rodde nor wherewith they are more prouoked and angred then when they are beaten with the rodde and be made to feele it so that if they durst or were able they woulde rise vp and withstande their parentes or maisters when they correct them This is the solution of the former doubt Let vs knowe that Saint Paule doeth not forbid fathers that they shoulde not correct their children with roddes but as it might seeme by this that Saint Paule exhorteth children to giue obedience vnto their parentes hee speaketh chiefly vnto fathers which haue children and are not disobedient nor dissolute nor rebellious nor contemners but with humilitie feare and reuerence endeuour to please their parents and to be at their commandement For we shal see some fathers so sharpe churlish cruel seuere vngentle and vntractable which wil not cease to beate and vexe their children which endeuour to yeeld their duetie Saint Paule would not haue Christian fathers to be such towardes their children which doe their duetie neither also towardes them which erre and yet notwithstanding hee meaneth not that they shoulde not be corrected as hee sheweth when hee sayeth But bring them vp in instruction and information of the Lorde Likewise when Solomon woulde haue the childe to bee corrected hee meaneth not that his bodie shoulde be alwayes beaten with a â—od but that wee shoulde vse exhortations corrections instructions and threatenings hee meaneth chiefly wee should not spare such kinde of roddes Moreouer let vs note that al inferiours and vnderlings ought to suffer their superiours with humilitie patience and obedience And if wee ought to behaue ourselues thus towardes men by a more strong reason towardes God as it is largely handeled in the 12. Chapter of the Epistle to the Hebrewes 25 The righteous eateth to the contentation of his minde but the bellie of the wicked shal want A man that is instructed in the worde of GOD which laboureth to cleaue theretoo by Fayth that hee may bee assured of the goodnesse of the Lorde towardes him in woorshipping him calling vpon him praysing and giuing thankes vnto him for al thinges and also which laboureth by true repentaunce to followe his commandements that he may gouerne himself towards his neighbours with vnfayned loue and to edifie them in holding the true religion and yet for al this prayseth himselfe neuer the more but depending wholie vpon the grace of God looketh for his mercie only this man is a righteous man is neuer forsaken of God but obteineth of him that which hee wisheth desireth so that he wanteth nothing that hee can desire Solomon doeth signifie it when hee saith The righteous eateth to the contentation of his minde Hee saith this folowing therin the commandement of the lawe and the promises of God let no man deceiue his neighbour c. The desires of such kinde of people are not outragious but are contented Leui. 25. 17. 26. 24. Deut. 28. 3. Psal 37. 3. 145. 14. with
destroyeth but the body for a certaine time but hel swalloweth the soule for euer yea and the body to after resurrection to remayne in perpetual torments both bodie and soule Wherefore if fathers and gouernours ought to be careful to keepe the bodies from the gallowes by chastizing and beating their children with rods by a farre more reason when by meanes of the rod one may keepe them from death eternal they ought not to be negligent to vse the rodde and yet neuertheles noâ— thinke that the materiall rodde which one holdeth in his hande hath such vertue of it selfe alone for it is an instrument that GOD maketh to preuaile as he thinketh good The principall rod to deliuer children from hel is the woorde of the Gospell which is the power of God to saue al beleeuers And so it is not ynough nor yet the principall point of correction and chasticement To beate with the rod but with the same the principall and most necessarie is that fathers and gouernors bring vp their children in the knowledge and wayes of the Lorde And therefore they that haue Ephe. 6. 4. children in charge ought to beecareful to shewe them good examples in liuing soberlie in this present world so that no filthy worde proceede out of their mouthes but only that which is good to the Tit. 2. 12. Ephe. 4. 29. vse of edifying c. 15 My sonne if thy heart be wise my heart shal reioyce and I also Carnal and worldly fathers are maruellously reioiced when they see their children increase in beautie or temporal prosperitie when they see their bodies are in good health and they receiue pursely profit in augmenting earthly goods and when they haue the craft to maintaine themselues ciuilly with their neighbours to haue them stil at their commandement And yet they are not careful a whit howe they dispose of their soules They haue no care but of that which is seene with the eye and reioice in no other thing Likewise the children of such men for the most parte resemble their fathers and reioice not but in worldly matters But the faythful and true Christians reioice principally when their children inwardly are wel disposed by wisedome Solomon sheweth it when he saith My sonne if thy heart bee wise c. When Solomon is not content to say simply my heart shall reioyce but addeth and I also hee admonisheth vs very wel that the greatest ioy of parents ouer their infants ought to be when they see them wise but not after the worlde for the wisedome of this worlde is but folly before God but that they bee filled with diuine wisedome although this world reprooue it Therefore when man beholdeth but the face and there is none but God which seeth the hart one may aske how fathers mothers may reioyce at the wisedome of the heartes of their children The answere is that if the heart be wise it will shewe himselfe so by workes and words which are of God For the hart which is truly giuen to wisedome suffereth not the outwarde members to bee ydle but as much as in him lyeth forceth them to say and doe things which are to the glory and honour of the Lorde and to the profite and health of his neighbours And so it behoueth the children to reioyce their parentes imploying themselues to say and doe things good and honest iust and righteous Solomon signifyeth it saying 16 And my reines shal leape for ioy when thy lips speake righteous things See heere how the wisdome of the hart is manifested by the lips by the which we shal vnderstand al other members which we must turne from wickednesse and apply to wel doing according as God teacheth vs by his word But Solomon to shunne prolixitie speaketh but of lips and the rather of them than of other members because they are readiest to manifest the inward partes and most fit to shew forth the praises of God and likewise to mainteine the heart that it wander not heere and there out of wisedome as we prooue for when wee thinke of any thing it is streightwaies gone out of our hearts except we common and talke of it and speake with our mouthes And also when the lippes speake according as the heart is affectionate the other members are the more ready to execute that which is vttered And when he saith My reines shal leap for ioy he vseth repetition which is familiar in the scriptures It is the same which he hath said My heart shal reioyce and I also For the reines are taken for that which is most profoundly hidden in man which is the hart as may bee vnderstoode in that the knowledge thereof is reserued to the Lord and when he ioineth speaking of righteous things to the wisedome of the heart he sheweth that Iere. 17. 9. 10. wisedome resteth not in phantasies and good intentions of men but in true knowledge of the wil of God the which he declareth to vs by his word which is the perfect rule to guide vs to wil thinke lay and doe that which is right and equitie which resteth onely in this that we yeelde the honour to God which appertaineth to him and that wee aide one another in true charitie and brotherlie loue This thus considered wee see whereof it is that parentes ought to reioyce principally in regarding the conuersation of their children The superiours in seeing their subiectes And the ministers in considering the flocke that they haue to feede Therefore sith folly is bounde in the heart of the childe it foloweth wel that al they which haue any gouernement of youth ought Prou. 22. 15. very carefully to obey that which Solomon commandeth them ver 13. 14. Otherwise they cannot haue true ioy for folly remayneth And so the lips speake not of righteous things where at all faythful and Christian gouernours ought greatly to reioice And therfore according to the estate that they occupy they ought to vse correction to driue a way folly which is bound in the harts of children the magistrates in one sorte the ministers in another and the fathers in another for they haue not al one and the same power The ministers force consisteth onely in the worde Magistrates haue the sworde and fathers the rod and also they may vse warnings and admonitions by the worde For although it appertaineth onelye to ministers to preache the worde publikely yet neuerthelesse as magistrates and parents ought to gouerne themselues by the same so ought they to vse it towardes them which they haue in gouernement 17 Let not thyne hart bee enuious against sinners but let it bee in the feare of the Lorde continually It seemeth wel to yong folkes that they are wise ynough if they folowe the multitude and seeke to raise themselues vp and bee of value in aduauncing themselues and working their owne profit although it bee to the damage of their neighbours and so they are sinners that is to say hauing their hartes infected and corrupted
Childrens children are Gods blessing and howe 349. b. 350. a Against such as complain that they are charged with too many Children 350. a What wee must doe to be crowned honestly with our Children 350. a What is meant by this That the glory of the Children are their fathers 350. b Who are Gods Children spiritualy begotten 5. a. Of the necessitie of knowledge in Children and why 3. a Of Children in age children in vnderstanding 3. a Of the dueties of Children to their parentes 92. a. b The names of Gods Children are registred in heauen 442. a Against such as would haue Children to doe according to their owne fansie 414. a Children which mocke contemne their parents compared to Carion howe 618. a What Children they be which offende and sin against their owne consciences 617. b. 618. a What it is that hindereth Children to inherit 248. b That a vertuous woman is worthie of publike praise whereupon followeth a lesson for Children 639. a What Children doe make glad their fathers 127. a The inconueniences which folow vpon not instructing of Children in their youth 450. a What parents must do if they desire to haue their Children prooue honest 450. b. Against such as thinke it not needful to busie themselues in teaching Children 449. b When Children neglect their duetie principally to their parentes 474. a. b A threatning against disobedient and rebellious Children 420. b Howe and when Children doe turne their parentes ioye into weeping and mourning 127. b Children that desire to make their parentes glad must folowe the word of God 127. b. Fathers mothers c. ought to be careful to see their Children instructed in gods word 127. a The wisedome of Children and inferiours standeth in obedience and sufferance to be ruled after the woorde of God c. and why 128. a. Church That we must be in companie with our mother the Church and why 58. a Against the Popishe Church and what wee must doe to discerne it 6. a b That we must be obedient to the Church if we wil heare God 6. a The Church is the spouse of God 6. a The Church is the piller strength of trueth 6. a Citie What Citie shal be eâ—alted by the blessing of the righteous 176. a Wherein the happinesse of a Citie consisteth 175. a What we must doe if we wil haue our Citie prosper and be happie 175. a By what blessing a Citie is exalted 175. b 176. a Cities That God alone ruleth Countries and Cities 175. a That hee which ruleth his minde is more valiaunt then hee which winneth Cities 345. Commandement For what reasons wee shoulde folowe the Commaundement of God with great diligence and loue 36. a That the keeping of the Commaundement is the keeping of the soule 393. a The Papistes confuted in that they holde opinion we should not obey the Commandement of louing our enemies 13. b The prayer of a Prince is as muche as his Commandement 13. b Commandementes That we decline not when wee despise the Commandements of men 71. a b That the Commandements of God are giuen vnto vs by men 56. a. b What is the meaning of these woordes To keepe the Commandements 392. b What lessons Moses teacheth vs in the two first Commandements 33 a. b The Commandements of God are the pathes of the righteous 30. a That the keeping of Gods Commandementes doeth not stand onely in outward works c. 32. b Why the length of our life is attributed vnto the lawe and the Commandementes 30. b The Commandementes diuided into mercie and trueth 31. What wee must doe to fulfil Gods Commaundementes and when wee fulfil them 19. b The meaning of Solomon by these wordes And hide my Commandements within thee 19. b Howe and in what sense we may say that the way of Gods Commandements is ours 260 b What kinde of loue God requireth of vs in the keeping of his Commandementes 239. b. 240 a Life is giuen vs by the keeping of Gods commandements 97. b What it is to receiue the commaundementes 134. a. b Companie Corruption of manners by wicked companie and euil examples 75. b The daunger of keeping companie with the wicked 61. b. 62. a The danger that commeth by an harlottes companie any way vsed 72. a b The Papists a hellish companie 246. b That we ought to take heede howe we keepe companie with whoores whoremongers and why 26. b. We must flie the companie of the wicked and not spare our goods from the poore if we would be satisfied 130. a The daunger and mischiefe of euil companie 106. a What companie wee must reiect and what companie we must seeke 106. b Compassion That we must haue pitie and compassion on them that hate vs. 513. a b Concupiscences Al such reprooued vnder the comparison of Horsleaches as are caried away of their vnbrideled concupiscences 617. a Confession Auricular confession condemned as hauing no foundation in scripture 567. a Confession of our sins to men necessarie and requisite and why 567. a Confession of sinnes to men prooued by sundrie examples 567. b Confession of sinnes ought to come only from griefe of hauing offended God c. 75. a Confession of sinnes comming from feare of punishment condemned 75. a What kinde of confession we should vse beeing afflicted 75. a Confession of mouth and consent of heart are required together in scripture 36. b Of the hypocritical confession of suche as repent not truely 75. a Confidence Against vaine confidence in worldly temporal thinges 159. a b Against vaine trust and confidence in riches 167. a Conscience The difference of conscience in the iust and the wicked 557. a. b That a good conscience is a continuall least and howe 304. a. b That the wicked doth not possesse that which he hath with a sound conscience 295. b Who bee the guides and gouernours of the righteous mans conscience 168. b A good conscience is stated vpon the grace of God c. 169. b. When the conscience of man is vpright and righteous 167. b None can flie the iudgement of the conscience 496. b What a man must doe to haue a pure and right conscience 167. b What is the cause that a man can not haue a pure and right conscience 167. b The framing of the conscience by the certeintie and assurance of Gods goodnes 168. a Of a right and sound conscience and in whom it is not to be found 168. b The euill conscience of the wicked doeth reprooue them and howe 14. a Consolation A consolation for the miserable and distressed 314. b. 315. a Howe the Lord ministreth consolation to the faithful afflicted 513. a Of such as are neuer the better for woordes of consolation 512. b. 513. a Constancie That constancie commeth not of ourselues but of God 218. a That there is no constancie without trueth 218. a Of constancie and who count that they haue it 217. b Contemners The iudgement of God against the Contemners of
Ministers of the Churche to learne by hauing this title and name of pillers giuen them 117. a Ministers of the word are the instruments of wisedome and a lesson for their learning 113. a The ende of the doctrine of Gods Ministers and their preaching 104. b. 105. a Wee must heare the Ministers of wisedome that is the Sonne of God and how 113. b. 114 a Ministers of the word are Heraldes c. of the most highest and of their charge 157. 6 The Ministers of the worde are the husbandmen and labourers vnto whome the Lord hath let out his vineyarde 161. b That Ministers ought to bring to the people the pure worde of God 55. a That Ministers of the Church stande chiefly in great neede of wisedome 197. b That Ministers are the mouth of God when they faythfully exercise their office 57. a That Ministers ought to haue the reward of their labour 207. a Howe and in what respectes Ministers of the word do preach righteousnes 216. a What affection Pastors and Ministers ought to beare to the Lordes flocke 473. a Why the charge of Ministers is greater then that of carnal parentes 493 a The ende wheretoo the crye of Gods Ministers should serue 13. a Howe the lippes of Ministers should obserue knowledge 72. a Of the Ministers of Gods woord and that they shoulde not bee dumbe 19. b The Ministers of the woorde ought to be careful to speake the sincere trueth and why 68. b Howe Ministers shoulde behaue themselues towardes them whome they teache 65. a. b The duetie of Ministers in their Ministerie 11. b That to heare the Ministers of the trueth is to heare Christ 457. a Mirth What mirth that is whose ende is heauinesse 264. a Of mirth and what laughing it is wherein the heart is sorowfull 263. b. 264. a. Mocke The danger wherein we runne by making a mocke at sinne 154. a What we must doe if we wil not haue God to deride and mocke vs. 14. a b The cause why the vngodly and a foole doth laugh and mocke when he worketh wickednesse 154. a Mockerie Of Mockerie and whether it bee a meete thing for the wisdom of God to mock 14. a What the mockerie of God and his wisdome is 14. a Mockers Mockers are as beastes without any knowledge and therefore feare not to doe euil 153. b. How and when wee prooue ourselues fooles and consequently mockers 154. a Of our owne nature we cannot be any better than mockers 153. b Of mockers and mocking of the poore and how the same is done 349. a The reward of such as are mockers and scorners of their parents 617. b. 618. a Such as persecute the prore members of Iesus Christ are mockers 153. b Examples of mockers set downe for our erudition and learning 153. b Against mockers and contemners of religion and that they must be punished 485. b. That fooles and mockers desire not to mortifie their flesh c. 20. b. Monkes Against Monkes Priestes and schoole Doctors 125. b. 126. a Against the wisedome of Monkes and Fryers in Poperie 132. b We must take heede of Monkes and Fryers and why 136. b. Mother The loue of Solomons mother declared by certaine patheticall speeches 624. b. 625. a In heauinesse of the mother there is threatening of death and damnation 128. a. Looke Children Mothers How vertuous mothers are honored of their children 637. a. b That children must receiue and they the commandements of their mothers why 618. a Why Solomon attributeth instruction vnto mothers c. 618. a. b A lesson for mothers touching the gouerning of themselues in youth 475. a How mothers shoulde spende their time with their children 624. a. b. Mourning Of mourning and lamentation 74. b With what kind of mourning God is pleased 74. b The mourning of whore keepers speÌ„dthrifts from whence the same proceedeth 75. a The fruitlesse mourning of wastgoods and meanes to auoide the same 74. b. 75. a. b When and in what respects mourning and lamentations are profitable 74. b Mouth Of the vse of the mouth and howe wee must order and applie the same 212. a. b. Of the fruite of the mouth and what the same is 229. a b Two principall wayes of keeping the mouth 230. a. b The vse and office of the mouth most necessarie and excellent 229. a. b What is meant by hauing the rodd of pride iâ—our mouth 255. b Notable doctrine vpon these wordes Laye thy hande vpon thy mouth 623. a. b That it is a harde matter to keepe the mouth and why 230. b That the mouth hath feete and what those feete be 87. a The meaning of these woordes With the fruites of a mans mouth shal his bellie be satisfied 376. a. b That we must doe away frowardnesse from our mouth and howe 68. a b Of the reformation of the mouth and what we must doe in that case 68. a Of putting away a wicked mouth from vs and how that may be done 316. b. 317. a That the wicked mans mouth babbleth euill thinges 317. a Mouthes Of the mouthes of gluttons and drunkardes 230. b Howe the wicked occupie their mouthes both towardes God and man 87. a That our mouthes are ful of poyson and in what respectes they are so 69. a Multitude Howe Princes and great men shal get them a multitude of subiectes 280. a That we must not folowe the multitude and why 7. b The way to holde a multitude of people in obedience and gouernment 280. a What kinde of multitude deserueth to be called a people 280. b Murther Howe execrable and accursed murther is in Gods sight 90. a Of murther and manslaughter before God and who are guiltie of the same 8. a Murtherer Wherein a man sheweth himselfe to bee a murtherer 586. a Murtherers Of sundrie sortes of murtherers 90. a. b All hateful men whatsoeuer they bee are murtherers 586. b What wee must doe if wee will not be counted murtherers and bloodie men 586. b Of murtherers and what kinde of men are such 10. a What kinde of riche men are murtherers and what kinde not 10. a. b N. Name That wee ought to desire and thoose a good name aboue al other thinges 446. a. b The vaine superstition of the Iewes not daring to pronounce the name of God 368. b. 369. a That the name of the Lorde is himself 369. a The name of the Lorde compared to a strong Tower and howe 369. a Of the name of the Lorde and that it is not a base word 368. b Neighbour That we ought not to despise our neighbour and why 167. b. 177. a That Christians ought to take heede howe they despise their neighbour 177. a The signification of this woorde neighbour 176. b That euerie man howe strange soeuer he be is our neighbour 82. b That the soule of a man is meant for his neighbour and howe 183. b Howe wee must behaue ourselues towards our neighbour if wee bee offended with him 507. a
a sonne that seeth al Eze. 18. his fathers sinnes which hee hath done and feareth neither doth the like c. hee shal not dye in the iniquitie of his father but hee shal surely liue Let vs not therefore enuie the worldly blessing but let vs desire the blessing of God whereof if wee wil bee assured let vs forsake enuiousnesse frowardnesse and al wickednesse and giue ourselues vnto righteousnesse staying ourselues vpon the grace and mercy of GOD by fayth and framing our liues according to his holy woorde exercising vnfaigned charitie one of vs towardes another And if for thus doing we be accursed of the worlde let vs reioyce as S. Luke teacheth vs blessed are ye when men hate you c. Reioyce yee in that day and bee Luke 6. 22. glad for beholde your rewarde is great in heauen This rewarde is the blessing of the Lorde that Solomon promiseth vnto the righteouse when hee saieth but hee blesseth the habitation of the righteous For mainteyning them in this earthly mansion giuing them ynough of al thinges and wherewith they are contented though they suffer much yet finally hee giueth them the perfection of al blessednesse that is to say the kingdome of heauen And albeeit that nothing doeth prosper nor increase nor growe without the blessing of God yet is it not to say that they which haue greate aboundance of worldly riches are blessed of â—od For it is sayde Wo be to you yee riche for you haue your Luke 6. 2â— consolation heere They vsurpe the things that are blessed of God for the vse of the faithful yet are they cursed of God and are neuer the better for al their wealth For what shal it profit a man though he shoulde winne the whole worlde if he loose his owne Matth. 16. soule The thirde reason is With the skorneful he skorneth c. It seemeth wel vnto the enuious frowarde and wicked that they shal finishe their enterprise enioy their desires because they esteeme that there is none other felicitie then that which they see with theit eyes they make no conscience to abounde in al iniquitie and what exhortations soeuer they heare in the name of God yet make they no account thereof And this is the cause why the scripture calleth them skorners but as they skorne so also God mocketh them For asmuch as naturally wee bee al skorners wee ought to tremble at this threatning and not to harden ourselues against it but humbly Prou. 1. 26. to confesse our faultes and to aske pardon and in steede to bee skorned as wee deserue wee shal please God as Solomon doeth promise vs saying but he giueth grace vnto the humble S. Peter exhorteth vs to learne this humilitie Decke yourselues â— Pet. 5. 5. inwardly with lowlinesse of minde for GOD resisteth the proude and giueth grace vnto the humble Hereby wee do learne that the skorners and proude persons are al of one order and whosoeuer skorneth is proude The contraritie of humblenesse doeth shewe it likewise doeth the threatening made by Solomon and by Saint Peter Of these three reasons Solomon maketh a conclusion for the comforte of the faythful and confusion of the wicked saying 35 The wise shal inherite glory but fooles dishonor though they be exalted This conclusion agreeth very wel with the former reasons for fith that God reuealeth his secretes vnto the righteours giuing them grace to follow his commandementes and to be assured of his mercy and that he blesseth the righteous giuing them ynough and contentation also helpeth and receiueth vnto himselfe the humble which are forsaken of the worlde and counted as filth it foloweth right wel that the wise which are wel learned in the schoole house of God whome before he hath called right iust humble shal be honoured for euer as Solomon doeth signifie saying they shal inherite honour For sith they bee contemned and slandered in the worlde and yet do inherite honour it foloweth that it commeth from God who hath the power to vphold them and indeed wil defende them for he is faythful and constant and changeth not but bringeth that to perfection which hee hath begun The giftes and vocation of God are without repentance Rom. 11. 29. And forasmuch as the wise shal inherite honour and yet haue no certaine abiding place in this world wee must vnderstand that the ful possession of this honour is in the kingdome of heauen in euerlasting life Therefore to obteine this honour let vs giue dâ—ligent eare vnto wisedome wherby we may walke the right waies Rom. 2. 7. with the iust and humble Let vs not enuie the foolishe who the more they are giuen vnto abhominable things before God his faithful doe the more commend themselues and would be had in admiration feare This is it that Solomon signifieth saying but fooles dishonour though they bee exalted for they delight in their enuiousnes frowardnesse wickednesse and skorning for the which they are set at naught both before God and his elect Heereby we may vnderstande that there are many fooles in the worlde yea euen where the Gospel is preached The fourth Chapter 1 HEare O ye children the instruction of a father giue eare to learne vnderstanding 2 For I do giue you a good doctrine therefore forsake yee not my lawe SOlomon yeeldeth himselfe vnto our rudenes as a father vnto the weakenesse slownes and forgetfulnes Chap. 1. 8. 2. 1. 3. 1 of his childe He repeateth againe the selfe same exhortations that hee hath made vs heeretofore And in steede that wee well deserue to bee sharply reprooued hee calleth vs children and in place for to threaten vs as a iudge hee calleth vs to heare the instruction of the Father of spirits to the ende that wee being made attentiue hearers thereof might bee deliuered from ignorance and should knowe what wee ought to learne and what is profitable for the health of our soules hee giues vs the reason for the which wee shoulde be moued to heare and become diligent For I doe giue you c. By this reason hee woulde haue vs to knowe that al doctrine which doeth turne vs from the lawe of GOD is nought vnprofitable and hurtful and therefore wee shoulde not desire to bee instructed in any other doctrine then the same that our heauenly Father giueth vs the which onely is good as hee alone is good This doctrine is none other thing then his lawe the which in no wise ought to bee despised as hee sheweth vs when hee concludeth therefore forsake yee not my lawe Hee speaketh heere in the name and in the autoritie of God whose seruant hee was and committed to instruct his people and therfore he affirmeth that his doctrine is good and that it is the lawe of God and therfore also are bounde to heare his instruction and to learne the knowledge that hee teacheth vs. Heerein he sheweth vnto the ministers what they ought
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
the Deuil doe draw vs and lay baites 1. Pet. 4. 3 Ioh. 3. 3. 1. Cor. 6. 9 Rom. 6. 23 Gal. 5. 21. Mat. 7. 13. Hebr. 12. 1 1. Pro. 2. 1 for vs that delighting in the pleasures of the heathen that knowe not God we should walke dishonestly So doing we can not finde life The reward of sinne is death but wee must seeke for a straight pathe that may leade vs vnto life And for to runne wel therein let vs laye away al that presseth vs downe and putting away al malice let vs abstaine from carnal lustes which fight against the soule If we thus walke we shal finde life for that way is the path of righteousnes wherein as Solomon saith is life and no death therein When Solomon tooke his doctrine from the lawe whereunto it is lawfull for no man to adde or diminish we must vnderstande that he speaketh Deut. 4. 5. 8. 2. Cor. 1. 20 heere of eternal life chiefly For albeit that God by Moyses gaue vnto the children of Israel promises concerning this temporal life as neuertheles seeing that God doeth esteeme none but his children whom he hath erected to eternal life worthie of his promises for al his promises are yea and Amen in Christ wee must vnderstand that in these temporal and earthly promises are enclosed the heauenly and spiritual as the Fathers Hebr. 11. 9. 10 13. Leu. 18. 5. Rom. 10. 5. did wel vnderstande and also Moyses doeth signifie the same saying The which if a man shal doe he shal liue in them the which Saint Paule expoundeth of eternal life Then when Solomon saith Life is in the way c. Let vs vnderstand it of the blessed and eternal lyfe as he himselfe declareth it saying And in that path way there is no death For temporal life is not without death as experience teacheth alwayes and the Scripture witnesseth vnto vs I say vnto you brethren that fleshe and blood can not inherite the kingdome 1. Cor. 15. 50. Hebr. 9. 29 of God Men are appointed once to dye Wee must also take death heere for eternal death as doeth our Lord Iesus Verely verely I say vnto you that he which heareth my word is passed from death vnto life If any man keepe my worde he shal not see death Ioh. 5. 24. 8. 51. 11. 25. Whosoeuer beleeueth in me though hee were dead yet shal he liue If then wee wil liue without death let vs walke in the path of righteousnes as wee are taught by the Scriptures aforesaide The which shal be done if hauing the assured hope of our saluation in the righteousnes of our Lord we giue ourselues to liue after his commandements conteined in his lawe There is no death For albeit the righteous are the most that are slaine yet they dye not but doe passe from death vnto lyfe The xiii Chapter 1 A wise sonne wil obey the instruction of his father but a scorner wil heare no rebuke FOrasmuch as instruction consisteth in commandemēts counsels exhortations corrections and reprehensions wherof the rude simple and ignorant haue neede and not they that are indewed with so much wisdom as they neede ought to haue and liue according thereto before the world and walke so wisely that they are without reprehension haue no need that any man should shew them any thing Wee vnderstand not by the wise Sonne a man hauing wisdome premeditated for suche a man hath no need that his father should shewe him either reprooue or correct him but by a wise sonne we wil vnderstand him that humbleth himselfe vnto his father feareth and reuerenceth him wil receiue doctrine and endeuoureth to serue him and to be at his commandement This sonne is wise though ther be in him many things which require either admonitions exhortations or corrections Albeit then that wee haue many imperfections yet doe wee not cease therfore to be called wise by the Scriptures which lie not so that we confessing ourselues to be such as wee are doe become easie to bee Rom 13. 7. Ephe. 4. 1. 1. Pet. 2. 13 taught tractable and endeuour to yeeld subiection obedience feare honour to them that wee ought folowing the counsel of S. Paul Giue vnto euery man that which is due to him c. So doing we shal be wise sonnes and wil take instruction of them to whome we are committed and to whom we owe honour obedience As then we see Solomon calleth children inferiours vnto wisdō that the youth the common people should not take licence to remain in ignorance as though wisdome did nothing belong to them For gladly such people are wont to say that they need not to be so wise they think that wisdō is not necessary for thē but for men in authority dignitie He doth also exhort thē to receiue instruction of the father vnder the which name of father let vs vnderstād al such as we owe obedience and honour vnto but as they make no account of wisedome euen so doe suche people commonly hate instruction though it be necessary for them It is too common a vice that things most necessarie are most despised in the world there is almost none but feareth to be either too wise or too honest wherin they are like to children who according as they are borne of fleshe doe loue that which is not good for them Now though we must be like vnto litle children yet when we are here called to be wise and to receiue instruction Mat. 18. 3 let vs folow the admonition of S. Paul Brethren in vnderstanding be not children but in malice let vs be children Take heed 1. Cor. 14. 20 Ephe. 5. 15 1. Pet. 2. 1 therefore that ye walke circumspectly c putting away al malice c. If we make no count of such instructions we are not wise but scorners as Solomon doth shew vs saying But a scorner wil heare no rebukes Wisdom hath complained here aboue Chaper 1. verse 22. and for their refusal hath threatened them afterwardes verse 24. By this sentence other alreadie alledged Chap. 9. verse 7. 8. we may vnderstand that scorners are proude wicked corrupted hardened vncorrigible Such people labour to make themselues beleeue Esai 28. 15 that what euil soeuer doth happen they shal be exempted And therfore they scorne al reprehension It is not to say that they are assured for their conscience in spight of their teeth wil reprooue them whereupon they are feared with the iudgement of God They shew thēselues verie bold as if they were in great assurance but the wicked are as the raging of the sea c. There is no peace to the wicked saieth God Besides this let vs note first of al that scorners haue Esai 57. 20 eares but they heare not they are of the number of them of whom Esai speaketh Goe say to this people heare and vnderstande not see and know not
earth and that they may teach their children And I will giue them one hearte and one way that they may feare me for euer for Ier. 32. 39. Psal 34. 12. Pro. 10. 11. 13. 14. the welth of them of their children after them So also they may teach others according to that which is written Come children hearken vnto me I will teach you the feare of the Lorde Solomon doeth signifie it also somewhat in his 5. chapter and. 16. verse but more manifestly in other places We must not be niggardes in distributing of these waters for in giuing of them we diminish nothing at all thereby but rather encrease and in so doing we giue nothing of our owne but are onely the ministers and stewardes of our Lorde Iesus Christ to whom onely belongeth these waters and hee onely giueth and therfore we must resort to him for he also doeth Esa 55. 1. Iohn 4. 10. 14. 7. 37. 38. call vs. If we obey to this calling wee shal want nothing Beholde thus much concerning the first similitude As touching the seconde where Solomon sayth to auoyde the snares of death Let vs note that the state of those which feare God is such that as it is written Rom. 8. 36. For thy sake are wee killed al day long and counted as sheepe for the slaughter And Satan the worlde and their owne fleshe doe set nettes for to take them and to destroy them for euer but by the feare of the Lord they which doe leade them to conforme themselues vnto his wil to obey him and to put their trust in him doe auoyde death for albeit that the wicked kil the body yet haue they no power ouer the soule the which not consenting vnto the temptations of Satan nor to the lustes of the fleshe ouercommeth death and al his forces and perceth vnto the heauenly blisse from the which it shal neuer bee put backe And thus they auoyde the snares of death not of themselues but for that that the Lorde doeth heare them and deliuer them Wee see therefore that it is very profitable for vs to obey the exhortation of Saint Paule which Psa 34. 18. Phi. 2. 12. sayth So make an ende of your owne saluation with feare trembling That which Solomon attributeth heere vnto the feare of the Lorde hee doeth in an other place attribute vnto instruction of the Pro. 13. 14. wise and that very sitly for whosoeuer is truly wise hath the feare of the Lorde and hee that feareth him is wise and his instruction tendeth to leade his neighboors vnto this feare which is the first chiefe parte of wisedome 28 In the multitude of the people is the honour of a king for the want of people commeth the destruction of the Prince Solomon by the king and by the Prince doeth vnderstande all those which haue power and are ordeined for to gouerne some countrie or religion Such kinde of men commonly do thinke themselues in high honour and maiestie when by the credite and authoritie that isgiuen to them by flatterers eyther by violences that they exercise or by the abundance of their riches they make themselues to bee reuerenced and feared and that no man dare beholde them but in trembling wise or in hauing them in more highe admiration then they ought for they also knowe wel as they thinke howe to mainteine their honour euen with the contempt of God without whome neuerthelesse they haue no preheminence nor authoritie And if it were not that God causeth his maiestie to shine in them for to make his ordinance to be regarded and that pollice should be ordered to put away confusion and that the good and innocent might liue in peace and rest no man woulde make any more account of them then of the wormes of the earth for their owne partes they are no better albeeit that for the degree and dignitie that God hath giuen them they are called the children of God and that wee ought to submit ourselues with al humblenesse Psa 82. 6. reuerence and obedience vnto them so that it bee according as God wil haue it But in seeking magnifically these former things they abuse themselues greatly as Solomon doeth shewe it when he sayth In the multitude of people is the honour of the king c. The Lordes and Princes of the earth for to come to honour must labour then to get a multitude of subiectes and to hold them vnder their obedience and gouernement The which shal easilie bee done if first they doe yeelde themselues obedient vnto God folowing his Deut. 17. 16 commandement and that they become not like vnto Pharao king of Egipt who afflicted the children of Israel lest that they shoulde multiply in his lande but let them cause the lawe touching straungers to be obserued and let them folowe good Kings as Dauid Iosaphat Leui. 19. 33. 34. Ezekias and Iosias So doing they shal defende themselues and shal be truly reuerenced and feared and shal not falsly and in vaine vsurpe these titles so honourable the which doe not appertaine vnto fauourers and nourrishers of seditious and rebelles of dissolute and careles of wicked scorners and contemners of God and of his worde but doe belong vnto them which truly confesse their soueraigne Lorde of whome they receiue their honour vphold good pollicie not only Ciuil but also Ecclesiastical to the ende that their people may learne to feare and honour God by liuing i◠peace and quietnesse in loue and good brotherly concord togither Otherwise the people shal be constrained to scatter abroade and to bee dispersed as sheepe going astray when they haue no shephearde Nowe as a shephearde loosing his flocke is vndone euen so Kinges and Princes suffering by euil gouernement their people to scatter heere and there are voide of honour and doe ouerthrowe and destroy themselues Solomon doeth so affirme when hee sayth And for the want of people commeth the destruction of the Prince First of al let vs note that the want of people commeth not chiefly through changing of countrie when they flye from the yoake of their natural prince but when there is confusion amongst the people by diuisions sectes conspiracies seditions insurrections sturres debates vproares and rebellions Then principlaities and kingdomes cannot stande whereupon followeth the destruction of the prince for he can bee no prince without a princedome no more then an head is a head of those members that cleaue and ioyne not vnto him Secondly let vs note that forasmuch as the honour of the king stādeth in multitude of people not in a cōfused scattered multitude that thereof it wel foloweth that such a multitude is not worthy to bee named a people but a sorte of Lyons wolues serpents dogges swyne yea Deuils incarnate Thirdly that it is laweful for kings and Princes to desire a greate people and to labour to increase the number of their subiectes by good gouernement and not by warres
or likenesse for to represent God forasmuche as his eyes are in al places 4 A whole some tongue is as a tree of life but the frowardnesse thereof is the breaking of the minde Forasmuche as wee al desire life and chiefly that which lasteth longest and if wee bee gentle and merciful vnto our neighbours we desire their health and are very glad to bee the cause of the sauing of their life we delight therein Forasmuch as it is so I say we must not be negligent of that which is proper and meete therevnto but diligent to seeke it and hauing obteined it to keepe it and to practise it as it shal bee expedient The worldlings thinke that there needeth nothing but abundance of temporal wealth for to liue to bee at our ease to haue our delightes and pleasures of the fleshe to auoide sorrowe and Melancholie and to bee mery and therefore with al their desires and affections they giue themselues vnto gathering and seeking al the pastimes they can imagine but the life consisteth not heerein as hath been handeled The children of God must not stay at these worldly things and carnal for to liue but must seeke other meanes amongest the which is an wholesome tongue as Solomon doeth teache vs saying A wholesome tongue is as the tree of life There is health in the tongue when the hearte is not double and is not infected with lying deceit and other wickednesses but is indewed with simplicitie and vprightnesse and is filled with trueth and other vertues by the abundance whereof the mouth speaketh Then the tongue which is wholesome is as a tree of life For as the tree of life planted in the midst of the garden of Eden brought foorth fruite of the which if man had eaten hee had liued for euer euen so a wholesome tongue bringeth foorth 2. 9. Gene. 3. 22. the fruite of trueth the which quickeneth those which are partakers thereof For to be partakers thereof wee must drawe neere to the wise not with our bodies but by consent agrement The tongue of the wise is health The instruction of the wise is as the spring of Pro. 12. 18. 13. 14. life Wee must thus drawe neere to them and not to draw back for by them doeth Iesus communicate himselfe vnto vs whome wee must heare in whome onely we must beleeue and say to him with the Apostles Lorde to whome shal wee goe Thou hast the wordes of eternal life of the which al they are partakers which in faith and obedience receiue the Gospel by the mouth of those which preache Iohn 6. 68. it purely By them doth the tongue of the Lord sound foorth which hath said He that heareth you heareth me Behold the chief helth of the tongue and also the doctrine which proceedeth thereof is called wholesome doctrine and they which receiue it are sounde in faith by the which wee obteine life And therefore wee must all learne of this tongue to frame ours so doing wee shal bee by our tongues health a tree of life both to ourselues and to our neighbours Mat. 12. 37. Pro. 12. 6. 14 Pro. 4. 20. 21 22. 23. 24. Thou shalt bee iustified by thy wordes Let vs then drawe neere vnto an wholsome tongue and let vs hearken diligently thervnto as wee haue beene admonished If we worke after this sort it shal come to passe that as wee drawe neere truely vnto the wise euen so shal wee bee endued with wisedome the which is the tree of life to them which lay holde vpon it But if wee despise to haue an wholesome tongue there is no life in vs neither for vs nor for Pro. 3. 18. our neighbours but destruction Solomon doeth shewe it saying But the frowardnesse thereof is the breaking of the minde Therefore when we care not to speak wel and that we breake forth into the wicked and dissolute wordes wee loose our soules Thou shalt be condemned by thy wordes The foolishe in talke shal bee Mat. 12. 37. Pro. 10. 8. 12. 13. 13. 17. beaten The mouth of the foole is a present destruction The tongue of the froward shal be cut out The euil mā is snared by the wickednesse of his lippes A wicked messenger falleth into euil Also we destroy as many as doe heare vs so much as in vs lieth Euil wordes corrupt good manners Faire wordes and sweete sayings deceiue 1. Cor. 15. 33 Rom. 16. 18. the heartes of the simple Wee are heere then taught to bee attentiue to heare those which speake wel and honestly and also to accustome ourselues to vse our tongues as wee ought And because that the tongue should be guided after the disposition of the hearte wee haue neede to aske a cleane heart c. According to Gods promise Psa 15. 12. Eze. 36. 25. Psa 51. 17. I will powre vpon you cleane water and wash you cleane c. In this sort the Lorde wil open our lippes and our mouthes shal shewe foorth his praise 5 A foole despiseth his fathers instruction but he that regardeth correction is prudent We al naturally doe iudge that a childe ought to receiue the commandements of his father and to submit himselfe vnto his correction and chastening otherwise hee is counted a foole and without discretion And sith that our iudgement is such and that wee woulde not bee counted fooles and without discretion let vs heare our father who doeth teache vs exhort vs to receiue his corrections If wee wil doe this same as we ought we must neither behold the earth nor the worlde but forasmuch as we haue one onely father in heauen wee ought for to lift vp our inwarde eyes thither that is to say our heartes and mindes and to bee diligent too heare Mat. 23. ◠what it pleaseth him to commande vs for to obey him and patiently to beare the corrections that hee shal sende vs. Yet neuerthelesse we shold not ceasse to submit ourselues vnto mē which haue superioritie authoritie ouer vs which haue taken the charge to teach vs to guide and rule vs and haue power to chasten and correct vs otherwise we should be fooles as Solomon declareth saying A foole despiseth his fathers instruction For al such worthie men are our fathers and for such ought we to esteeme them as also the Scripture doeth attribute this name of father vnto them because it hath pleased God to impart his honour and his power and authoritie vnto them If then we wil not be disobedient vnto our father and be counted fooles let vs not refuse the instruction of those fathers that God hath appointed for vs in this world but let vs honour them and yeelde vnto them obedience after the degree wherein God hath placed them Let children honour father and mother then Let euery man be subiect vnto the higher powers Giue vnto Exo. 20. 12. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. Mat. 22. 21. Ephe. 6.
the scripture speaketh of God according as one speaketh of Kinges and Princes which vse great liberalitie and giue great giftes and presentes for their pleasure to those which haue done them but a smal seruice One may say of suche Lordes that they haue wel rewarded them but one can not say that they haue deserued it If therefore it please our God to vse great liberalitie towardes vs and to cal it rewarde let vs acknowledge that wee haue not deserued it but that it is his good pleasure to deale so with vs. 18 Chastise thy sonne while there is hope and let not thy soule spare for his crying Solomon hath alreadie often warned children to receiue the instruction and correction of their fathers and mothers and hath shewed fathers and mothers that they ought to instruct and chastise their children betimes if they loue them for otherwise they hate them which is a thing against nature For one loueth naturally his owne blood and principally him that is sprong of his entrailes Nowe although it be a thing verie harde and almost impossible that a father should not loue his childe notwithstanding some sticke not to fayle often in this loue in making themselues beleeue they loue their children and in the meane while by flatteries and pardons or by great libertie and licence they let them bee lost which is a good argument that they loue them not as they ought to doe And because this thing is so vsual Solomon is not content to haue saide Hee that spareth the rodde hateth the childe but he that loueth Pro. 13. 24. him chasteneth him betime but to teache fathers what they ought to do with their children whome they loue hee commandeth them expresly Chastise thy sonne How one ought to chastise hath bene treated off in the place afore alledged It resteth to know when one should chastise Solomon sheweth it saying When there is hope to wit that the childe by chastisement may come to amendment which is when the childe is yet tender of age and not accustomed nor hardened to yl dooing nor hath not learned to despise his parentes nor mock at their admonitions corrections menacinges and scourgings This is the time whereof Solomon speaketh in the place aforesaid And to the ende that the childe become not a mocker and contemner obstinate and stifnecked and that al hope of amendment passe not Solomon wil not that one suffer them to rage exclaime make noyse and murmure in rebelling either in high wordes or outragious and violent deedes but that without delaye they bee reprehended assoone as the fault is spied be it neuer so little wee shoulde vnderstande this when Solomon saieth And let not thy soule spare for his crying Some say Haue no regarde of his crying Cease not to chastise him although hee crye Some And let it not enter into thy thought to kil him For Magistrates are ordeined to take reuenge on the childe that wil not bee ruled Because the Hebrewe tongue endureth suche diuersitie of senses which neuertheles are not contraries it is free for euerie one to followe which hee wil. And this while let vs not bee of the opinion of them which saye that one ought not to chastise children with roddes for that is inhumanitie Then if suche chastisement bee inhumanitie wee may say by farre more reason that God hath taught fathers and mothers to bee cruel When hee wil haue children that wil not bee ruled to bee put in the handes of Iustices to bee punished with death and by consequent one shoulde accuse God of crueltie which is no way lawful They that wil not haue them chastised with roddes builde vppon this passage of Saint Paule If at leastwise they reade the Scriptures to wit And you fathers prouoke not your children to anger but bring them vp in instruction and information of the Lord. Heere the Apostle forbiddeth not the rodde but hee wil that the correction be moderate and that fathers bee not cruel nor furious towardes their children for too great rigour is cause that Ephe. 6. 4. Col. 3. 21. children hate their parentes and that they rebel against them and retyre themselues from their yoke and subiection that they loose their courage and haue afterwarde no heart to doe wel 19 A man of great wrath shal suffer punishment although thou once deliuer him yet his anger wil come againe Many thinke they cannot do their businesse halfe wel nor come halfe so soone to the ende of their enterprises if they be not angrie bitterlie against them which resist them or let them to doe as they wil and take no heede if they haue iust cause or no to be so angrie but they fret and fume as though they were madde Of the which number one may first put Caine who hath wel shewed to his brother Abel that hee was a man of great anger when hee slewe him Hee thought by this meanes to doe as hee would himselfe and to liue at his heartes ease thence forwarde but hee hath had the paine and torment therof as appeareth In the second place one may put the brethren of Ioseph They haue felte the payne of the great anger which they bare against the saide Ioseph as they Gen. 4. 8. 11. themselues confesse Wee wil set downe Pharao King of Egypt in whome this sentence hath bene more and manifestly verified as is seene from the beginning of Exodus to the ende of the 14. Chapter One may see that hee hath borne great anger against the children of Israel for the which cause he hath receiued great woundes from the which hee hath bene deliuered by the prayers of Moyses but hee hath not ceased to returne to his ire and furie vntil such time as hee was drowned in the sea Also one may set downe heere al theeues and murtherers which thirst after mans blood who ought to bee punished by Kinges Princes and Magistrates for if one pardon them they cease not to doe so againe as is commonlie seene to come to passe Let vs vnderstande therefore that wee are warned to eschue anger if wee wil bee free from paine punishment and torment Also Kinges and Magistrates are aduertized that they profite nothing when they giue pardon to the wicked and therefore they should let them suffer punishment Some ioyne this present sentence to that going before according to the thirde exposition saying That if the fathers anger bee so great towardes his sonne that he thinketh to kil him this anger or furie is greatly hurtful to him but hee ought to spare him in hope he wil amende And indeed it is not good that a father of an housholde shoulde yeelde himselfe to anger for euerie matter or trifle either against his children or his seruauntes or neighbours For the anger of man Iam. 1. 30. fulfilleth not Gods iustice So in what sense soeuer wee take this present sentence wee are admonished to bee gentle meeke and tractable Yea when by our meekenesse and gentlenesse wee
kinges and princes when they haue them that gouerne well subiectes ought to vnderstande that they are heere warned to pray to God for their superiours to the ende it may please him to preserue them And whiles they liue in this humilitie and obedience that they giue occasion to their rulers to bee curteous and iust for to followe their head 29 The nobilitie of young men is their vertue and a gray head is the honour of the aged It seemeth at the first that Solomon speaketh according to the fantasie of young folkes which glorifie themselues in their force vaunte of their actes which haue any apparance of vertue and esteeme themselues noble and worthie to bee had in estimation with the worlde when they haue behaued themselues valiantly And also that he speaketh according to the opinion and desire of old men to whome it seemeth that it is a great matter to haue liued so long that their bearde and heares are waxen white and wil that one honour them because of their olde age which sheweth himselfe in the whitenesse of their heares although in themselues bee neither knowledge skil nor prudence And if we should take this sentence thus it were not far amisse notwithstanding it behoueth vs to vnderstande that Solomon hath not spoken it to please either the young or the old nor to make vs sticke at their fantasies and affections But know we that when he saith The noblenesse of young men is their vertue hee sheweth first to fathers and mothers to al them which haue gouernment or superintendence if they will that their children or inferiours become honorable renowmed or worthie to be accounted excellent that they ought to be careful to teach vertue to youth and to accustome them to the same not vnto that which one calleth vertue according to the worlde which is to bee couragious and to haue blood in the nailes to render euil for euil and to doe outrage and violence vnto them which one hath in hate or to take great paines to become rich and to keepe as one woulde say a good house such men according to the world are willingly esteemed noble But that in following the word of God one giue good example of life to the younger sort that one teache them admonish them reprehend them correct them and that one accustome them to applie their time in good workes and that they learne to haue charitie yea towards their very enimies See here the vertue wherein consisteth the noblenes excellencie glory honor of young folks Secondly he sheweth that the younger sort are knauish infamous worthy of al rebuke and reproch if not being wel instructed they fashion not their maners in al humilitie modesty temperance honestie holinesse iustice according to gods word for in the obedience and faith of the same there is vertue not otherwise Also therein it is that God craueth one to apply his force Deut. 6. 5. Eph. 6. 16. 17 and S. Paule sheweth wel that there is vertue in the worde and when Solomon adioyneth And a gray head is the honor of the aged he sheweth first of al to old folkes that they ought to be graue temperate wise prudent acknowledging that God hath done them this honour to haue mainteined them in this life so long that they are waxen white and to haue giuen them space to learne vertue and followe the same that they might haue vice in disdaine and be an edification to the younger sort Secondly he sheweth to them that are young that they ought not to puffe vp themselues in pride and disdaine against their elders although for the feeblenesse and debility of the body they seeme vnprofitable a let or hinderance but in al humilitie and gentlenesse they ought to forbeare them with al care and diligence to assist and honor them in such sort that they be wholy at their commandement It is necessary that wee Leui. 19. 23. learne this in this present sentence otherwise there will bee no excellencie in the same Let vs not thinke therfore that Solomon hath forced himselfe to teach vs carnal or temporal nobilitie wherof the worlde makes account through some force magnanimity and harddinesse which they perceiue in the deedes and feates of some personage led by glory and ambition nor that hee maketh great account of the white heares which are on the chin or on the head of old men for al this passeth but the vertues which he teacheth vs in this sentence are in eternal memory before God and they which follow them shal remaine for euer 30 Brused woundes purge euill and stripes in the inward partes of the body When we are bodyly sicke wee wil be handeled gently and it seemeth vnto vs that the Phisitions and Surgeons are vncurteous and haue no compassion vpon vs when they ordeine vs sharpe medicines or apply to vs any pearcing ointment or other thing which augmenteth the dolor for the present time Neuerthelesse it is needful necessary that somtimes one spare not the patient for to purge and cleanse him of the filth and corruption which is in his body Otherwise he is in danger of his person for the life present Also although we be very euil that this euilnesse hath so corrupted vs that al our conuersation is polluted defiled therby and that there is in vs no intire thing neuerthelesse we woulde haue others to flatter vs and account vs for honest men and thinke that they which admonish vs reprehende vs checke vs threaten vs accuse vs and condemne vs are our enimies and hate vs. But it is necessary to purge the inwarde naughtinesse which corrupteth al our conuersation that men rebuke vs sharpely and threaten vs rigorously and that they plundge vs euen into the depth of hell making vs dispaire of ourselues as if without remedie wee were wounded and murthered euen vnto the death This is the way to cleanse the wicked which are very muche infected corrupted with vice and iniquitie and yet flatter themselues in their owne diseases Solomon pronounceth it so saying Brused woundes purge euill Dauid after the adulterie and murder flattered himselfe wel when he made no account to confesse his faultes But the sharpe sowre reprehension of Nathan serued him for a purgation So did the reprehension of Saint Paule to the Corinthians But let vs note that Solomon speaketh not of the wicked reprooued for to suche men rorrection profiteth nothing but to make them obstinat and bring them in despaire as Cain the whole worlde destroyed by the flood 2. Sa. 12. 12. 1. Cor. 5. 1 2. Cor. 7. 8 Sodome Pharao Saule The xxi Chapter 1 THE kinges hearte is in the hande of the Lorde Like the riuers of water so hee may turne it whither soeuer hee will THE kinges of the earth are in great estimation and admiration with the worlde men feare them worship thē men trēble at their puisāce honouring their highnesse and
take them and vse them at his pleasure Euen so the frowarde hath no pitie of the innocent and to destroy him hee hath secrete fetches which are without al humanitie and cruel as Solomon signifieth by Thornes and snares for the thornes pricke and the snares that are pitched in the same doe stay the pray til the hunter come to worke his will and pleasure thereon Now as concerning the froward which one may cōpare to hunbters there are some which set snares and hunt after both goods and odies ro rob and murder them as theeues couetous men and vsurers doe which are replenished with great crueltie wherwith being led trāsported they pitch the snares of violence oppression of processe striffes and debates of swordes and weapons of giftes to corrupt the Iudges or other subtil wayes to doe iniurie outrage to the innocent such frowarde persons are very wicked and hurtful and noysome to their neighbours as experience sheweth but too much But thinking to aduance themselues and make great profite by this meanes they choke themselues vp with the thornes of riches and care and the delights and pleasures of this worlde And by and by they fal into temptation Yet notwithstanding they are not most hurtful for they spoyle but temporal goods and kil but the bodies Also it is not of them that Solomon speaketh heere nowe as he himselfe sheweth when he saith Who so keepeth his soule c. for to keepe ones soule is not to flee farre from them and their ambushes to shunne the damage that they may doe to the goods and body bee it not that wee take the soule for this present life and the commodities thereof They that flee far from the ambushes of such froward persons keepe their soules that is to say they liue out of al danger and enioy the commodities that are temporal and corporal But Solomon hath regarde to another life and other commodities to wit spiritual and eternal Wherfore let vs note that there are other frowarde persons farre worse then the aboue named for they set snares to destroy the soules and sende them to hel and fire vnquenchable These are the infidels superstitious idolaters friers and monkes which persecute the members of Iesus Christe because of his name The false Prophetes also and teachers of lies and heretiques which pitch the snares of false doctrine and wicked opinions And because they are perillous the scripture vseth great complaintes against them and chiefly in the Psalmes Psal 10. 9 35. 7. 8. Rom. 16. 17. If wee wil truely keepe our soules vnto life euerlasting it is best we bee careful to flee from their snares as the Apostle Saint Paule teacheth vs. 6 Teache a childe in the entrance of his way for hee shall not leaue it when hee is olde Many thinke that it is not need eful to busie themselues about little children to teache and instruct them Some because they thinke that one shoulde let them play at their pleasure and not break their braines with melancholy about knowledge and instruction Others because that children are light and wanton and not yet capable to reteine that which is taught them because they set not their mindes thereon but rather on vanitie and folly but when Iesus Christe receiued the children that were brought him hee sheweth wel that wee ought to bee careful to instruct them and also when hee accepted the praise of children Saint Paule likewise sheweth it wel whē he praiseth Timothie in that he was instructed frō Mat. 19. 13. 21. 16. 2. Tim. 3. 15 his infancie It is meete therefore to instruct children in the feare of the Lord by his word and not to suffer thē to liue loosely in lasciuiousnesse to the ende that when they become olde they may bee so accustomed to holde the way of holinesse innocencie iustice and true religion that they can neuer withdrawe themselues therefro againe but haue al their delight and pleasure therein Solomon teacheth vs to doe so when hee saith Teache a childe c. when he saith teache or giue the first principles of science and instruction he sheweth that if one haue no care to conduct as it were by the hande children in the right way and knowledge and trueth it must needes be that they wil remaine ignorant for they can of themselues learne nothing of that which they ought to vnderstande but rather giue themselues too vanitie and folly yea to malice and wickednesse as experience sheweth it And when he saith the childe and not the man he sheweth in what age one is capable to receiue instruction and that we must not tary til the person bee come to great age and almost past teaching for we see that it is almost vnpossible to put any good thing into the head of such a one but as hee hath liued in ignorance so he wil continue therein It is therefore very necessary to learne betimes and not to tary til one haue an harde vnderstanding Moreouer when he saith In the entrance or in the mouth of his wayes Let vs vnderstand that as a little childe cannot of himselfe take his bodily foode if it be not put in his mouth so hee cannot guide and gouerne his soule if that from the beginning hee be not wel entered and that one faile not to set him right in the mouth of his way which is called his not because he naturally walketh therin or that hee chooseth it of himselfe but because it is meete that for the health of his soule and to doe his duetie towardes God and men he followe such a way as the Lorde hath ordeined him by his worde If children from the beginning be so wel entred they wil perseuer in goodnesse as long as they liue in this worlde as Solomon signifieth well saying For he shall not leaue it when he is olde yea if they haue wel receiued the instruction so that they haue wel printed it in their mindes and heartes for as one cannot bee nourished by putting meate in the mouth if hee doe not chawe it swallowe it and disgest it So what paine soeuer one take with children to instruct them yet hee shal not profite with them if God giue them not the grace to take pleasure therein If therefore one see many of those with whome one hath taken paine in their youth to bee loose and dissolute in their age it is a signe that they haue not taken pleasure indeede to haue one teach them and that they are vnthankful for that goodnes which one would haue done to them as there are many of that sort specially in the place where the Gospel is most preached wherefore if fathers and mothers desire that their children become honest let them beginne betimes to instruct them also let rulers and magistrates bridle youth and ministers bee carefull to administer the worde faithfully with suche facilitie that it bee as milke too little ones to nourishe and increase them 7 The rich beareth rule
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
the knowledge of their faults that they might come vnto amendment and knowing that they haue wel deserued to be accused not onely before men but also before God they require pardō of their faults Therefore if wee bee miserable and that it pleaseth God to raise vp against vs such people as doe desire nothing but to staine vs for to make vs yet more miserable euen to destroy vs yet let vs not for al that vse cursings but let vs followe that which Iesus Christ teacheth vs concerning loue towards our enimies and also his example Mat. 5. 44 therein For when he was accused he cursed not but stoode like a sheepee not opening his mouth before his shearer Finally let vs note that as the seruants are miserable that haue euil willers euen so for the greatest number the maisters are too sharpe hard too seuere and rigorous too wicked and cruel and therefore it is not without cause that the wise man woulde not haue seruants to bee accused to their maisters And closely heerein hee admonisheth aswel the maisters as the seruantes to do their dueitie one towards another The which Saint Paule doeth largely and clearely handle in the Ephesians 6. and Collos 3. 4. and Titus 2. and Saint Peter 1. Chapter 2. 11 There is a generation that curseth their father and doth not blesse their mother God at the beginning created man like vnto his image and likenesse that hee shoulde walke in al holinesse as the Apostle Saint Collo 3. 10 Paule declareth And since that for to correct his corruption and his wickednesse hee hath giuen him commandements and the better to drawe him to frame his life after them hee made him promises and woulde that wee shoulde order ourselues with al our affection and in true humilitie with al softnesse and gentlenesse vnder the obedience of his commandementes and shoulde trust altogether vpon his promises And to the ende that wee shoulde feare to forsake them hee addeth threatninges against the disobedient and vnbeleening and condemneth them vnto death But there are but fewe people that make any great account to maintein this image in them which obey the commandements which trust in the promises and which feare the threatninges and condemnation of death as wee feele the same but too much in our time and as hath beene seene in olde time euen as the holy histories doe declare And with these proofes we haue also now the wiseman which maketh great complaint therof in this present sentence and in other following in the which he accuseth not one man alone or some familie but a great number For he saith not there are some men but he saith There is a generation By the which word he signifieth a very great number and a continual stocke and is as much as if he saide that from father to sonne and from sonne to sonne the euil continueth that the successours doe follow the corruption and the wickednes of their predecessours in a great number and in a long time together And as touching this present sentence we must note it is not without cause why the wise man maketh such complaint For nature teacheth vs that we should greatly esteeme our fathers mothers and should honour them in obeying them in helping their necessities and in being altogether at their commandement without vexing or troubling them seeing we condemne those which do the contrary Although that young children doe not thinke nor take suche heede vnto this natural lawe as they ought to doe yet is it not to say but that it shoulde bee grauen in their heartes as wee may see it when they are come to age and haue children For without the Scripture they coulde wel enough aske their children the duetie they owe them And the Heathen likewise which neuer knewe any thing of the holy scripture coulde very wel say That wee cannot yeelde any recompence vnto our fathers and mothers But in the time of the wise man and long time before God for to helpe nature and to waken him vp had giuen his commandements by writing amongest the which hee commandeth Honour thy father and thy mother and to mooue the children to obey them he addeth a promise saying that thy dayes may be long Exo. 20. 12. on the lande which the Lorde thy God giueth thee And albeit that the promise doeth closely import and carry with it a threatning and condemnation against the disobedient neuerthelesse to the end that wee shoulde feare and bee more giltie and vnexcusable if wee failed in the duetie towards our parentes God expresseth the threatening Hee woulde haue the parentes to procure the punishmente of their rebellious children and to bring them before the iudges Forasmuch as there is such natural light suche commaundements such promises and threatenings and such condemnation it is not Exo. 21. 17. Deut. 21. 12 therefore with out cause that the wise man complaineth or wondereth at this that in al ages there are so many disobedient children vnto their fathers and mothers not onely ignorantly or carelesly contemning their cōmandements but also of set malice resisting thē with wronges and iniuries as the wise man doeth signifie by the curse that hee repeateth when he is not satisfied in saying Curseth his father but addeth and doeth not blesse his mother as it is the manner of the Scripture to rehearse one very thing vnder diuers wordes Orels wee may say that the wise man maketh heere an argument of consequence from the greater to the lesser as if he saide forasmuche as there is a generation of children so corrupted that they forbeare not to curse their fathers and mothers which are the heads and lordes of the house it followeth wel that they make no account to doe any good vnto their mothers who are inferiours to their fathers For it is also the custome of wicked children that though verily they seeme to feare and honour their fathers least they shold be beaten or driuen out of the doores or dishinherited yet wil they boldly shewe that they greatly despise their mother labour to perswade themselues that they need not to make any account of them because they are women and haue no power nor authoritie to depriue them of their portion of the goods Wherein there is great pride and great vnthankefulnesse for seeing God hath giuen thē this honour to be mothers the children ought to be subiect vnto them in al humblenesse and obedience And sith they haue Iob. 4. 4. Eccle. 7. 24 suffered so much paines in bearing them in their wombes and haue suffered so great sorowes in bringing them foorth haue so much care to nurse them and to bring them vp they shoulde be ready and diligent to doe them good againe The which the wise man doeth teach them to doe when he complaineth they blesse not their mothers And forasmuch as it happeneth most often that those childrē which haue beene wantonly brought vp are the soonest ready to curse their
all shine with them and men haue them in admiration for suche sightes do dimme the eyes of the poore which are simple would gladly bee of power to appeare like vnto them So also they seeke to hoarde vp in their treasuries great sommes of gold and money And when they are so enriched they please themselues greatly as being possessours of the most precious thinges of the worlde And indeede there is no worldly thing more precious than golde and pearle Also the holie Scripture to applye it selfe to our rudenesse beeing willing to shew vs the excellencie of the worde of God and howe wee ought greatly to esteeme it compareth it to gold siluer and precious stones It is onely because of our rudenesse that such Ps 12. 7. 18. 31. Mat. 13. 44. Psa 19. 10. a comparison is made For the woorde of God surmounteth infinitely and incomprehensibly al riches of the worlde And therefore if wee esteeme and praise worldly thinges that are precious it behooueth vs farre more to be affectioned to the worde and say with a pure and cleane heart The iudgementes of the Lorde are more to bee desired than golde and more sweete than honie c. The doctrine of thy mouth is better vnto mee then a thousande 11. 119. 72. 127. Pro. 3. 13. peeces of golde or siluer I haue loued thy commandementes more then gold or Iewels Solomon hath shewed vs heeretofore that wee ought to be so affectioned to this worde Hee sheweth it vs presently when he saith There is golde c. Wee ought to esteeme nothing more precious then the worde of trueth which is spoken vnto vs by the lippes of the Ministers of the Lorde That worde is the knowledge which maketh their lippes precious And if the worldly sort do take pleasure and delight their eyes when they see fayre Iewels of gold and precious stones by a farre more reason wee ought to bee attentiue to the lippes of knowledge to receiue it not as the seede which falleth by the high way or on rockie grounde or amongest thornes to receiue thereby some transitorie or temporal tast but as the good earth doeth which maketh the seede to flourishe so it behooueth vs to receiue this knowledge in heart pure and neate thereby to reioyce and feede our soules Not as they which feede onely their eyes when they beholde any fayre Iewel and afterwarde haue no fruition thereof But if wee receiue the word with a good hearte it wil remayne with vs for euer and wil neuer departe from vs for it is not like fraile and transitorie things but endureth and abideth for euer And therefore Saint Peter counselleth vs to loue one an other in Esai 40. 6. 7. 8. 1. Pet. 1. 23. heart purely being regenerate not of corruptible seede but incorruptible to wit the worde of God liuing and enduring for euer If wee desire to come to this let vs folowe the counsel that Solomon giueth vs. Get thee saieth hee from a foolishe man c. Pro. 14. 7. Thus doing we shal not onely haue pleasure to heare the lippes of knowledge but also our heartes shal be so replenished with science that of the abundance there of our lippes shal be opened and speake to the praise of God and the edification of our neighbours after the counsel of Saint Paul Ephe. 5. ver 19. 20. 19 Take his garment that is suretie for a stranger and take a pledge of him for the vnknowne sake The Lorde God in his lawe permitteth that one take a pledge of him to whome hee hath lent any thing but hee wil that incontinent the pledge bee giuen againe to the poore and that rather one Mat. 5. 42. Luk. 6. 30. 35. endure some losse then to bee vnkinde and cruel towarde the indigent and needie folowing that which Iesus Christ hath taught vs. Solomon folowing the lawe wil that wee take heede of loosing our goods which we lende and for the suretie thereof to take a pledge for hee sayeth Take his garment c. And therefore he speaketh not of taking a pledge betweene brother and brother that is to say of him that is of the same nation and religion with him that lendeth and taketh pledge as there is expresse mention made therof in the law for it saith not when thou lendest to whosoeuer but to thy neighbour to wit hee that is a Iewe by nation and religion as thy selfe but hee speaketh of people which knowe not one another nor knowe not the faculties and neede the one of the other as may bee seene by that where hee saieth A stranger but for exposition he saieth also The vnknowne For this cause hee maketh no mention of restoring the gage againe straight way Neuertheles let vs not thinke that hee wil permit more or greater rigour then God doeth in his lawe For as it hath beene touched The lawe speaketh of them which are of the same nation and religion and which knowe one another and howe eche thing standeth amongst one another And Solomon speaketh of the vnknowne and willeth that one bee careful to take good assurance for one knoweth not whether they be men of a good conscience and conuersation or prodigal and excessiue in expences as dicers gluttons drunkardes and whoremaisters In whose handes it is not good to trust ones goods but if hee doe to take a sure pledge for safegarde for goods are committed to vs not to let them goe at randon but to dispende reasonably and helpe our neighbours therewith which are poore and indigent Meane while let vs esteeme none as strangers but those which are of a dissolute life For Iesus Christ hath vnited vs Ioh. 10. 16. Ephe. 2. 14. all 17 A man thinketh the bread sweet that is gotten with deceite but afterwardes his mouth shal be filled with grauel Wee ought to knowe by that which is commanded vs in the lawe and by the great number of aduertisementes which are made vs in diuers places of the Scripture that God loueth trueth iustice innocencie loyaltie and humanitie and wil that wee folow these vertues where contrariwise hee hateth lying iniquitie false dealing deceite and crueltie and al wicked traffickes deceites and disguisements which hee wil in no case that wee vse Then if wee were the seruantes of God fearing him as wee ought if we woulde frankly obeye our heauenly Father as good children wee shoulde thinke his commaundementes good and take great pleasure to folowe and keepe them being verie loath and sorie to faile in any one pointe of them But wee are of so corrupt and wicked a nature that wee wil not hearken to our God and Father but thinke that too sharpe and rigorous which hee commaundeth It seemeth vs that hee is too seuere and rigorous and that wee shoulde neuer haue good daye if wee shoulde yeelde ourselues subiecte to his wil. For this cause turning backe and wholy reuolting from him reiecting his yoke wee giue ourselues to the deuil and wil
accomplishe his desires as if hee were our good father and wee his children altogether at his commandement for as hee Ioh. 8. 44. is a lyer and father of al lyes and as hee hath beene an homicide from the beginning and hath not dwelled in trueth nor trueth in him so we loue lying crueltie and take delight to liue by fraude and deceit exaction and oppression Solomon signifieth this in one worde when hee saieth Bread that is gotten with deceit c. Hee saieth not absolutely that suche bread is sweete but hee saieth That a man thinketh it sweete wherein hee taxeth greatly the peruersitie malice inhumanitie and crueltie of man in that hee hath pleasure and delight to liue by a wrongful violent outragious meanes the which bringeth to his neighbour woe and griefe and is to him verie bitter for a man can not eate the bread of deceit but hee must make them eate the fruites of anguishe whome he deceiueth pilleth and oppresseth So Merchantes and worldly Artificers which set not before their eyes nor make no account to loue their neighbours as muche as in them lyeth make them eate a sharpe and sowre bread whome they deceiue So doe al Princes Magistrates and Iudges which loue bribes and giftes and which haue respecte of persons but aboue al the Monkes of the Papacie who vnder shadowe of their gaie diuine seruice or rather diabolical get to themselues the substance of the simple which beleeue in their lying make folkes eate a bread so bitter that the soules are lost and destroyed for euer after it The bread therefore of falshood is not sweete absolutely because it endomageth them of whome it is taken So doth it also to them that eate it for their fraudes and theftes their exactions and oppressions their inhumanities and violences which are the bread of falshood or deceit because they possesse not iustly the goods which they haue heaped together by suche iniquitie neither can they vse them lawfully are finally greeuous and noysome to them as Solomon pronounceth it saying But afterwardes his mouth shal be filled with grauel Hee vseth heere a similitude of corne which hath beene threshed on a dustie flore or grounde immediately after the Mill hath bene picked Of suche corne one may make fayre breade but they that shal eate of it shal bee vexed at the grauel which they shall finde betweene their teeth for it hath no sauour but rather hurteth the teeth when it comes betweene them So the breade of deceite wil bring in the ende great domage to them which eate it For through the same they shal bee cast into vtter darkenesse where shal be weeping and gnashing of teeth 18 Confirme thy thoughts by counsel and so make warre with wisedome The Princes of this worlde haue great thoughtes and diuers and knowe not for the most parte howe to atchiue them They esteeme themselues so great and puisant that they dote ouer their owne hautinesse and power and thinke verily that none shoulde resist them or at leastwise if they doe to bee able too beare off the blowes and easily become conquerours But experieÌ„ce hath shewed it in Pharao and Sennacherib and many others and also sheweth it nowe in our time that the great men of this worlde are often frustrate of their attemptes which ought to be a great shame and griefe to them which esteeme of themselues so Nowe to the ende that faythful and Christian Princes come not to such confusion Solomon warneth them saying Confirme thy thoughts by counsel and somake warre with wisedome Wherein he assenteth somewhat that kings Princes shoulde thinke on that which they haue to doe and chiefly when there is question of warre For it is not meete then that they be asleepe But he wil not that they proceed in the execution of their thoughts according to their phantasies opinions For most coÌ„monly by their ambition disordinate desire of raigne bearing rule they wil put oftentimes both them and their subiectes in greate danger And therfore he sayth not Confirme thee in thine own thoughtes of thy selfe but by counsel And that is it which wee haue alreadie alledged heeretofore in some places That Kinges and Princes are not sufficient of themselues alone to rule and gouerne but they shoulde haue about them men of good counsel and adâ—â—â—e If they folowe the admonition of Solomon and that warre be moued against them it shal be easie for them to resist it as Solomon promiseth saying And so make warre with wisedome For we ought to knowe that Solomon admonisheth not Princes but because hee knoweth that the wil of God is suche as importeth promise And that which is also done truely by wisedome is neuer vndone but hath yssue and durance Let vs vnderstande also that hee commandeth not to make warre but hee sheweth that for the good guiding of the same it behooueth to proceede by wisedome not humane but diuine which is so say that one enterprise no warre but first hee knoweth that God appointeth it wherevppon ensueth that it is not lawful for kings princes to make warre to enlarge their limites and make themselues great earthlings but for too defende the countrie which GOD hath committed them in charge Notwithstanding some wil say that the children of Israel haue assayled many people and destroyed them by warre But for answere one may say againe that one particular feat which God commandeth for a time ought not to be turned in consequence to bee made laweful for euery man One may say moreouer that that which hath happened to the children of Israel hath beene done in figure of things to come to wit to instruct vs that wee haue no acquaintance with the enemies of God which are chiefly the Diuel and our owne sinnes 19 Hee that reuealeth secrete counsel turneth to a backebyter wherefore meddle not with him that offendeth with his lips Solomon accuseth him of backbiting whome his neighbour hath made priuie of some of his secrete imperfections to discharge Pro. 11. 13. his heart and be vnloaded thereof and to haue some rest in his spirite when incontinently hee publisheth that which he hath heard or seene in secrete to the ende to be welcome amongst the enemies of him which hath bewrayed himselfe or amongst them which are couetous to heare euil speeches of others And in this wise hee striueth to hurt his neighbour either in his name or in his goods or els in his person Solomon doeth so here saying He that reuealeth secrete counsel turneth to a backbiter And this is because the world is greatly replenished with reporters of things which profit nothing neither to theÌ„ which tel them nor to them which heare them And so of flatterers which seeke to be welcome vnto them which delight to heare one praise extol them and dispraise others Likewise of backbiters which seeke the decaye of their neighbours and procure it in lying and speaking false witnesse against them It is also